La filosofía aristotélica de las artes marciales

Charles H. Hackney

doi:10.18002/rama.v5i1.121

Authors

Charles H. Hackney Redeemer University College

DOI:

https://doi.org/10.18002/rama.v5i1.121

Keywords:

neo-Aristotelian Philosophy, virtue, telos, eudaimonia, aretê

Abstract

Aristotle’s approach to ethics is proposed as a useful way to understand the role that the martial arts play in the life of the martial artist. Neo-Aristotelian philosopher Alasdair MacIntyre, in his classic work After Virtue, introduces the concept of a eudaimonic practice, a form of social activity in which pursuing excellence in the practice results in the practitioner also becoming a better person. It is argued that the martial arts can best be described as such a practice. This approach reconciles a broad range of divergent perspectives on the martial arts, and coherently describes how training as a martial artist can contribute to high levels of functioning in one’s relationships and social roles, connecting the martial arts to the overall process of becoming a morally-excellent human being through growth in the virtues.

Downloads

Download data is not yet available.

Métricas alternativas

References

CAMERON, K.; BRIGHT, D. & CAZA, A. (2004). Exploring the relationships between organizational virtuousness and performance. American Behavioral Scientist, 47, 766-790.

COMTE-SPONVILLE, A. (2001). A small treatise on the great virtues (C. Temerson, Trad.). New York: Henry Holt & Company.

CVET, D. (2005). The measure of a master swordsman. Journal of Western Martial Art. En http://ejmas.com/jwma/articles/2006/jwmaart_hackney_0906.htm [Consulta 26/06/2006].

DAHLSGAARD, K.; PETERSON, C. & SELIGMAN, M. (2005). Shared virtue: The convergence of valued human strengths across culture and history. Review of General Psychology, 3, 203-213.

DEVETTERE, R. (2002). Introduction to virtue ethics: Insights of the ancient Greeks. Washington, DC: Georgetown University Press.

FOOT, P. (2001). Natural goodness. Oxford: Clarendon Press.

FOWERS, B. (2005). Virtue and psychology: Pursuing excellence in everyday practices. Washington, DC: American Psychological Association

GRACIE, R. & GRACIE, R. (2001). Brazilian jiu-jitsu: Theory and technique. Montpelier, VT: Invisible Cities Press

HACKNEY, C. (2010, en prensa). Martial virtues. North Clarendon, VT: Charles E. Tuttle Publications.

HATSUMI, M. (1988). Essence of ninjutsu: The nine traditions. Chicago, IL: Contemporary Books.

HIGGINS, C. (2003). MacIntyre’s moral theory and the possibility of an aretaic ethics of teaching. Journal of Philosophy of Education, 37, 279-292.

HOBAN, J. (1988). Ninpo: Living and thinking as a warrior. Chicago: Contemporary Books.

HURSTHOUSE, R. (1999). On virtue ethics. Oxford: Oxford University Press

KEOWN, D. (2001). The nature of Buddhist ethics. New York: Palgrave.

KING, L.; EELLS, J. & BURTON, C. (2004). The good life, broadly and narrowly considered. En P. A. Linley & S. Joseph (Eds.), Positive psychology in practice. Hoboken, NJ: John Wiley & Sons, 35-52.

LEE, B. (1975). Tao of jeet kune do. Santa Clarita, CA: Ohara Publications

LIU, K. (2003). Making meaning through a martial art. Leadership in Action, 23, 21-22.

LOWRY, D. (1985). Autumn lightning: The education of an American samurai. Boston: Shambhala Publications.

LOWRY, D. (2006). In the dojo: A guide to the rituals and etiquette of the Japanese martial arts. Boston: Weatherhill.

MACINTYRE, A. (1984). After virtue (2ª edición). Notre Dame, IN: University of Notre Dame Press.

MALISZEWSKI, M. (1996). Spiritual dimensions of the martial arts. Rutland, VT: Charles E. Tuttle Company.

MATTHEWS, M. D.; EID, J.; KELLY, D. & PETERSON, C. (2006). Character strengths and virtues of developing military leaders: An international comparison. Military Psychology, 18, S57-68.

MURDOCH, I. (1970). The sovereignty of good. London: Routledge & Kegan Paul.

MURPHY, N. (2005b). Theological resources for integration. En A. Dueck & C. Lee (Eds.), Why psychology needs theology: A radical-reformation perspective. Grand Rapids, MI: William B. Eerdmans Publishing Company, 28-52.

OH, D. (2007, enero). The relevance of virtue ethics and application to the formation of character development in warriors. Comunicación presentada en el International Symposium for Military Ethics, Springfield, IL.

RYAN, R. & DECI, E. (2001). On happiness and human potentials: A review of research on hedonic and eudaimonic well-being. Annual Review of Psychology, 52, 141-166.

SELIGMAN, M. (2002). Authentic happiness: Using the new positive psychology to realice your potential for lasting fulfillment. New York: Free Press.

SUNDARARAJAN, L. (2005, agosto). Beyond hope: The Chinese Buddhist notion of emptiness. Comunicación presentada en la Annual Convention of the American Psychological Association, Washington, DC.

TIKHONOV, V. (1998). Hwarang organization: Its function and ethics. Korea Journal, 38, 318-338.

TJELTVEIT, A. (2003). Implicit virtues, divergent goods, multiple communities: Explicitly addressing virtues in the behavioral sciences. American Behavioral Scientist, 47, 395-414.

TONER, C. (2006). Military service as a practice: Integrating the sword and shield approaches to military ethics. Journal of Military Ethics, 5, 183-200.

WATERMAN, A. (1993). Two conceptions of happiness: Contrasts of personal expressiveness (eudaimonia) and hedonic enjoyment. Journal of Personality and Social Psychology, 64, 678-691.