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Gaman (我慢) is a Japanese term of Zen Buddhist origin which means "enduring the seemingly unbearable with patience and dignity". [ 1 ] [ 2 ] The term is generally translated as "perseverance", "patience", or "tolerance". [ 3 ]
Noah Webster defined Magnanimity in this way: . Greatness of mind; that elevation or dignity of soul, which encounters danger and trouble with tranquility and firmness, which raises the possessor above revenge, and makes him delight in acts of benevolence, which makes him disdain injustice and meanness, and prompts him to sacrifice personal ease, interest and safety for the accomplishment of ...
In order to have moral character, we must understand what contributes to our overall good and have our spirited and appetitive desires educated properly, so that they can agree with the guidance provided by the rational part of the soul. According to Plato, Moral Character is directly linked to and understanding contributions to the overall good.
Moral patienthood [1] (also called moral patience, [2] moral patiency, [3] and moral status [4] [5]) is the state of being eligible for moral consideration by a moral agent. [4] In other words, the morality of an action can depend on how it affects or relates to moral patients.
This perseverance of effort helps people overcome obstacles or challenges to accomplishment and drives people to achieve. Distinct but commonly associated concepts within the field of psychology include perseverance, hardiness, resilience, ambition, need for achievement, conscientiousness, and tenacity.
Generalized trust, also known as spontaneous sociability, [1] is the trust that people have in their fellow members of society in general. It is often measured in survey-based social science research by asking the question, "Generally speaking, would you say that most people can be trusted or that you can’t be too careful in dealing with people?"
In Aristotle’s work, phronesis is the intellectual virtue that helps turn one’s moral instincts into practical action [4] by inculcating the practical know-how to translate virtue in thought into concrete successful action and this will produce phronimos by being able to weigh up the most integral parts of various virtues and competing ...
According to Smith, people have a natural tendency to care about the well-being of others for no other reason than the pleasure one gets from seeing them happy. He calls this sympathy, defining it "our fellow-feeling with any passion whatsoever" (p. 5). He argues that this occurs under either of two conditions: