Tato bakalářská práce se zabývá pojmem "morálního světce", popř. "morálního svatého". Soustředěná je na tři výklady tohoto termínu, z čehož jeden je od Raimonda Gaity a dva od Susan Wolf. Gaitův morální svatý ukazuje svým láskyplným jednáním hodnotu těch, u nichž nám není zřejmá. Wolf chápe morální svaté jako osoby, které se snaží chovat tak morálně, jak jen mohou a to buď proto, že je štěstí druhých činí šťastnými nebo proto, že vlastní štěstí ignorují. Tyto tři koncepty svatých jsou vysvětleny a posouzeny, aby byla zodpovězena otázka, zda bychom se jimi měli stát.
Anotace v angličtině
This thesis is concerned with the term "moral saint". Three interpretations of the term are discussed - one definition is from Raimond Gaita and two are from Susan Wolf. Gaita´s moral saint reveals the value of those who have their humanity obscured through loving treatment. Wolf´s moral saints are people who try to behave as morally well as possible, either because the happiness of others makes them happy or because they disregard their own happiness completely. These three concepts are elaborated and critiqued in order to answer the question whether we should try to be like them.
Klíčová slova
Filosofie, analytická filosofie, etika, Raimond Gaita, Susan Wolf, morální světec, morální svatý
Klíčová slova v angličtině
Philosophy, analytic philosophy, ethics, Raimond Gaita, Susan Wolf, moral saint
Rozsah průvodní práce
40 s.
Jazyk
AN
Anotace
Tato bakalářská práce se zabývá pojmem "morálního světce", popř. "morálního svatého". Soustředěná je na tři výklady tohoto termínu, z čehož jeden je od Raimonda Gaity a dva od Susan Wolf. Gaitův morální svatý ukazuje svým láskyplným jednáním hodnotu těch, u nichž nám není zřejmá. Wolf chápe morální svaté jako osoby, které se snaží chovat tak morálně, jak jen mohou a to buď proto, že je štěstí druhých činí šťastnými nebo proto, že vlastní štěstí ignorují. Tyto tři koncepty svatých jsou vysvětleny a posouzeny, aby byla zodpovězena otázka, zda bychom se jimi měli stát.
Anotace v angličtině
This thesis is concerned with the term "moral saint". Three interpretations of the term are discussed - one definition is from Raimond Gaita and two are from Susan Wolf. Gaita´s moral saint reveals the value of those who have their humanity obscured through loving treatment. Wolf´s moral saints are people who try to behave as morally well as possible, either because the happiness of others makes them happy or because they disregard their own happiness completely. These three concepts are elaborated and critiqued in order to answer the question whether we should try to be like them.
Klíčová slova
Filosofie, analytická filosofie, etika, Raimond Gaita, Susan Wolf, morální světec, morální svatý
Klíčová slova v angličtině
Philosophy, analytic philosophy, ethics, Raimond Gaita, Susan Wolf, moral saint
Zásady pro vypracování
I aim to describe and compare the concepts of moral sainthood endorsed by Raimond Gaita and Susan Wolf. I want to decide whether the category of moral sainthood is necessary, or if it's just a reflection of an outdated Christian concept. If the model is worthwhile, should we all aspire to become moral saints?
While for Christianity sainthood means being exceptionally close to God, analytic philosophy has coined the phrase 'moral saint' with various meanings. It is an appealing phrase for moral theories because it describes a thoroughly moral person, possibly an ideal to strive for.
For Susan Wolf, a moral saint is a person committed to improving others' lives, either because it makes her happy or because she sacrifices happiness in order to promote the wellbeing of others. Neither of the models seem good for Wolf, as the saint doesn't pay attention to develop any self-regarding interests.
On the other hand, Raimond Gaita bases his model of the moral saint on an example of a nun he encountered when he worked in a psychiatric ward. The defining characteristic of her sainthood was unconditional love. This love manifested in the way she treated patients who were beyond recovery, revealing their full humanity to the onlookers. The saintliness of the Nun is manifested episodically, and there is no mention of whether she has a personal life and whether it would be hypocritical for her to have one.
Gaita sees the Nun as a source of love aimed even at those whom we ourselves do not love. This love makes it intelligible to us that we have moral obligations to these people. Wolf is more concerned with the personality of the saint. She believes the saint lacks "nonmoral virtues", which are qualities we admire because they help us achieve personal excellence. Wolf prefers persons striving for "individual perfection" instead of "perfect morality". But how does that criticism relate to Gaita's conception of the saint, according to which the saint reveals the value of people who would otherwise be "morally invisible" to us?
The evaluation of the concept of the moral saint has to be performed on several levels. To decide whether the concept is good is not enough: if it is good, is it simply beneficial for us to have moral saints in our society, or should it be everyone's goal to become one?
Zásady pro vypracování
I aim to describe and compare the concepts of moral sainthood endorsed by Raimond Gaita and Susan Wolf. I want to decide whether the category of moral sainthood is necessary, or if it's just a reflection of an outdated Christian concept. If the model is worthwhile, should we all aspire to become moral saints?
While for Christianity sainthood means being exceptionally close to God, analytic philosophy has coined the phrase 'moral saint' with various meanings. It is an appealing phrase for moral theories because it describes a thoroughly moral person, possibly an ideal to strive for.
For Susan Wolf, a moral saint is a person committed to improving others' lives, either because it makes her happy or because she sacrifices happiness in order to promote the wellbeing of others. Neither of the models seem good for Wolf, as the saint doesn't pay attention to develop any self-regarding interests.
On the other hand, Raimond Gaita bases his model of the moral saint on an example of a nun he encountered when he worked in a psychiatric ward. The defining characteristic of her sainthood was unconditional love. This love manifested in the way she treated patients who were beyond recovery, revealing their full humanity to the onlookers. The saintliness of the Nun is manifested episodically, and there is no mention of whether she has a personal life and whether it would be hypocritical for her to have one.
Gaita sees the Nun as a source of love aimed even at those whom we ourselves do not love. This love makes it intelligible to us that we have moral obligations to these people. Wolf is more concerned with the personality of the saint. She believes the saint lacks "nonmoral virtues", which are qualities we admire because they help us achieve personal excellence. Wolf prefers persons striving for "individual perfection" instead of "perfect morality". But how does that criticism relate to Gaita's conception of the saint, according to which the saint reveals the value of people who would otherwise be "morally invisible" to us?
The evaluation of the concept of the moral saint has to be performed on several levels. To decide whether the concept is good is not enough: if it is good, is it simply beneficial for us to have moral saints in our society, or should it be everyone's goal to become one?
Seznam doporučené literatury
Drummond Young, E., "Defending Gaita's Example of Saintly Behaviour" Ethical Theory and Moral Practice, Vol. 15, No. 2 (April 2012), pp. 191-202
Gaita, R. A., A Common Humanity: Thinking About Love and Truth and Justice, Routledge, London - New York 2002 (1st edition 1998)
Gaita, R. A., Good and Evil: An Absolute Conception, Routledge, London - New York 2006 (1st edition 1991)
Williams, B. A. O., Ethics and the Limits of Philosophy, Routledge, London - New York 2006 (1st edition 1985)
Williams, B. A. O., & Nagel, T., "Moral Luck" Proceedings of the Aristotelian Society, Supplementary Volumes, Vol. 50 (1976), pp. 115-135+137-151
Wolf, S., "Moral Saints" The Journal of Philosophy, Vol. 79, No. 8 (Aug., 1982), pp. 419-439
Seznam doporučené literatury
Drummond Young, E., "Defending Gaita's Example of Saintly Behaviour" Ethical Theory and Moral Practice, Vol. 15, No. 2 (April 2012), pp. 191-202
Gaita, R. A., A Common Humanity: Thinking About Love and Truth and Justice, Routledge, London - New York 2002 (1st edition 1998)
Gaita, R. A., Good and Evil: An Absolute Conception, Routledge, London - New York 2006 (1st edition 1991)
Williams, B. A. O., Ethics and the Limits of Philosophy, Routledge, London - New York 2006 (1st edition 1985)
Williams, B. A. O., & Nagel, T., "Moral Luck" Proceedings of the Aristotelian Society, Supplementary Volumes, Vol. 50 (1976), pp. 115-135+137-151
Wolf, S., "Moral Saints" The Journal of Philosophy, Vol. 79, No. 8 (Aug., 1982), pp. 419-439
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Převzato z knihovny
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Plný text práce
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Hodnocení vedoucího
Záznam průběhu obhajoby
Anna Skácelová představila komisi zaměření, obsah a přínos své bakalářské práce na téma "Měli bychom být morálními svědci?" Zodpověděla kritické připomínky z posudků vedoucího a oponenta práce.