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  1. Donald C. Abel (1993). Pagan Virtue. [REVIEW] Review of Metaphysics 46 (4):840-841.
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  2. Andrew Aberdein (2014). In Defence of Virtue: The Legitimacy of Agent-Based Argument Appraisal. Informal Logic 34 (1):77-93.
    Several authors have recently begun to apply virtue theory to argumentation. Critics of this programme have suggested that no such theory can avoid committing an ad hominem fallacy. This criticism is shown to trade unsuccessfully on an ambiguity in the definition of ad hominem. The ambiguity is resolved and a virtue-theoretic account of ad hominem reasoning is defended.
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  3. Harold Alderman (1982). By Virtue of a Virtue. Review of Metaphysics 36 (1):127 - 153.
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  4. Surendra Arjoon (2000). Virtue Theory as a Dynamic Theory of Business. Journal of Business Ethics 28 (2):159 - 178.
    This paper develops a meta-theory of business based on virtue theory which links the concept of virtues, the common good, and the dynamic economy into a unifying and comprehensive theory of business. Traditional theories and models of business have outlived their usefulness as they are unable to adequately explain social reality. Virtue theory shows firms that pursue ethically-driven strategies can realise a greater profit potential than those firms who currently use profit-driven strategies. The theory expounds that the business of business (...)
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  5. Nafsika Athanassoulis (2004). Virtue Ethics. Internet Encyclopedia of Philosophy.
  6. Robert Audi (2012). Virtue Ethics as a Resource in Business. Business Ethics Quarterly 22 (2):273-291.
    This paper provides an account of virtues as praiseworthy traits of character with a far-reaching capacity to influence conduct. Virtues supply their possessors both with good reasons that indicate, for diverse contexts, what sort of thing be done and with motivation to them. This motivational power of virtue is crucial for the question of what kind of person, or businessperson, one wants to be. The paper shows how the contrast between virtue ethics and rule ethics is often drawn too sharply (...)
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  7. Neera K. Badhwar (1996). The Limited Unity of Virtue. Noûs 30 (3):306-329.
  8. Sherry Baker (2008). The Model of the Principled Advocate and the Pathological Partisan: A Virtue Ethics Construct of Opposing Archetypes of Public Relations and Advertising Practitioners. Journal of Mass Media Ethics 23 (3):235 – 253.
    Drawing upon contemporary virtue ethics theory, The Model of The Principled Advocate and The Pathological Partisan is introduced. Profiles are developed of diametrically opposed archetypes of public relations and advertising practitioners. The Principled Advocate represents the advocacy virtues of humility, truth, transparency, respect, care, authenticity, equity, and social responsibility. The Pathological Partisan represents the opposing vices of arrogance, deceit, secrecy, manipulation, disregard, artifice, injustice, and raw self-interest. One becomes either a Principled Advocate or a Pathological Partisan by habitually enacting or (...)
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  9. Donald Beggs (2003). The Idea of Group Moral Virtue. Journal of Social Philosophy 34 (3):457–474.
  10. Roberta M. Berry (2009). Pt. 3. The Malleability of Human Nature. Reflections on Secular Foundationalism and Our Human Future / Stephen Erickson ; Nature as Second Nature : Plasticity and Habit / Peter Wake ; The Posthumanist Challenge to a Partly Naturalized Virtue Ethics. [REVIEW] In Mark J. Cherry (ed.), The Normativity of the Natural: Human Goods, Human Virtues, and Human Flourishing. Springer
  11. Noell Birondo (2015). Aristotelian Eudaimonism and Patriotism. Dialogue and Universalism 25 (2):68-78.
    This paper concerns the prospects for an internal validation of the Aristotelian virtues of character. With respect to the more contentious trait of patriotism, this approach for validating some specific trait of character as a virtue of character provides a plausible and nuanced Aristotelian position that does not fall neatly into any of the categories provided by a recent mapping of the terrain surrounding the issue of patriotism. According to the approach advocated here, patriotism can plausibly, though qualifiedly, be defended (...)
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  12. Kimberley Brownlee (2010). Moral Aspirations and Ideals. Utilitas 22 (3):241-257.
    My aim is to vindicate two distinct and important moral categories – ideals and aspirations – which have received modest, and sometimes negative, attention in recent normative debates. An ideal is a conception of perfection or model of excellence around which we can shape our thoughts and actions. An aspiration, by contrast, is an attitudinal position of steadfast commitment to, striving for, or deep desire or longing for, an ideal. I locate these two concepts in relation to more familiar moral (...)
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  13. Ben Bryan (2013). A Feminist Defense of the Unity of the Virtues. Philosophia 41 (3):693-702.
    In The Impossibility of Perfection, Michael Slote tries to show that the traditional Aristotelian doctrine of the unity of the virtues is mistaken. His argumentative strategy is to provide counterexamples to this doctrine, by showing that there are what he calls “partial virtues”—pairs of virtues that conflict with one another but both of which are ethically indispensible. Slote offers two lines of argument for the existence of partial virtues. The first is an argument for the partiality of a particular pair (...)
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  14. Stephen Buckle (2002). Aristotle's Republic or, Why Aristotle's Ethics is Not Virtue Ethics. Philosophy 77 (4):565-595.
    Modern virtue ethics is commonly presented as an alternative to Kantian and utilitarian views—to ethics focused on action and obligations—and it invokes Aristotle as a predecessor. This paper argues that the Nichomachean Ethics does not represent virtue ethics thus conceived, because the discussion of the virtues of character there serves a quasi-Platonic psychology: it is an account of how to tame the unruly (non-rational) elements of the human soul so that they can be ruled by reason and the laws it (...)
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  15. David Carr & J. W. Steutel (eds.) (1999). Virtue Ethics and Moral Education. Routledge.
    This book takes a major step in the philosophy of education by moving back past the Enlightenment and reinstating Aristotelian Virtue at the heart of moral education.
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  16. W. Scott Clifton (2013). Murdochian Moral Perception. Journal of Value Inquiry 47 (3):207-220.
    There has been a recent surge of interest in the moral philosophy of Iris Murdoch. One issue that has arisen is whether her view advocates a form of moral perception. In this paper I argue that her view does indeed advocate for a form of moral perception—what I call weak moral perception. In the process of moral reasoning weak moral perception plays a preparatory role for moral judgment, which means that moral judgment isn’t simply a matter of seeing what action (...)
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  17. Robert Cochran Jr (2000). Professionalism in the Postmodern Age: Its Death, Attempts at Resuscitation, and Alternate Sources of Virtue. Notre Dame Journal of Law, Ethics and Public Policy 14 (1):305-320.
  18. Bradford Cokelet (2015). Dispositions, Character, and the Value of Acts. In Christian Miller, R. Michael Furr, Angela Knobel & William Fleeson (eds.), Character: New Directions from Philosophy, Psychology, and Theology. Oxford University Press 233-250.
    This paper concerns the central virtue ethical thesis that the ethical quality of an agent's actions is a function of her dispositional character. Skeptics have rightly urged us to distinguish between an agent's particular intentions or occurrant motives and dispositional facts about her character, but they falsely contend that if we are attentive to this distinction, then we will see that the virtue ethical thesis is false. In this paper I present a new interpretation and defense of the virtue ethical (...)
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  19. Damian Cox, Marguerite La Caze & Michael Levine (2003). Integrity and the Fragile Self. Ashgate.
    This book examines the centrality of integrity in relation to a variety of philosophical and psychological concerns that impinge upon the ethical life.
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  20. Matthew J. Drake & John Teepen Schlachter (2008). A Virtue-Ethics Analysis of Supply Chain Collaboration. Journal of Business Ethics 82 (4):851 - 864.
    Technological advancements in information systems over the past few decades have enabled firms to work with the major suppliers and customers in their supply chain in order to improve the performance of the entire channel. Tremendous benefits for all parties can be realized by sharing information and coordinating operations to reduce inventory requirements, improve quality, and increase customer satisfaction; but the companies must collaborate effectively to bring these gains to fruition. We consider two alternative methods of managing these interfirm supply (...)
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  21. Adrian Evans & Michael King (2012). Reflections on the Connection of Virtue Ethics to Therapeutic Jurisprudence. University of New South Wales Law Journal 35 (3):717-746.
    Therapeutic Jurisprudence (‘TJ’) and virtue ethics are major parallel forces for good in legal practice. Both seek to understand and mediate frailness in human behaviour and explain why such ‘goodness’ is important for lawyers and their clients. But while a TJ practitioner and a virtue ethicist are often in agreement, they are fraternal rather than identical twins. This paper is addressed to those practising lawyers for whom TJ may become a central motivation to practice law, by reflecting on the moral (...)
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  22. Jeremy Fischer (2016). The Ethics of Reflexivity: Pride, Self-Sufficiency, and Modesty. Philosophical Papers 45 (3):365-399.
    This essay develops a framework for understanding what I call the ethics of reflexivity, that is, the norms that govern attitudes and actions with respect to one’s own worth. I distinguish five central aspects of the reflexive commitment to living in accordance with one’s personal ideals: the extent to which and manner in which one regards oneself from an evaluative point of view, the extent to which one cares about receiving the respect of others, the degree to which one interprets (...)
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  23. Espen Gamlund (2011). Living Under the Guidance of Reason: Arne Naess's Interpretation of Spinoza. Inquiry 54 (1):2-17.
    There is no doubt that Spinoza values what he calls living under the guidance of reason, and that he somehow equates such a life with happiness. What is less clear is exactly how he conceives of such a life, and thus how he conceives of human happiness. According to Arne Naess's interpretation of Spinoza, the virtuous and free person will prefer the life of action, and happiness is best realised through living an active life “in the world”. Other scholars, however, (...)
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  24. Martin Gibert & Mauro Rossi (2011). L'éthique de la Vertu Et le Critère de l'Action Correcte. Dialogue 50 (02):367-390.
    ABSTRACT : According to the most popular version of virtue ethics (Hursthouse, 1991; Zagzebsk,i 1996), the right action in a given situation is the action that a fully virtuous agent would do given the circumstances. However, this criterion raises two objections: in some situations, it does not determine the right action correctly, and in other situations, it does not determine any right action at all. In this article, we argue that these objections stem from either simple imaginative resistance or a (...)
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  25. Nicholas F. Gier (2001). The Dancing Ru: A Confucian Aesthetics of Virtue. Philosophy East and West 51 (2):280-305.
    The most constructive response to the crisis in moral theory has been the revival of virtue ethics, which has the advantages of being personal, contextual, and, as will be argued, normative as well. It is also proposed that the best way to refound virtue ethics is to return to the Greek concept of technē tou biou, literally "craft of life." The ancients did not distinguish between craft and fine art, and the meaning of technē, even in its Latin form, ars, (...)
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  26. Marta Jimenez (2014). Review of Howard J. Curzer, Aristotle and the Virtues. [REVIEW] Notre Dame Philosophical Reviews 2014 (04).
  27. Matthew Kotzen (2015). The Normativity of Humor. Philosophical Issues 25 (1):396-414.
  28. Mark LeBar (2007). Prichard Vs. Plato: Intuition Vs. Reflection. Canadian Journal of Philosophy 37 (5):pp. 1-32.
    This paper addresses a complaint, by Prichard, against Plato and other ancients. The charge is that they commit a mistake is in thinking that we are capable of giving reasons for the requirements of duty, rather than directly and immediately apprehending those requirements. I respond in two ways. First, Plato does not make the egregious mistake of substituting interest for duty, and thus giving the wrong kind of reason for duty’s requirements, as Prichard alleges. Second, we should see that the (...)
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  29. Eric C. Limbs & Timothy L. Fort (2000). Nigerian Business Practices and Their Interface with Virtue Ethics. Journal of Business Ethics 26 (2):169 - 179.
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  30. Micah Lott (2013). Does Human Nature Conflict with Itself? Human Form and the Harmony of the Virtues. American Catholic Philosophical Quarterly 87 (4):657-683.
    Does possessing some human virtues make it impossible for a person to possess other human virtues? Isaiah Berlin and Bernard Williams both answered “yes” to this question, and they argued that to hold otherwise—to accept the harmony of the virtues—required a blinkered and unrealistic view of “what it is to be human.” In this essay, I have two goals: (1) to show how the harmony of the virtues is best interpreted, and what is at stake in affirming or denying it; (...)
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  31. Piotr T. Makowski (2010). The Task of a Naturalist: An Epitaph for Philippa Foot (1920-2010). Ethics in Progress Quarterly 1 (1):197-201.
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  32. David McPherson (2015). Homo Religiosus: Does Spirituality Have a Place in Neo-Aristotelian Virtue Ethics? Religious Studies 51 (3):335-346.
    In this article I seek to show the importance of spirituality for a neo-Aristotelian account of ‘the good life’. First, I lay out my account of spirituality. Second, I discuss why the issue of the place of spirituality in the good life has often either been ignored or explicitly excluded from consideration by neo-Aristotelians. I suggest that a lot turns on how one understands the ‘ethical naturalism’ to which neo-Aristotelians are committed. Finally, I argue that through a deeper exploration of (...)
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  33. Gregory Mellema (1993). Quasi-Obligation and the Failure to Be Virtuous. Journal of Social Philosophy 24 (2):176-185.
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  34. Christian Miller (2015). Empathy as the Only Hope for the Virtue of Compassion and as Support for a Limited Unity of the Virtues. Philosophy, Theology, and the Sciences 2 (1):89-113.
  35. Christian Miller (2013). Integrity. In Blackwell International Encyclopedia of Ethics. Blackwell 1-11.
    Integrity is one of the leading normative concepts employed in our society. We frequently talk about the degree of integrity of community leaders and famous historical figures, and we highly value integrity in our elected public officials. But philosophers have had a difficult time arriving at consensus about what integrity consists in. Some claim that it is a purely formal relation of consistency, others that it has to do primarily with one‟s identity, and still others that it involves subjective or (...)
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  36. Christian Miller (2010). Character Traits, Social Psychology, and Impediments to Helping Behavior. Journal of Ethics and Social Philosophy 5 (1):1-36.
    In a number of recent papers, I have begun to develop a new theory of character which is conceptually distinct both from traditional Aristotelian accounts as well as from the positive view of local traits outlined by John Doris. On my view, many human beings do have robust traits of character which play an important explanatory and predictive role, but which are triggered by certain situational variables which preclude them from counting as genuine Aristotelian virtues. Like others in this discussion, (...)
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  37. Christian B. Miller (2016). Should Christians Be Worried About Situationist Claims in Psychology and Philosophy? Faith and Philosophy 33 (1):48-73.
    The situationist movement in psychology and, more recently, in philosophy has been associated with a number of striking claims, including that most people do not have the moral virtues and vices, that any ethical theory which is wedded to such character traits is empirically inadequate, and that much of our behavior is causally influenced, to significant degrees, by psychological influences about which we are often unaware. Yet Christian philosophers have had virtually nothing to say about situationist claims. The goal of (...)
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  38. Matthew B. O'Brien & Robert C. Koons (2012). Objects of Intention: A Hylomorphic Critique of the New Natural Law Theory. American Catholic Philosophical Quarterly 86 (4):655-703.
    The “New Natural Law” Theory (NNL) of Germain Grisez, John Finnis, Joseph Boyle, and their collaborators offers a distinctive account of intentional action, which underlies a moral theory that aims to justify many aspects of traditional morality and Catholic doctrine. -/- In fact, we show that the NNL is committed to premises that entail the permissibility of many actions that are irreconcilable with traditional morality and Catholic doctrine, such as elective abortions. These consequences follow principally from two aspects of the (...)
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  39. Justin Oakley (1996). Varieties of Virtue Ethics. Ratio 9 (2):128-152.
  40. Peter Olsthoorn (2013). Virtue Ethics in the Military. In Stan van Hooft (ed.), The Handbook of Virtue Ethics. Acumen 365-374.
    In addition to the traditional reliance on rules and codes in regulating the conduct of military personnel, most of today’s militaries put their money on character building in trying to make their soldiers virtuous. Especially in recent years it has time and again been argued that virtue ethics, with its emphasis on character building, provides a better basis for military ethics than deontological ethics or utilitarian ethics. Although virtue ethics comes in many varieties these days, in many texts on military (...)
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  41. Daniel Putman (1997). The Intellectual Bias of Virtue Ethics. Philosophy 72 (280):303 - 311.
  42. William Rehg & Darin Davis (2003). Conceptual Gerrymandering? The Alignment of Hursthouse's Naturalistic Virtue Ethics with Neo-Kantian Non-Naturalism. Southern Journal of Philosophy 41 (4):583-600.
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  43. David T. Risser (2009). Book Review: Nick Smith - I Was Wrong: The Meanings of Apologies. [REVIEW] Journal of Value Inquiry 43 (2):263-271.
  44. Alex Sager (2013). Philosophy of Leisure. In Tony Blackshaw (ed.), Routledge Handbook of Leisure Studies. Routledge 5-14.
    At its core, philosophy of leisure is an investigation into part of the good life. As such, it is a branch of moral and political philosophy. Philosophy of leisure enquires into the ends that should be pursued for their own sake, the role of social institutions in supporting valuable ends, and the virtues people ought to cultivate to best avail themselves of their free time. This chapter examines the meaning of leisure, traces its philosophical development, and discusses its moral and (...)
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  45. Alexander Sarch (2008). What's Wrong with Megalopsychia? Philosophy 83 (2):231-253.
    This paper looks at two accounts of Aristotle's views on the virtue of megalopsychia. The first, defended by Christopher Cordner, commits Aristotle to two claims about the virtuous person that might seem unpalatable to modern readers. The second account, defended by Roger Crips, does not commit Aristotle to these claims. Some might count this as an advantage of Crisp's account. However, I argue that Cordner's account, not Crisp's, is actually the better interpretation of Aristotle. Nonetheless, this does not ultimately spell (...)
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  46. Nicholas Schroeder (2015). The Problem of Continence in Contemporary Virtue Ethics. Journal of Ethics 19 (1):85-104.
    The harmony thesis claims that a virtuous agent will not experience inner conflict or pain when acting. The continent agent, on the other hand, is conflicted or pained when acting virtuously, making him inferior to the virtuous agent. But following Karen Stohr’s counterexample, we can imagine a case like a company owner who needs to fire some of her employees to save her company, where acting with conflict or pain is not only appropriate, but necessary in the situation. This creates (...)
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  47. Nicholas Ryan Smith (forthcoming). Right-Makers and the Targets of Virtue. Journal of Value Inquiry:1-16.
    The still dominant virtue-ethical account of right action claims that an action is right just in case a virtuous agent would perform it. Because this account arguably fails to capture what makes actions right, virtue ethicists are well-advised to consider alternatives. I argue that a target-centered account, if suitably developed, succeeds in capturing what makes actions right. First, I explain why a target-centered account shows initial promise in capturing what makes actions right and present an interpretation of the account as (...)
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  48. Rebecca Stangl (2010). Asymmetrical Virtue Particularism. Ethics 121 (1):37-57.
    In this essay, I defend an account of right action that I shall call “asymmetrical virtue particularism.” An action, on this account, is right just insofar as it is overall virtuous. But the virtuousness of an action in any particular respect, X, is deontically variant; it can fail to be right-making, either because it is deontically irrelevant or because it is wrong-making. Finally, the account is asymmetrical insofar as the viciousness of actions is not deontically variant; if any action is (...)
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  49. Rebecca Stangl (2008). A Dilemma for Particularist Virtue Ethics. Philosophical Quarterly 58 (233):665-678.
    There is an obvious affinity between virtue ethics and particularism. Both stress the complexify of the moral life, the inadequacy of rule-following as a guide to moral deliberation, and the importance of judgement in discerning the morally relevant features of particular situations. Yet it remains an open question how deep the affinity goes. I argue that the radical form of particularism defended by Jonathan Dancy has surprisingly strong implications for virtue ethics. Adopting such a view would require the virtue theorist (...)
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  50. Karen Stohr (2002). Virtue Ethics and Kant's Cold-Hearted Benefactor. Journal of Value Inquiry 32 (2-3):187-204.
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