Intellectual courage

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Intellectual courage falls under the philosophical family of intellectual virtues, which stem from a person's doxastic logic. [1]

Contents

Broadly differentiated from physical courage, [1] intellectual courage refers to the cognitive risks strongly tied with a person's personality traits and willpower—their quality of mind. [2] [3] Branches include: Intellectual humility, Intellectual responsibility, Intellectual honesty, Intellectual perseverance, Intellectual empathy, Intellectual integrity, and Intellectual fair-mindedness. [4]

Under various definitions, intellectual courage is present in everyone, [1] and is often dependent on its context and/or situation. [5] Classical philosophers such as Socrates, Plato, and Aristotle have studied and observed the importance of this virtue, so as to understand and grasp the impacts of intellectual courage on the human mind. [6] [7]

Different interpretations of intellectual courage have developed, largely influenced by the writings of philosophers, changes in culture, and shifts in societal norms. [5]

The opposite of achieving intellectual courage is referred to as intellectual arrogance. [8] [ verification needed ]

Definitions

Intellectual courage aligns a person's actions with their rational beliefs. [2] On a daily basis, many emotions such as fear and desire influence decisions. [9] The degree to which a person is able to control or give in to such emotions, determines the strength of their intellectual courage. [2]

A concise interpretation of intellectual courage is:

Intellectual courage may be defined as having a consciousness of the need to face and fairly address ideas, beliefs or viewpoints toward which one has strong negative emotions and to which one has not given a serious hearing. Intellectual courage is connected to the recognition that ideas that society considers dangerous or absurd are sometimes rationally justified (in whole or in part). Conclusions and beliefs inculcated in people are sometimes false or misleading. To determine for oneself what makes sense, one must not passively and uncritically accept what one has learned. Intellectual courage comes into play here because there is some truth in some ideas considered dangerous and absurd, and distortion or falsity in some ideas held strongly by social groups to which we belong. People need courage to be fair-minded thinkers in these circumstances. The penalties for nonconformity can be severe.

— Richard Paul & Linda Elder [3]

There are many other interpretations of intellectual courage. [10]

A common interpretation is to conceptualise intellectual courage as a component in the family of courage, together with social courage, physical courage, [11] moral courage, and philosophical courage. [2]

Intellectual courage is a "character strength", [1] along with other personality aspects such as self-generated curiosity and open-mindedness. [1]

The development of intellectual courage is iterative, stemming from the ongoing influence of one's social surroundings and environment. [5] This helps explain the varying degrees of intellectual courage present in each person. [12]

Manifestation

Virtues have been a topic of philosophy since ancient times. [13] Aristotle examined intellectual virtues as a separate category in The Nicomachean Ethics . [14]

Religions such as Buddhism have their own perspective on specific virtues, and what classifies as a virtue. [13]

Courage does not always take form in its physical and common connotation, but also in its cognitive form, being an attribute that one can possess, as a "courageous thinker". [15] Intellectual courage is also widely used to describe political situations, such as the quality of someone who maintains a reasonable position in the face of political or popular pressure. [15] The demonstration of intellectual courage in this sense can sometimes be valued in leaders. [15]

Intellectual courage comes into play in more ordinary circumstances as well, whenever a person needs to use unclouded reasoning to choose between alternatives [16] [15] for which there are competing ethical, logical, reasonable, and self-interested arguments in their favor. [16] [1]

A person's intellectual courage depends on their self-reliance. [17]

Teachings of intellectual courage

Intellectual courage is an underappreciated element of personal growth. [4] Many philosophical writers have identified the need for instruction in the intellectual virtues, such as intellectual courage, as part of liberal education. [4]

Intellectual courage encourages life-long learning. [4] However much childhood education fails to endow students with intellectual virtues. [8] Students can become high achievers in school by memorising and taking notes religiously, without learning how to reason well. [3] S.N. Nordby encourages the integration of training in intellectual courage into education—"when done with parity, it can keep disciplines from becoming insular and reduce the number of echo chambers in academia." [18]

Intellectual courage is a trait of a "disciplined mind" that also exhibits intellectual integrity, intellectual humility, intellectual sense of justice, intellectual perseverance, intellectual fair-mindedness, intellectual confidence in reason, intellectual empathy, and intellectual autonomy. [3] A person with this collection of traits will achieve higher critical skills, higher quality of thought, and a higher order of thinking. [3]

An opposite of intellectual courage is intellectual arrogance. It may arise from taking in "superficially absorbed content" such as that found in "shallow coverage" education. [8] This hinders open-mindedness towards new and unconventional problems, and it also hinders the willingness to take risks in new ventures. This encourages the student to stay within the boundaries of norms and safety nets, allowing very little room for growth. [8]

Aristotle, author of Eudemian Ethics Aristotle Altemps Inv8575.jpg
Aristotle, author of Eudemian Ethics

History in Greek philosophy

Philosophers such as Aristotle, Plato, and Socrates touched upon intellectual courage by means of their discussions of the intellectual virtues. [1]

Aristotle examined virtues such as intellectual courage in his Eudemian Ethics and Nicomachean Ethics . [19] Aristotle defines courage as the virtue that occupies a mean between cowardice and recklessness. [20]

Although initially discussing the physical and literal conception of courage, Aristotle does not exclude it from other possible senses. He discusses moral and intellectual virtues separately, [6] in harmony with his assertion that deliberate human actions result from the combination of desire (which is influenced by moral virtues) with reason (which is influenced by intellectual virtues). [21] The act of displaying intellectual courage in this sense, would be to maintain one's reasonable conclusions in the face of fear that tempts one to change one's mind. This sort of courage is costly and effortful. [15]

Plato and Aristotle, ancient Greek philosophers on intellectual virtues Sanzio 01 Plato Aristotle.jpg
Plato and Aristotle, ancient Greek philosophers on intellectual virtues

Plato also extensively discussed the virtue of courage, including intellectual courage. [7] Plato went as far as to "single out courage for special treatment". [7] He compared a shortfall of intellectual courage to a "weakness of will". [7]

Prior to Socrates, there were predominantly two conventional interpretations of courage in Ancient Greece: [22] The first was heroic courage, with the "greatest literary representatives" being ancient heroes such as Achilles, Diomedes, and Hector. [22] The second defined courage as "the willingness of the citizen-soldier to stand and fight in the battle line". [23]

Courage was defined entirely in terms of physical courage early on; the introduction of intellectual courage came much later, where it was used to describe the thoughts of warriors. [22]

Role in mathematical creativity

Intellectual courage in the domain of mathematics concerns the relationship between a person's intellectual courage and their mathematical creativity. [11]

Academic privilege is not the only factor that contributes to the minds of mathematically talented students. [11] This is seen from the process and the emotional investment that is put into practice[ clarification needed ]. [24]

While personal traits such as curiosity, passion, and drive have been widely discussed as additional contributing factors, [25] intellectual courage also plays a crucial role in the success of mathematicians. [24]

Intellectual courage, in this perspective, has four key drivers: persistence, self-confidence, insight, and motivation. [26]

If these drivers co-exist, intellectual courage comes into play when an individual experiences a situation that couples risk and the uncertainty of a finish line. [11] It means to take the risk of committing significant time and resource to something that may lead to nothing. [25]

Being aware that this investment of effort may or may not pay off, [24] and accepting that their efforts may go unrewarded, is what mathematicians describe as taking a leap with intellectual courage. [11]

Related Research Articles

<span class="mw-page-title-main">Courage</span> Ability to deal with fear

Courage is the choice and willingness to confront agony, pain, danger, uncertainty, or intimidation. Valor is courage or bravery, especially in battle.

<span class="mw-page-title-main">Virtue</span> Positive trait or quality deemed to be morally good

A virtue is a trait of excellence, including traits that may be moral, social, or intellectual. The cultivation and refinement of virtue is held to be the "good of humanity" and thus is valued as an end purpose of life or a foundational principle of being. In human practical ethics, a virtue is a disposition to choose actions that succeed in showing high moral standards: doing what is right and avoiding what is wrong in a given field of endeavour. When someone takes pleasure in doing what is right, even when it is difficult or initially unpleasant, they can establish virtue as a habit. Such a person is said to be virtuous through having cultivated such a disposition. The opposite of virtue is vice, and the vicious person takes pleasure in habitual wrong-doing to their detriment.

Eudaimonia, sometimes anglicized as eudaemonia or eudemonia, is a Greek word literally translating to the state or condition of 'good spirit', and which is commonly translated as 'happiness' or 'welfare'.

<span class="mw-page-title-main">Virtue ethics</span> Normative ethical theories

Virtue ethics is an approach that treats virtue and character as the primary subjects of ethics, in contrast to other ethical systems that put consequences of voluntary acts, principles or rules of conduct, or obedience to divine authority in the primary role.

"Form of the Good", or more literally "the idea of the good", is a concept in the philosophy of Plato. The definition of the Good is a perfect, eternal, and changeless Form, existing outside space and time. It is a Platonic ideal.

<span class="mw-page-title-main">Moral character</span> Steady moral qualities in people

Moral character or character is an analysis of an individual's steady moral qualities. The concept of character can express a variety of attributes, including the presence or lack of virtues such as empathy, courage, fortitude, honesty, and loyalty, or of good behaviors or habits; these attributes are also a part of one's soft skills.

Kalos kagathos or kalokagathos, of which kalokagathia (καλοκαγαθία) is the derived noun, is a phrase used by classical Greek writers to describe an ideal of gentlemanly personal conduct, especially in a military context.

<i>Arete</i> Greek philosophical concept related to Telos, ultimate achievement; fulfillment of purpose

Arete is a concept in ancient Greek thought that, in its most basic sense, refers to "excellence" of any kind—especially a person or thing's "full realization of potential or inherent function." The term may also refer to excellence in "moral virtue."

<i>Nicomachean Ethics</i> Aristotles theory of virtue ethics grounded in natural philosophy and human teleology

The Nicomachean Ethics is Aristotle's best-known work on ethics: the science of the good for human life, that which is the goal or end at which all our actions aim. It consists of ten sections, referred to as books or scrolls, and is closely related to Aristotle's Eudemian Ethics. The work is essential in explaining Aristotelian ethics.

<i>Crito</i> Platonic dialogue concerning justice and injustice

Crito is a dialogue that was written by the ancient Greek philosopher Plato. It depicts a conversation between Socrates and his wealthy friend Crito of Alopece regarding justice (δικαιοσύνη), injustice (ἀδικία), and the appropriate response to injustice after Socrates's imprisonment, which is chronicled in the Apology.

In Ancient Greek philosophy, techne is a philosophical concept that refers to making or doing. Today the modern definition and use of "practical knowledge" is similar to the Ancient Greek definition of techne, whereas the latter can include various fields such as mathematics, geometry, medicine, shoemaking, rhetoric, philosophy, music, and astronomy. One of the definitions led by Aristotle, for example, is "a state involving true reason concerned with production".

<span class="mw-page-title-main">Ethos</span> Greek word meaning character

Ethos is a Greek word meaning 'character' that is used to describe the guiding beliefs or ideals that characterize a community, nation, or ideology; and the balance between caution, and passion. The Greeks also used this word to refer to the power of music to influence emotions, behaviors, and even morals. Early Greek stories of Orpheus exhibit this idea in a compelling way. The word's use in rhetoric is closely based on the Greek terminology used by Aristotle in his concept of the three artistic proofs or modes of persuasion alongside pathos and logos. It gives credit to the speaker, or the speaker is taking credit.

Phronesis, is a type of wisdom or intelligence relevant to practical action. It implies both good judgment and excellence of character and habits, and was a common topic of discussion in ancient Greek philosophy. Classical works about this topic are still influential today. In Aristotelian ethics, the concept was distinguished from other words for wisdom and intellectual virtues—such as episteme and sophia—because of its practical character. The traditional Latin translation is prudentia, which is the source of the English word "prudence". Among other proposals, Thomas McEvilley has proposed that the best translation is "mindfulness".

<span class="mw-page-title-main">Cardinal virtues</span> Virtues of mind and character

The cardinal virtues are four virtues of mind and character in both classical philosophy and Christian theology. They are prudence, justice, fortitude, and temperance. They form a virtue theory of ethics. The term cardinal comes from the Latin cardo (hinge); these four virtues are called “cardinal” because all other virtues fall under them and hinge upon them.

<span class="mw-page-title-main">Virtue epistemology</span> Philosophical approach

Virtue epistemology is a current philosophical approach to epistemology that stresses the importance of intellectual and specifically epistemic virtues. Virtue epistemology evaluates knowledge according to the properties of the persons who hold beliefs in addition to or instead of the properties of the propositions and beliefs. Some advocates of virtue epistemology also adhere to theories of virtue ethics, while others see only loose analogy between virtue in ethics and virtue in epistemology.

Akrasia is a lack of self-control or acting against one's better judgment. It is sometimes translated into English as incontinence. Beginning with Plato, a variety of philosophers have attempted to determine whether or not akrasia exists and how best to define it.

The goldenmean or golden middle way is the desirable middle between two extremes, one of excess and the other of deficiency. It appeared in Greek thought at least as early as the Delphic maxim "nothing in excess", which was discussed in Plato's Philebus. Aristotle analyzed the golden mean in the Nicomachean Ethics Book II: That virtues of character can be described as means. It was subsequently emphasized in Aristotelian virtue ethics.

Aristotle first used the term ethics to name a field of study developed by his predecessors Socrates and Plato which is devoted to the attempt to provide a rational response to the question of how humans should best live. Aristotle regarded ethics and politics as two related but separate fields of study, since ethics examines the good of the individual, while politics examines the good of the City-State, which he considered to be the best type of community.

<span class="mw-page-title-main">Magnanimity</span> Virtue of being great of mind and heart

Magnanimity is the virtue of being great of mind and heart. It encompasses, usually, a refusal to be petty, a willingness to face danger, and actions for noble purposes. Its antithesis is pusillanimity. Although the word magnanimity has a traditional connection to Aristotelian philosophy, it also has its own tradition in English which now causes some confusion.

<span class="mw-page-title-main">Moral intellectualism</span> View in meta-ethics

Moral intellectualism or ethical intellectualism is a view in meta-ethics according to which genuine moral knowledge must take the form of arriving at discursive moral judgements about what one should do. One way of understanding this is that doing what is right is a reflection of what any being knows is right. However, it can also be interpreted as the understanding that a rationally consistent worldview and theoretical way of life, as exemplified by Socrates, is superior to the life devoted to a moral life.

References

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  2. 1 2 3 4 Brady, Michael S. (2018-02-22). "Moral and Intellectual Virtues". In Snow, Nancy E (ed.). The Oxford Handbook of Virtue. pp. 783–799. doi:10.1093/oxfordhb/9780199385195.013.8. ISBN   978-0-19-938519-5.
  3. 1 2 3 4 5 Elder, Linda; Paul, Richard. "Becoming a Fairminded Thinker". Critical Thinking: Tools for Taking Charge of Your Professional and Personal Life (Second ed.). Pearson. ISBN   9780133115703.
  4. 1 2 3 4 Baehr, Jason (2013). "Educating for Intellectual Virtues: From Theory to Practice". Journal of Philosophy of Education. 47 (2): 248–262. doi:10.1111/1467-9752.12023. ISSN   1467-9752. S2CID   31232588.
  5. 1 2 3 Ritchhart, R. (2002). Intellectual character: What it is, why it matters, and how to get it. John Wiley & Sons.
  6. 1 2 Aristotle. Nicomachean Ethics.
  7. 1 2 3 4 Devereux, Daniel (1977). "Courage and Wisdom in Plato's Laches". Journal of the History of Philosophy. 15 (2): 129–141. doi:10.1353/hph.2008.0611. ISSN   1538-4586. S2CID   170206834.
  8. 1 2 3 4 Axtell, Guy, ed. (2000). Knowledge, Belief, and Character: Readings in Virtue Epistemology. Rowman & Littlefield. ISBN   978-0-8476-9653-6.
  9. ↑ Anderson, Christopher J. (2003). "The psychology of doing nothing: Forms of decision avoidance result from reason and emotion". Psychological Bulletin. 129 (1): 139–167. CiteSeerX   10.1.1.834.9208 . doi:10.1037/0033-2909.129.1.139. ISSN   1939-1455. PMID   12555797. S2CID   9284883.
  10. ↑ Zavaliy, Andrei G.; Aristidou, Michael (2014-04-03). "Courage: A Modern Look at an Ancient Virtue". Journal of Military Ethics. 13 (2): 174–189. doi:10.1080/15027570.2014.943037. ISSN   1502-7570. S2CID   143041288.
  11. 1 2 3 4 5 Movshovitz-Hadar, Nitsa; Kleiner, Israel (2009). "Intellectual courage and mathematical creativity". In Leikin, R.; Berman, A.; Koichu, B. (eds.). Creativity in mathematics and education of gifted students. pp. 31–50.
  12. ↑ Allport, G.W. (1921). "Personality and character". Psychological Bulletin. 18 (9): 441–455. doi:10.1037/h0066265. S2CID   143678203 . Retrieved 2019-05-12.
  13. 1 2 Snow, Nancy E. (2017-12-06). "Introduction". In Snow, Nancy E. (ed.). The Oxford Handbook of Virtue. Vol. 1. Oxford University Press. doi:10.1093/oxfordhb/9780199385195.013.49. ISBN   978-0-19-938519-5.
  14. ↑ Aristotle. Nicomachean Ethics. Book VI.
  15. 1 2 3 4 5 Ryan, Alan (2004). "Intellectual Courage". Social Research. 71 (1): 13–28. ISSN   0037-783X. JSTOR   40971657.
  16. 1 2 Stocker, Michael (2009-12-03). "Intellectual and Other Nonstandard Emotions". In Goldie, Peter (ed.). The Oxford Handbook of Philosophy of Emotion. Oxford University Press. pp. 401–424. doi:10.1093/oxfordhb/9780199235018.003.0019.
  17. ↑ Emerson, Ralph Waldo (1841), Self-Reliance
  18. ↑ Nordby, Stephanie Nicole (2018-05-01). "An Apology for the Gadfly". BLOGOS. Retrieved 2019-05-29.
  19. ↑ Greco, John; Zagzebski, Linda (2000). "Two Kinds of Intellectual Virtue". Philosophy and Phenomenological Research. 60 (1): 179. doi:10.2307/2653438. ISSN   0031-8205. JSTOR   2653438.
  20. ↑ Aristotle. Nicomachean Ethics. III.6–9.
  21. ↑ Aristotle. Nicomachean Ethics. III.3.
  22. 1 2 3 Schmid, W. Thomas (1985). "The Socratic Conception of Courage". History of Philosophy Quarterly. 2 (2): 113–129. ISSN   0740-0675. JSTOR   27743716.
  23. ↑ Burstein, Stanley M.; Littman, Robert J. (August 1975). "The Greek Experiment: Imperialism and Social Conflict, 800–400 B.C.". The History Teacher. 8 (4): 656. doi:10.2307/492690. ISSN   0018-2745. JSTOR   492690.
  24. 1 2 3 Voskoglou, M. G. (2008). "Problem-Solving in Mathematics Education: Recent Trends and Development". Quaderni di Ricerca in Didattica (Scienze Matematiche). 18: 22–28.
  25. 1 2 Amoozegar, Azadeh; Daud, Shaffe Mohd; Mahmud, Rosnaini; Jalil, Habibah Ab (2017). "Exploring Learner to Institutional Factors and Learner Characteristics as a Success Factor in Distance Learning". International Journal of Innovation and Research in Educational Sciences. 4 (6). ISSN   2349-5219.
  26. ↑ Meissner, Hartwig; Heid, M. Kathleen; Higginson, William; Saul, Mark; Kurihara, Hideyuki; Becker, Jerry (2004), "TSG 16: Creativity in Mathematics Education and the Education of Gifted Students", Proceedings of the Ninth International Congress on Mathematical Education, Kluwer Academic Publishers, pp. 343–346, doi:10.1007/1-4020-7910-9_86, ISBN   140208093X
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