All i need is for my man to live up to his role
Philip Andre "Mickey" Rourke Jr. He received critical praise for his work in the Charles Bukowski biopic Barfly and the horror mystery Angel Heart both In , Rourke teamed up with Don Johnson and Tom Sizemore in the cult classic action film Harley Davidson and the Marlboro Man ; also in , Rourke—who trained as a boxer in his early years—left acting and became a professional boxer for a time. After retiring from boxing in , Rourke returned to acting and had supporting roles in several films, including the drama The Rainmaker , the comedy-drama Buffalo '66 , the thriller-remake of Get Carter , the mystery film The Pledge , the crime-dark-comedy-drama Spun , the action film Once Upon a Time in Mexico and the action thriller Man on Fire , playing the role of a corrupt lawyer.
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These traits derive from natural internal tendencies, but need to be nurtured; however, once established, they will become stable. Unlike deontological and consequentialist theories, theories of virtue ethics do not aim primarily to identify universal principles that can be applied in any moral situation.
Since its revival in the twentieth century, virtue ethics has been developed in three main directions: Eudaimonism, agent-based theories, and the ethics of care. An agent-based theory emphasizes that virtues are determined by common-sense intuitions that we as observers judge to be admirable traits in other people. The third branch of virtue ethics, the ethics of care, was proposed predominately by feminist thinkers.
It challenges the idea that ethics should focus solely on justice and autonomy; it argues that more feminine traits, such as caring and nurturing, should also be considered. Here are some common objections to virtue ethics. Its theories provide a self-centered conception of ethics because human flourishing is seen as an end in itself and does not sufficiently consider the extent to which our actions affect other people. If moral character is so reliant on luck, what role does this leave for appropriate praise and blame of the person?
This article looks at how virtue ethics originally defined itself by calling for a change from the dominant normative theories of deontology and consequentialism. It goes on to examine some common objections raised against virtue ethics and then looks at a sample of fully developed accounts of virtue ethics and responses.
A law conception of ethics deals exclusively with obligation and duty. Among the theories she criticized for their reliance on universally applicable principles were J. This approach to ethics relies on universal principles and results in a rigid moral code. Further, these rigid rules are based on a notion of obligation that is meaningless in modern, secular society because they make no sense without assuming the existence of a lawgiver—an assumption we no longer make.
In its place, Anscombe called for a return to a different way of doing philosophy. Taking her inspiration from Aristotle, she called for a return to concepts such as character, virtue and flourishing. She also emphasized the importance of the emotions and understanding moral psychology. The resulting body of theories and ideas has come to be known as virtue ethics.
Before we go on to consider this in detail, we need to take a brief look at two other philosophers, Bernard Williams and Alasdair MacIntyre, whose call for theories of virtue was also instrumental in changing our understanding of moral philosophy.
Williams criticized how moral philosophy had developed. He drew a distinction between morality and ethics. Morality is characterized mainly by the work of Kant and notions such as duty and obligation. Crucially associated with the notion of obligation is the notion of blame. Blame is appropriate because we are obliged to behave in a certain way and if we are capable of conforming our conduct and fail to, we have violated our duty.
Williams was also concerned that such a conception for morality rejects the possibility of luck. If morality is about what we are obliged to do, then there is no room for what is outside of our control. But sometimes attainment of the good life is dependant on things outside of our control. In response, Williams takes a wider concept, ethics, and rejects the narrow and restricting concept of morality.
Ethics encompasses many emotions that are rejected by morality as irrelevant. Ethical concerns are wider, encompassing friends, family and society and make room for ideals such as social justice.
This view of ethics is compatible with the Ancient Greek interpretation of the good life as found in Aristotle and Plato. Finally, the ideas of Alasdair MacIntyre acted as a stimulus for the increased interest in virtue. However, he also attempts to give an account of virtue. MacIntyre looks at a large number of historical accounts of virtue that differ in their lists of the virtues and have incompatible theories of the virtues.
He concludes that these differences are attributable to different practices that generate different conceptions of the virtues. Each account of virtue requires a prior account of social and moral features in order to be understood. Thus, in order to understand Homeric virtue you need to look its social role in Greek society. Virtues, then, are exercised within practices that are coherent, social forms of activity and seek to realize goods internal to the activity.
The virtues enable us to achieve these goods. That end is the virtue of integrity or constancy. These three writers have all, in their own way, argued for a radical change in the way we think about morality. Whether they call for a change of emphasis from obligation, a return to a broad understanding of ethics, or a unifying tradition of practices that generate virtues, their dissatisfaction with the state of modern moral philosophy lay the foundation for change.
There are a number of different accounts of virtue ethics. It is an emerging concept and was initially defined by what it is not rather than what it is. The next section examines claims virtue ethicists initially made that set the theory up as a rival to deontology and consequentialism.
Moral theories are concerned with right and wrong behavior. This subject area of philosophy is unavoidably tied up with practical concerns about the right behavior. However, virtue ethics changes the kind of question we ask about ethics. Where deontology and consequentialism concern themselves with the right action, virtue ethics is concerned with the good life and what kinds of persons we should be.
What kind of person should I be? Instead of asking what is the right action here and now, virtue ethics asks what kind of person should one be in order to get it right all the time. Whereas deontology and consequentialism are based on rules that try to give us the right action, virtue ethics makes central use of the concept of character. Modern virtue ethics takes its inspiration from the Aristotelian understanding of character and virtue. Aristotelian character is, importantly, about a state of being.
For example, the virtue of kindness involves the right sort of emotions and inner states with respect to our feelings towards others. Character is also about doing. Aristotelian theory is a theory of action, since having the virtuous inner dispositions will also involve being moved to act in accordance with them.
Realizing that kindness is the appropriate response to a situation and feeling appropriately kindly disposed will also lead to a corresponding attempt to act kindly. Another distinguishing feature of virtue ethics is that character traits are stable, fixed, and reliable dispositions. If an agent possesses the character trait of kindness, we would expect him or her to act kindly in all sorts of situations, towards all kinds of people, and over a long period of time, even when it is difficult to do so.
A person with a certain character can be relied upon to act consistently over a time. It is important to recognize that moral character develops over a long period of time.
People are born with all sorts of natural tendencies. Some of these natural tendencies will be positive, such as a placid and friendly nature, and some will be negative, such as an irascible and jealous nature.
These natural tendencies can be encouraged and developed or discouraged and thwarted by the influences one is exposed to when growing up. Our natural tendencies, the raw material we are born with, are shaped and developed through a long and gradual process of education and habituation.
Moral education and development is a major part of virtue ethics. Moral development, at least in its early stages, relies on the availability of good role models. The virtuous agent acts as a role model and the student of virtue emulates his or her example.
Initially this is a process of habituating oneself in right action. Aristotle advises us to perform just acts because this way we become just. The student of virtue must develop the right habits, so that he tends to perform virtuous acts. Virtue is not itself a habit. Habituation is merely an aid to the development of virtue, but true virtue requires choice, understanding, and knowledge.
Virtue is chosen knowingly for its own sake. The development of moral character may take a whole lifetime. But once it is firmly established, one will act consistently, predictably and appropriately in a variety of situations. As discussed above, virtue is a settled disposition. It is also a purposive disposition. A virtuous actor chooses virtuous action knowingly and for its own sake.
It is not enough to act kindly by accident, unthinkingly, or because everyone else is doing so; you must act kindly because you recognize that this is the right way to behave. Note here that although habituation is a tool for character development it is not equivalent to virtue; virtue requires conscious choice and affirmation.
Virtue is the appropriate response to different situations and different agents. The virtues are associated with feelings. For example: courage is associated with fear, modesty is associated with the feeling of shame, and friendliness associated with feelings about social conduct. The virtue lies in a mean because it involves displaying the mean amount of emotion, where mean stands for appropriate. This does not imply that the right amount is a modest amount. Sometimes quite a lot may be the appropriate amount of emotion to display, as in the case of righteous indignation.
The mean amount is neither too much nor too little and is sensitive to the requirements of the person and the situation. Finally, virtue is determined by the right reason. Virtue requires the right desire and the right reason. To act from the wrong reason is to act viciously. On the other hand, the agent can try to act from the right reason, but fail because he or she has the wrong desire.
The virtuous agent acts effortlessly, perceives the right reason, has the harmonious right desire, and has an inner state of virtue that flows smoothly into action. The virtuous agent can act as an exemplar of virtue to others. It is important to recognize that this is a perfunctory account of ideas that are developed in great detail in Aristotle. Modern virtue ethicists have developed their theories around a central role for character and virtue and claim that this gives them a unique understanding of morality.
The emphasis on character development and the role of the emotions allows virtue ethics to have a plausible account of moral psychology—which is lacking in deontology and consequentialism.
All I need is for my man to live up to his role,
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You should be stronger than me You been here 7 years longer than me Do you know you supposed to be the man, Not pal in comparison to who you think I am, You always wanna talk it through - I dont care! I always have to comfort you when I m there But that s what I need you to do - stroke my hair! Cos I ve forgotten all of young loves joy, Feel like a lady, but you my lady boy, You should be stronger than me, But instead youre longer than frozen turkey, Why d you always put me in control? All I need is for my man to live up to his role, Always wanna talk it through - Im ok, Always have to comfort you every day, But thats what I need you to do - are you gay? Ive forgotten all of young loves joy Feel like a lady, but you my lady boy He said the respect I made you earn Thought you had so many lessons to learn I said You dont know what love is - get a grip!
Great leaders tap into the needs and fears we all share. Much has been written about the qualities that make a great manager, but most of the literature overlooks a fundamental question: What does a great manager actually do? While there are countless management styles, one thing underpins the behavior of all great managers. Above all, an exceptional manager comes to know and value the particular quirks and abilities of her employees. Such a specialized approach may seem like a lot of work. This focus on individuals also makes employees more accountable. Because staffers are evaluated on their particular strengths and weaknesses, they are challenged to take responsibility for their abilities and to hone them. By taking the time to understand what makes each employee tick, a great manager shows that he sees his people for who they are.
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These traits derive from natural internal tendencies, but need to be nurtured; however, once established, they will become stable. Unlike deontological and consequentialist theories, theories of virtue ethics do not aim primarily to identify universal principles that can be applied in any moral situation. Since its revival in the twentieth century, virtue ethics has been developed in three main directions: Eudaimonism, agent-based theories, and the ethics of care. An agent-based theory emphasizes that virtues are determined by common-sense intuitions that we as observers judge to be admirable traits in other people.
He was called "the natural successor to Olivier " by critic and dramaturge Kenneth Tynan. An alcoholic ,  Burton's failure to live up to those expectations  disappointed critics and colleagues and fuelled his legend as a great thespian wastrel. Burton was nominated for an Academy Award seven times, but never won an Oscar.
Last week Jan 24 , Demi Lovato confirmed in a Zane Lowe interview that she wrote 'Anyone' four days before her overdose in The poor choices of life. The name has a double meaning; anyone could be anyone in the dictionary definition sense, and could be seen as a singular entity, reinforcing the theme of isolation the independent individual has from the rest of society.SEE VIDEO BY TOPIC: Uthodurn - Critical Role - Campaign 2, Episode 73 - Live From Indianapolis!
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The Masks of Hamlet. Marvin Rosenberg. Hamlet's challenge: "You would pluck out the heart of my mystery - " Yes, we would. If we could.
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