Run means serving - Thoughts on the diene wanton in the leadership process run means Serve - Thoughts on the mut-diene (humility, althdt diomuoti = courage to serve.) In the implementation process. Meaning and value to managers. . (Excerpt from a lecture by Dr. Phil Bernhard A. Grimm on the logotherapy - conference "Social Ethical dimensions in the economic value orientation and search for meaning in the economy in a spirit of logotherapy by Viktor Frankl." On 06/07/2008 at the Cultural Centre Fürstenfeld in Fuerstenfeldbruck near Munich.) Anyone who has himself become the main action, finds himself out of fear for no more out. This is a Form of egomania, many fall prey to the manager when they have on the career ladder of success. To this egomaniacal behavior is the complete immunity to self-doubt and external criticism. egomania is basically the defense of any insight into his own ambivalence, conflictual and limitations of self-esteem and Bemächtigungsgehabe. Winning mentality, career-obsession and size fantasies are usually features that pave narcissistically disturbed persons their way into the centers of power in the erroneous opinion that true greatness is only available there, where you constantly cries out that it was so.
I find it hard to find here the ethically oriented people as one who sees and recognizes moral values and principles as binding internalized, they realize that is sought. And if so, that is to do good, easy go of his hand and not just a big drama or a governmental decision, then we speak of virtue.
If I propagate a theory of virtue ethics, I meet perhaps surprising result of misunderstanding, prejudice and rejection, because you like to virtuous People as soft and unworldly, devalues as sanctimonious and boring. This may well be because you want to know virtue theory mostly in the religious life, in the ascetic-monastic area and mainly located in the bosom of the church. This is certainly one-sided and wrong, but, as it may, both in modern ethical discourse and in the psychology of today is a very good measure of value placed on stable attitudes and orientations that have their origin in what virtue is mentioned as a psychological or psycho-social disposition, which inclines us to act in accordance with the ethical principles and imperatives makes.
moral virtues is to acquire a basic question and a basic concern of ethics, and who wants to lead ethically responsible, it can not depend on this, in the hectic and brutal daily business of the management process more difficult in the first recital tion and clarification of all pros and cons and the sympathy and Antipathiefelder repeatedly to wrest new moral and human decision, even downright stifling. According to the classical version and definition of virtue is a lightness that one has acquired in order to do well - this disposition, however, to do good and to act morally is outside the original possession of every human being freely available, but must be learned, acquired and practiced. Virtue is indeed acquiring personal development!
virtue, also of humility and modesty is to understand first as a fitness and skill to conduct veracity. One can not ignore the Greek origin of Western theory of virtue and the ancient "Areté" - according to virtus - firstly means the ability and the ability to perform a certain service, as recoverable and is in compliance with the realization of the essence of the acting Subject content. Thus, the virtue of a horse is its strength and speed that a knife in his field.
already under Socrates and then in the school of Plato is a spirituality and deepening one of the virtue term, so that virtue is now a property of the inner man, the character and disposition, intellectual habits, is the final directed to the realization of values is, for example, the bravery and self-control, wisdom and justice.
Primarily Aristotle we owe a still viable theory of virtue, and after him, we all have a natural tendency to perfect humanity in us, but we must do something that she does not spill and wrong. In this plant is on the one hand rational abilities such as intelligence, keen perception, logical thinking and wisdom, on the other hand, to character qualities. Both now must be in a constant process of learning, educating and practicing to be placed on development. Only if this process succeeds, the good basic system comes to fruition, then develops from person a moral personality, then we obtain what Aristotle referred to the central concept of virtue.
acquire virtues, that is For Aristotle, then, that so completely as possible, forming what is originally in us as an investment and development, career development, practice and habit enables us to safeguard humanity. Virtues we acquire as we accustom ourselves to deal in some way with everything that happened and happens to us, and with all our own feelings, our desires and our ambitions and drives.
specified In other words, moral virtue requires habituation
and it gives an indication of our personality that we ourselves and to which the other can rely on. This tendency to act, to act this fundamental disposition or inclination, Aristotle calls "hexis", a habit that is, an attitude that was purchased by many individual acts were "frozen" for the standard action.
Ex actu fit habitus - of action is attitude! A habit can be a wonderful decision easier - and to have means to conduct themselves according to a ground pattern, that is, we react, without the whole thing from front to rear and all sides and back covered by have to. You master something, "as in my sleep "- this is the practice of rearing and also shape to do good and to act morally responsible.
Aristotle defined virtue as a mean between two extremes, and these extremes, the two sides of her - namely that of a too much and too little of a - compromise the right action to be avoided. This is the famous Mesot doctrine on account of which Aristotle was often attacked because he was misunderstood and ignored its limitations.
If he understood virtue as a mean, he did not mean the triviality of the golden mean - with mediocrity virtue has nothing to do, nor is it centered in the strict mathematical sense. Virtue is but a mean between the extremes of its value after the - after the ethical value is an absolute, beyond what it can never have too.
If in an excess of virtue is present, then she's no longer a virtue. Virtue is like a balancing act, at least very difficult, we must not prevent them to achieve at least Approximativwerte and form dispositions in us, attitudes and orientations that are generally relevant to action and are fundamentally inclined to do, act ethically good and ethically reprehensible to . refrain from
As for the central, for example, is the virtue of prudence, self-control and discipline and moderation between the self-indulgence on the one hand and the feeling of apathy on the other - the bravery is positioned between foolhardiness and cowardice - the between greed and generosity Verschendung - the humility between servile subservience, inferiority and timidity, cowardice and servility on the one hand opportunistic and self-glory and Selbstüberheblichkeit, arrogance, presumption and blind power Dominanzallüre other.
A good sign in any case that we have found the middle is if it requires strength and effort to comply with them, and if one were to do the Extreme convenient. In an effort to moral action in the fall is always a sign of extreme weakness, because according to Aristotle, the middle and end of utmost so to speak. In medio stat virtus - Virtue stands in the center, says Thomas Aquinas, and it will probably not want to contradict him.
The full speech is phil on the website of Dr.. Bernhard A. Grimm cost:
http://www.dr-bernhard-grimm.de/rede-kongress.html
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Press: Online Editor, Winfried Brumma, Munich
http://www.wbrnet.info/presse.html
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