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Bonum (ethica)

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Angeli in multis religionibus entitates bonas habentur. In traditione Iudaeo-Christiana, Deus, creator omnium, personificatio boni videtur.
Faravahar (vel Ferohar), unum ex primariis symbolis Zoroastrianismi, quod fideles fravashi (spiritum custodialem) depingere putant.
Fenestra vitri tincti Thomam Aquinatem depingit. St. Joseph's Catholic Church, Central City in Kentukia.
In Exterminatione Mali, una ex quinque picturis eiusdem rei, Sendan Kendatsuba, unus ex octo iuris custodibus Buddhisticis, malum exterminat.

Bonum plurimis temporibus est mores qui, cum unum ex variis moribus homini eligere liceat, praeponendi sunt. Bonum plerumque res habetur quae malo adversatur, et cuius studio tenentur moralitas, ethica, religio, philosophia. Etymologia et propria vocabuli significatio, cum eius translatis inter linguas antiquas hodiernasque consociatis, magnopere declinatione et significatione variant, quae vicissim temporibus spatii, historiae, religionis, vel philosophiae nituntur.

Bonum et malum[recensere | fontem recensere]

Quaestiones boni et mali in religione, ethica, et philosophia uná sunt dichotomia pervulgata. In culturis a traditionibus Manichaeis et Abrahamicis motis, malum bono adversari percipitur, ubi bonum praevalere debet, et malum vincendum est,[1] sed in culturis a Buddhismo per res spiritales motis, haec dualitas antagonistica in Śūnyatā (inanitatem) perveniendam superanda est: quae agnitio est bonum et malum non cognata esse, sed duas tantum totius rei partes, quae est unitas, singularitas, monismus.[2]

Bonum et moralitas in biologia[recensere | fontem recensere]

Res boni et mali, saepe cum moralitate commixta, a nonnullis biologis, praecipue E. O. Wilson, Ieremia Griffith, Davide Sloan Wilson, et Francisco de Waal, quaestio aestimatur magni momenti, quae a disciplina biologica commode tractanda est.[3][4][5][6]

Notae[recensere | fontem recensere]

  1. Ingram et Streng 1986: 148-49.
  2. Ingram et Streng 1986: 148-49.
  3. Wilson, Edward Osborne (2012). The Social Conquest of Earth. ISBN 9780871404138 .
  4. Griffith, Jeremy (2011). Good vs Evil. ISBN 9781741290073 .
  5. Wilson, Edward Osborne (2007). Evolution for Everyone: How Darwin's Theory Can Change the Way We Think About Our Lives. ISBN 9780385340922 .
  6. de Waal, Frans (2012). Moral behavior in animals .

Bibliographia[recensere | fontem recensere]

  • Antonaccio, Maria, et William Schweiker, eds. 1996. Iris Murdoch and the Search for Human Goodness. Sicagi.
  • Aristoteles. 1998. Nicomachean Ethics. Oxoniae: Oxford University Press.
  • Bentham, Jeremy. 1988. The Principles of Morals and Legislation. Prometheus Books.
  • Boyce, Mary. (1979) 2001. Zoroastrians: Their Religious Beliefs and Practices. Londinii: Routledge / Kegan Paul.
  • Burns, Elizabeth. 1997. "Iris Murdoch and the Nature of Good." Religious Studies 33 (3): 303–13.
  • Corrigan, Kevin. 2018. Love, friendship, beauty, and the good: Plato, Aristotle, and the later tradition. Eugenii Oregoniae: Cascade Books. ISBN 9781532645495 (charta), ISBN 153264549X (charta), ISBN 9781532645501, ISBN 1532645503.
  • Dalai Lama. (2002) 2007. Le pouvoir de la bonté: Textes réunis par Sidney Piburn. Conv. Daniel Mastelle. Marabout.
  • Dewey, John. 1948. Theory of Valuation. Sicagi: University of Chicago Press.
  • Ellis, Fiona. 2009. "Levinas and Murdoch on God and Good." European Journal for Philosophy of Religion 1 (2).
  • Ferber, Rafael. 2008. "Gut." In Philosophische Grundbegriffe, 1: 159–210. Ed. 8a. Monaci: Beck. ISBN 978-3-406-57388-0.
  • Gardner, Howard. 2011. Truth, beauty, and goodness reframed: educating for the virtues in the twenty-first century. Novi Eboraci: Basic Books. ISBN 9780465021925, ISBN 0465021921.
  • Griffin, James. 1986. Well-Being: Its Meaning, Measurement and Moral Importance. Oxoniae: Oxford University Press.
  • Hähnel, Martin, et Maria Schwartz. 2018. Theorien des Guten zur Einführung. Hamburgi: Junius. ISBN 978-3-96060-301-6.
  • Hume, David. 2000. A Treatise of Human Nature. Oxoniae: Oxford University Press.
  • Hurka, Thomas. 1993. Perfectionism. Oxoniae: Oxford University Press.
  • Ingram, Paul O., et Frederick John Streng. 1986. Buddhist-Christian Dialogue: Mutual Renewal and Transformation. Honolulu: University of Hawaii Press.
  • Kant, Immanuel. 1996. Groundwork of the Metaphysic of Morals. Cantabrigiae: Cambridge University Press.
  • Kierkegaard, Søren. 1992. Either/Or. Penguin Classics.
  • Lecomte, Jacques. 2012. La bonté humaine: Altruisme, empathie, générosité. Odile Jacob.
  • Lita, Ana. 2003. "'Seeing' human goodness: Iris Murdoch on moral virtue." Minerva. An Internet Journal of Philosophy 7.
  • Pieper, Annemarie. 2003. "Das Gute." In Philosophie: Ein Grundkurs, ed. Ekkehard Martens et Herbert Schnädelbach, 1: 262–305. Ed. 7a Reinbek: Rowohlt. ISBN 3-499-55457-7.
  • Rawls, John. 1999. A Theory of Justice. Cantabrigiae Massachusettae: Harvard University Press.
  • Regenbogen, Arnim. 2010. "Gute, das/Güte." In Enzyklopädie Philosophie, ed. Hans Jörg Sandkühler, 1: 954–61. Hamburgi: Meiner. ISBN 978-3-7873-1999-2.
  • Reiner, Hans, et al. 1974. "Gut, das Gute, das Gut." In Historisches Wörterbuch der Philosophie 3: 937–72. Basiliae: Schwabe.
  • Ross, W. D. 1930. The Right and the Good. Oxoniae: Oxford University Press.
  • Shermer, Michael. 2004. The Science of Good and Evil. Novi Eboraci: Time Books. ISBN 0-8050-7520-8.
  • Thome, Gabriele, 1993. Vorstellungen vom Bösen in der lateinischen Literatur. Stuttgart. ISBN 3-515-.06312-9.
  • Widdows, Heather. 2005. The Moral Vision of Iris Murdoch. Aldershot
  • Widdows, Heather, 2009. "Murdochian evil and striving to be good." In The Positive Function of Evil, ed. Pedro Alexis Tabensky, 81–97. Novi Eboraci.

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