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The supremacy of love : an agape-centered vision of Aristotelian virtue ethics
\"The Supremacy of Love advocates an agape-centered vision of virtue ethics, combining traditional Aristotelian ethics with insights from Thomas Aquinas. It shows why virtue is good for the virtuous individual, reimagines impartiality so that it is good for the virtuous individual, reimagines impartiality so that it is compatible with close personal relationships, and has pluralistic cross-cultural applications\"-- Provided by publisher.
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De la androginia platonică la cea prelapsariană
The Myth of the Androgyne mentioned in Plato's \"Symposium\" has remained a turning point in the research of the relationship between the creative divinity and the primordial man. Eroticlove is the consequence of the androgyne’s separation into man and woman by the almighty deity, the force of sexual attraction thus finding its metaphysical explanation. However, the passionate desire of human nature to reunite does not refer only to carnal love mediated by Eros, but also to the theocentric rediscovery through Agape, so that the issue of the original state of man maintained a certain ambiguityin ancient traditions through mystical eroticism and the sacred or magical use of the sexual impulse.Authentic Judeo-Christian scriptures and apocryphal ones led to theological and theosophical interpretations marked by the same paradigm of the primordial dichotomy. As a confirmation of divine perfection, the androgyny of the Creator cannot be maintained in his creation, and therefore man is separated from woman. Binary actions of the divinity are concretized throughout Genesis as dualistic phenomenon, denoting the syncretic spirit of Hellenism in which these sources emerged.
Journal Article
The Power Dynamical Dissolution of the Logical Problem of Evil and a Foundational “Substance” for Metaethics
This paper aims to show that the traditional problem of evil can be logically dissolved by a more thorough analysis of what love (Agape, Eros, Philia) and evil actually are. When investigated this analysis reveals that they are manifestations and evaluations of power dynamical relations leading to a conclusion that it would be logically impossible for God to be all-loving and at the same time prevent evil as all-loving constitutes an unlimited, unjudgmental, empowerment and good and evil are simply evaluations or perspectives on that power use. To stop evil God would have to disempower in some way and that would not be Agape and thus logically impossible as Agape is part of the very nature of God. This paper reveals the “form” of good to be empowerment and the “form” of bad/evil to be disempowerment.
Journal Article
Revisiting ΣΤΟΡΓΗ and ΑΓΑΠΗ IN Sirach, 3 and 4 Maccabees
Both στοργή and ἀγάπη are widely translated as love. BDAG understands στοργή as the love of spouse: husband to his wife or wife to her husband. Αγάπη, on the other hand, generally refers to a sacrificial love revealed in Christ in the Christian literature. This research, however, refuses BDAG’s limited aspect of στοργή and a general understanding of ἀγάπη as God’s sacrificial love in Christ. This article, therefore, attempts to provide more comprehensive understandings of these two loves by revisiting στοργή and ἀγάπη in the book of Sirach, 3 and 4 Maccabees. To achieve this goal, this research employs lexical analysis for its methodology.
Journal Article
Goodness and Godness in Cosmic Agapism
This paper concerns itself with postulating the necessity of God for Good, in answer to the titular question posed in this edition: “Is an Ethics without God Possible?”. To achieve this end, I consider a specific pantheistic ethic centered on Murdochian love and evaluate a potential contradictory element to this brand of ethic, while also highlighting several important terminological considerations integral to the debate concerning objective moral realism. I tentatively provide a demonstration of moral goodness without a ‘capital G’ God while examining and demystifying the underpinning concepts of goodness and ‘Godness’ (the nature of God).
Journal Article
The Threefold Nature of Desire and Its Implications for Ethics and Theology
The study distinguishes three principal forms of desire: bodily desires, desires for perfection, and desires entailed in value-responses. By distinguishing between the self-centered, acquisitive desires for perfection and the inherently self-transcending desires entailed in value-responses, the author lays the groundwork for his most original contributions. First, he argues that if the traditional concept of the good as an object of desire is a formal object of the desire for perfection and if cultivating desires entailed in value-responses is as important for one’s perfection as cultivating one’s desires for perfection, then the traditional notion of the good should be supplemented by the category of value as the important-in-itself. Second, he argues that distinguishing categorically between the desires for perfection and the desires entailed in value-responses opens up the possibility for a philosophical argument for attributing the latter desires to the absolutely perfect being. Here is the core of the argument: if desiring something necessarily means lacking something, then God cannot be both desiring and absolutely perfect; however, if it can be cogently argued that the desires entailed in value-responses are perfections rather than imperfections, then they can be attributed to an absolutely perfect being.
Journal Article
Love and Flourishing in a Business Organization: The Practical Wisdom of Barry-Wehmiller, Inc
Organizations can encourage the development of networks of loving relations and an overall culture of love that promotes flourishing. Although high-level expressions of this reality are not yet statistically normal, they are morally normative—and much can be gained from studying the relatively successful outliers. These exemplar organizations serve as pathfinders for groups that desire greater flourishing and wonder about practices that might work even in settings currently characterized by zero-sum competition. This article frames meanings of “love” and “flourishing” that are practical in a business context—containing implications for other sectors characterized by a sense of collaboration, including sectors where scarcity and antagonism are normal (i.e., most human systems). For this purpose, we focus on Barry-Wehmiller, Inc. We explore some of the ritualized practices within this corporation, as reflected in the published literature and in the experiences and observations of Brian Wellinghoff (BW’s Senior Director, Leadership and Outreach), that have helped this organization to emerge as a beacon for others. We suggest that the degree to which such rituals are skillfully enacted helps to shape the flourishing experiences of the people within Barry-Wehmiller’s span of care—and serves as a beacon to those in other companies interested in learning from Barry-Wehmiller.
Journal Article
Towards an Agape-Based Organization
In the last decade, scholars have rediscovered the Italian tradition of Civil Economy and the different vision of the market it offers, one that is anchored on reciprocal assistance in market exchange relationships. So far, scholars are discussing Civil Economy especially in the fields of the history of economic though and in economics and philosophy. Nevertheless, this article proposes looking also at business ethics and organizational studies through the lens of Civil Economy, especially considering the notion of virtue provided by civil economists. In particular, it sets forth an organizational model that derives from Civil Economy, i.e., the agapebased organization.
Journal Article
Theological Implications of the Existence of “Offensive” Animals and the Ascetical Opportunities They Provide
Charles Darwin was unimpressed by the natural theology of his time, owing to his observations of suffering in nature and, famously, the particularly elegant viciousness of parasitoid wasps (Ichneumonidae). Presented here is a theological reflection, from a largely Eastern Orthodox perspective, about these wasps and other hard-to-love animals that exhibit behaviors so disturbing or “offensive” that their mere existence may seem incompatible with the existence of an all-knowing, all-loving, and all-powerful Creator-God. These include infanticide in lions, siblicide in boobies, intrauterine cannibalism in sharks, and brood parasitism in cuckoos. These behaviors are obligate, intrinsic to these species— intrinsic to their design. I consider how these animals became so “offensive,” including alteristic (Creation being drastically altered, namely, corrupted, by the human Fall into sin) and non-alteristic explanations. I conclude by reflecting on what should be the Christian response to these creatures, including how they present unique ascetical opportunities for Christians to cultivate an all-embracing cosmic love for Creation.
Journal Article
The Manager and Love: Evoking a Loving Inquiry in a Group Setting
Neuroscientists, psychologists, educators, and management scholars propose that the current emphasis on intellect and reason in education and business over values such as love, connectedness, and compassion are at the root of many business ethical failures and societal problems. They argue not that reason should be abandoned in education and business management but rather that it needs to be balanced with values such as love because these attributes are innately human, enabling wise decision-making. This is a difficult task in the context of the current ethos of intellect and reason that dominates education and management. To correct the imbalance, we must explore ways of preparing future managers to accept the relevance and importance of learning to develop and embody love. Through our research, we provide an experience of community love by creating a caring, receptive, personal container. We engaged in the practice of Collaborative Autoethnography, integrating the Nguni South African concept of Ubuntu, to explore, research, and demonstrate the experience of love in a community setting. To support this practice, we framed it against the background of integrative justice, focusing on authentic engagement without exploitative intent as per Santos and Laczniak’s (2015) Integrative Justice Model (IJM) and built upon some common contexts from which love is considered such as Catholic Social Thought (CST) and indigenous cultures. We analyzed why and how love might be implemented in education and management and how Collaborative Autoethnography can be applied in connecting with others to research, learn from, and build upon the experience of love and connectedness.
Journal Article