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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] 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. E. M. Atkins & Thomas Williams (eds.) (2005). Thomas Aquinas: Disputed Questions on the Virtues. Cambridge University Press.
    The great medieval philosopher Thomas Aquinas was Dominican regent master in theology at the University of Paris, where he presided over a series of questions - academic debates - on ethical topics. This volume, first published in 2005, offers translations of disputed questions on the nature of virtues in general, the fundamental or 'cardinal' virtues of practical wisdom, justice, courage, and temperateness, the divinely bestowed virtues of hope and charity, and the practical question of how, when and why one should (...)
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  7. 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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  8. Neera K. Badhwar (1996). The Limited Unity of Virtue. Noûs 30 (3):306-329.
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  9. Jennifer Baker (2014). Virtue Ethics and Practical Guidance. Social Philosophy and Policy 30 (1-2):297-313.
    In this essay I argue that contemporary accounts of virtue ought to incorporate methods ancient virtue ethicists used in addressing an audience whose members were interested in improving their behavior. Ancient examples of these methods, I argue, model how to represent practical rationality in ethical arguments. They show us that when we argue for virtue we ought to address common claims, refer to moral reasoning as a stepwise process, and focus on norms when making recommendations. Our own ethical arguments will (...)
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  10. 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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  11. 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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  12. 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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  13. 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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  14. 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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  15. Berit Brogaard (forthcoming). Towards a Eudaimonistic Virtue Epistemology. In Abrol Fairweather (ed.), Naturalizing Virtue Epistemology. Synthese Library
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  16. F. F. Centore (2002). Hursthouse, Rosalind. On Virtue Ethics. Review of Metaphysics 56 (1):178-179.
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  17. 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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  18. Hugh Curtler (1994). Can Virtue Be Taught? Humanitas 7 (1):43-50.
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  19. 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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  20. Charles Daubeny (1815). In Philosophia, Quæmoralis Dicitur, Tractanda, Quæam Sit Præipue Aristotelicædisciplinævirtus? Dissertatio Latina Cancellari Præio Dignata Et in Theatro Oxoniensi Habita, Die Jun. Viimo. 1815. [Printed by S. Collingwood].
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  21. Phillip Deen (2016). What Moral Virtues Are Required to Recognize Irony? Journal of Value Inquiry 50 (1):51-67.
    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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  22. N. J. H. Dent (1979). WALLACE, JAMES D. "Virtues and Vices". [REVIEW] Philosophy 54:568.
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  23. John Arthur Elia (2004). Virtue and Self-Control. Dissertation, The University of Texas at Austin
    My dissertation explores the nature of self-control and contends that, properly construed, self-control is a moral virtue. The virtue of self-control aims to cultivate increasingly rational desires in its bearers over time; it is a sub-virtue of integrity directed ultimately at the approximation of the comprehensive, sustained integration of a person's desires with her rational judgments. ;Continent self-control is a disposition to resist and overcome temptation in order to act on one's better judgments. Continent self-controllers are ipso facto subject to (...)
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  24. Christos Evangeliou (1983). After Virtue. Review of Metaphysics 37 (1):132-134.
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  25. Walter Feinberg (1984). On After Virtue. Theory and Society 13 (2):249-262.
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  26. Owen Flanagan (1990). Virtue and Ignorance. Journal of Philosophy 87 (8):420-428.
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  27. Philippa Foot (1997). Virtues and Vices. In Daniel Statman (ed.), Noûs. Georgetown University Press 163--177.
    'Foot stands out among contemporary ethical theorists because of her conviction that virtues and vices are more central ethical notions than rights, duties, justice, or consequences - the primary focus of most other contemporary theorists. This volume brings together a dozen essays published between 1957 and 1977, and includes two new ones as well. In the first, Foot argues explicitly for an ethic of virtue, and in the next five discusses abortion, euthanasia, free will/determination, and the ethics of Hume and (...)
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  28. 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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  29. Daniel C. Fouke (2012). Blameworthy Environmental Beliefs. Environmental Ethics 34 (2):115-134.
    Thomas Hill famously argued that what really bothers us about environmental degradation is best discovered by asking “What kind of person would do such a thing?” Beliefs, some of which are blameworthy, are among the things that define what kind of person one is. What we care about is reflected in whether one’s epistemic practices align with one’s core moral convictions and common standards of decency. Our moral sensitivities are reflected in what we attend to and reflect upon. What we (...)
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  30. Peter A. French, Theodore Edward Uehling & Howard K. Wettstein (1988). Ethical Theory Character and Virtue.
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  31. R. Gaita (1981). WALLACE, J. D. "Virtues and Vices". [REVIEW] Mind 90:139.
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  32. Lorenzo Greco (2009). Philippa Foot, Virtù e vizi (Bologna: Il Mulino, 2008). [REVIEW] Rivista di Filosofia 100 (3):441-43.
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  33. Lorenzo Greco (2006). Christoph Horn, L'arte della vita nell'antichità (Roma: Carocci, 2004). [REVIEW] Rivista di Filosofia 97 (2):317-18.
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  34. Lorenzo Greco (2005). Sabina Lovibond, Ethical Formation (Harvard: Harvard University Press, 2004). [REVIEW] ReF - Recensioni Filosofiche 1.
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  35. Louis Groarke (2001). Freedom, Virtue, and the Common Good. [REVIEW] Maritain Studies/Etudes Maritainiennes 17:130-131.
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  36. George Harris (2004). Review of Christine Swanton, Virtue Ethics: A Pluralistic View, Oxford. [REVIEW] Notre Dame Philosophical Reviews 2004 (1).
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  37. Andrea Houchard (2003). Christine Swanton, Virtue Ethics: A Pluralistic View. [REVIEW] Vera Lex 4 (1/2):103-108.
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  38. Bill Kauffman (1993). The Virtue of Smallness. The Chesterton Review 19 (2):281-282.
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  39. Paul Kurtz (1998). The McCarthyites of Virtue. Free Inquiry 19.
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  40. H. A. L. (1950). Reviewed Work: Man as Man: The Science and Art of Ethics by Thomas J. Higgins. [REVIEW] Journal of Philosophy 47 (7):191-192.
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  41. Daniel Markovits (2010). Chapter 3. The Seeds of a Lawyerly Virtue. In A Modern Legal Ethics: Adversary Advocacy in a Democratic Age. Princeton University Press 79-100.
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  42. Jane Roland Martin (1987). Martial Virtues or Capital Vices. Journal of Thought 22:32-44.
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  43. Nancy J. Matchett (1998). The Virtues of Sharing. Dissertation, University of Maryland, College Park
    In "The Virtues of Sharing" I defend two central theses: that sharing is our most overarching ethical ideal, and that virtue ethics is able to serve as a comprehensive and free-standing approach to moral theory. My arguments for these theses are intertwined, because they are also designed to show how a virtue-ethical theory that treats the "Will to Share" as the basis of moral agency helps to resolve the contemporary Justice/Care Debate.
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  44. J. McDowell (1997). Virtues and Vices. In Daniel Statman (ed.), Virtue Ethics. Georgetown University Press 141--162.
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  45. John McDowell (1979). Virtue and Reason. The Monist 62 (3):331-350.
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  46. Jean Porter (2011). Virtues and Vices. In Brian Davies & Eleonore Stump (eds.), The Oxford Handbook of Aquinas. Oxford University Press
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  47. Jean Porter (2007). Virtue. In Gilbert Meilaender & William Werpehowski (eds.), The Oxford Handbook of Theological Ethics. OUP Oxford
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  48. Phyllis Roberts (1996). The Treatise on Vices and Virtues in Latin and the Vernacular. [REVIEW] Speculum 71 (2):471-473.
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  49. Nancy Sherman (1989). The Fabric of Character: Aristotle's Theory of Virtue. Oxford University Press.
    Most traditional accounts of Aristotle's theory of ethical education neglect its cognitive aspects. This book asserts that, in Aristotle's view, excellence of character comprises both the sentiments and practical reason. Sherman focuses particularly on four aspects of practical reason as they relate to character: moral perception, choicemaking, collaboration, and the development of those capacities in moral education. Throughout the book, she is sensitive to contemporary moral debates, and indicates the extent to which Aristotle's account of practical (...) provides an alternative to theories of impartial reason. (shrink)
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  50. 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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