Virtues Of Openness

The movement toward greater openness represents a change of philosophy, ethos, and government and a set of interrelated and complex changes that transform markets altering the modes of production and consumption, ushering in a new era based on the values of openness: an ethic of sharing and peer-to-peer collaboration enabled through new architectures of participation. These changes indicate a broader shift from the underlying industrial mode of production—a “productionist” metaphysics—to a postindustrial mode of consumption as use, reuse, and modification where new logics of social media structure different patterns of cultural consumption and symbolic analysis becomes a habitual and daily creative activity. The economics of openness constructs a new language of “presuming” and “produsage” in order to capture the open participation, collective co-creativity, communal evaluation, and commons-based production of social and public goods. Information is the vital element in the “new” politics and economy that links space, knowledge, and capital in networked practices and freedom is the essential ingredient in this equation if these network practices are to develop or transform themselves into 'knowledge cultures'. The Virtues of Openness investigates the social processes and policies that foster openness as an overriding educational value evidenced in the growth of open source, open access, and open education and their convergences that characterize global knowledge communities. The book argues that openness seems also to suggest political transparency and the norms of open inquiry, indeed, even democracy itself as both the basis of the logic of inquiry and the dissemination of its results. The Virtues of Openness examines the complex history of the concept of the open society before beginning a systematic investigation of openness in relation to the book, the “open text” and the written word. These changes are discussed in relation to the development of new open spaces of scholarship with their impact upon open journal systems, open peer review, open science, and the open global digital economy.

The movement toward greater openness represents a change of philosophy, ethos, and government and a set of interrelated and complex changes that transform markets altering the modes of production and consumption, ushering in a new era based on the values of openness: an ethic of sharing and peer-to-peer collaboration ...

Should all academic writings be free for us by anyone on the Web? The Virtues of Openness examines the complex history of the concept of the open society before beginning a systematic investigation of openness in relation to the book, the 'open text' and the written word. These changes are discussed in relation to the development of new open spaces of scholarship with their impact upon open journal systems, open peer review, open science, and the open global digital economy.The Virtues of Openness argues that openness suggests political transparency and the norms of open inquiry, indeed, even democracy itself as both the basis of the logic of inquiry and the dissemination of its results.

In this book, Penny Thompson discusses the place of Christianity in Religious Education from 1963. She explores the reasons why the committed teaching of the Christian faith has been slowly undermined, and aims to show that the current state of boththeory and practice is incoherent and unsustainable. Her arguments explore the debates and historical developments in this sector, over the past forty years, and convincingly propose that the way forward to is to recover the teaching of Christianityin an open and self-critical way. OFSTED reports that the level of unsatisfactory staffing in RE is now a matter of 'deep concern'. This book seeks to inspire and motivate those who might not be attracted to RE teaching as a profession, and details suggestions which may help to alter this current state of affairs. The author draws on primary sources, her own experiences and interviews with prominent individuals in the profession.

This edited volume focuses on virtue using the same perspective that has characterized the previous fifteen volumes in the prestigious series Readings in Moral Theology from Paulist Press begun by Charles E. Curran and Richard A. McCormick in 1979. This volume brings together fourteen previously published articles dealing in a comprehensive manner with the important topic of the role of virtue in moral theology and the Christian life. The contributors to this volume include the most important figures in Catholic moral theology who have written about virtue. In addition the authors represented here come from the different theological perspectives found in moral theology today. The first part deals with the role of virtue in general beginning with an overview of the seminal work of Thomas Aquinas. A second chapter explains the important work of Alasdair MacIntyre while the last two chapters in this part come from the Catholic and feminist perspectives. The three chapters in the second part discuss the role of the various virtues in three different spheres of human existence--professional life, sexuality, and ecology. The third part develops in some depth the significant particular virtues of charity, justice, prudence, courage, and humility. +

By integrating psychological and philosophical perspectives, this book explains how and why scientists study moral virtues.

In this book, Howard J. Curzer describes eight virtues that have proven problematic to virtue ethicists. Integrity has been the subject of wildly different accounts. Open-mindedness and forgiveness are described in ways that many endorse, but few seek to practice. Accounts of tolerance and civility generally fit only the privileged. Finally, good timing, ambition, and creativity have attracted almost no attention at all. Curzer offers novel, plausible accounts of all of these eight difficult virtues, and demonstrates that they possess the standard features of Aristotelian virtues (for example, conformity to the Doctrine of the Mean). This enlarges the scope of Aristotelian virtue ethics by enabling it to cover eight additional spheres of human life. Using these difficult virtues as springboards and extrapolating from some of Aristotle’s remarks, Curzer codifies some standard features of Aristotelian virtues, and speculatively suggests additional features to enhance the descriptive and prescriptive power of Aristotelian virtue ethics. Thus, Curzer adds to the standard list of Aristotelian virtues and to the standard list of features that make virtues Aristotelian. Each difficult virtue is different, but certain themes thread through all of them: self-construction, social critique, and significant creation. Curzer’s accounts of these virtues illuminate the ways people forge their own identities, struggle to acquire virtue despite disadvantage, and produce and appreciate novelty.