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In modern times [15] "sentimental" is a pejorative term that has been casually applied to works of art and literature that exceed the viewer or reader's sense of decorum—the extent of permissible emotion—and standards of taste: "excessiveness" is the criterion; [16] "Meretricious" and "contrived" sham pathos are the hallmark of sentimentality, where the morality that underlies the work is ...
This reactivity was considered an indication of a sensible person's ability to perceive something intellectually or emotionally stirring in the world around them. However, the popular sentimental genre soon met with a strong backlash, as anti-sensibility readers and writers contended that such extreme behavior was mere histrionics, and such an ...
In order to have moral character, we must understand what contributes to our overall good and have our spirited and appetitive desires educated properly, so that they can agree with the guidance provided by the rational part of the soul. According to Plato, Moral Character is directly linked to and understanding contributions to the overall good.
In Aristotle's work, phronesis is the intellectual virtue that helps turn one's moral instincts into practical action. [4] [10] He writes that moral virtues help any person to achieve the end, and that phronesis is what it takes to discover the means to gain that end. [4]
For example, in Laurence Sterne's novel, A Sentimental Journey Through France and Italy, the narrator is using the sentimental character Yorick as a device to critique the obligation of morality, whether it is sentimental or rational. There is a scene early in the novel where Yorick meets a monk and refuses "to give him a single sous [a penny]."
The honesty-humility factor is one of the six basic personality traits of the HEXACO model of personality. Honesty-humility is a basic personality trait representing the tendency to be fair and genuine when dealing with others, in the sense of cooperating with others, even when someone might utilize them without suffering retaliation. [1]
With respect to practical activity, in order to exercise any one of the practical excellences in the highest way, a person must possess all the others. Aristotle therefore describes several apparently different kinds of virtuous person as necessarily having all the moral virtues, excellences of character.
A person who acts introverted in one situation may act extraverted in another, and people can learn to act in "counter dispositional" ways in certain situations. For example, Brian Little's free trait theory [ 48 ] [ 49 ] suggests that people can take on "free traits", behaving in ways that may not be their "first nature", but can strategically ...