Sometimes the code of ethics is quite unclear. However, knowing the difference between right and wrong would be a decision for the individual to decide. In recent news, a Kentucky clerk by the name of Kim Davis, is being highlighted for unethical behavior, violating ethics in the workplace as well as the law. Throughout the reading, there will be more clarifications to show how, why and what ethics and ethical behaviors are unacceptable at her place of employment.
When I was in 9th grade, confronting the Iliad for the first time, I had two questions. First, why is it so important that we read the so-called classics? And second what is a classic anyway? It is only now, all these years later, that I can finally answer these questions.
We read the classics because they tell us something essential about human nature.
A classic text endures because it touches on an unchanging truth of human experience. A classic is a time machine. It enables us to travel through time and across cultures; and it speaks to us in a language we recognize as essential, enduring and true.
The history of the world is the history of violence and war, and the Iliad remains the original benchmark for our understanding of war's human dimensions.
As Caroline Alexander put it in her talk at the Carnegie Council a couple of years ago, the epic of the Iliad is much more than "a slugging story. I want to focus my remarks on the questions raised by Simone Weilin her essay " The Iliad, or the Poem of Force ," written in in France.
Writing under the shadow of Nazi and fascist regimes who lionized military power and saw weakness as akin to illness, Weil asked: Is force inevitably all-controlling and malevolent?
Or can it be tamed? Is it possible, in Weil's words, to "learn not to admire force, not to hate the enemy…? In his new book The Better Angels of Our Nature Pinker uses statistical evidence to show that over the centuries, human beings have become less inclined to kill each other and to engage in barbarous and cruel practices.
As Pinker puts it, "Brutal customs, once commonplace have been abolished: Pinker does not suggest we are reaching a state of perpetual peace. But we also have faculties that inhibit them, like self-control, empathy, reason, and a sense of fairness. Pinker's provocative argument suggests we might benefit from revisiting conventional ideas about human impulses toward conflict and cooperation.
Weil, like many before her, emphasizes the base, vulgar instincts that lead us to fight not only for self-defense but also for conquest. However, could it be that human beings are hard-wired for cooperation just as much as for conflict?
After all, doesn't human survival depend on cooperation as much if not more than on conflict? Pinker leads us to consider aspects of both nature and nurture that emphasize the capacity to cooperate.
A "nature" argument for cooperation suggests we take seriously the moral instinct of empathy and the human capacity for reason.
A "nurture" argument for cooperation suggests that standards and expectations have evolved in light of experience—that human society has created new rules and new institutions to reflect a kind of moral evolution. However we answer these questions, it seems logical to consult first with Homer.
Homer provides a reference point, a point of reckoning. Do we want to make a case for moral progress when it comes to the use of force, violence, and war?
This is a question worth considering. Realism Weil begins by reminding us of Homer's subject: The true hero, the true subject, the center of the Iliad is force. Force employed by man, force that enslaves man, force before which man's flesh shrinks away.
In this work, at all times, the human spirit is shown as modified by its relations with force, as swept away, blinded by the very force it imagined it could handle, as deformed by the weight of the force it submits to.
For those dreamers who considered that force, thanks to progress, would soon be a thing of the past, the Iliad could appear as a historical document; for others, whose power of recognition are more acute and who perceive force, today, as of yesterday, at the very center of human history, the Iliad is the purest and the loveliest of mirrors.
The value of the Iliad according to Weil is Homer's realism, his unsentimental treatment of war.
Barbarity is accepted matter-of-factly by the leaders, the soldiers, and especially the gods. I am sure that you, like me, were struck by the many graphic descriptions of spearing, disemboweling and the like.Criticism of Virtue Ethics: Different cultures seem to provide different models of moral virtue, and there may be several, some conflicting, within a given culture.
For instance, the ancient Greeks had a place for the virtue of pride (an appropriate sense of one's honor), while medieval Christian monks thought humility more important. Virtue Ethics This Essay Virtue Ethics and other 64,+ term papers, to a lesser extent, the internal factor of intention, virtue ethics is concerned with traits and dispositions of character rooted more deeply in a person.
Perfect Virtue vs. Continence/5(1). Dealing with ethical dilemmas in public administration: bring about virtue and happiness if sought after in a persistent and systematic way. Thus, according to Aristotle, ethos is 'the habit of the good' and ethics is about choice, the choice of the 3.
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By the same token, Hamlet is both mentor and VIRTUE, JUSTICE AND MORAL ACTION IN SHAKESPEARE’S HAMLET 22 student in this drama of moral growth as he metes out instruction, which he himself has trouble following, attesting not only to personal shortcoming but, more importantly, the enormous challenges of the ethical enterprise .
Integrity demands courage but delivers untroubled sleep. Developing integrity requires internal honesty, because we can’t be honest with others unless we are honest with ourselves. It requires self awareness, since we cannot accurately communicate what we do not know.