Over the course of its history Catholicism has generated several different conceptions of morality. The early medieval church conceived morality primarily in terms of caritas and other virtues, the modern church generated a legalistic conception of morality, and the post-Vatican II church proposes a relational conception of morality. INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS: The essence of morality concerns natural virtues and natural moral law, which all people of goodwill can grasp, appreciate, and act upon. The distinctive conception of morality is identified with our ultimate end, the beatific vision, the theological virtues, and the ethics of discipleship centred on caritas

Abstract: How to view the reform of the Catholic Church in the sixteenth century and its relationship with virtue as an important issue in studying humanist philosophy. Humanists emphasize that virtue education is the foundation for cultivating personality and believe restoring the virtues of the church is the “cure” for the ills of the early modern church. Consilium de emendanda ecclesia (1537) is the Catholic humanists’ practice of virtue. This is reflected in proposals to strengthen educational norms and socio-moral disciplines and emphasize perfecting clerical virtue as the driving force for reform. In addition, under the guidance of virtue ethics, virtue politics becomes the guiding ideology of those humanists’ political practice, where they recognize the Pope´s authority and the one of the Church, associating virtue with the legitimacy of power. The virtue philosophy in Consilium forms the ideological foundation for the Reformation of the Catholic Church. The ancient Chinese scholar Dong Zhongshu (179-104 B.C.) practiced a similar politics of virtue. In Luxuriant Gems of the Spring and Autumn, he combined the legitimacy of rule with virtue based on the kings’ divine right, thus perpetuating the Confucian concept of the “sage”. Both Catholic humanists and Dong emphasized the importance of the rulers’ virtue as agents of God. Abstract cure “cure 1537 (1537 sociomoral socio moral addition ethics Popes Pope s power 179104 179 104 (179-10 B.C. BC B C Autumn kings right sage. sage . “sage” rulers God 153 (153 17910 17 10 (179-1 B.C “sage 15 (15 1791 1 (179- (1 (179 ( (17

Resumen: Cómo ver la reforma de la iglesia católica en el siglo XVI y su relación con la virtud es un tema importante en el estudio de la filosofía humanista. Los humanistas enfatizan que la educación virtuosa es la base para cultivar la personalidad y creen que restaurar las virtudes de la iglesia es la “cura” para los males de la iglesia moderna temprana. Consilium de emendanda Ecclesia (1537) es la práctica de la virtud de los humanistas católicos. Esto se refleja en propuestas para fortalecer las normas educativas y las disciplinas socio-morales y enfatizar el perfeccionamiento de la virtud clerical como la fuerza impulpara la reforma. Además, bajo la guía de la ética de la virtud, la política de la virtud se convierte en la ideología guía de la práctica política de esos humanistas, donde reconocen la autoridad del papa y de la iglesia y asocian la virtud con la legitimidad del poder. La filosofía de la virtud en Consilium forma el fundamento ideológico para la reforma de la iglesia católica. El erudito chino antiguo Dong Zhongshu (179-104 B.C.) practicó una política similar de la virtud. En las exubergemde la primavera y el otoño, combinla legitimidad del gobierno con la virtud basada en el derecho divino de los reyes, perpetuasí el concepto confuciano del “sabio”. Tanto humanistas católicos como Dong enfatizaron la importancia de la virtud de los gobernantes como agentes de Dios. Resumen humanista cura “cura temprana 1537 (1537 sociomorales socio morales Además poder 179104 179 104 (179-10 B.C. BC B C otoño reyes sabio. sabio . “sabio” Dios 153 (153 17910 17 10 (179-1 B.C “sabio 15 (15 1791 1 (179- (1 (179 ( (17

Abstract This article aims to analyze the presence of belief in the evolutionist ideas - at once mystical-religious and scientific - of the philosopher Pythagoras (570-490 B.C.) in the writings of the black intellectual André Rebouças (1838-1898). We intend to understand the meanings attributed by the Brazilian abolitionist to his “Pythagorean propaganda”, conceived as an ideal way to achieve societal transformations, through reformist projects that he advocated for both in Brazil and in Africa (1892-1893). In alignment with the Greek thinker, Rebouças’ militancy was guided by the belief that the world was in constant moral and material evolution, whilst its transformation was mathematically ordered by the harmony of the opposites. A society led by strict, disciplined virtues and moral behavior would thus experience less unequal social and economic development, and vice versa. Rebouças concurrently maintained that a project of moral and material intervention in society would constitute a step towards achieving a future universal brotherhood rooted in altruism. Drawing upon his newspaper articles, letters, and diaries, written between 1888 and 1893, this text demonstrates that André Rebouças found inspiration in Pythagorean conceptions of the evolution of the cosmos to propose solutions to social issues such as the abolition of slavery, poverty relief, and the democratization of access to land. mysticalreligious mystical religious 570490 570 490 (570-49 B.C. BC B C 18381898. 18381898 1838 1898 . (1838-1898) propaganda, propaganda , propaganda” transformations 18921893. 18921893 1892 1893 (1892-1893) thinker opposites strict development versa altruism articles letters diaries 188 slavery relief land 57049 57 49 (570-4 B.C 1838189 183 189 (1838-1898 1892189 (1892-1893 18 5704 5 4 (570- 183818 (1838-189 189218 (1892-189 1 (570 18381 (1838-18 18921 (1892-18 (57 (1838-1 (1892-1 (5 (1838- (1892- ( (1838 (1892 (183 (189 (18 (1

Resumo Este artigo tem como objetivo analisar a presença da crença nas ideias evolucionistas - ao mesmo tempo místico-religiosas e científicas - do filósofo Pitágoras (570-490 a.C.) nos escritos do intelectual negro André Rebouças (1838-1898). Pretende-se compreender os sentidos atribuídos pelo abolicionista brasileiro à sua “propaganda pitagórica”, como caminho ideal para se alcançar as transformações da sociedade, por meio de projetos reformistas voltados tanto ao Brasil quanto à África (1892-1893). Em sua militância, ele acreditava, em consonância com o pensador grego, que o mundo estava em constante evolução moral e material, e sua transformação era ordenada matematicamente pela harmonia dos opostos. Nesse sentido, uma sociedade conduzida por virtudes e comportamentos morais rígidos e disciplinados teria, como consequência, o desenvolvimento social e econômico menos desigual, e vice-versa. Assim, Rebouças defendia, de modo concomitante, um projeto de intervenção moral e material na sociedade como etapa para se alcançar uma futura fraternidade universal, baseada no altruísmo. Com base em seus artigos de jornais, cartas e diários, escritos entre 1888 e 1893, o texto demonstra que André Rebouças inspirou-se nas ideias pitagóricas de evolução do cosmos para propor soluções para causas sociais como a abolição da escravidão e da miséria e a democratização do acesso à terra. místicoreligiosas místico religiosas 570490 570 490 (570-49 a.C. aC C 18381898. 18381898 1838 1898 . (1838-1898) Pretendese Pretende propaganda pitagórica, pitagórica , pitagórica” 18921893. 18921893 1892 1893 (1892-1893) militância acreditava grego opostos sentido teria consequência desigual viceversa. viceversa vice versa. versa vice-versa Assim defendia concomitante universal altruísmo jornais diários 188 inspirouse inspirou terra 57049 57 49 (570-4 a.C 1838189 183 189 (1838-1898 1892189 (1892-1893 18 5704 5 4 (570- 183818 (1838-189 189218 (1892-189 1 (570 18381 (1838-18 18921 (1892-18 (57 (1838-1 (1892-1 (5 (1838- (1892- ( (1838 (1892 (183 (189 (18 (1

Abstract: In the present work, I will review how Aristotle understood the connection between reason and emotion - particularly, angry actions - in order to demonstrate that it is due to the presence of intellectual factors that emotions become ethically relevant and not merely an uncontrolled reaction. Then, I will summarize Aristotle's repeated analogies between reason as the master and anger as the slave to explain their connection. My specific contribution to the topic will be to reverse this analogy and, instead of using it as an example of the λόγος-θυμός connection, make the latter an example of the δεσπότης-δοῦλος connection as described in Politics I. If my hypothesis is plausible, establishing the actions and virtues of a slave will help shed light on the type of morality inherent in angry actions. Abstract work particularly reaction Then Aristotles s λόγοςθυμός λόγος θυμός δεσπότηςδοῦλος δεσπότης δοῦλος plausible

Resumo: En el presente trabajo repasaré el modo en que Aristóteles entendió el vínculo entre razón y emoción -particularmente las acciones coléricas- a fin de mostrar que es debido a la presencia de factores intelectuales que las emociones resultan éticamente relevantes y no una mera reacción incontrolada. Luego reseñaré las repetidas analogías de las que se sirve Aristóteles entre la razón como amo y la cólera como esclavo para explicar el vínculo entre ambas. Mi aporte específico al tema consistirá en invertir dicha analogía y, en lugar de utilizarla como ejemplo del vínculo λόγος-θυμός, hacer de este último un ejemplo del vínculo δεσπότης-δοῦλος tal como se lo describe en Política I. Si mi hipótesis es verosímil, establecer las acciones y la virtud propias del esclavo nos ayudará a echar luz sobre el tipo de moralidad propio de las acciones coléricas. Resumo particularmente coléricas incontrolada ambas λόγοςθυμός, λόγοςθυμός λόγος θυμός, θυμός λόγος-θυμός δεσπότηςδοῦλος δεσπότης δοῦλος I verosímil

RESUMO Objetivo: compreender a relação entre virtudes morais e phronesis a partir de voluntários de organizações da sociedade civil que atuam pela proteção e auxílio de gestantes, conhecidas como pró-vida. Marco teórico: apresenta-se a perspectiva da ética das virtudes na abordagem neoaristotélica como arcabouço teórico, segundo a qual a conduta humana é entendida com base nas disposições do caráter, as virtudes morais, bem como por meio da sabedoria prática ou phronesis, tendo por finalidade (telos) o florescimento humano. Método: a estratégia de pesquisa consiste em uma abordagem qualitativa de estudos de casos múltiplos em organizações brasileiras (n = 2) e espanholas (n = 2), focando-se em seus voluntários (n = 17 participantes). O acesso ao campo foi realizado por meio de observação participante, entrevista presencial semiestruturada e pesquisa documental, analisando tematicamente o seu conteúdo com o auxílio do software NVivo. Resultados: os resultados sugerem como eles atuam e aprendem virtudes ao longo de sua experiência como voluntário - prudência (phronesis), temperança, coragem e esperança - para saber abordar, aconselhar, julgar ou conter o julgamento e ajudar gestantes a estabelecer prioridades e perspectivas para o futuro (foresight). As evidências suportam a relação entre phronesis-temperança e phronesis-esperança, para equilibrar prioridades correntes e expectativas futuras. Conclusão: contextos diferentes podem revelar virtudes semelhantes nas práticas de voluntários. Os resultados reforçam o pressuposto da unidade das virtudes. Evidências, limitações e possibilidades de pesquisa são discutidas.

ABSTRACT Objective: to understand the relationship between moral virtues and phronesis from volunteers of civil society organizations that work for the protection and assistance of pregnant women, known as pro-life. Theoretical framework: the perspective of virtue ethics is presented in the neo-Aristotelian approach as a theoretical framework, according to which human conduct is understood as based on the dispositions of character, the moral virtues, as well as through practical wisdom or phronesis, with the purpose (telos) of human flourishing. Method: the research strategy consists of a qualitative multiple case study approach in Brazilian (n = 2) and Spanish (n = 2) organizations, focusing on their volunteers (n = 17 participants). The field was accessed through participant observation, semi-structured face-to-face interview, and documentary research, thematically analyzing their content with the aid of NVivo software. Results: the results suggest how they act and learn virtues throughout their experience as volunteers - prudence (phronesis), temperance, courage, and hope - to know how to approach, advise, judge, or restrain judgment and help pregnant women establish priorities and perspectives for the future (foresight). Evidence supports the relationship of the phronesis-temperance and phronesis-hope relationship to balance current priorities and future expectations. Conclusion: different contexts may reveal similar virtues in volunteer practices. The results reinforce the assumption of the unity of virtues. Evidence, limitations, and research possibilities are discussed.

Adolescence and emerging adulthood are characterized by developing owned values, ideas, lifestyle habits, etc. Character expresses values and virtues we consider to be important, relates to goals we aim at and deals with both emotions (desires) and cognitions, it is about attitudes in concrete practices. Moral conversion refers to the process through which this character is formed. It includes one's faith, identity, and moral journey. Amid a diversity of social contexts, spiritual resources, and communities; people demonstrate how they respond to situations and whether character is indeed demonstrated. Character could also be formed in these varying contexts and situations. We develop further knowledge about emerging adults and character (formation) and would like to know how young people live out any specific values, grow and change in their moral attitude through participating in certain practices. We assume the intention of our acts, show moral considerations, and is for Christians somehow connected to the gospel, but this truth remains to be evidenced empirically. Through empirical research conducted with emerging adults studying theology in South Africa and Netherlands, this article investigates how these emerging adults consider character formation through their lenses of religious beliefs and in the midst of certain practices or situations, in particular crises.

Es imprescindible en la práctica de la cirugía no sólo estudiar técnicas e instrumental en profundidad, sino también lo referido a las virtudes y valores morales del grupo humano quirúrgico para proveer una conducta ética intachable en el quirófano. La calidad de asistencia se valora a través del resultado de los servicios propuestos y obtenidos, sin dejar de lado aspectos ético-morales del instrumentador quirúrgico, cuya función principal es no dañar al paciente no sólo desde el punto de vista técnico, sino también desde el moral. Durante la presencia del enfermo en el quirófano siempre se exigen respuestas éticas al coordinar y proporcionar los cuidados para cubrir las necesidades detectadas, ya sean fisiológicas, psicológicas (el miedo, la ansiedad ante la cirugía) e incluso espirituales, pero con respeto a sus creencias y valores morales. El instrumentador, como parte esencial del grupo quirúrgico, debe refinar esos valores personales (por ejemplo, no participar en una cirugía urgente de un delincuente si existe un conflicto de interés), identificar sin sesgos o prejuicios el conocimiento de las leyes y códigos de conducta (evitar el abandono de una persona necesitada) y comprender los valores, creencias y principios éticos de los demás para así tomar una decisión racional ante un dilema principalmente ético. El equipo quirúrgico ostentará tanto los valores científico-técnicos como los personales sin entrar en conflicto con las creencias del paciente, porque, al tomar decisiones moral y éticamente válidas, actuará como protector de los derechos del enfermo en una cirugía.

In the practice of surgery it is essential not only to study techniques and instruments in depth, but also that referred to the virtues and moral values of the surgical team to provide an impeccable ethical conduct in the operating room. The quality of care is assessed through the result of the services proposed and obtained, without neglecting ethical-moral aspects of the surgical instrumentator whose main function is not to harm the patient not only from the technical point of view but morally. During the presence of the patient in the operating room, ethical responses are always required when coordinating and providing care to cover the needs detected, whether physiological, psychological (fear, anxiety before surgery) or spiritual, but with respect for their beliefs and moral values. The assistant or auxiliary surgical, as an essential part of the surgical team, must refine these personal values (for example, not participate in an urgent surgery of an offender if there is a conflict of interest), identify without bias or prejudice the knowledge of the laws and codes of conduct (avoid abandonment of a person in need) and understand the values, beliefs and ethical principles of others in order to make a rational decision in the face of a mainly ethical dilemma. The surgical team will hold both scientific-technical and personal values with beliefs without conflicting with those of the patient, because when making morally and ethically valid decisions, act as a protector of the rights of the patient in a surgery.

This article investigates the nature of an 'Ethics of Responsibility' (ER) as well as its significance for the broader research project dealt with, namely 'Morality in History'. The article starts off with a conceptual analysis of the notions of 'morality' and 'ethics', followed by an exposition of Alasdair MacIntyre's formulation of the 'anomaly' of current-day moral theory. This leads to a comprehensive analysis of MacIntyre's argument as to why the Enlightenment project was, according to him, doomed to failure and a return to Aristotle is essentially called for. Consequently, the approach known as the ER is introduced, drawing on the work of Hans Jonas, Emmanuel Levinas, Richard Niehbur, Richard Bernstein, William Schweiker and Aristotle. The following concepts are analysed and integrated into the framework of the ER, namely accountability (Schwecker), reciprocity (Levinas), fallibility (Van Niekerk), futurity (Jonas), the dialectic between normativity and applications (Bernstein) and phronesis (Aristotle). INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS: The article argues that the theoretical model of an 'ethics of responsibility' contributes significantly to reflection on the 'origins of morality'. The 'anomaly' of current-day moral theory is analysed This is followed by a comprehensive exposition of the ER. This model of ethical conceptualisation bestows even more clarity on the intra- and interdisciplinary implications of the article, as a model is developed, drawing on the work of Jonas, Levinas, Schweiker and others, that utilises the insights of Aristotle and thereby transcends the approaches to moral reasoning of Modernity

Against the background of current interdisciplinary discussions in philosophical and theological ethics and discourses on morality, this interdisciplinary essay explored the conceptualisation of morality in emerging Christianity. It illustrated how the early Sayings Source Q and the Gospel according to Mark recollect Jesus of Nazareth's reception of the Jewish Torah. Then it sketched how Paul's understanding of God's and Christ's compassion serves as guide to integrate basic notions from Hellenistic ethic in his moral exhortation. INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS: Taking cognisance of modern discussions on ethics and morality, the essay placed Early Christian morality within the context of the Law (Jewish Studies) and highlighted Christian reception of virtues in the Graeco-Roman world as studied by ancient philosophy. In conceptualising morality, emerging Christianity borrowed cardinal moral guidelines from its social environment. This foundational procedure studied by the History of the Early Church (within its Jewish and Graeco-Roman context) can serve as a model for Systematic Theology and Ethics to guide contemporary Christianity in their adaptation of moral principles from their cultural environment.

ABSTRACT Introduction: The importance of values in the training of health personnel demands the search for models that contribute to educational work, comprehensive cultural training, and promote values. The presence of Cuban health professionals in European countries to help face the pandemic caused by the new coronavirus, which in regions of Italy caused real health tragedies, motivated them to look into the history of Medicine in this Mediterranean country to become acquainted with appropriate models for educational work. Objective: To present the work of the Italian doctor Giussepe Moscati as an educational model intended to promote human and ethical values in the field of medical practice and educational work aimed at the training of health personnel. Material and Methods: The bibliographic analysis and the analytic and synthetic method were used; a bibliographic review was carried out using novel information and communication techniques. Development: Doctor Giussepe Moscati was identified as a distinguished doctor for his care, teaching and scientific work, as well as his valuable research works. He was characterized by caring for patients with careful professional dedication and spiritual assistance, sustained by convictions based on theological virtues. He helped the poor, assisted them freely, and performed great works of charity to help them. Conclusions: A family doctor in the Italian medicine is presented. His emblematic personality and highly human, ethical and moral values, which characterized his exemplary professional performance, make him a true paradigm for health professionals.

RESUMEN Introducción: La importancia de los valores para la formación del personal médico demanda la búsqueda de modelos que contribuyan al trabajo educativo, la formación cultural integral y promuevan valores. La presencia de profesionales de la salud cubanos en países de Europa para ayudar a enfrentar la pandemia por el nuevo coronavirus, que en algunos como Italia causó verdaderas tragedias sanitarias, motivó a indagar en la historia médica del país mediterráneo y conocer sus modelos para el trabajo educativo. Material y Métodos: Se empleó el método historiográfico, el analítico-sintético y la revisión bibliográfica con las novedosas técnicas de la informática y las comunicaciones. Objetivo: Presentar al médico italiano Giussepe Moscati y su obra como un modelo para el trabajo educativo dirigido a promover valores humanísticos y éticos en el ámbito de la práctica médica y en la labor educativa dirigida a la formación del personal de la salud. Desarrollo: Se identificó al doctor Giussepe Moscati como un médico consagrado a su profesión, reconocido por su labor asistencial, docente y científica, con valiosos trabajos de investigación. Se caracterizó por atender a los pacientes con esmerada dedicación profesional y asistencia espiritual, sostenida por convicciones en las virtudes teologales, ayudó a los pobres, los asistió gratuitamente y realizó obras de caridad para ayudarlos. Conclusiones: Una personalidad emblemática en la medicina italiana, con elevados valores humanos, éticos y morales, que caracterizaron su ejemplar desempeño profesional que lo convierten en un paradigma para los profesionales de la salud.

Resumen El artículo estudia la labor pastoral del obispo Cesáreo de Arlés (470-542), en particular el influjo del modelo monástico en la formación de los laicos de esta diócesis provenzal. A partir de sus dos reglas, de la carta a las monjas del monasterio de San Juan y de los sermones a los monjes y al pueblo, es posible argumentar que uno de los rasgos más distintivos de su predicación es la promoción de las virtudes de la vida ascética entre la comunidad de los bautizados. Mediante el examen de sus obras se concluye que el cenobitismo del sur de la Galia se proyectó más allá de los claustros, lo que se expresa por medio de una educación cristiana marcada por la recurrente exhortación al ejercicio de la caridad y de la humildad y, muy especialmente, en la valoración de la pureza virginal y en la llamada a la castidad de los fieles laicos.

Abstract The article studies the pastoral work of Bishop Caesarius of Arles (470-542), in particular, the influence of the monastic model on the formation of the laity of this Provençal diocese. From his two rules, the letter to the nuns of the Monastery of St John and the sermons to the monks and the people, it is possible to argue that one of the most distinctive features of his preaching is the promotion of the virtues of the ascetic life among the community of the baptised. By examining his works, it can be concluded that the cenobitism of southern Gaul was projected beyond the cloisters, which is expressed through a Christian education marked by the recurrent exhortation to the exercise of charity and humility and, most especially, in the valuing of virginal purity and in the call to chastity of the lay faithful.

Abstract The approach to issues such as good and evil from philosophy leads us to specify what is understood by ethics and morals. Canonically, ethics is a branch of philosophy that studies and systematizes these concepts and aims to rationally define what constitutes a good or virtuous act, regardless of the culture in which it is framed. Morality is defined as the set of norms that govern the behavior of people who are part of a given society, thus contributing to the maintenance of stability and social structure. Based on these definitions, naturalization consists of seeking foundations in the empirical sciences to justify moral principles. The objective of this work is to see to what extent science can contribute knowledge that supports ethics and moral principles, a project based on the naturalization of philosophy, questioning any apriorism that ignores science. First, the naturalizing program and its main variants in philosophy will be examined. Second, two proposals from the philosophy of science that can be framed in naturalism will be analyzed, namely: Philip Kitcher and Patricia S. Churchland. Next, some of the main theses that provide scientific explanation of human behavior from the point of view of moral virtues will be addressed.

Resumen El abordaje de cuestiones como el bien y el mal desde la filosofía nos lleva a especificar lo que se entiende por ética y por moral. Canónicamente, la ética es una rama de la filosofía que estudia y sistematiza dichos conceptos y tiene como objetivo definir de forma racional qué constituye un acto bueno o virtuoso, independientemente de la cultura en la que se enmarque. La moral se define como el conjunto de normas que rigen el comportamiento de las personas que forman parte de una sociedad determinada, contribuyendo así al mantenimiento de la estabilidad y de la estructura social. A partir de estas definiciones, la naturalización consiste en buscar fundamentos en las ciencias empíricas para justificar los principios morales. El objetivo de este trabajo es ver cómo las disciplinas científicas pueden aportar conocimientos que fundamenten la ética y los principios morales, un proyecto basado en la naturalización de la filosofía, cuestionando cualquier apriorismo que haga caso omiso de la ciencia. En primer lugar, se examinará el programa naturalizador y sus principales variantes en la filosofía. En segundo lugar, se analizarán dos propuestas desde la filosofía de la ciencia que pueden enmarcarse en el naturalismo, a saber: Philip Kitcher y Patricia S. Churchland. A continuación, se abordarán algunas de las principales tesis que proporcionan explicación científica del comportamiento humano desde el punto de vista de las virtudes morales.

Abstract Do we empathize with the others because first we have recognized them as somehow equals, or do we recognize them as equals because first we have empathized with them? This article explores the relation between affective empathy, the moral recognition of the others, and personal identity. I defend that, to recognize others as valuable and act in line with this, one must be able to feel affective empathy for their situation, and, to do so, one has to 1) be curious about them to surpass indifference, and 2) feel that your identity is not threatened by recognizing the others. Otherwise, rationalizations and justifications of antisocial behaviors would arise. Thus, I focus on how the construction of the self plays a key role in prosocial behaviors and the activation of affective empathy, which has been overlooked by moral philosophy in the debate on empathy. In order to do so, firstly, I explore cases where moral recognition is broken, secondly, I explore the dichotomic debate on the role of empathy for moral recognition and moral agency, and, thirdly, I try to enrich the debate by shifting the focus to the prerequisites to feel empathy, such as curiosity, a well-integrated self and healthy narcissism, addressing so how the construction of the self plays a key role in the possibility of empathizing with others and, therefore, in epistemic virtues and moral agency. As a result, I advocate the importance of psychological education for moral agency.

Resumen ¿Empatizamos con el otro porque primero lo hemos reconocido como un igual o lo reconocemos como igual porque primero hemos empatizado con él? Este artículo explora la relación entre la empatía afectiva, el reconocimiento moral de los otros y la identidad personal. Defiendo que, para reconocer al otro como valioso y actuar en consonancia con ello, se debe poder sentir empatía afectiva por su situación y, para ello, hay que 1) tener curiosidad por el otro para superar la indiferencia y 2) sentir que tu identidad no se ve amenazada por el reconocimiento del otro. De lo contrario, surgirían racionalizaciones y justificaciones de conductas antisociales. Así, me centro en cómo la construcción del yo juega un papel clave en las conductas prosociales y la activación de la empatía afectiva, que ha sido pasada por alto por la filosofía moral en el debate sobre la empatía. Para hacerlo, primero exploro los casos en los que se rompe el reconocimiento moral, describo el debate pendulante sobre el papel de la empatía para el reconocimiento moral y la agencia moral y, en tercer lugar, trato de contribuir en el debate cambiando el enfoque hacia los prerrequisitos para sentir empatía, como la curiosidad, un yo bien integrado y un narcisismo sano. Así, abordo cómo la construcción del yo tiene un papel clave en la posibilidad de empatizar con los demás y, por tanto, en las virtudes epistémicas y la agencia moral. Como conclusión, defiendo la importancia de la educación psicológica para la agencia moral.

RESUMO Objetivo: investigar como as escalas para o conceito de virtudes morais são construídas e mensuradas, em estudos associados à ética empresarial e à tradição da ética das virtudes. Métodos: realizou-se uma revisão sistemática da literatura para selecionar artigos empíricos sobre virtudes morais que elaboram ou aplicam escalas. Com base em critérios de busca, seleção e análise, foram consultadas cinco bases de dados e selecionados 37 trabalhos, analisando-se o procedimento de desenvolvimento e mensuração de escalas (itens, amostra, análise fatorial) e fatores emergentes. Resultados: o estudo reúne escalas de múltiplas virtudes morais (19) e de virtudes específicas (18), evidenciando limitações na geração de itens e na proporção item-amostra em algumas escalas, como também contribuições teóricas em liderança e fortalecimento de relações, fazendo uma discussão teórico-metodológica, à luz dos pressupostos da ética das virtudes na tradição aristotélico-tomista. Conclusões: o artigo intenciona contribuir para uma melhor compreensão sobre as virtudes morais em administração, ao discutir as escalas a partir da unidade das virtudes e da conexão phronesis-virtudes morais, com implicações no comportamento humano e na ética empresarial. Recomendam-se procedimentos para estudos futuros qualitativos e quantitativos em novos contextos de pesquisa.

ABSTRACT Objective: to investigate how scales for the concept of moral virtues are constructed and measured, in studies associated with business ethics and the tradition of virtue ethics. Methods: a systematic literature review was conducted to select empirical articles on moral virtues that design or apply scales. Based on search, selection, and analysis criteria, five databases were consulted, and 37 papers were selected, with subsequent analysis of the scales development and measurement procedure (items, sample, factor analysis) and emerging factors. Results: the study gathers scales of multiple moral virtues (19) and of specific virtues (18), showing limitations in the generation of items, and in the item-sample proportion in some scales, as well as theoretical contributions in leadership and relationship strengthening, making a theoretical and methodological discussion in the light of the assumptions of virtue ethics in the Aristotelian-Thomistic tradition. Conclusions: the article intends to contribute to a better understanding of moral virtues in management, by discussing the scales from the unity of virtues and the phronesis-moral virtues connection, with implications for human behavior and business ethics. Procedures are recommended for future qualitative and quantitative studies in new research contexts.

Resumo Objetivo Compreender a prática da equipe de saúde da família sob o prisma da ética da virtude. Métodos Estudo de caso único de abordagem qualitativa, realizado entre janeiro e julho de 2019, em Estratégias de Saúde da Família, de um município do interior de Minas Gerais. Os participantes foram médicos, enfermeiros, técnicos de enfermagem e agentes comunitários de saúde, totalizando 35 profissionais das equipes da Estratégia Saúde da Família. Os dados foram coletados por meio de entrevistas e observação e, analisados por meio da análise de conteúdo, com auxílio do software Atlas.ti. Resultados A prática da equipe de saúde da família se desenvolve pelo cuidado centrado nos usuários, na busca de atender suas necessidades objetivas e subjetivas. Contudo, existem obstáculos que transitam na interface entre a legalidade/burocracia (ethos burocrático) referente ao atendimento de normas preconizadas para organização e funcionamento do serviço e o ethos profissional relacionado ao compromisso dos profissionais com as pessoas. Conclusão A prática da equipe de saúde da família na ótica da ética da virtude permite reconhecer que profissional e paciente são agentes morais que se orientam por valores e virtudes na busca pelo bem interno de suas vidas e prática.

Abstract Objective To understand Family Health team’s practice from the perspective of virtue ethics. Methods A single case study of a qualitative approach, conducted between January and July 2019 in Family Health Strategies in a municipality in the countryside of Minas Gerais. Participants were physicians, nurses, nursing technicians and community health workers, totaling 35 professionals from Family Health Strategy teams. Data were collected through interviews and observation and analyzed through content analysis, with the help of atlas.ti software. Results Family Health team’s practice is developed by care centered on users, in the search to meet their objective and subjective needs. However, there are obstacles that pass through the interface between legality/bureaucracy (bureaucratic ethos) regarding compliance with standards recommended for service organization and operation and professional ethos related to professionals’ commitment to people. Conclusion Family Health team’s practice from the perspective of virtue ethics allows us to recognize that professional and patient are moral agents who are guided by values and virtues in the search for the internal good of their lives and practice.

Resumen Objetivo Comprender la práctica del equipo de salud de la familia bajo la perspectiva de la ética de las virtudes. Métodos Estudio de caso único de enfoque cualitativo, realizado entre enero y julio de 2019, en Estrategia Salud de la Familia de un municipio del interior de Minas Gerais. Los participantes fueron médicos, enfermeros, técnicos de enfermería y agentes comunitarios de salud, que sumaron un total de 35 profesionales de los equipos de Estrategia Salud de la Familia. Los datos fueron recopilados mediante entrevistas y observación y analizados mediante el análisis de contenido, con ayuda del software Atlas.ti. Resultados La práctica del equipo de salud de la familia se desarrolla mediante el cuidado centrado en los usuarios, buscando satisfacer sus necesidades objetivas y subjetivas. Sin embargo, existen obstáculos que transitan la interfaz entre la legalidad/burocracia (ethos burocrático), relacionado con el cumplimiento de normas recomendadas para la organización y el funcionamiento del servicio, y el ethos profesional, relacionado con el compromiso de los profesionales con las personas. Conclusión La práctica del equipo de salud de la familia bajo la perspectiva de la ética de las virtudes permite reconocer que profesional y paciente son agentes morales que se guían por valores y virtudes en la búsqueda del bien interno de su vida y práctica.