On the unity of the <i>Nicomachean Ethics</i>

Pakaluk, Michael

doi:10.1017/cbo9780511977626.003

Cited by 30 publications

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“…Based on the above discussion of character‐centered leadership, we can now abstract elements of practical wisdom that can be of use to managers in general and to CEOs in particular. Practical wisdom centers on the concept of phronesis discussed by Aristotle (Pakaluk, 2005). Practical wisdom can be viewed as a virtue itself; it combines will with skill since it is the moral will (desire) to do the right thing coupled with the moral skill to figure out what the right thing is, and to do so for the right aims (Schwartz and Sharpe, 2010).…”

Section: Contributions Of Character‐centered Leadership To Management Developmentmentioning

confidence: 99%

Character centered leadership: Muhammad (p) as an ethical role model for CEOs

Beekun

2012

Journal of Management Development

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PurposeThe purpose of this paper is to examine the leadership style of Muhammad (p) within a character‐centric framework as a useful alternative to the transactional, self‐centered model and the value‐neutral transformational approach that currently permeate business management. The author differentiates such perspectives from the character‐centered, moral approach to leadership suggested by the Qur’an and modeled by Muhammad (p), and proposes that this approach may be of practical use to CEOs.Design/methodology/approachA conceptual, comparative discussion of Muhammad's leadership style based on the primary Islamic sources is shown to have practical implications for the leadership process in management.FindingsThe current malaise in business leadership can be resolved by a new focus on character and on virtues.Practical implicationsThe character‐centered, moral approach of Muhammad provides exemplars of virtues and behaviors that, if emulated by CEOs, may help pre‐empt potentially self‐serving, individualistic and narcissistic tendencies.Originality/valueThe leadership model of Muhammad has been applied to a number of arenas before, but this is the first attempt at explicating the Qur’anic emphasis on the role‐modeling aspects of his character (khuluqin azeem). When fully expounded, it is likely to offer a more virtue‐centric alternative to transactional and/or transformational approaches to leadership and their associated relativistic values.

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Section: Contributions Of Character‐centered Leadership To Management Developmentmentioning

confidence: 99%

Character centered leadership: Muhammad (p) as an ethical role model for CEOs

Beekun

2012

Journal of Management Development

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“…From this perspective, it is easy to see why Aristotle said that “the good of man is an activity of the soul in conformity with excellence or virtue” (1098a 16–17). Pakaluk (2005) restates this set of relationships as the interdefinability of function, goodness, and virtue in the function argument: A good human life realizes human nature (function) through exercising virtue.…”

Section: Sources Of the Human Goodmentioning

confidence: 99%

An Aristotelian framework for the human good.

Fowers¹

2012

Journal of Theoretical and Philosophical Psychology

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A robust critical literature argues that psychology is animated by powerful, but unacknowledged commitments to a culturally based vision of the human good in spite of its ideal of value neutrality. Inasmuch as such commitments seem ineliminable, it seems preferable to address questions of the good directly rather than by tacitly absorbing cultural views. This article explores the human good directly and explicitly within an Aristotelian framework to foster a critical conversation on the good life in psychology. The framework takes human flourishing as the overarching good. Flourishing consists in ongoing participation in characteristic human goods such as knowledge and belonging. Aristotle presented two distinctions in types of goods or ends. First, some ends are chosen for themselves and some are means to other ends. Following Aristotle's function argument, goods such as knowledge and belonging are chosen for themselves because they directly express key features of human nature (i.e., rationality and sociality). I term these goods constitutive because the activities constitute the end. Instrumental goods are means to other ends (e.g., money helps to provide the infrastructure for living well). Second, some goods can be pursued and possessed by individuals and some goods can only be pursued and achieved in concert with others. The latter are shared goals such as friendship and democracy. Virtues or excellences are the personal strengths that make it possible to pursue these goods. In this Aristotelian framework, there are many characteristic human goods, each of which can be pursued in many ways, indicating that there is no single correct form of the good life.

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“…25 Useful in this connection are: Sorabji, 1980;Hookway, 2000;Pakaluk, 2005: Ch.7. 26 Here again I am indebted to the discussion in Pakaluk, 2005. 27 A feature of integrity rightly emphasized by Cox et al, 2003.…”

Section: V(b)mentioning

confidence: 99%

Could Integrity Be An Epistemic Virtue?

Scherkoske

2012

International Journal of Philosophical Studies

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This paper makes a preliminary case for a central and radical claim. I begin with Bernard Williams' seldom-faced argument that integrity cannot be a moral virtue because it lacks two key ingredients of moral virtues, namely a characteristic thought and motivation. Whereas, for example, generosity involves the thought that another could use assistance, and the motivation to actually give assistance, integrity lacks these two things essential to morally excellent responses. I show that several maneuvers aimed at avoiding Williams' challenge fail and that others are likely to remain unpersuasive. The paper concludes by offering an argument to the best explanation: Williams' important insight is best explained by the supposition that integrity is an epistemic virtue, and an epistemic virtue of a practical sort.

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On the unity of the Nicomachean Ethics

Cited by 30 publications

References 0 publications

Character centered leadership: Muhammad (p) as an ethical role model for CEOs

Character centered leadership: Muhammad (p) as an ethical role model for CEOs

An Aristotelian framework for the human good.

Could Integrity Be An Epistemic Virtue?

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