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How does one develop a proper sense of Reverence? | Knowing Is Doing
The term reverence is traditionally attributed to an act or behavior affirming something perceived as divine and holy. Reverence is a virtue that directs honor and respect toward another person. In effect it’s acknowledging the dignity of another person e.g. recognizing the person as a gift from God. The nature of reverence stems from our own Christian anthropology that consists of an identity that comes from God further strengthened in the name of Christ by way of the sacrament of baptism. Reverence expresses a call to recognize God in awe and wonder as evident in the book of Leviticus where we discover God’s directive toward Israel to exercise moral holiness by keeping the sabbath and exercise reverence toward God’s sanctuary.


Part of our spiritual progress as Christians involves a progressive journey to continually exercise an active and intimate relationship with Jesus Christ that is rooted in the Gospel and the Creed. In other words, developing a proper sense of reverence means a willingness to proclaim Jesus Christ Crucified and share the message of the Gospel (Kerygma) and the fruits of the Gospel found in the Creed of Jesus Christ.

Three practical areas one can apply in developing a proper sense of reverence is through prayer-especially to the Father in Heaven, acts of mortification (fasting, abstaining, denial of goods,) and acts of charity (spiritual and corporal works of mercy). The Catechism[7] references these acts as part of our spiritual progress or the nourishment of our soul.
Catholicism  Virtue  Practicum 
yesterday by svieira
The Idea of a Seminary? by Paul G. Monson – Church Life Journal
But Newman’s insights for the seminary extend beyond the quest for this enigmatic  “gentle priest.” As the nuncio was quick to highlight in his address, the key objective of the new Ratio is to form, in its words, “missionary disciples,” disciples for a post-Christian age.[3] It seeks to form pastors who smell like the sheep, sharing smells beyond incense that include body odor, cheap cologne, and stale coffee, smells that encompass the whole person in an imperfect world. Borrowing Newman’s words, we might audaciously posit that the Ratio sees the seminary, like Newman does the university, as a “direct preparation for this world,” a world in which Christ has become unintelligible. And let’s face it: a university student will not keep the faith because she dabbles in Augustine or Aquinas. In fact, if she is in a Catholic university, these theologians have likely been marginalized with the study of theology itself, the very linchpin of Newman’s idea of a university. No, it is the interaction with a pastor who manifests, who tangibly embodies, the intelligibility of the faith, in speech, in the confessional, in line for coffee, perhaps with the same stale coffee breath as the sleep-deprived undergraduate. She will return to the fold because of a broadminded, educated “gentle priest” like Neri, or better yet, Newman.
education  intelligence  virtue  priesthood 
9 weeks ago by timmarkatos
Fr. Rutler’s Guide to Virtue-Signalling
Fr. Rutler's Guide to Virtue-Signalling - Crisis Magazine · by Fr. George W. Rutler · August 8, 2019

Truths become truisms by being true. Shakespear...
crisis_magazine  rutler  virtue  virtue_signaling  from notes
august 2019 by quasiperfect
On Curiosity and Studiousness, by David A. Larson – God & the Gospel
(2) Curiosity forgets the given task and manner of theology and “neglects the particular object of theology . . . Curiosity gives itself to whatever sources of fascination present themselves, especially if they are novel.”[30] And so, curious theology becomes restless instead of restful.

(3) As said above, curiosity “stops short at surfaces.”[31] There are many topics in Christian dogmatics and there are many veins of disciplines in Christian theology: Greek syntax, Paul’s ethics, textual criticism, typology, have your pick. However, all of these are subservient to and find their termination in the contemplation and adoration of God. If theology stops short of thinking about God, it no longer is theological—and curiosity is certainly not theological.[32] Curiosity burns to know about things apart from their principium or finis—their source and end. Hence, curiosity fixes itself on making novel finds in biblical-theological connections, grammatical insights, and the like while simply never connecting those to and forgetting that Scripture and the studies of theology are all meant to point us to God.

(4) Theology is the activity of redeemed intelligence of the saints in the Christian community. Curiosity puts theology’s practitioner against this community, setting him up in pride, seeking to know things ultimately for himself and not the church. Curiosity is “vicious individualism” that “isolates from the common life of the church and impedes the rule of charity.”[33]
intelligence  Christian.wisdom  virtue 
july 2019 by timmarkatos
Amid London’s knife crime epidemic, classical philosophy offers young people an alternative | Prospect Magazine
I tagged this PM on account of the bit, that philosophy encourages rejection of the status quo, and that comes pretty easily to a lot of young men, esp. if impoverished somehow.
violence  youth  impoverishment  poverty  philosophy  education  pm  decolonial  masculinity  virtue  ethics 
june 2019 by mathpunk
Affect is a form of cognition: A neurobiological analysis
In this paper, we suggest that affect meets the traditional definition of “cognition” such that the affect–cognition distinction is phenomenological, rather than ontological. We review how the affect–cognition distinction is not respected in the human brain, and discuss the neural mechanisms by which affect influences sensory processing. As a result of this sensory modulation, affect performs several basic “cognitive” functions. Affect appears to be necessary for normal conscious experience, language fluency, and memory. Finally, we suggest that understanding the differences between affect and cognition will require systematic study of how the phenomenological distinction characterising the two comes about, and why such a distinction is functional.
affect  neuro  virtue 
june 2019 by mgaldino
Fear and the Benedict Option, by Leah Libresco Sargeant – First Things
After a Christian from the Orthodox Presbyterian Church attacked and killed Jews in a San Diego synagogue, others at his parish were quick to clarify that their pastor didn’t lend fuel to the shooter’s fire. But Matthew Loftus asked a good follow-up question to pastors and parishioners. It isn’t enough to not preach hate, he said. The real question is: “If people steeped in racial hatred attended my church, what would they have heard in the last five years that challenged such an attitude?”

Any sort of retreat will also attract people who are tempted to hate the part of the world they are withdrawing from. Any group gathering in a BenOp spirit should expect to attract people at varying levels of weariness, anger, fear, and despair. Even a legitimate righteous anger can curdle into contempt or despair. To truly mend nets requires us to be aware of these temptations in ourselves and in our friends, and to seek to sin no more.
friends  Christianity.and.culture  Christian.wisdom  virtue 
may 2019 by timmarkatos
6 Kinds of Public - Dilettante Army
Long ago, I adopted the moniker “dilettante ventures” as a frame for my cultural activity. At the time it was envisioned as a collective comprised of three other art and curatorial collectives. Much like this journal seeks to do, I spent a fair amount of time trying to rehabilitate the word “dilettante.” Lately though, I’ve given up on worrying about that sort of framing, because now I have to rehabilitate another word—“republican.” In November 2018, I was elected to the Vermont State Legislature. As a candidate, I appeared on the ballot as the nominee of two political parties—the Democrats and the Progressives. But to be accurate about my political philosophy, I am a decentralist communitarian republican. Identifying as small-r republican, even though it isn’t the same as being a capital-r Republican, can be problematic for me. On my winding trajectory from an artist-that-doesn’t-make-art to a librarian/legislator, I’ve investigated how republican themes of interdependence, virtue, and civic responsibility might be usefully employed in the (neo)liberal political quagmire we find ourselves. Here are the key concepts I use to understand the links between art and community-making in a new era of progressive politics:

Public Art, new genre

Public Culture

Public Good, scale of

Public Library

Public Philosophy

Public Realm

Public Work

Public work brings me back to the inadequacy of social practice (art). I have proposed “social poiesis” as an alternative. “Poiesis” is a word, mostly used in literary theory, that describes creative production, in particular the creation of a work of art. “Social poiesis,” then, encompasses not only the production of art and art environments, but also the creative production of society through things like urban planning, sports leagues, communes, be-ins, residencies, raves, state fairs, theme parks, cults, encounter groups, Chautauquas, and even legislating. Governance, properly undertaken, is public work, positing “citizens as co-creators of the world.” This world of artistic citizenship demands a variety of public actions and inquiry, some of which I’ve touched on here. Above all it demands a reevaluation of the promise and potential of a revived republican spirit."
randallszott  public  publics  republican  2019  suzannelacy  roberthariman  montesquieu  thomasaugst  williamsullivan  libraries  publiclibraries  hannaharendt  harryboyte  publicwork  publicrealm  philosophy  socialpracticeart  art  publigood  publicculture  culture  republicanism  community  decentralization  interdependence  virtue  civics  governance  neoliberalism  liberalism  progressive  progressivism  vermont 
april 2019 by robertogreco
Prophet of the Human-Built World: An Introduction to John Ruskin
“What would the world be like, Ruskin muses, what would our ordinary daily experiences be like, if people strove to integrate their moral and religious commitments with their buying decisions, and did so in the hope that the very objects they left to their descendants would help those descendants love those same moral and religious commitments. Whether we would have it so or not, the things we make are reliable tokens of what we believe, because what we make declares our character in the same way that “the heavens declare the glory of God, and the firmament showeth his handiwork” (Psalm 19:1 KJV).”
Technology  Virtue 
april 2019 by crbassett
Opinion | The Good-Enough Life - The New York Times
"Ideals of greatness cut across the American political spectrum. Supporters of Lyndon Johnson’s “Great Society” and believers in Ronald Reagan and Donald Trump’s “Make America Great Again,” for instance, may find themselves at odds, but their differences lie in the vision of what constitutes greatness, not whether greatness itself is a worthy goal. In both cases — and in most any iteration of America’s idea of itself — it is.

The desire for greatness also unites the diverse philosophical camps of Western ethics. Aristotle called for practicing the highest virtue. Kant believed in an ethical rule so stringent not even he thought it was achievable by mortals. Bentham’s utilitarianism is about maximizing happiness. Marx sought the great world for all. Modern-day libertarians will stop at nothing to increase personal freedom and profit. These differences surely matter, but while the definition of greatness changes, greatness itself is sought by each in his own way.

Swimming against the tide of greatness is a counter-history of ethics embodied by schools of thought as diverse as Buddhism, Romanticism and psychoanalysis. It is by borrowing from D.W. Winnicott, an important figure in the development of psychoanalysis, that we get perhaps the best name for this other ethics: “the good-enough life.” In his book “Playing and Reality,” Winnicott wrote about what he called “the good-enough mother.” This mother is good enough not in the sense that she is adequate or average, but that she manages a difficult task: initiating the infant into a world in which he or she will feel both cared for and ready to deal with life’s endless frustrations. To fully become good enough is to grow up into a world that is itself good enough, that is as full of care and love as it is suffering and frustration.

From Buddhism and Romanticism we can get a fuller picture of what such a good enough world could be like. Buddhism offers a criticism of the caste system and the idea that some people have to live lives of servitude in order to ensure the greatness of others. It posits instead the idea of the “middle path,” a life that is neither excessively materialistic nor too ascetic. And some Buddhist thinkers, such as the 6th-century Persian-Chinese monk Jizang, even insist that this middle life, this good enough life, is the birthright of not only all humans, but also all of nature as well. In this radical vision of the good enough life, our task is not to make the perfect human society, but rather a good enough world in which each of us has sufficient (but never too many) resources to handle our encounters with the inevitable sufferings of a world full of chance and complexity.

The Romantic poets and philosophers extend this vision of good-enoughness to embrace what they would call “the ordinary” or “the everyday.” This does not refer to the everyday annoyances or anxieties we experience, but the fact that within what is most ordinary, most basic and most familiar, we might find a delight unimaginable if we find meaning only in greatness. The antiheroic sentiment is well expressed by George Eliot at the end of her novel “Middlemarch”: “that things are not so ill with you and me as they might have been, is half owing to the number who lived faithfully a hidden life, and rest in unvisited tombs.” And its legacy is attested to in the poem “Famous” by Naomi Shihab Nye: “I want to be famous to shuffling men / who smile while crossing streets, / sticky children in grocery lines, / famous as the one who smiled back.”

Being good enough is not easy. It takes a tremendous amount of work to smile purely while waiting, exhausted, in a grocery line. Or to be good enough to loved ones to both support them and allow them to experience frustration. And it remains to be seen if we as a society can establish a good-enough relation to one another, where individuals and nations do not strive for their unique greatness, but rather work together to create the conditions of decency necessary for all.

Achieving this will also require us to develop a good enough relation to our natural world, one in which we recognize both the abundance and the limitations of the planet we share with infinite other life forms, each seeking its own path toward good-enoughness. If we do manage any of these things, it will not be because we have achieved greatness, but because we have recognized that none of them are achievable until greatness itself is forgotten."
ordinary  everyday  small  slow  2019  avramalpert  greatness  philosophy  buddhism  naomishihabnye  georgeeliot  interconnected  individualism  goodenough  virtue  ethics  romanticism  psychoanalysis  dwwinnicott  care  caring  love  life  living  classideas 
march 2019 by robertogreco
Epilogue: Securing the Republic: John Adams to Mercy Warren
Public Virtue cannot exist in a Nation without private, and public Virtue is the only Foundation of Republics.
adams  republic  virtue  commerce 
february 2019 by kbrobeck

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