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Habituation as mimesis

In T. D. J. Chappell (ed.), Values and Virtues: Aristotelianism in Contemporary Ethics. Oxford University Press (2006)

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  1. Aristotle's Homo Mimeticus as an Educational Paradigm for Human Coexistence.Gilberto Scaramuzzo - 2016 - Journal of Philosophy of Education 50 (2):246-260.
    In the Poetics of Aristotle there is a definition of the human being that perhaps has not yet been well considered in educational theory and practice. This definition calls into question a dynamism that according to Plato was unavoidable for an appropriate understanding of the educational process that turns a human being into a beautiful, good and just citizen: mimesis. The paper's intent is to reconsider the definition of the human being, centred on mimesis, presented by Aristotle in the Poetics (...)
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  • Aristotle on Shame and Learning to Be Good.Marta Jimenez - 2020 - Oxford University Press.
    This book presents a novel interpretation of Aristotle's account of how shame instils virtue, and defends its philosophical import. Shame is shown to provide motivational continuity between the actions of the learners and the virtuous dispositions that they will eventually acquire.
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  • Imitating Virtue.Margaret Hampson - 2019 - Phronesis 64 (3):292-320.
    Moral virtue is, for Aristotle, famously acquired through the practice of virtuous actions. But how should we understand the activity of Aristotle’s moral learner, and how does her activity result in the acquisition of virtue? I argue that by understanding Aristotle’s learner as engaged in the emulative imitation of a virtuous agent, we can best account for her development. Such activity crucially involves the adoption of the virtuous agent’s perspective, from which I argue the learner is positioned so as to (...)
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  • Educating Virtue as a Mastery of Language.Sophia Vasalou - 2012 - The Journal of Ethics 16 (1):67-87.
    That only those who have mastered language can be virtuous is something that may strike us as an obvious truism. It would seem to follow naturally from, indeed simply restate, a view that is far more commonly held and expressed by philosophers of the virtues, namely that only those who can reason can be virtuous properly said. My aim in this paper is to draw attention to this truism and argue its importance. In doing so, I will take the starting (...)
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  • Kierkegaard on the Transformative Power of Art.Antony Aumann - 2021 - History of European Ideas 47 (3):429-442.
    ABSTRACT Kierkegaard seeks to inspire transformations. His aim is to get us to devote our lives to God or the Good rather than our own personal enjoyment – to abandon the aesthetic life in favour of the ethical or religious one. Drawing on Laurie Paul and Agnes Callard’s recent work, I maintain that two obstacles stand in Kierkegaard’s way. First, transformations involve adopting a new perspective on the world, one we cannot fully grasp ahead of time. Second, transformations also involve (...)
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  • Two Dogmas of (Modern) Aristotle Scholarship.Tom Angier - 2019 - Ancient Philosophy Today 1 (2):237-255.
    Two dogmas lie at the heart of modern work on Aristotle's ethical theory. The first is that that theory is essentially secular or non-theistic. The second is that Aristotle's ethics assumes what Gr...
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  • Greatness of Spirit: A New Virtue for Our Taxonomies?Sophia Vasalou - 2017 - Dialogue 56 (2):291-316.
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