By Jonathan A. Jacobs
Are there key respects within which personality and personality defects are voluntary? Can brokers with severe vices be rational brokers? Jonathan Jacobs solutions within the affirmative. ethical personality is formed via voluntary behavior, together with the methods we habituate ourselves, Jacobs believes. simply as participants can voluntarily lead unsatisfied lives with out making sadness an finish, so can they degrade their moral characters via voluntary motion that doesn't have institution of vice as its finish. determining personality offers an account of moral incapacity, increasing the area of accountability and explicating the position of personality in moral cognition. Jacobs contends that brokers turn into ethically disabled voluntarily whilst their behavior impair their skill to correctly get pleasure from moral issues. Such brokers are rational, liable people who are but incapable of virtuous motion. The view develops and modifies Aristotelian claims about the fixity of personality. Jacobs' interpretation is constructed unlike the ignored paintings of Maimonides, who extensively utilized Aristotelian assets yet argued for the potential of personality swap. The inspiration of moral incapacity has profound ramifications for ethics and for present debates approximately blame and punishment.
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Extra info for Choosing Character: Responsibility for Virtue & Vice
Our understanding of God comes from religious texts; in this Ricoeur concurs with Moltmann. But ‘religious text’ need not be confined to Christian religious texts. Like Moltmann, Ricoeur has for his frame of reference Christianity, but never has Ricoeur said that religious understanding is limited by Christianity’s bounds. Similarly, understanding of the self entails a very broad sense of the self, one which encompasses the other. I am never so well understood by myself that I can find nothing new or alien within myself.
6 Certainly, many Hegel scholars would disagree with this characterization of Hegel’s thought. It is fair to say, however, that Kierkegaard’s understanding of Hegel’s philosophy fits this description. 7 Whether this terminus a quo can be named or pinpointed, other than with the label “God,” is the topic of chapter seven, which focuses on Ricoeur’s more explicitly theological writings. 8 Robert Sweeney, translator of this essay, uses the Jerusalem Bible. 9 For example, see Mark 1:4–8. John baptizes and preaches repentance, so that those who heed his words might have a better life, one with greater possibilities.
From early on we want to get to ourselves,” he writes. “But we do not know who we are. All that seems clear is that nobody is what he would like to be or could be” (927). I know I am called to something beyond what I am now, but I do not know how to get to, how to become that something. Our lives are complicated by the choices before us. Should we settle in one place, or not be satisfied with our current geographical location? 10 We desire both solitude and friendship, recognition for our individuality and the sense of belonging to a society.