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Subcategories:History/traditions: Moral Character
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  1. Robert Merrihew Adams (1988). Common Projects and Moral Virtue. Midwest Studies in Philosophy 13 (1):297-307.
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  2. Arun Agrawal (2010). Environment, Community, Government. In Ilana Feldman & Miriam Iris Ticktin (eds.), In the Name of Humanity: The Government of Threat and Care. Duke University Press.
  3. Kevin A. Aho (2012). Assessing the Role of Virtue Ethics in Psychology: A Commentary on the Work of Blaine Fowers, Frank Richardson, and Brent Slife. Journal of Theoretical and Philosophical Psychology 32 (1):43-49.
    Drawing on the work of Fowers, Richardson, and Slife, this commentary offers an overview and critical assessment of the theory and practice of virtue ethics in psychology. The commentary highlights the importance of a hermeneutic or relational understanding of selfhood and the value of interpreting human meanings within the context of a shared tradition. I conclude with some critical remarks that focus on reconciling the assumptions of naturalism with hermeneutic philosophy, the issue of conservatism in virtue ethics, and problems of (...)
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  4. Chiji Akoma & Sally Scholz (2009). Virtuous Bacchanalia. Clr James Journal 15 (1):206-227.
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  5. Mark Alfano (forthcoming). Michael W. Austin, Ed. Virtues in Action: New Essays in Applied Virtue Ethics. Journal of Value Inquiry:1-6.
    This ain’t your grandma’s virtue theory.In Michael Austin’s bold new collection, Virtues in Action: New Essays in Applied Virtue Ethics, gone are the pretentions of defining right action generically as what a virtuous person would do in the circumstances, while acting in and from character, provided that a virtuous person would end up in those circumstances. Instead, we find detailed explorations of specific virtues and vices related to specific fields of activity and problems, with attention (some of it careful – (...)
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  6. Mark Alfano (ed.) (2015). Current Controversies in Virtue. Routledge.
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  7. Anita L. Allen (2008). The Virtuous Spy. The Monist 91 (1):3-22.
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  8. Judith Andre (2015). Worldly Virtue: Moral Ideals and Contemporary Life. Lexington Books.
    Worldly Virtue discusses individual virtues in new ways, drawing from faith traditions, feminist analyses, and social science. The book addresses traditional virtues like honesty and generosity and articulates new virtues like those required in aging.
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  9. Chrisoula Andreou (2007). Morality and Psychology. Philosophy Compass 2 (1):46–55.
    This article briefly discusses the connection between moral philosophy and moral psychology, and then explores three intriguing areas of inquiry that fall within the intersection of the two fields. The areas of inquiry considered focus on (1) debates concerning the nature of moral judgments and moral motivation; (2) debates concerning good and bad character traits and character-based explanations of actions; and (3) debates concerning the role of moral rules in guiding the morally wise agent.
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  10. Chrisoula Andreou (2006). Getting On in a Varied World. Social Theory and Practice 32 (1):61-73.
    The core argument in favor of the view that immorality is a natural defect for human beings, which has been developed by Foot, assumes that if justice and compassion have important functions in human survival and reproduction, then injustice and cruelty are natural defects in human beings. But this ignores possibilities and results that cannot reasonably be ignored. Multiple and mixed naturally sound types can and do occur in nature. Moreover, research in the life sciences suggests that at least some (...)
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  11. Julia Annas (2008). The Phenomenology of Virtue. Phenomenology and the Cognitive Sciences 7 (1):21-34.
    What is it like to be a good person? I examine and reject suggestions that this will involve having thoughts which have virtue or being a good person as part of their content, as well as suggestions that it might be the presence of feelings distinct from the virtuous person’s thoughts. Is there, then, anything after all to the phenomenology of virtue? I suggest that an answer is to be found in looking to Aristotle’s suggestion that virtuous activity is pleasant (...)
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  12. Julia Annas (2005). Virtue Ethics: What Kind of Naturalism? In Stephen Mark Gardiner (ed.), Virtue Ethics, Old and New. Cornell University Press. 11--29.
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  13. Sara Antill (2013). Grit. Powerkids Press.
    Ingredients for success -- What is grit? -- Keep going! -- Setting goals -- Grit on the baseball field -- Finding solutions -- Finding grit in others -- Showing your grit -- Finding a balance -- My report card: grit.
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  14. M. J. Apthorp (1992). Nochmals the Authenticity of Odyssey 10.475–9. Classical Quarterly 42 (01):270-.
    It is gratifying to see the authenticity of Od. 10.475–9 defended anew by the late, Professor Alfred Heubeck; in 1974 I put forward a rather similar defence of the lines myself. However, Heubeck's correct conclusion – that the passage is genuine – stands in startling contrast to some gross exaggerations, in both the Italian and the English versions of his work, about the extent of the manuscript evidence against the passage.
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  15. Vilhjálmur Árnason (1994). Towards Authentic Conversations. Authenticity in the Patient-Professional Relationship. Theoretical Medicine and Bioethics 15 (3).
    The purpose of this paper is to evaluate the significance of the existential notion of authenticity for medical ethics. This is done by analyzing authenticity and examining its implications for the patient-professional relationship and for ethical decision-making in medical situations. It is argued that while authenticity implies important demand for individual responsibility, which has therapeutic significance, it perpetuates ideas which are antithetical both to authentic interaction between patients and professionals and to fruitful deliberation of moral dilemmas. In order to counteract (...)
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  16. R. Arnheim (2000). The Virtue of Endlessness. British Journal of Aesthetics 40 (2):225-227.
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  17. Nomy Arpaly (2011). Open-Mindedness as a Moral Virtue. American Philosophical Quarterly 48 (1):75.
    Open-mindedness appears to be a cognitive disposition: an open-minded person is disposed to gain, lose, and revise beliefs in a particular, reasonable way. It is also a moral virtue, for we blame, for example, the man who quickly comes to think a new neighbor untrustworthy because he drives the wrong car or wears the wrong clothes—for his closed-mindedness. How open–mindedness could be a moral virtue is a puzzle, though, because exercises of moral virtues are expressions of moral concern, whereas gaining, (...)
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  18. J. Arthur, T. Harrison, D. Carr, K. Kristjánsson, I. Davidson, D. Hayes & J. Higgins, Knightly Virtues : Enhancing Virtue Literacy Through Stories : Research Report.
    There is a growing consensus in Britain on the importance of character, and on the belief that the virtues that contribute to good character are part of the solution to many of the challenges facing modern society. Parents, teachers and schools understand the need to teach basic moral virtues to pupils, such as honesty, self-control, fairness, and respect, while fostering behaviour associated with such virtues today. However, until recently, the materials required to help deliver this ambition have been missing in (...)
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  19. Shalom Arush (2010). The Garden of Riches: A Practical Guide to Financial Success. Chut Shel Chessed.
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  20. Shalom Arush (2007). Sefer Be-Gan Ha-Osher: Madrikh Maʻaśi la-ʻashir Ha-Amiti. Mosdot "Ḥuṭ Shel Ḥesed".
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  21. Stephen T. Asma (2012). Against Fairness. The University of Chicago Press.
    Even Jesus had a favorite -- Saints and favorites -- Fairness, tribes, and nephews -- Classic cases of favoritism -- To thy own tribe be true: biological favoritism -- Moral gravity -- The biochemistry of favoritism -- Humans are wired for favoritism -- A healthy addiction -- Flexible favoritism -- Kin selection -- Rational or emotional motives -- Conflicting brain systems -- Facts and values -- In praise of exceptions -- Building the grid of impartiality -- Going off the grid (...)
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  22. Nafsika Athanasouli, Jason Kawall, Justin Oakley, Nicole Saunders & Liezl Van Zyl (2013). The Handbook of Virtue Ethics. Acumen Publishing.
    Virtue ethics has emerged as a distinct field within moral theory - whether as an alternative account of right action or as a conception of normativity which departs entirely from the obligatoriness of morality - and has proved itself invaluable to many aspects of contemporary applied ethics. Virtue ethics now flourishes in philosophy, sociology and theology and its applications extend to law, politics and bioethics. The Handbook of Virtue Ethics brings together leading international scholars to provide an overview of the (...)
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  23. N. Athanassoulis (2002). Review of Michael Slote, Morals From Motives. [REVIEW] Notre Dame Philosophical Reviews 2002 (3).
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  24. Margaret Atkins (2007). Vices, Virtues and Consequences: Essays in Moral and Political Philosophy. By Peter Phillips Simpson. Heythrop Journal 48 (4):649–650.
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  25. Robert Audi (2014). Faith as Attitude, Trait, and Virtue. In Kevin Timpe & Craig Boyd (eds.), Virtues and Their Vices. Oxford University Press. 327.
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  26. Robert Audi (1991). Responsible Action and Virtuous Character. Ethics 101 (2):304-321.
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  27. Neera Kapur Badhwar (ed.) (1993). Friendship: A Philosophical Reader. Cornell University Press.
    Introduction: The Nature and Signif1cance of Friendship Neera Kapur Badhwar Philosophers have long recognized that friendship plays a central role in a ...
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  28. Jason Baehr (2010). Epistemic malevolence. Metaphilosophy 41 (1):189-213.
    Abstract: Against the background of a great deal of structural symmetry between intellectual and moral virtue and vice, it is a surprising fact that what is arguably the central or paradigm moral vice—that is, moral malevolence or malevolence proper—has no obvious or well-known counterpart among the intellectual vices. The notion of "epistemic malevolence" makes no appearance on any standard list of intellectual vices; nor is it central to our ordinary ways of thinking about intellectual vice. In this essay, I argue (...)
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  29. Annette C. Baier (2007). Trust, Suffering, and the Aesculapian Virtues. In Rebecca L. Walker & P. J. Ivanhoe (eds.), Working Virtue: Virtue Ethics and Contemporary Moral Problems. Oxford University Press. 136--153.
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  30. F. G. Bailey (1993). The Kingdom of Individuals: An Essay on Self-Respect and Social Obligation. Cornell University Press.
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  31. John Balguy (1728/1976). The Foundation of Moral Goodness. Garland Pub..
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  32. Michael Barber (1998). Docility, Virtue of Virtues. International Philosophical Quarterly 38 (2):119-126.
    This article argues for docility as the virtues of all virtues-paradoxically it boasts on behalf of docility for its pre-eminence over all other virtues. To achieve this purpose, the article (1) situates the resurgence of virtue ethics in reference to ethical theory, (2) discusses the place of docility within virtue ethics, (3) examines the role of docility in the transition to ethical theory and within theory in general, and (4) concludes by addressing the paradoxical character of docility's pre-eminence and fending (...)
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  33. Marcia Baron (1985). Varieties of Ethics of Virtue. American Philosophical Quarterly 22 (1):47 - 53.
    This paper distinguishes and evaluates six types of ethics of virtue, Taking the mark of an ethics of virtue to be the denial that it is a necessary condition of perfectly moral personhood that one be governed by a sense of what one morally ought to do. Appealing to charles taylor's notion of strong evaluation, I argue that all such ethics of virtue are inadequate because they fail to leave room for a distinction between valuing and desiring.
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  34. Heather Battaly (2010). Epistemic Self-Indulgence. Metaphilosophy 41 (1):214-234.
    I argue in this essay that there is an epistemic analogue of moral self-indulgence. Section 1 analyzes Aristotle's notion of moral temperance, and its corresponding vices of self-indulgence and insensibility. Section 2 uses Aristotle's notion of moral self-indulgence as a model for epistemic self-indulgence. I argue that one is epistemically self-indulgent only if one either : (ESI1) desires, consumes, and enjoys appropriate and inappropriate epistemic objects; or (ESI2) desires, consumes, and enjoys epistemic objects at appropriate and inappropriate times; or (ESI3) (...)
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  35. Heather D. Battaly (ed.) (2010). Virtue and Vice, Moral and Epistemic. Wiley-Blackwell.
    Machine generated contents note: Notes on Contributors -- Introduction: Virtue and Vice: Heather Battaly -- 1. Virtue Ethics and Virtue Epistemology: Roger Crisp -- 2. Exemplarist Virtue Theory: Linda Zagzebski -- 3. Right Act, Virtuous Motive: Thomas Hurka -- 4. Agency Ascriptions in Ethics and Epistemology: Or, Navigating Intersections, Narrow and Broad: Guy Axtell -- 5. Virtues, Social Roles, and Contextualism: Sarah Wright -- 6. Virtue, Emotion, and Attention: Michael S. Brady -- 7. Feeling Without Thinking: Lessons from the Ancients (...)
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  36. Per Bauhn (2003). The Value of Courage. Nordic Academic Press.
    Combining in-depth analysis with strikingly apt examples of the role that courage plays in the life of human beings, this major contribution to moral philosophy argues that courage is necessary to personal achievement as well as to the common good of a civic community. Bauhn insists that courage is necessary for reinforcing people's understanding of themselves as autonomous agents, which is in turn necessary for countering widespread feelings of alienation and depression. He defines courage as the ability to confront fear, (...)
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  37. Anne Margaret Baxley (2007). The Price of Virtue. Pacific Philosophical Quarterly 88 (4):403–423.
    Aristotle famously held that there is a crucial difference between the person who merely acts rightly and the person who is wholehearted in what she does. He captures this contrast by insisting on a distinction between continence and full virtue. One way of accounting for the important difference here is to suppose that, for the genuinely virtuous person, the requirements of virtue "silence" competing reasons for action. I argue that the silencing interpretation is not compelling. As Aristotle rightly saw, virtue (...)
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  38. Anne Margaret Baxley (2005). The Practical Significance of Taste in Kant's Critique of Judgment: Love of Natural Beauty as a Mark of Moral Character. Journal of Aesthetics and Art Criticism 63 (1):33–45.
  39. Richard Allan Beck (2012). Unclean. Lutterworth Press.
    Introduction: Mercy and sacrifice -- pt. 1. Unclean. Darwin and disgust -- Contamination and contagion -- pt. 2. Purity. Morality and metaphors -- Divinity and dumbfounding -- pt. 3. Hospitality. Love and boundaries -- Monsters and scapegoats -- Contempt and heresy -- Hospitality and embrace -- pt. 4. Mortality. Body and death -- Sex and privy -- Need and incarnation -- Conclusion: Elimination and regulation.
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  40. Marcel Becker (2004). Virtue Ethics, Applied Ethics and Rationality Twenty-Three Years After "After Virtue". South African Journal of Philosophy 23 (3):267-281.
    In evaluating the merits and shortcomings of virtue ethics I focus on some central differences between virtue ethics and rival theories such as deontology and utilitarianism. Virtue ethics does not prescribe strict rules of conduct. Instead, the virtue ethical approach can be understood as an invitation to search for standards, as opposed to strict rules, that ought to guide the conduct of our individual lives. This requires a particular method. The importance of this approach in present times will become clear (...)
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  41. Derrick A. Bell (2002). Ethical Ambition: Living a Life of Meaning and Worth. Distributed by Holtzbrinck Publishers.
    From the New York Times bestselling author Derrick Bell, a profound meditation on achieving success with integrity. As one of the country's most influential law professors, Derrick Bell has spent a lifetime helping students struggling to maintain a sense of integrity in the face of an overwhelming pressure to succeed at any price. Frequently asked how he managed to be so extraordinarily successful while never giving up the fight for justice and equality, Bell decided to spend his seventieth year writing (...)
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  42. Macalester Bell (2011). Globalist Attitudes and the Fittingness Objection. Philosophical Quarterly 61 (244):449-472.
    Some attitudes typically take whole persons as their objects. Shame, contempt, disgust and admiration have this feature, as do many tokens of love and hate. Objectors complain that these ‘globalist attitudes’ can never fit their targets and thus can never be all-things-considered appropriate. Those who dismiss all globalist attitudes in this way are misguided. The fittingness objection depends on an inaccurate view of the person-assessments at the heart of the globalist attitudes. Once we understand the nature of globalist attitudes and (...)
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  43. Macalester Bell (2009). Anger, Virtue, and Oppression. In Lisa Tessman (ed.), Feminist Ethics and Social and Political Philosophy: Theorizing the Non-Ideal. Springer. 165--183.
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  44. Aaron Ben-Ze'ew (1993). The Virtue of Modesty. American Philosophical Quarterly 30 (3):235 - 246.
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  45. John Benson (1962). The Characterisation of Actions and the Virtuous Agent. Proceedings of the Aristotelian Society 63:251 - 266.
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  46. Boran Berčić (2008). Etika vrlina. Filozofska Istrazivanja 28 (1):193-207.
    U ovome članku autor kritički razmatra ključne elemente etike vrlina. Odbacuje čest stav da je etika vrlina bolja, jer je u njoj djelatnik usmjeren na sebe, dok je u deontologiji ili konzekvencijalizu usmjeren na druge; u deontologiji postoje dužnosti prema sebi, konzekvencijalizam je simetričan u tom pogledu, jer je vlastito dobro jednako vrijedno kao i tuđe, štoviše, najvažnije vrline su upravo one koje su usmjerene na druge. Ipak, postoji vrsta situacije koja podržava ovaj stav, naime, u okviru konzekvencijalizma čovjek koji (...)
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  47. Boran Berčić (2008). Virtue Ethics. Filozofska Istrazivanja 28 (1):193-207.
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  48. M. Bergmann, M. Murray & M. Rae (eds.) (2010). Divine Evil?, the Moral Character of the God of Abraham. Oxford Up.
    This volume brings together eleven original essays representing the views of both critics and defenders of the character of God as portrayed in these texts.
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  49. Mark Bernstein (1986). Moral and Epistemic Saints. Metaphilosophy 17 (2-3):102-108.
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  50. Peter Anthony Bertocci (1963). Personality and the Good. New York, David Mckay Co..
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