Virtue and Artificial Moral Intelligence

2020 ◽  
Author(s):  
Marinus Ferreira
Keyword(s):  
Moral Intelligence

Moral intelligence for successful leadership

2006 ◽  
Vol 2006 (40) ◽  
pp. 13-16 ◽  
Author(s):  
Doug Lennick ◽  
Fred Kiel
Keyword(s):  
Successful Leadership ◽  
Moral Intelligence

War and moral stupidity

2017 ◽  
Vol 44 (1) ◽  
pp. 83-100 ◽  
Author(s):  
Kimberly Hutchings
Keyword(s):  
Jane Addams ◽  
Jeff Mcmahan ◽  
Ethics Of War ◽  
Moral Intelligence ◽  
Ways Of Thinking ◽  
Morality Of War

AbstractThis article uses the example of Wittgenstein’s decision to go to war in 1914 to frame a contrast between two different ways of thinking about moral stupidity and moral intelligence in relation to war, those of Jeff McMahan and Jane Addams. The article clarifies how pathways for thinking about the morality of war are blocked and enabled not only by different accounts of justice but also by different understandings of war. It is argued that if we want to be morally intelligent in our judgments about the ethics of war we should follow the pathway marked out by Addams and think less about justice and more about war.

Yemeni EFL Student Teachers’ Moral Intelligence and its Relationship to their Academic Achievement: الذكاء الأخلاقي للطلاب اليمنيين الدارسين للغة الإنجليزية كلغة أجنبية وعلاقته بأدائهم الأكاديمي

2020 ◽  
Vol 4 (1) ◽  
Author(s):  
Mohammad Abdu Ahmed Al-Mekhlafi
Keyword(s):  
Academic Achievement ◽  
Student Teachers ◽  
Male Student ◽  
College Of Education ◽  
Low Achievers ◽  
Teacher Preparation Program ◽  
The Mean ◽  
Moral Intelligence ◽  
High Degree ◽  
The Relationship

This corelational study aimed at investigating the relationship between the moral intelligence of a group of Yemeni EFL student teachers and their academic achievement. It also aimed at finding out any statistically significant differences between the moral intelligence of the student teachers who are categorized into high and low achievers. One hundred and twelve Yemeni EFL student teachers of a third level in the teacher preparation program at the Department of English in the College of Education at Sana’a University in Yemen participated in this study. Their ages ranged between 21 and 25 years. Data were collected using a literature-based questionnaire. The results of this study show that the mean of the ten categories of the moral intelligence is 4.02 (80.4%) indicating a high degree of moral intelligence. The results show that there is no statistically significant differencesat the 0.05 level between the moral intelligence and academic achievement in the Morphology and Syntax course. The results also indicate that there are no statistically significant differences at the level of 0.05 between high and low achievers on nine categories of the moral intelligence. Furthermore, the results indicate that there are no statistically significant differences at the level of 0.05 between female and male student teachers on nine categories of the moral intelligence, namely: Faith, Honesty, Integrity, Courage, Discipline, Responsibility, Service, Kindness and Courtesy. The study findings confirm the previous studies and present some suggestions for further research.

A Proposed Model to Investigate the Impact of Moral Intelligence and Early Maladaptive Schemas on Emotional Divorce Regarding the Mediating Role of Marital Burnout in Women Referring to Psychological Centers, Ahvaz, Iran

2020 ◽  
Keyword(s):  
Path Analysis ◽  
Pearson Correlation ◽  
Early Maladaptive Schemas ◽  
Maladaptive Schemas ◽  
Statistical Population ◽  
Mediating Role ◽  
Proposed Model ◽  
Moral Intelligence ◽  
The Impact

Introduction and Objectives: Appropriate relationships in society are shaped based on healthy and intimate rapports in families. Divorce is regarded as one of the most important sources of damage to families and marriages. This study aimed to design and test a model to investigate the effect of moral intelligence and early maladaptive schemas on emotional divorce considering the mediating role of marital burnout in women referring to psychological centers in Ahvaz, Iran. Materials and Methods: The statistical population of this descriptive-correlational study included all the women referring to psychological centers in Ahvaz, Iran, during 2019. In total, 264 individuals were selected using the convenience sampling method. The data were collected using an emotional divorce questionnaire, moral intelligence scale, early maladaptive schemas, and marital burnout questionnaire. Furthermore, the proposed model was evaluated using a path analysis method. A bootstrap test was utilized to test the indirect relationships. Pearson correlation coefficient and path analysis through AMOS software were employed to examine the relationships among the variables. Results: The results of this study showed the significance of all direct paths of the early maladaptive schemas with emotional divorce. Indirect pathways were also significant through marital burnout with emotional divorce (P<0.001). Conclusion: The proposed model indicated an acceptable fit level and was regarded as an important step in recognizing the effective factors in the emotional divorce of women. Moreover, it can be useful as a model to develop stress management programs and control increased emotional divorce among women.

Tragical Pathos

2020 ◽  
pp. 179-218
Author(s):  
Paul M. Blowers
Keyword(s):  
Moral Philosophy ◽  
Real Life ◽  
Moral Vision ◽  
Early Christian ◽  
Greco Roman ◽  
Moral Intelligence ◽  
Fear Of God ◽  
Hellenistic Philosophy

This chapter argues that the Christian “tragical conscience,” as described in the preceding chapter, was a conscience that demanded its own “cleansing” (catharsis) and clarified moral vision, which further relied on the cultivation, psychologically and existentially, of a whole panoply of tragical emotions that enriched Christian response to real-life tragedies. The assessment here of the development of a Christian “tragical pathos” draws from Martha Nussbaum’s work on the “moral intelligence” of emotions in Hellenistic philosophy and from Robert Kaster’s identification of “emotional scripts” in Greco-Roman moral philosophy and ethics. The bulk of this chapter is devoted to early Christian reworking or “re-scripting” of the classic (Aristotelian) tragical emotions of fear and pity, fear being relativized and recontextualized in relation to the superior fear of God, and pity reframed as empathetic mercy. Christian moralists, moreover, expanded the repertoire of “tragical” emotions beyond fear and pity, especially by encouraging a whole gamut of emotions of grief (lamentation, compunction, etc.) that were pivotal in Christian response to the tragic realities of sin, suffering, loss, and death.

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