The function of a prudence is to point out which course of action is to be taken in any concrete circumstances. It has nothing to do with directly willing the good it discerns. Prudence has a directive capacity with regard to the other virtues. It lights the way and measures the arena for their exercise. Without prudence, bravery becomes foolhardiness; mercy sinks into weakness, free self-expression and kindness into censure, humility into degradation and arrogance, selflessness into corruption, and temperance into fanaticism. Culture and disciplined actions should be about the beneficial action. Its office is to determine for each in practice those circumstances of time, place, manner, etc. which should be observed, and which the Scholastics comprise under the term “medium rationis”. So it is that while it qualifies the intellect and not the will, it is nevertheless rightly styled a moral virtue.[2]
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Distinguishing when acts are courageous, as opposed to reckless or cowardly
Distinguishing when acts are courageous, as opposed to reckless or cowardly, is an act of prudence, and for this reason it is classified as a cardinal (pivotal) virtue.
free will vs. determinism
And it is here where the conflict between free will and
determinism becomes most apparent: how can your choices, your will, be
yours, and how can you be free to make those choices, and will what you
will, if everything is determined by things and events out of the scope
of your influence?
Courage is the self-affirmation of being in spite of the fact of non-being
Søren Kierkegaard opposed courage to angst, while Paul Tillich opposed an existential courage to be with non-being,[39] fundamentally equating it with religion:
Courage is the self-affirmation of being in spite of the fact of non-being. It is the act of the individual self in taking the anxiety of non-being upon itself by affirming itself … in the anxiety of guilt and condemnation. … every courage to be has openly or covertly a religious root. For religion is the state of being grasped by the power of being itself.[40]
Tillich 1952, pp. 152–183.
επιμέλεια
επιμέλεια
επιμέλεια < αρχαία ελληνικήἐπιμέλεια < ἐπιμελής < ἐπί + μέλω
Προφορά
ΔΦΑ : /ε.pi.ˈmε.li.a/
Ουσιαστικό
επιμέλεια θηλυκό
- η φροντίδα και το ενδιαφέρον για κάτι αντώνυμα: αμέλεια
- (νομικός όρος) η ανάληψη της ευθύνης και η φροντίδα προς κάποιο πρόσωπο που δεν μπορεί να φροντίζει μόνο του τον εαυτό του → δείτε τη λέξη: κηδεμονία
Συγγενικές λέξεις
- → δείτε τη λέξη: επιμελής
Μεταφράσεις
επιμέλεια[ απόκρυψη ]
| αγγλικά : care (en)(1), diligence (en)(1), charge (en)(2), conscientiousness (en) γαλλικά : soin (fr) | γερμανικά : Sorgfalt (de) |
Seven virtues in Christian ethics
| Seven virtues in Christian ethics | ||
|---|---|---|
| Four cardinal virtues | Prudence (Prudentia) Justice (Iustitia) Fortitude (Fortitudo) Temperance (Temperantia) Sources: Plato Republic, Book IV Cicero Ambrose Augustine of Hippo Thomas Aquinas | |
| Three theological virtues | Faith (Fides) Hope (Spes) Love (Caritas)Sources: Paul the Apostle 1 Corinthians 13 | |
| Seven deadly sins | Lust (Luxuria) Gluttony (Gula) Greed (Avaritia) Sloth (Acedia) Wrath (Ira) Envy (Invidia) Pride (Superbia)Source: Prudentius, Psychomachia People: Evagrius Ponticus John Cassian Pope Gregory I Dante Alighieri Peter Binsfeld | |
| Related concepts | Ten Commandments Great Commandment Eschatology Sin Original sin Old Covenant Hamartiology | |
| Christian philosophy |
Seven virtues – επτά Αρετές
| Virtue | Latin | Gloss | Sin | Latin |
|---|---|---|---|---|
| Chastity (Αγνότητα) |
Castitas | Purity, abstinence | Lust | Luxuria |
| Temperance (Εγκράτεια) |
Temperantia | Humanity, equanimity | Gluttony | Gula |
| Charity (Φιλανθρωπία) |
Caritas | Will, benevolence, generosity, sacrifice | Greed | Avaritia |
| Diligence (Επιμέλεια – Προκοπή) |
Industria | Persistence, effortfulness, ethics | Sloth | Acedia |
| Patience (Υπομονής) |
Patientia | Forgiveness, mercy | Wrath | Ira |
| Kindness (Καλοσύνη – Ευγένεια) |
Humanitas | Satisfaction, compassion | Envy | Invidia |
| Humility (Ταπεινότητα) |
Humilitas | Bravery, modesty, reverence | Pride | Superbia |
https://en.wikipedia.org/wiki/Seven_virtues
Law is concerned with freedom
Law is concerned with freedom, the worthiest and holiest thing in man, the thing man must know if it is to have obligatory force for him.
— [Hegel’s Philosophy of Right, § 215 – Ethical Life / Civil Society / Administration of Justice / Determinate Law]
free will and (in)determinism
Traditionally, the main problem is the apparent conflict between free
will and determinism: if everything that happens is completely
determined by prior events, so too our decisions and actions, whatever
we do, seem to be fully determined by prior events. For free will to
exist, determinism would need to be false. But now problems arise. The
falsity of determinism implies indeterminism – the two are supposed to
be complementary opposites to each other, at least on typical
interpretations. So free will appears to require indeterminism. But, as
it is well-known, free will seems to be incompatible also with
indeterminism: if the occurrences of future events are indeterminate,
then they are not determined by our decisions; arbitrary events are not
willed. So free will seems to require both determinism and
indeterminism, but also to be in conflict with both of them.
equanimity
In Buddhism, equanimity (Pali: upekkhā; Sanskrit: upekṣā) is one of the four sublime attitudes and is considered:
Neither a thought nor an emotion, it is rather the steady conscious realization of reality’s transience. It is the ground for wisdom and freedom and the protector of compassion and love. While some may think of equanimity as dry neutrality or cool aloofness, mature equanimity produces a radiance and warmth of being. The Buddha described a mind filled with equanimity as “abundant, exalted, immeasurable, without hostility and without ill-will.”—
Gil Fronsdal (2004-05-29). “Equanimity”. Insight Meditation Center. Retrieved 2009-07-21.
qrhskeutika 
