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Virtue Ethics

Edited by Jason Kawall (Colgate University)
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Key works The essential work inspiring much of the virtue ethics tradition is Aristotle 2006.  Many consider David Hume 1751 and Adam Smith 1759) to provide important, sentimentalist virtue ethics in the early modern period.  Contemporary interest in virtue ethics is often traced to Elizabeth Anscombe's [Anscombe 1958: Modern Moral Philosophy 1958.  In the following decades key contemporary works appeared including Foot 1978, Pincoffs 1971, w#, Hursthouse, Slote, Swanton
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Subcategories:History/traditions: Virtue Ethics
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  1. Aristóteles (2009). Virtues and Vices. Discusiones Filosóficas 10 (14):133-145.
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  2. Donald C. Abel (1993). Pagan Virtue. Review of Metaphysics 46 (4):840-841.
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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. John Anderson (1934). Virtue. Australasian Journal of Philosophy 12 (3):224 – 228.
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  5. Nomy Arpaly (2014). Duty, Desire and the Good Person: Towards a Non‐Aristotelian Account of Virtue. Philosophical Perspectives 28 (1):59-74.
    This paper presents an account of the virtuous person, which I take to be the same as the good person. I argue that goodness in a person is based on her desires. Contra Aristotelians, I argue that one does not need wisdom to be good. There can be a perfectly good person with mental retardation or autism. Contra Kantians, I argue that the sense of duty - which does exist! - is compatible with a desire-based moral psychology.
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  6. Celso Martins Azar Filho (2007). The Cannibal Virtue. In Corinne Noirot-Maguire & Valérie M. Dionne (eds.), Revelations of Character: Ethos, Rhetoric, and Moral Philosophy in Montaigne. Cambridge Scholars Pub..
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  7. Richard Bourne (2014). Communication, Punishment, and Virtue. Journal of Religious Ethics 42 (1):78-107.
    This essay suggests that while Antony Duff's model of criminal punishment as secular penance is pregnant with possibilities for theological reception and reflection, it proceeds by way of a number of separations that are brought into question by the penitential traditions of Christianity. The first three of these—between justice and mercy, censure and invitation, and state and victim, constrain the true communicative character of his account of punishment. The second set of oppositions, between sacrament and virtue, interior character and external (...)
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  8. Michael S. Brady (2010). Virtue, Emotion, and Attention. Metaphilosophy 41 (1):115-131.
    The perceptual model of emotions maintains that emotions involve, or are at least analogous to, perceptions of value. On this account, emotions purport to tell us about the evaluative realm, in much the same way that sensory perceptions inform us about the sensible world. An important development of this position, prominent in recent work by Peter Goldie amongst others, concerns the essential role that virtuous habits of attention play in enabling us to gain perceptual and evaluative knowledge. I think that (...)
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  9. Geoffrey Brennan & Alan Hamlin, Economizing on Virtue.
    Our central aim is to explore the ideas involved in the claim that certain institutional structures economize on virtue and, in particular, to explore the widely held idea that reliance on institutions that economize on virtue may undermine virtue itself. We explore these ideas both by discussing alternative conceptions of virtue and economizing, and by constructing a simple model of the relationship between a specific institutional structure that may be said to economize on virtue and the emergence of virtue. "There (...)
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  10. Scott Breuninger (2010). Recovering Bishop Berkeley: Virtue and Society in the Anglo-Irish Context. Palgrave Macmillan.
    Berkeley's sermons on passive obedience in the Irish context -- Science and sociability: Berkeley's "bond of society" -- Piety, perception, and the free-thinkers -- Luxury, moderation, and the south sea bubble -- Planting religion in the New World, 1722 - 1732 -- Improving Ireland: luxury, virtue, and economic development -- Bishop of Cloyne: protestantism, patriotism, and a national panacea.
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  11. David S. Bright, Bradley A. Winn & Jason Kanov (2013). Reconsidering Virtue: Differences of Perspective in Virtue Ethics and the Positive Social Sciences. Journal of Business Ethics 119 (4):1-16.
    This paper describes differences in two perspectives on the idea of virtue as a theoretical foundation for positive organizational ethics (POE). The virtue ethics perspective is grounded in the philosophical tradition, has classical roots, and focuses attention on virtue as a property of character. The positive social science perspective is a recent movement (e.g., positive psychology and positive organizational scholarship) that has implications for POE. The positive social science movement operationalizes virtue through an empirical lens that emphasizes virtuous behaviors. From (...)
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  12. Berit Brogaard (forthcoming). Towards a Eudaimonistic Virtue Epistemology. In Abrol Fairweather (ed.), Naturalizing Virtue Epistemology. Synthese Library.
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  13. F. F. Centore (2002). Hursthouse, Rosalind. On Virtue Ethics. Review of Metaphysics 56 (1):178-179.
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  14. Julián Carvajal Cordón (2007). La Virtud En El Contexto Del Formalismo Ético. Convivium 20:113-144.
    The author analyses the sense of virtue at the very heart of Kantian ethical formalism. First, he verifies the difficulty of placing Kantian ethics in one of the three models developed in the history of Western ethics – prescriptive, intentional and virtue ethics –, insofar as Kant places in the centre of moral analysis the notion of “imperative” (a precept), whose function is to show the purity of the “intention” as the only moral value, which deploys in a doctrine of (...)
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  15. Ricardo Da Costa (2003). Um Espelho de Príncipes Artístico E Profano: A Representação Das Virtudes Do Bom Governo E Os Vícios Do Mau Governo Nos Afrescos de Ambrogio Lorenzetti (C. 1290-1348?). [REVIEW] Utopía y Praxis Latinoamericana 8 (23):55-72.
    This article analyses some frescoes painted by Ambrogio Lorenzetti entitled the Allegory of Good and Bad Government under the hypothesis that they are the artistic and profane Princes Mirrors. The virtues of Good Government and the vices of tiranny are represented as they appear in the frescoes of..
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  16. Phillip Deen (forthcoming). What Moral Virtues Are Required to Recognize Irony? Journal of Value Inquiry:1-17.
    The Onion, a widely known satirical newspaper, frequently finds its articles taken as the literal truth. One article from May 2011, “Planned Parenthood Opens $8 Billion Abortionplex,” featured teenage girls gushing over the amusement park amenities like a ten-screen theater, nightclub and “lazy river” and a fake PR representative touting, “Whether she’s a high school junior who doesn’t want to go to prom pregnant, a go-getter professional who can’t be bothered with the time commitment of raising a child, or a (...)
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  17. Christos Evangeliou (1983). After Virtue. Review of Metaphysics 37 (1):132-134.
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  18. Walter Feinberg (1984). On After Virtue. Theory and Society 13 (2):249-262.
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  19. Philippa Foot (1997). Virtues and Vices. In Daniel Statman (ed.), Virtue Ethics. Georgetown University Press. 163--177.
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  20. Phillipa Foot (1997). Virtues and Vices. In Thomas L. Carson & Paul K. Moser (eds.), Morality and the Good Life. Oup Usa.
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  21. George Harris (2004). Review of Christine Swanton, Virtue Ethics: A Pluralistic View, Oxford. [REVIEW] Notre Dame Philosophical Reviews 2004 (1).
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  22. Bill Kauffman (1993). The Virtue of Smallness. The Chesterton Review 19 (2):281-282.
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  23. Jane Roland Martin (1987). Martial Virtues or Capital Vices. Journal of Thought 22:32-44.
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  24. J. McDowell (1997). Virtues and Vices. In Daniel Statman (ed.), Virtue Ethics. Georgetown University Press. 141--162.
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  25. Jean Porter (2011). Virtues and Vices. In Brian Davies & Eleonore Stump (eds.), The Oxford Handbook of Aquinas. Oxford University Press.
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  26. Jean Porter (2007). Virtue. In Gilbert Meilaender & William Werpehowski (eds.), The Oxford Handbook of Theological Ethics. Oup Oxford.
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  27. Guangyu Song (2008). Lun Yu Xin Jie: Cong Xin Xing de Xiu Lian He Ti Wu Tan Suo "Lun Yu" de Zhen Shi Yi Han. Wan Juan Lou Tu Shu Gu Fen You Xian Gong Si.
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  28. Robert Sparrow, War Without Virtue?
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  29. Matthias Steup (1999). Virtues of the Mind: An Inquiry Into the Nature of Virtue and the Ethical Foundations of the Mind Linda Trinkaus Zagzebski New York: Cambridge University Press, 1966, Xvi + 365 Pp., $64.95, $19.95 Paper. [REVIEW] Dialogue 38 (03):619-.
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  30. Christine Swanton (2014). The Notion of the Moral: The Relation Between Virtue Ethics and Virtue Epistemology. Philosophical Studies 171 (1):121-134.
    In this paper I argue that virtue ethics should be understood as a form of ethics which integrates various domains of the practical in relation to which virtues are excellences. To argue this it is necessary to distinguish two senses of the “moral”: the broad sense which integrates the domains of the practical and a narrow classificatory sense. Virtue ethics, understood as above, believes that all genuine virtue should be understood as what I call virtues proper. To possess a virtue (...)
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  31. Kevin Timpe & Craig Boyd (eds.) (2014). Virtues and Their Vices. Oxford University Press.
    A comprehensive philosophical treatment of the virtues and their competing vices. The first four sections focus on historical classes of virtue: the cardinal virtues, the capital vices and the corrective virtues, intellectual virtues, and the theological virtues. A final section discusses the role of virtue theory in a number of disciplines.
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  32. Jennifer Todd (1982). After Virtue. Philosophical Studies 29:281-286.
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  33. P. K. Wainaina (1988). Can Virtue Be Taught? In J. M. Nyasani (ed.), Philosophical Focus on Culture and Traditional Thought Systems in Development. Konrad Adenauer Foundation. 316.
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  34. A. D. M. Walker (1989). Virtue and Character. Philosophy 64 (249):349 - 362.
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Varieties of Virtue Ethics
  1. Brenda Almond (2010). The Ethics of Care and Empathy – Michael Slote. Philosophical Quarterly 60 (238):211-213.
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  2. Judith Andre (2013). Open Hope as a Civic Virtue. Social Philosophy Today 29:89-100.
    Hope as a virtue is an acquired disposition, shaped by reflection; as a civic virtue it must serve the good of the community. Ernst Bloch and Lord Buddha offer help in constructing such a virtue. Using a taxonomy developed by Darren Webb I distinguish open hope from goal-oriented hope, and use each thinker to develop the former. Bloch and Buddha are very different (and notoriously obscure; I do not attempt an exegesis). But they share a metaphysics of change, foundational for (...)
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  3. Chrisoula Andreou (2005). Review of Phillipa Foot's Natural Goodness (Oxford: Clarendon Press 2001). [REVIEW] Utilitas 17 (3):359-361.
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  4. Chrisoula Andreou (2005). Phillipa Foot, Natural Goodness (Oxford: Clarendon Press 2001), Pp. 125. Utilitas 17 (3):359-361.
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  5. Aristotle (2009). The Nicomachean Ethics. Oup Oxford.
    In the Nicomachean Ethics Aristotle examines the nature of happiness, which he defines as a specially good kind of life. He considers the nature of practical reasoning, friendship, and the role and importance of the moral virtues in the best life. This new edition features a revised translation and valuable new introduction and notes.
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  6. Nafsika Athanassoulis, Virtue Ethics. Internet Encyclopedia of Philosophy.
  7. Brian Barry (2010). David Hume as a Social Theorist. Utilitas 22 (4):369-392.
    This article examines Russell Hardin's interpretation of Hume's argument that great social order depends on coordination convention. The main argument shows that despite an apparent move in that direction Hume's main argument is that justice and the other convention-based virtues rest on a cooperative convention which solves a prisoner's dilemma problem and that states are required when a society exceeds some small size because only states can solve the large number prisoner's dilemma problems that constitute the 'problem of social order'. (...)
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  8. Sandrine Berges (2013). The Impossibility of Perfection. Aristotle, Feminism, and the Complexities of Ethics. By Michael Slote. (New York: Oxford UP, 2011. Pp. Ix + 167. Price £30.00.). [REVIEW] Philosophical Quarterly 63 (252):624-626.
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  9. Sandrine Berges (2009). Plato on Virtue and the Law. Continuum.
    This important monograph examines Plato's contribution to virtue ethics and shows how his dialogues contain interesting and plausible insights into current philosophical concerns.
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  10. Philip Cafaro (2010). Environmental Virtue Ethics Special Issue: Introduction. [REVIEW] Journal of Agricultural and Environmental Ethics 23 (1-2):3-7.
  11. Philip Cafaro (2001). Dirty Virtues: Emergence of Ecological Virtue Ethics. Environmental Ethics 23 (2):211-214.
  12. Philip Cafaro & Ronald L. Sandler (eds.) (2004). Environmental Virtue Ethics. Rowman & Littlefield Publishers.
  13. Cheshire Calhoun (2008). Symposium on Lisa Tessman's Burdened Virtues. Hypatia 23 (3-4):182.
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  14. Archibald Campbell (1733/1994). An Enquiry Into the Original of Moral Virtue. Routledge/Thoemmes Press.
    This is the third selection of major works on the Scottish Enlightenment and includes the same combination of hard-to-find and popular works as in the two previous collections. Contents: An Essay on the Natural Equality of Men [1793] William Lawrence Brown, New introduction by Dr. William Scott 308 pp An Enquiry into the Origin of Moral Virtue [1733] Archibald Campbell 586 pp The Philosophical Works [1765] William Dudgeon, New introduction by David Berman 300 pp Institutes of Moral Philosophy For the (...)
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  15. Alisa L. Carse & Hilde Lindemann Nelson (1996). Rehabilitating Care. Kennedy Institute of Ethics Journal 6 (1):19-35.
    : The feminist ethic of care has often been criticized for its inability to address four problems--the problem of exploitation as it threatens care givers, the problem of sustaining care-giver integrity, the dangers of conceiving the mother-child dyad normatively as a paradigm for human relationships, and the problem of securing social justice on a broad scale among relative strangers. We argue that there are resources within the ethic of care for addressing each of these problems, and we sketch strategies for (...)
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  16. Shaoming Chen (2008). Endurance and Non-Endurance: From the Perspective of Virtue Ethics. [REVIEW] Frontiers of Philosophy in China 3 (3):335-351.
    By analysing the two relevant psychological phenomena of “endurance” and “non-endurance,” this essay aims to reveal the ethical implications of a Confucian approach, namely regarding non-endurance as an impulse of primary virtue. Based on this case study, the author then explores the significance of moral cultivation or psychological training in establishing moral personality and the complexities of such a process. Meanwhile, “love” in Confucian ethics means sympathy for the inferior rather than affection for the revered. Hopefully, this study may deepen (...)
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