“Intellectual Virtues”

Whenever someone talks about being “virtuous,” we immediately think of someone whose very moral.  Perhaps we even think of people who are a bit boring for virtuous people can appear to have no fun at least in the popular imagination.  Whatever the case might be, almost any reader would be surprised to see the expression “intellectual virtues.”  What could this expression mean to designate!  At best, most people would say, “Such virtues must describe people for who knowledge is combined with devotion and rigorous discipline.”  That is; they would seem to describe the person who has a disciplined character in addition to being intelligent.

However, in ancient and medieval philosophy, certain intellectual capacities were considered virtues.  These character traits were not quite the same as moral character traits or virtues.  To understand this idea, it can be helpul to consider two example people, one whose skills are the fruit of a so-called intellectual virtue and the other whose skills are not.

It is easier to start with the person who does not have a given intellectual virtue.  We all know someone who is not very good at math, that is, someone for who math is difficult even though he or she might be quite skilled at many other tasks   It makes sense to say that this person doesn’t have an intellectual virtue.  Likewise, think of the person who is only able to memorize formulas.  Such a person is often very good at working through many problems with deft skill.  This person seems to be a “wiz” at geometry and algebra, quickly solving equations and proofs. 

However, this latter person might suddenly be presented with a difficult, new problem.  When we notice that he or she does not have the creative skill and insight to solve the problem, we realize that he or she does’nt have a so-called “intellectual virtue.”  This person merely has a habit—a particular skill that is helpful but does not indicate true and complete mathematical knowledge.  The person who is able to understand the mathematics and creatively apply this knowledge to solve new problems.  This person has a true intellectual virtue.  They have a particular ability for intellectual insight, able to probe the difficult domain of this topic.  This is much more noble as the mere habit of being able to balance equations and repeat facts about geometric figures!

Choose the answer that best corrects the underlined portion of the passage. If the underlined portion is correct as written, choose "NO CHANGE."

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"I love running." Susan told me enthusiastically.

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"I have to take a sick day today, Heather told her boss.

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 "What do you think you are doing"? my mom asked.

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"What do you think he meant by that comment?" Louise said.

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"When I asked my teacher what the homework was, she just told me, "Check the board," " Harriet complained. 

“The Dark Ages?” by Matthew Minerd (2016)

There are two different ways to consider the so-called “Dark Ages.” On the one hand, you can think of the period directly after the fall of the Roman Empire, when civilization began to collapse throughout the Western Empire. On the other hand, you can consider the period that followed this initial collapse of society. It is a gross simplification too use the adjective dark to describe the civilization of either of these periods.

As regards the first period it is quite a simplification to consider this period to be a single historical moment. It is not as though the civilization switched off like a lightbulb. At one moment light and then, at the next, dark. Instead, the decline of civilization occurred over a period of numerous decades and was, in fact, already occurring for many years before the so-called period of darkness. Thus, the decline of civilization was not a rapid collapse into barbarism, but instead, was a slow alteration of the cultural milieu of a portion of Europe. Indeed, the Eastern Roman Empire retained much of it’s cultural status during these years of decline!

More importantly, the period following the slow collapse of the Western Empire was much less “dark” than almost every popular telling states. Indeed, even during the period of decline, the seeds for cultural restoration was being sown. A key element of this cultural revival were the formation of monastic communities throughout the countryside of what we now know as Europe. Although these were not the only positive force during these centuries, the monasteries had played an important role in preserving and advancing the cause of culture through at least the thirteenth century and arguably until the Renaissance.

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“The Dark Ages?” by Matthew Minerd (2016)

There are two different ways to consider the so-called “Dark Ages.” On the one hand, you can think of the period directly after the fall of the Roman Empire, when civilization began to collapse throughout the Western Empire. On the other hand, you can consider the period that followed this initial collapse of society. It is a gross simplification too use the adjective dark to describe the civilization of either of these periods.

As regards the first period it is quite a simplification to consider this period to be a single historical moment. It is not as though the civilization switched off like a lightbulb. At one moment light and then, at the next, dark. Instead, the decline of civilization occurred over a period of numerous decades and was, in fact, already occurring for many years before the so-called period of darkness. Thus, the decline of civilization was not a rapid collapse into barbarism, but instead, was a slow alteration of the cultural milieu of a portion of Europe. Indeed, the Eastern Roman Empire retained much of it’s cultural status during these years of decline!

More importantly, the period following the slow collapse of the Western Empire was much less “dark” than almost every popular telling states. Indeed, even during the period of decline, the seeds for cultural restoration was being sown. A key element of this cultural revival were the formation of monastic communities throughout the countryside of what we now know as Europe. Although these were not the only positive force during these centuries, the monasteries had played an important role in preserving and advancing the cause of culture through at least the thirteenth century and arguably until the Renaissance.

How should the underlined and bolded selection be changed?

When I walked in the room Jim was staring, hatefully, out his window. "What's wrong?" I asked. "I don't like dogs," Jim said, "But I do like some cats." I told Jim that I still didn't understand why he was looking out the window so angrily. He informed me that there were seventeen dogs walking by his window, as there was every day at 11:00 A.M. "Oh cool," I said, still confused about the intensity of his rage.

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“On the Nature of Belief”

Belief and faith often are critiqued in a scientific culture.  It can seem that mere belief is a replacement for science made available to soothe the ignorant masses.  There is some truth to such accusations, and many people do use belief as a screen to cover their own ignorance about the truths of reality.  Everyone should be aware, however, that almost every single human being have these kinds of “blind spots.”  We all live with many things that we merely believe, all of which are so central to ones world view.

Even if we set aside all such types of beliefs, there still remains a broad terrain of human life in which faith and belief remain—even if we ignore all religious matters whatsoever.  Imagine the scientist who’s work on brain neurons depends upon many discoveries made by many other people.  Yes, if it were possible, it would be better for such a person to know all of the details that they accept merely at the word of other scientists.  In all cases, seeing directly is more fulfilling than merely hearing about something.

However, is the scientist better off when he or she knows only what they have experienced directly.  Although it is preferable that he or she knows such facts. However, it is impossible to investigate everything.  Sometimes, one must extend one’s own vision with the vision of someone else.  In a way, the person who thus “takes it on faith” gains a further vision.

Such faith always relies upon the credibility of the person who shares the experience, of course. For one person to believe on faith what another person says, it is presupposed that the other person is not a liar and actually could have experienced the matter in question. This means that even the “scientific believer” must take the risk of placing credibility in someone who has witnessed things that he or she has not seen.  While this does not vindicate every kind of faith that people have had, it does provide a telling sign that faith, as such, is not always the refuge of the ignorant.  Indeed, it is an important part of all of our lives, even the lives of scientists, who’s daring and investigative work is rarely criticized as being a refuge for ignorance!

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