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  1. Ruth Abbey (1999). The Roots of Ressentiment. New Nietzsche Studies 3 (3-4):47-61.
    Despite its centrality for an understanding of Nietzsche's thought, the term ressentiment does not appear in his writings before Beyond Good and Evil. This article argues that the roots of the idea of ressentiment appear in his middle period writings when he discusses vanity [die Eitelkeit].
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  2. Mark Alfano (2013). Character as Moral Fiction. Cambridge University Press.
    Everyone wants to be virtuous, but recent psychological investigations suggest that this may not be possible. Mark Alfano challenges this theory and asks, not whether character is empirically adequate, but what characters human beings could have and develop. Although psychology suggests that most people do not have robust character traits such as courage, honesty and open-mindedness, Alfano argues that we have reason to attribute these virtues to people because such attributions function as self-fulfilling prophecies – children become more studious if (...)
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  3. Mark Alfano & Gus Skorburg (forthcoming). The Embedded and Extended Character Hypotheses. In Julian Kiverstein (ed.), Philosophy of the Social Mind. Routledge
    This paper brings together two erstwhile distinct strands of philosophical inquiry: the extended mind hypothesis and the situationist challenge to virtue theory. According to proponents of the extended mind hypothesis, the vehicles of at least some mental states (beliefs, desires, emotions) are not located solely within the confines of the nervous system (central or peripheral) or even the skin of the agent whose states they are. When external props, tools, and other systems are suitably integrated into the functional apparatus of (...)
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  4. Justin M. Anderson (2012). Aquinas on The Graceless Unbeliever. Freiburger Zeitschrift für Philosophie Und Theologie 59 (1):5-25.
    This paper argues against the current presentation of Aquinas’s conception of pagan virtue because that conception fails to take into account the full weight of the corruption of the goods of nature on which the virtuous unbeliever must found his good acts. I go on to establish that postlapsarian man is in too capricious a position realistically to maintain a prolonged life of virtue. I conclude that while Aquinas’s conception of virtue renders a much more pessimistic picture of the virtuous (...)
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  5. Stephen C. Angle (2009). Defining “Virtue Ethics” and Exploring Virtues in a Comparative Context. Dao: A Journal of Comparative Philosophy 8 (3):297-304.
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  6. Stephen C. Angle (2009). Sagehood: The Contemporary Significance of Neo-Confucian Philosophy. Oxford University Press.
    The book's significance is two-fold: it argues for a new stage in the development of contemporary Confucian philosophy, and it demonstrates the value to Western ...
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  7. Guy Axtell & Philip Olson (2012). Recent Work in Applied Virtue Ethics. American Philosophical Quarterly 49 (3):183-204.
    The use of the term "applied ethics" to denote a particular field of moral inquiry (distinct from but related to both normative ethics and meta-ethics) is a relatively new phenomenon. The individuation of applied ethics as a special division of moral investigation gathered momentum in the 1970s and 1980s, largely as a response to early twentieth- century moral philosophy's overwhelming concentration on moral semantics and its apparent inattention to practical moral problems that arose in the wake (...)
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  8. Lawrence C. Becker (1998). A New Stoicism. Princeton University Press.
    The question addressed by this book is what, if anything, stoic ethics would be like today if stoicism had had a continuous history to the present day as a plausible and coherent set of philosophical commitments and methods. The book answers that question by arguing that most of the ancient doctrines of Stoic ethics remain defensible today, at least when ancient Stoicism's cosmological commitments are replaced by modern scientific ones.
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  9. Donald Beggs (2003). The Idea of Group Moral Virtue. Journal of Social Philosophy 34 (3):457–474.
  10. Sandrine Berges (2015). A Feminist Perspective on Virtue Ethics. Palgrave Macmillan.
    The writings of women philosophers have often been neglected in the discipline of virtue ethics. In this historical survey of feminist virtue ethics, Sandrine Berges redresses the balance by focusing on key writings of important women philosophers, including Perictione, Heloise, Christine de Pizan, Mary Wollstonecraft and Sophie de Grouchy. A Feminist Perspective on Virtue Ethics first applies the findings of its historical survey to questions on the ethics of care, gender and the public life, and global justice. In what follows, (...)
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  11. Reid D. Blackman (2015). Meta‐Ethical Realism with Good of a Kind. European Journal of Philosophy 23 (2):273-292.
    There is a difference between an object's being good simpliciter and an object's being good of its kind, and the vast majority of philosophers have supposed that it is the former variety of goodness that is relevant to ethics. I argue that one may be a meta-ethical realist while employing the notion of good of a kind to the exclusion of good simpliciter; I call such a view kindism. I distinguish between two varieties of kindism, explicate the details of one (...)
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  12. Mark W. Brown (2010). The Life-world as Moral World: Vindicating the Life-world en route to a Phenomenology of the Virtues. Bulletin d'Analyse Phénoménologique 6 (3):1-25.
    Clarifying the essential experiential structures at work in our everyday moral engagements promises both (1) to provide a perspicacious self-understanding, and (2) to significantly contribute to theoretical and practical matters of moral philosophy. Since the phenomenological enterprise is concerned with revealing the a priori structures of experience in general, it is then well positioned to discern the essential structures of moral experience specifically. Phenomenology can therefore significantly contribute to matters pertaining to moral philosophy. In this paper I would like to (...)
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  13. Randy Cagle (2005). Becoming a Virtuous Agent: Kant and the Cultivation of Feelings and Emotions. Kant-Studien 96 (4):452-467.
  14. Timothy Chappell (2014). Knowing What to Do: Imagination, Virtue, and Platonism in Ethics. OUP Oxford.
    Timothy Chappell develops a picture of what philosophical ethics can be like, once set aside from conventional moral theory. His question is 'How are we to know what to do?', and the answer he defends is 'By developing our moral imaginations'--a key part of human excellence, which plays many roles in our practical and evaluative lives.
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  15. Bradford Cokelet (forthcoming). Confucianism, Buddhism, and Virtue Ethics. European Journal for the Philosophy of Religion.
    Are Confucian and Buddhist ethical views closer to Kantian, Consequentialist, or Virtue Ethical ones? And how can such comparisons shed light on the unique aspects of Confucian and Buddhist views? This essay (i) provides a historically grounded framework for distinguishing western views, (ii) identifies a series of questions that we can ask in order to clarify the philosophic accounts of ethical motivation embedded in the Buddhist and Confucian traditions, and (iii) then critiques Lee Ming-huei’s claim that Confucianism is closer to (...)
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  16. David Copp & David Sobel (2004). Morality and Virtue: An Assessment of Some Recent Work in Virtue Ethics. Ethics 114 (3):514-554.
    This essay focuses on three recent books on morality and virtue, Michael Slote's 'Morals from Motives', Rosalind Hursthouse's 'On Virtue Ethics', and Philippa Foot's 'Natural Goodness'. Slote proposes an "agent-based" ethical theory according to which the ethical status of acts is derivative from assessments of virtue. Following Foot's lead, Hursthouse aims to vindicate an ethical naturalism that explains human goodness on the basis of views about human nature. Both Hursthouse and Slote take virtue to be morally basic in a way (...)
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  17. Frank Dietrich (1999). Die 'Sozialdemokratische' Und Die 'Liberale' Variante der Neoaristotelischen Sozialphilosophie. Analyse & Kritik 21 (2):192-212.
    This article examines the neoaristotelian theories of Martha Nussbaum and Douglas Rasmussen/Douglas Den Uyl. Both sides give a similar account of good human living, which emphasizes the significance of individual autonomy. But they disagree sharply on the political institutions necessary to promote human flourishing; Nussbaum formulates a 'social democratic, position; Rasmussen/Den Uyl hold a 'liberal' standpoint. The article explores both lines of reasoning. It is shown that neither Nussbaum nor Rasmussen/Den Uyl present conclusive arguments for their political position.
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  18. Robert S. Fudge (2010). Ryan Patrick Hanley, Adam Smith and the Character of Virtue, New York and Cambridge: Cambridge University Press, 2009. 232pp, $85 Hb. ISBN 9780521449298. [REVIEW] Journal of Scottish Philosophy 8 (2):213-216.
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  19. Lorenzo Greco (2014). Alessio Vaccari, Le Etiche Della Virtù. La Riflessione Contemporanea a Partire da Hume (Firenze: Le Lettere, 2012). [REVIEW] Rivista di Filosofia 105 (1):158-59.
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  20. Lorenzo Greco (2012). Hume e l'etica della virtù. Iride 25 (67):603-615.
    In this paper I present some reasons in favour of an interpretation of Hume’s moral philosophy as a brand new form of "virtue ethics." By discussing some specific issues within the secondary literature in favour and against this kind of reading, I argue that Hume offers better philosophical tools to redefine the basic notion of virtue ethics than the neo-Aristotelian alternative. In particular, I maintain that the strength of Hume’s proposal lies in its pointing toward the unity of character instead (...)
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  21. Thomas Hurka (2003). Virtue, Vice, and Value. OUP Usa.
    What are virtue and vice, and how do they relate to other moral properties such as goodness and rightness? Thomas Hurka defends a distinctive perfectionist view according to which the virtues are higher-level intrinsic goods, ones that involve morally appropriate attitudes to other, independent goods and evils. He develops this highly original view in detail and argues for its superiority over rival views, including those given by virtue ethics.
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  22. Jason Kawall (2002). Virtue Theory and Ideal Observers. Philosophical Studies 109 (3):197 - 222.
    Virtue theorists in ethics often embrace the following characterizationof right action: An action is right iff a virtuous agent would performthat action in like circumstances. Zagzebski offers a parallel virtue-basedaccount of epistemically justified belief. Such proposals are severely flawedbecause virtuous agents in adverse circumstances, or through lack ofknowledge can perform poorly. I propose an alternative virtue-based accountaccording to which an action is right (a belief is justified) for an agentin a given situation iff an unimpaired, fully-informed virtuous observerwould deem the (...)
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  23. Uri D. Leibowitz (2013). Particularism in Aristotle's Nicomachean Ethics. Journal of Moral Philosophy 10 (2):121-147.
    In this essay I offer a new particularist reading of Aristotle’s Nicomachean Ethics. I argue that the interpretation I present not only helps us to resolve some puzzles about Aristotle’s goals and methods, but it also gives rise to a novel account of morality—an account that is both interesting and plausible in its own right. The goal of this paper is, in part, exegetical—that is, to figure out how to best understand the text of the Nicomachean Ethics. But this paper (...)
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  24. David McPherson (2012). To What Extent Must We Go Beyond Neo-Aristotelian Ethical Naturalism? American Catholic Philosophical Quarterly 86 (4):627-654.
    In this essay I discuss the limits of recent attempts to develop a neo-Aristotelian virtue ethic on the basis of a commitment to ‘ethical naturalism.’ By ‘ethical naturalism’ I mean the view that ethics can be founded on claims about what it is for human beings to flourish qua member of the human species, which is analogous to what it is for plants and other animals to flourish qua member of their particular species. Drawing on Charles Taylor’s account of ‘strong (...)
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  25. Justin Oakley (1996). Varieties of Virtue Ethics. Ratio 9 (2):128-152.
  26. Daniel C. Russell (2008). That “Ought” Does Not Imply “Right”: Why It Matters for Virtue Ethics. Southern Journal of Philosophy 46 (2):299-315.
    Virtue ethicists sometimes say that a right action is what a virtuous person would do, characteristically, in the circumstances. But some have objected recently that right action cannot be defined as what a virtuous person would do in the circumstances because there are circumstances in which a right action is possible but in which no virtuous person would be found. This objection moves from the premise that a given person ought to do an action that no virtuous person would do, (...)
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  27. Gerasimos Santas (1996). The Structure of Aristotle's Ethical Theory: Is It Teleological or a Virtue Ethics? Topoi 15 (1):59-80.
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  28. Desh Raj Sirswal (2010). Educational Philosophy of Sri Aurobindo. Centre for Sri Aurobindo Studies, Ambala City.
    I have translated the book on Sri Aurobindo's philosophy of education. it is a short title and describe basics of Sri Aurobindo's ideas.
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  29. T. A. N. Sor-hoon (2005). Imagining Confucius: Paradigmatic Characters and Virtue Ethics. Journal of Chinese Philosophy 32 (3):409–426.
  30. 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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  31. Raymond Aaron Younis (2009). On the Question of the Ethical Life. In On the Ethical Life. Cambridge Scholars 1-17.
  32. Raymond Aaron Younis (2009). On the Ethical Life. In On the ethical life. Cambridge Scholars 1-15.
  33. Raymond Aaron Younis (2009). On the End of the 'End of Ethics'. In On the ethical life. Cambridge Scholars 140-165.