Virtuous people have done unvirtuous things since the beginning of time.
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From now on, personal scandals and imperfect or unvirtuous behavior will not disqualify.
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And you've got Laurence Fishburne and me, and maybe we get together, maybe we're unvirtuous.
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Why it matters: Follow-on fundraising difficulties contribute to an unvirtuous cycle, dissuading some early-stage investors from backing female founders.
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Britain now risks a very unvirtuous circle in which a slowing economy and growing trade and immigration barriers cause companies to leave, spurring even more economic pain.
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Goldman Sachs now manages $10.5bn in assets dedicated to "ESG" (ie, meeting environmental, social and governance criteria) and a further $70bn in "negatively screened" assets that exclude the manifestly unvirtuous.
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There is a whole rhetoric of this, a parallel language of efficiency and enlightened self-interest that bedazzles and blasts coats of easy virtue onto some old and unvirtuous things, like Damien Hirst plastering a skull with diamonds.
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How it works Franklin started by taking a critical look at his behavior, and he found that too often he traveled down unvirtuous roads that "natural inclination, custom or company might lead me into," as he put it.
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One could raise objection with Foot that she is committing an argument from ignorance by postulating that what is not virtuous is unvirtuous. In other words, just because an action or person 'lacks of evidence' for virtue does not, all else constant, imply that said action or person is unvirtuous.
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There he sees not one Wheel of Fortune, but three, representing the past, present and future; each is composed of a series of Dante-like circles ruled by different planets. The circles contain examples of virtuous and unvirtuous historical figures.
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The third phase is Mary, named after the Christian theological understanding of the Virgin Mary (Jesus' mother). At this level, women can now seem to possess virtue by the perceiving man (even if in an esoteric and dogmatic way), in as much as certain activities deemed consciously unvirtuous cannot be applied to her.
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Mipham Rinpoche states: :[Middha] causes the consciousness of the five sense doors to be withdrawn inwardly without any discrimination as to what is virtuous or unvirtuous, appropriate or inappropriate, or timely or untimely. It belongs to the category of delusion and forms the support for losing activities. Alexander Berzin explains: :Sleep (middha; Tibetan: gnyid) is a part of naivety (moha). Sleep is a withdrawal from sensory cognition, characterized by a physical feeling of heaviness, weakness, tiredness, and mental darkness.
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In section in 8.27, Socrates concludes that associating with virtuous people can foster virtue within oneself. Bernhard Huss uses this conclusion as an explanation for the “forgiving Xenophon.” He claims that because, after the death of Socrates, some of the symposiasts no longer had a teacher of virtue, they became unvirtuous because of their lack of exposure to it. Huss thinks that Xenophon is attempting to account for the abhorrent behavior of Charmides and the other members of the Thirty.
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In the Greek camp, the newly arrived Cressida is greeted by all the Greek commanders. Ulysses insists that she be kissed by everyone, only then refusing to kiss her himself and when she is gone, he declares that she is a loose, unvirtuous woman. Then the Trojan lords arrive, and the conditions of the duel are set by Aeneas, who remarks that since Ajax and Hector are related, Hector's whole heart will not be in this fight. As the two combatants prepare, Agamemnon asks Ulysses "what Trojan is that same that looks so heavy" (4.5.113.1).
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The legend of a sunken kingdom appears in both Cornish and Breton mythology. In Christian times it came to be viewed as a sort of Cornish Sodom and Gomorrah, an example of divine wrath provoked by unvirtuous living. There is a Breton parallel in the tale of the Cité d'Ys or Ker Ys, similarly drowned as a result of its debauchery with a single virtuous survivor escaping on a horse, in this case King Gradlon. The Welsh equivalent to Lyonesse and Ys is Cantre'r Gwaelod, a legendary drowned kingdom in Cardigan Bay.
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Hurlbut had previously been excommunicated on charges of immorality. A contemporary author discusses Hurlbut's background and noted that prior to joining the LDS church, he was a member of a Methodist congregation but was "expelled for unvirtuous conduct with a young lady" . As a member, Hurlbut "immediately commenced his old practices, in attempting to seduce a young female ... for this crime he was immediately expelled from the church." In response to his expulsion from the church, Hurlbut "now determined to demolish, as far as practicable, what he had once endeavoured to build up" .
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Black, p186 While this process seems mechanical, leaving little room for human choice or volition, Reisman says that al-Farabi is committed to human voluntarism. This takes place when man, based on the knowledge he has acquired, decides whether to direct himself towards virtuous or unvirtuous activities, and thereby decides whether or not to seek true happiness. And it is by choosing what is ethical and contemplating about what constitutes the nature of ethics, that the actual intellect can become "like" the active intellect, thereby attaining perfection. It is only by this process that a human soul may survive death, and live on in the afterlife.
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Yuan's subordinates Xu Chu (許初), Yang Jiao (楊皎), and Ji Tao (紀慆) paid out of their pockets to rebury Yuan. Yuan was also given the posthumous name of Huang (荒, meaning "performer of illegal acts"), later changed to the slightly less derogatory Chengzong (成縱, meaning "successful but unvirtuous"). During the reign of Emperor Wenzong of Tang, an official named Yan Houben (嚴厚本) suggested that the posthumous name of Yuan changed to Zhong (meaning "loyal"), insisting that despite his great corruption, Yuan had the great achievement of protecting Emperor Dezong when he was the Crown Prince of Emperor Daizong; and his suggestion was approved.
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45 The secular clergy at this time lived a generally unvirtuous life, lived in poverty and were under-educated. As to the regular clergy, there was a profound decadence which affected the old and established monasteries such as that of Echternach (Benedictines), Saint-Hubert (Benedictines), Orval (Cistercians), Altmünster (Benedictines) as well as more recent establishments. As in the rest of the Habsburg Netherlands, the situation of the Catholic Church in Luxembourg was precarious: the number of clerics who drank or had relationships was high, and the parishioners were often left to themselves, without regular religious instruction, and turned to superstition. The number of witchcraft trials in the 16th and 17th centuries was correspondingly high.
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While affirming their loyalty, these humble figures labored to define an English identity from below that was drawn from native, popular traditions going back to Langland and Chaucer. To the extent that the popular opposition between plain and ornate, honest and dissembling was associated with courtiers, (South European) foreignness and Catholicism, the plowman tradition continued to be anti-Catholic and staunchly Protestant. This popular image of the English commonwealth is often defined in the Elizabethan era in opposition to Catholic nations and "Rome," which are represented as less free and unvirtuous. Hutchins notes that "Even in the most unremittingly absolutist interpretations of Tudor theories of rule, the qualities that Elizabethans claim make a good ruler include dignified concern for the common people" (229).
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But unvirtuous individuals will soon learn to cooperate with each other simply from a self-interested expectation of the benefits of future cooperation, and special language is introduced to express one's resolution to perform one's part (on penalty of social distrust)—thus the practice is distinguished from the favors of true friends, and secured through staking one's reputation on faithful performance. The convention is then made moral in the same way as before ("[p]ublic interest, education, and the artifices of politicians") and a fictional act of the mind ("willing an obligation") is fabricated to make sense of the moral obligation. Finally, Hume reinforces this explanation by observing that a promise obligates you even if you mentally crossed your fingers, but does not obligate you if it was honestly unintended or if you were obviously joking, and yet does obligate you if your devious insincerity is apparent to shrewd observers, and yet does not obligate you if induced by force (alone among all motives): "[a]ll these contradictions", Hume says, are best explained by his convention-based account of promising. He adds that the "terrible" Catholic doctrine of intention (viz.
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Emperor Ming therefore, when he was out on a hunt with Liu Xiuyou, found an opportunity to have his guards push Liu Xiuyou off his horse and then pounded to death. When this news reached his youngest brother, Liu Xiuruo () the Prince of Baling, the governor of Jing Province, Liu Xiuruo's staff members suggest that he start a rebellion, particularly in light of orders for him to return to Jiankang and then take up Liu Xiuyou's old post at governor of South Xu Province (南徐州, modern western central Jiangsu), but the cautious Liu Xiuruo did not rebel, but instead reported to South Xu. Meanwhile, because the public believed that Liu Xiuren would become regent if Emperor Ming died, the mid-level officials were all trying to ingratiate themselves with Liu Xiuren and his staff, drawing Emperor Ming's anger and suspicion, and he forced Liu Xiuren to commit suicide. He then summoned Liu Xiuruo back to Jiankang and forced him to commit suicide as well. The only brother who was spared with Liu Xiufan () the Prince of Guiyang, who was considered to be unvirtuous and incompetent, and therefore not viewed as a threat.
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