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  1. Elisa Aaltola (2007). The Moral Value of Animals. The Proceedings of the Twenty-First World Congress of Philosophy 3:219-225.
    Altruism has often been thought to be the reason we treat animals with a certain moral respect. Animals are not moral agents who could reciprocally honour our well being, and because of this duties toward them are considered to be based on other-directed motivations. Altruism is a vague notion, and in the context of animals can be divided into at least three different alternatives. The first one equates altruism with benevolence or "kindness"; the second one argues altruism is based on (...)
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  2. 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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  3. Sharon Anderson-Gold (2011). Privacy, Respect and the Virtues of Reticence in Kant. Kantian Review 15 (2):28-42.
  4. Judith Andre (2008). Burdened Virtues Virtue Ethics for Liberatory Struggles (Review). Hypatia 23 (2):pp. 193-196.
  5. Audrey L. Anton (2006). Breaking the Habit. Philosophy in the Contemporary World 13 (2):58-66.
    Aristotle’s virtue ethics can teach us about the relationship between our habits and our actions. Throughout his works, Aristotle explains much about how one may develop a virtuous character, and little about how one might change from one character type to another. In recent years criminal law has been concerned with the issue of recidivism and how our system might reform the criminals we return to society more effectively. This paper considers how Aristotle might say a vicious person could change (...)
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  6. Aristotle, Virtues and Vices.
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  7. Aristotle, Virtues and Vices (Greek and English).
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  8. Nafsika Athanassoulis, Virtue Ethics. Internet Encyclopedia of Philosophy.
  9. Robert Audi & Patrick E. Murphy (2006). The Many Faces of Integrity. Business Ethics Quarterly 16 (1):3-21.
    Integrity is a central topic in business ethics, and in the world of business it is quite possibly the most commonly cited morally desirable trait. But integrity is conceived in widely differing ways, and as often as it is discussed in the literature and given a central place in corporate ethics statements, the notion is used so variously that its value in guiding everyday conduct may be more limited than is generally supposed. Two central questions for this paper are what (...)
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  10. Antony Aumann (forthcoming). Self-Love and Neighbor-Love in Kierkegaard's Ethics. Kierkegaard Studies Yearbook.
    Kierkegaard faces an apparent dilemma. On the one hand, he concurs with the biblical injunction: we are to love our neighbors as ourselves. He takes this to imply that self-love and neighbor-love should be roughly symmetrical, similar in kind as well as degree. On the other hand, he recommends relating to others and to ourselves in disparate ways. We should be lenient, charitable, and forgiving when interacting with neighbors; the opposite when dealing with ourselves. The goal of my paper is (...)
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  11. Alexander Bain (1861). On the Study of Character; Including an Estimate of Phrenology. Parker, Son and Bourn; Adamant Media.
  12. 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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  13. Y. Michael Barilan (forthcoming). From Hope in Palliative Care to Hope as a Virtue and a Life Skill. Philosophy, Psychiatry, and Psychology 19 (3).
    For centuries, it has been held that communication of an ominous prognosis has the power to kill patients and that the cultivation of hope, even when deceitful, may expedite recovery (Faden, Beauchamp, and King 1986, 63). Today, truth is considered a higher value than the pleasantness of no-worry. Research shows that patients want to be told the truth and that informed patients do not die prematurely; rather, they fare better psychologically than those kept behind a veil of silence. We also (...)
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  14. Y. Michael Barilan (forthcoming). Hope and Friendship: Being and Having. Philosophy, Psychiatry, and Psychology 19 (3).
    In its first part, the paper explores the challenge of conceptualizing the Thomist theological virtue of hope in Aristotelian terms that are compatible with non-Thomist and even atheist metaphysics as well. I argue that the key concept in this endeavor is friendship—as an Aristotelian virtue, as relational value in Thomist theology, as a recognized value in supportive care and as a kind of ‘personal hope.’ Then, the paper proceeds to examine the possible differences between hope as a virtue and hope (...)
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  15. Per Bauhn (2007). Two Concepts of Courage. The Proceedings of the Twenty-First World Congress of Philosophy 1:65-68.
    In this paper I intend to present two concepts of courage, with the purpose of introducing two different ways in which the classical virtue of courage may serve goals of personal achievement and goals of collective flourishing respectively. The two forms of courage that I will distinguish are the courage of creativity and the courage of conviction, respectively. The courage of creativity is the ability to confront the fear of failure, this ability being directed by the agent's will to achieve, (...)
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  16. Lawrence C. Becker, Virtue, Health, and Eudaimonistic Psychology.
    This unpublished paper from 2004 argues that the agenda for positive psychology laid out by Christopher Peterson and Martin Seligman in their massive work Character Strengths and Virtues: a Handbook and Classification (New York: Oxford University Press, 2004) might be improved by making several conceptual changes: 1) by developing general concepts of virtue (singular), and of positive health to clarify the relationships between specific virtues and competing conceptions of positive health; 2) by aligning the project more firmly with eudaimonistic accounts (...)
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  17. Macalester Bell (2006). Review of Lisa Tessman, Burdened Virtues: Virtue Ethics for Liberatory Struggles. [REVIEW] Notre Dame Philosophical Reviews 2006 (6).
  18. Patricia Benner (1997). A Dialogue Between Virtue Ethics and Care Ethics. Theoretical Medicine and Bioethics 18 (1-2).
    A dialogue between virtue and care ethics is formed as a step towards meeting Pellegrino's challenge to create a more comprehensive moral philosophy. It is also a dialogue between nursing and medicine since each practice draws on the Greek Virtue Tradition and the Judeo-Christian Tradition of care differently. In the Greek Virtue Tradition, the point of scrutiny lies in the inner character of the actor, whereas in the Judeo-Christian Tradition the focus is relational, i.e. how virtues are lived out in (...)
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  19. Nicolas Bommarito (2013). Modesty as a Virtue of Attention. Philosophical Review 122 (1):93-117.
    The contemporary discussion of modesty has focused on whether or not modest people are accurate about their own good qualities. This essay argues that this way of framing the debate is unhelpful and offers examples to show that neither ignorance nor accuracy about the good qualities related to oneself is necessary for modesty. It then offers an attention-based account, claiming that what is necessary for modesty is to direct one’s attention in certain ways. By analyzing modesty in this way, we (...)
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  20. Richard Bosley (1989). Virtues and Vices East and West. Journal of Chinese Philosophy 16 (3-4):387-409.
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  21. Jason Brennan (2007). Modesty Without Illusion. Philosophy and Phenomenological Research 75 (1):111–128.
    The common image of the fully virtuous person is of someone with perfect self-command and self-perception, who always makes correct evaluations. However, modesty appears to be areal virtue, and it seems contradictory for someone to believe that she is modest. Accordingly, traditional defenders of phronesis (the view that virtue involves practical wisdom) deny that modesty is a virtue, while defenders of modesty such as Julia Driver deny that phronesis is required for virtue. I offer a new theory of modesty-the two (...)
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  22. Kimberley Brownlee (2012). Conscience and Conviction: The Case for Civil Disobedience. Oxford University Press.
    This book shows that civil disobedience is generally more defensible than private conscientious objection. -/- Part I explores the morality of conviction and conscience. Each of these concepts informs a distinct argument for civil disobedience. The conviction argument begins with the communicative principle of conscientiousness. According to this principle, having a conscientious moral conviction means not just acting consistently with our beliefs and judging ourselves and others by a common moral standard. It also means not seeking to evade the consequences (...)
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  23. Philip Cafaro (2001). Thoreau, Leopold, and Carson: Toward an Environmental Virtue Ethics. Environmental Ethics 23 (1):3-17.
    I argue for an environmental virtue ethics which specifies human excellence and flourishing in relation to nature. I consider Henry David Thoreau, Aldo Leopold, and Rachel Carson as environmental virtue ethicists, and show that these writers share certain ethical positions that any environmental virtue ethics worthy of the name must embrace. These positions include putting economic life in its proper,subordinate place within human life as a whole; cultivating scientific knowledge, while appreciating its limits; extending moral considerability to the nonhuman world; (...)
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  24. Philip Cafaro (2001). Dirty Virtues: Emergence of Ecological Virtue Ethics. Environmental Ethics 23 (2):211-214.
  25. Philip Cafaro & Ronald L. Sandler (eds.) (2004). Environmental Virtue Ethics. Rowman & Littlefield Publishers.
  26. Randy Cagle (2005). Becoming a Virtuous Agent: Kant and the Cultivation of Feelings and Emotions. Kant-Studien 96 (4):452-467.
  27. A. V. Campbell (2003). The Virtues (and Vices) of the Four Principles. Journal of Medical Ethics 29 (5):292-296.
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  28. David Carr (2007). Review of Rebecca L. Walker, Philip J. Ivanhoe (Eds.), Working Virtue: Virtue Ethics and Contemporary Moral Problems. [REVIEW] Notre Dame Philosophical Reviews 2007 (10).
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  29. David Carr (2003). Character and Moral Choice in the Cultivation of Virtue. Philosophy 78 (2):219-232.
    It is central to virtue ethics both that morally sound action follows from virtuous character, and that virtuous character is itself the product of habitual right judgement and choice: that, in short, we choose our moral characters. However, any such view may appear to encounter difficulty in those cases of moral conflict where an agent cannot simultaneously act (say) both honestly and sympathetically, and in which the choices of agents seem to favour the construction of different moral characters. This paper (...)
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  30. Lai Chen (2010). Virtue Ethics and Confucian Ethics. Dao: A Journal of Comparative Philosophy 9 (3):275-287.
    This essay focuses on the unity of several virtues in pre-Qin Confucians. Confucius maintains the proper application and coherence of such virtues as benevolence, wisdom, trustworthiness, straightforwardness, courage, and firmness. Further, Confucius takes benevolence and nobility as characteristic of human being. Particular attention is paid to the distinction and relationship between virtuous characters and virtuous actions.
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  31. Shaoming Chen (2008). Endurance and Non-Endurance: From the Perspective of Virtue Ethics. 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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  32. Christopher Miles Coope (2006). Modern Virtue Ethics. In T. D. J. Chappell (ed.), Values and Virtues: Aristotelianism in Contemporary Ethics. Oxford University Press.
  33. Roger Crisp & Michael A. Slote (eds.) (1997). Virtue Ethics. Oxford University Press.
    This volume brings together much of the most influential work undertaken in the field of virtue ethics over the last four decades. The ethics of virtue predominated in the ancient world, and recent moral philosophy has seen a revival of interest in virtue ethics as a rival to Kantian and utilitarian approaches to morality. Divided into four sections, the collection includes articles critical of other traditions; early attempts to offer a positive vision of virtue ethics; some later criticisms of the (...)
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  34. Paul Crittenden (2002). On Virtue Ethics. Australasian Journal of Philosophy 80 (1):114 – 116.
    Book Information On Virtue Ethics. On Virtue Ethics Rosalind Hursthouse Oxford Oxford University Press 1999 ix + 275 Hardback 25 By Rosalind Hursthouse. Oxford University Press. Oxford. Pp. ix + 275. Hardback: 25.
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  35. Stanley B. Cunningham (1982). Virtues and Vices and Other Essays in Moral Philosophy Philippa Foot Oxford: Blackwell; Berkeley and Los Angeles, University of California Press, 1978. Pp. Xiv, 207Virtues and Vices James D. Wallace Ithaca and London: Cornell University Press, 1978. Pp. 170. [REVIEW] Dialogue 21 (01):133-137.
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  36. Christine Daigle (2003). Character, Virtue Theories, and the Vices Christine McKinnon Peterborough, ON, Broadview Press, 1999, Viii, 261 P. Dialogue 42 (01):196-.
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  37. Stephen Darwall (1998). Under Moore's Spell. Utilitas 10 (03):286-.
  38. Stephen L. Darwall (ed.) (2003). Virtue Ethics. Wiley-Blackwell.
    "Virtue Ethics" is a major approach to normative ethical theory that takes the consideration of character as fundamental to ethical reflection.
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  39. Richard Davis, The Ins and Outs of Virtue and Vice.
    According to the nineteenth century English philosopher John Stuart Mill, all human beings desire to live lives pregnant with happiness; we all long to be the recipients of liberal amounts of varied, high quality pleasures with pain making as brief an appearance in our conscious experience as possible. Happiness is the one and only thing we desire for its own sake; everything else is desirable simply as a means to securing happiness. Perhaps this is so. Mill, however, went on to (...)
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  40. Lara Denis (2006). Kant's Conception of Virtue. In Paul Guyer (ed.), Cambridge Companion to Kant and Modern Philosophy. Cambridge University Press.
    In this paper, I explicate Kant’s theory of virtue and situate it within the context of theories of virtue before Kant (such as Aristotle, Hobbes, and Hume) and after Kant (such as Schiller and Schopenhauer). I explore Kant’s notions of virtue as a disposition to do one’s duty out of respect for the moral law, as moral strength in non-holy wills, as the moral disposition in conflict, and as moral self-constraint based on inner freedom. I distinguish between Kant’s notions of (...)
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  41. Lara Denis (2006). Sex and the Virtuous Kantian Agent. In Raja Halwani (ed.), Sex and Ethics: Essays in Sexuality, Virtue, and the Good Life. Palgrave Macmillan.
    This paper explores how a virtuous Kantian agent would regard and express her sexuality. I argue both that Kant has a rich account of virtue, and that a virtuous Kantian agent should view her sexuality as a good thing–as an important aspect of her animal nature. On my view, the virtuous agent does not seek to suppress her sexuality, but rather to find modes and contexts for its expression that allow the agent to maintain her self-respect and to avoid degrading (...)
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  42. N. J. H. Dent (1984). The Moral Psychology of the Virtues. Cambridge University Press.
    This part of the philosophy of psychology I refer to as 'moral psychology'; and, therefore, this book is offered as a contribution to moral psychology. ...
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  43. N. J. H. Dent (1979). Virtues and Vices By James D. Wallace Contemporary Philosophy Series, Cornell University Press, 1978, 170 Pp., £9.50. [REVIEW] Philosophy 54 (210):568-.
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  44. 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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  45. R. A. Duff (2006). The Virtues and Vices of Virtue Jurisprudence. In T. D. J. Chappell (ed.), Values and Virtues: Aristotelianism in Contemporary Ethics. Oxford University Press.
  46. Ron Erickson (1994). On Environmental Virtue Ethics. Environmental Ethics 16 (3):334-336.
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  47. S. F. (2003). Christine Swanton Virtue Ethics: A Pluralistic View. (Oxford: Oxford University Press, 2003). Pp. XI+312. £35.00 (Hbk). ISBN 0 119 9253888. [REVIEW] Religious Studies 39 (4):502-503.
  48. Heidi Li Feldman (2007). Prudence, Benevolence, and Negligence : Virtue Ethics and Tort Law. In Colin Patrick Farrelly & Lawrence Solum (eds.), Virtue Jurisprudence. Palgrave Macmillan.
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  49. David E. W. Fenner (2001). Virtues and Vices in Film Criticism. International Journal of Applied Philosophy 15 (2):309-322.
    Too often we relegate criticism of films to merely a rational or cognitive treatment of possible interpretations or meanings of the film under review. This is short sighted. After exploring the nature of the critical film review, this paper examines some of the potential vices that are found in film criticism today (such as “cerebralization,” “narrative fixation,” and “anticipatory blindness”), and highlights some of the virtues of a good film critic (such as “context sensitivity,” “aesthetic experiencing,” and “value maximization”).
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  50. Kieran Flanagan & Peter C. Jupp (eds.) (2001). Virtue, Ethics, and Sociology: Issues of Modernity and Religion. St. Martin's Press.
    This collection of 13 specially commissioned essays expands a new intellectual terrain for sociology: virtue ethics. Using a variety of religious perspectives, of Catholicism, Protestantism, Hinduism, Quakerism, with considerations of Islam and the New Age, this engaged and topical collection deals with properties of virtue in relation to the person, celibacy, hope, the apocalypse, mourning, and moral ambiguity. It also treats the concept of virtue in response to MacIntyre, Bauman, Weber, Durkheim, and Giddens. It seeks to move sociology past disabling (...)
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  51. Shawn Floyd (2010). Education as Soulcraft: Exemplary Intellectual Practice and the Cardinal Virtues. Studies in Christian Ethics 23 (3):249-266.
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  52. Philippa Foot (1978/2002). Virtues and Vices and Other Essays in Moral Philosophy. Oxford University Press.
    "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 moral theorists....[These] essays embody to some extent her commitment to an ethics of virtue. Foot's style is straightforward and readable, her arguments subtle..."--Choice.
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  53. Geoffrey B. Frasz (2001). What is Environmental Virtue Ethics That We Should Be Mindful of It? Philosophy in the Contemporary World 8 (2):5-14.
    There has been increased interest in developing what I call environmental virtue ethics (EVE). This paper presents some of the centralfeatures of this project. The first part is a general description of EVE, showing why there is a need for it. The second part spells out the central features of EVE including an account of the good life as flourishing in an expanded or mixed biotic community, and provides a tentative list of important environmental virtues. The third part examines one (...)
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  54. Geoffrey B. Frasz (1993). Environmental Virtue Ethics: A New Direction for Environmental Ethics. Environmental Ethics 15 (3):259-274.
    In this essay, I first extend the insights of virtue ethics into environmental ethics and examine the possible dangers of this approach. Second, I analyze some qualities of character that an environmentally virtuous person must possess. Third, I evaluate “humility” as an environmental virtue, specifically, the position of Thomas E. Hill, Jr. I conclude that Hill’s conception of “proper” humility can be more adequatelyexplicated by associating it with another virtue, environmental “openness.”.
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  55. Marilyn Friedman (2008). Virtues and Oppression: A Complicated Relationship. Hypatia 23 (3):pp. 189-196.
    This paper raises some minor questions about Lisa Tessman’s book, Burdened Virtues. Friedman’s questions pertain, among other things, to the adequacy of a virtue ethical focus on character, the apparent implication of virtue ethics that oppressors suffer damaged characters and are not any better off than the oppressed, the importance of whether privileged persons may have earned their privileges, and the oppositional anger that movement feminists sometimes direct against each other.
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  56. Eve Garrard (2000). Slote on Virtue. Analysis 60 (3):280–284.
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  57. Peter Goldie (2004). On Personality. Routledge.
    Warm, sensitive, creative, outgoing, cheeky, creepy. Scan any personal ads page and it's clear that to get a life you need a personality first. It is also a notion with a long and often bizarre history: in early Greece and medieval Europe, it was thought to depend on the balance of bile in the body. On Personality is a thoughtful and stimulating look under the skin of this widely-used but little understood phenomenon. Peter Goldie points out that we rely on (...)
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  58. Anil Gomes (2009). Goldie on the Virtues of Art. British Journal of Aesthetics 49 (1):75-81.
    Peter Goldie has argued for a virtue theory of art, analogous to a virtue theory of ethics, one in which the skills and dispositions involved in the production and appreciation of art are virtues and not simply mere skills. In this note I highlight a link between the appreciation of art and its production, and explore the implications of such a link for a virtue theory of art.
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  59. John Greco (1993). ``Virtues and Vices of Virtue Epistemology". Canadian Journal of Philosophy 23 (3):413--432.
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  60. Lorenzo Greco (2007). Humean Reflections in the Ethics of Bernard Williams. Utilitas 19 (3):312-325.
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  61. Rosalie B. Green (1968). Virtues and Vices in the Chapter House Vestibule in Salisbury. Journal of the Warburg and Courtauld Institutes 31:148-158.
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  62. Paul Guyer (ed.) (2006). The Cambridge Companion to Kant and Modern Philosophy. Cambridge University Press.
    The philosophy of Immanuel Kant is the watershed of modern thought, which irrevocably changed the landscape of the field and prepared the way for all the significant philosophical movements of the nineteenth and twentieth centuries. This volume, which complements The Cambridge Companion to Kant, covers every aspect of Kant's philosophy, with a particular focus on his moral and political philosophy. It also provides detailed coverage of Kant's historical context and of the enormous impact and influence that his work has had (...)
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  63. Sean T. Hannah, Bruce J. Avolio & Fred O. Walumbwa (2011). Relationships Between Authentic Leadership, Moral Courage, and Ethical and Pro-Social Behaviors. Business Ethics Quarterly 21 (4):555-578.
    Organizations constitute morally-complex environments, requiring organization members to possess levels of moral courage sufficient to promote their ethical action, while refraining from unethical actions when faced with temptations or pressures. Using a sample drawn from a military context, we explored the antecedents and consequences of moral courage. Results from this four-month field study demonstrated that authentic leadership was positively related to followers’ displays of moral courage. Further, followers’ moral courage fully mediated the effects of authentic leadership on followers’ ethical and (...)
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  64. Eirik Lang Harris (2010). The Nature of the Virtues in Light of the Early Confucian Tradition". In Julia Tao, Philip J. Ivanhoe & Kam-por Yu (eds.), Taking Confucian Ethics Seriously: Contemporary Theories and Applications. SUNY Press.
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  65. L. Herzog (2011). Higher and Lower Virtues in Commercial Society: Adam Smith and Motivation Crowding Out. Politics, Philosophy and Economics 10 (4):370-395.
    Motivation crowding out can lead to a reduction of ‘higher’ virtues, such as altruism or public spirit, in market contexts. This article discusses the role of virtue in the moral and economic theory of Adam Smith. It argues that because Smith’s account of commercial society is based on ‘lower’ virtue, ‘higher’ virtue has a precarious place in it; this phenomenon is structurally similar to motivation crowding out. The article analyzes and systematizes the ways in which Smith builds on ‘contrivances of (...)
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  66. Lawrence M. Hinman, Alcalá Park & San Diego, Virtue Ethics From a Global Perspective: A Pluralistic Framework for Understanding Moral Virtues.
    The title of our session today is “Virtue Ethics from a Global Perspective.” In my remarks, I would like to sketch out an account of what a global perspective on virtue ethics would look like. Here’s how I’ll proceed. First, I would like to explore some of the reasons why we need a global perspective on virtue ethics. This leads naturally to the second issue, which is a clarification of what we mean by a global perspective on virtue ethics. I (...)
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  67. Thomas Hurka (2001). Vices as Higher-Level Evils. Utilitas 13 (02):195-212.
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  68. Xinyan Jiang (2007). Courage and Self-Control. The Proceedings of the Twenty-First World Congress of Philosophy 1:59-64.
    An important question about the nature of courage is whether it is a form of self-control. In this paper I argue that there are different kinds of courage and therefore the question whether courage is a form of self-control cannot be given a uniform answer. Courage exhibited in all cases may be classified as either spontaneous or deliberative courage. Spontaneous courage is not a form of self-control and usually is called for in emergency situations. It results from long-term moral cultivation, (...)
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  69. Jason Kawall (2006). On Complacency. American Philosophical Quarterly 43 (4):343-55.
    This paper begins by drawing attention to inadequacies in common characterizations of the vice of complacency. An alternative account is presented that avoids these flaws. The distinctive nature of complacency is then clarified by contrasting it with related vices, including apathy, resignation, akrasia, excessive pride, and hypocrisy.
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  70. Jason Kawall (2003). Reverence for Life as a Viable Environmental Virtue. Environmental Ethics 25 (4):339-358.
    There have been several recent defenses of biocentric individualism, the position that all living beings have at least some moral standing, simply insofar as they are alive. I develop a virtue-based version of biocentric individualism, focusing on a virtue of reverence for life. In so doing, I attempt to show that such a virtuebased approach allows us to avoid common objections to biocentric individualism, based on its supposed impracticability (or, on the other hand, its emptiness).
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  71. S. Kim (2011). The Virtue of Incivility: Confucian Communitarianism Beyond Docility. Philosophy and Social Criticism 37 (1):25-48.
    This article argues that in order to make Confucian communitarianism a viable political vision, namely, Civil Confucianism, its emphasis on civility must be balanced with what I call ‘Confucian incivility’, a set of Confucian social practices that temporarily upset the existing social relations and yet that, ironically, help those relations become more enduring and viable. The central argument is that ‘Confucian civility’ encompasses both social-harmonizing civilities that buttress the moral foundation of the Confucian social order and some incivilities that upset (...)
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  72. Rae Langton (2001). Virtues of Resentment. Utilitas 13 (02):255-.
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  73. Brian F. Linnane (2003). Rahner's Fundamental Option and Virtue Ethics. Philosophy and Theology 15 (1):229-254.
    Jean Porter, a noted moral theologian, has argued that Karl Rahner’s influential theory of the fundamental option is of little practical use in actually attempting to live a holy and virtuous life. Thomas Aquinas’ account of the infused virtue of charity, she claims, offers a richer account of the Christian moral life and so is of greater practical use. This essay challenges this assertion by placing Rahner’s notion of fundamental option into dialogue with Thomistic caritas. It argues that the actions (...)
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  74. Micah Lott (2012). Moral Virtue as Knowledge of Human Form. Social Theory and Practice 38 (3):407-431.
    This essay defends Aristotelian naturalism against the objection that it is naïvely optimistic, and contrary to empirical research, to suppose that virtues like justice are naturally good while vices like injustice are naturally defective. This objection depends upon the mistaken belief that our knowledge of human goodness in action and choice must come from the natural sciences. In fact, our knowledge of goodness in human action and character depends upon a practical understanding that is possessed by someone not qua scientist (...)
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  75. Hans Maes (2001). Bescheidenheid En Asymmetrie. Algemeen Nederlands Tijdschrift voor Wijsbegeerte 93 (2).
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  76. Piotr Makowski (2010). The Task of a Naturalist: An Epitaph for Philippa Foot (1920-2010). Ethics in Progress Quarterly 1 (1):197-201.
  77. Franco Manni (2006). Lettera Ad Un Amico Della Terra di Mezzo: Guida Personale di Etica Filosofica Sulle Tracce di Aristotele, Freud E Croce Passando Per J.R.R. Tolkien. [REVIEW] Simonelli.
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  78. Michelle Mason (2008). Gabriele Taylor, Deadly Vices. [REVIEW] Mind 117 (467):742-744.
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  79. Michelle Mason (2005). Hume and Humeans on Practical Reason. Hume Studies 31 (2):347-378.
    I introduce a distinction between two divergent trends in the literature on Hume and practical reason. One trend, action-theoretic Humeanism, primarily concerns itself with defending a general account of reasons for acting. The other trend, virtue-theoretic Humeanism, concentrates on defending the case for being an agent of a particular practical character, one whose enduring dispositions of practical thought are virtuous. I discuss work exemplifying these two trends and warn against decoupling thought about Hume's and a Humean theory of practical reason (...)
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  80. Patrick Maynard (2000). "What Will Surprise You Most": Self-Regulating Systems and Problems of Correct Use in Plato's Republic. Journal of the History of Philosophy 38 (1):1-26.
  81. M. J. McNamee (2008). Sports, Virtues and Vices: Morality Plays. Routledge.
    Including a wealth of contemporary sporting examples, the book explores key ethical issues such as: How the pursuit of sporting excellence can lead to harm ...
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  82. Alfred R. Mele (1981). Choice and Virtue in the Nicomachean Ethics. Journal of the History of Philosophy 19 (4):405-423.
    Commentators on the Nicomachean Ethics (NE) have long been laboring under the influence of a serious misunderstanding of one of the key terms in Aristotle's moral philosophy and theory of action. This term is prohairesis (choice), the importance of which is indicated by Aristotle's assertions that choice is the proximate efficient cause of action (NE 6. 1139a31--32) and that in which "the essential elements of virtue and character" lie (NE 8. x 163a2'~-23). The accepted view is that Aristotle employs two (...)
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  83. Michael S. Merry (2012). Segregation and Civic Virtue. Educational Theory 62 (4):465-486.
    In this essay Michael Merry defends the following prima facie argument: that civic virtue is not dependent on integration and in fact may be best fostered under conditions of segregation. He demonstrates that civic virtue can and does take place under conditions of involuntary segregation, but that voluntary separation—as a response to segregation—is a more effective way to facilitate it. While segregation and disadvantage commonly coexist, spatial concentrations, particularly when there is a strong voluntary aspect present, often aid in fostering (...)
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  84. C. D. Meyers (2008). The Virtue of Cold-Heartedness. Philosophical Studies 138 (2):233 - 244.
    I defend a strong version of the Kantian claim that actions done solely from duty have moral worth by (1) considering pure cases of acting from duty, (2) showing that love and sympathy, unlike a sense of duty, can often lead us to do the wrong thing, (3) carefully distinguishing moral from non-moral virtues, and (4) by distinguishing pathological sympathy from practical sympathy. Not only is acting purely from a sense of duty superior to acting from love and sympathetic feelings, (...)
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  85. Christian Miller (forthcoming). Do People Have the Virtues or Vices? Some Results From Psychology. In Bradshaw David (ed.), Ethics and the Challenge of Secularism: Russian and Western Perspectives. Council for Research in Values and Philosophy.
    This paper extends the recent discussion in philosophy of the empirical adequacy of traditional virtues and vices, to the area of work on cheating behavior and cheating motivation.
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  86. Christian Miller (forthcoming). Integrity. In Blackwell International Encyclopedia of Ethics. Blackwell.
    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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  87. Christian Miller (forthcoming). Moral Character: An Empirical Theory. Oxford University Press.
    This book outlines a new theory of moral character which I claim is empirically accurate as a framework for understanding the actual character of most people today.
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  88. Christian Miller (forthcoming). Character and Moral Psychology. Oxford University Press.
    This companion to my first book assumes the truth of the theory of moral character outlined there, and engages with leading positions in psychology (situationism, the CAPS model, and the Big Five model), as well as applies the theory to issues in meta-ethics and normative theory.
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  89. Christian Miller (2012). The Challenge to Virtue, Character, and Forgiveness From Psychology and Philosophy. Philosophia Christi 14:125-143.
    In several recent articles and in a forthcoming book, I have tried to articulate what I take the real challenge to virtue ethics to be from social psychology. In this article, I develop that challenge again by looking specifically at the virtue of forgiveness.
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  90. Christian Miller (2011). Guilt, Embarrassment, and Global Character Traits Associated with Helping. In Thom Brooks (ed.), New Waves in Ethics. Palgrave Macmillan.
    The first section of this paper briefly summarizes my positive view of global helping traits. The remaining sections then develop the view in two new directions by examining the relationship between guilt, embarrassment, and helping behavior. It turns out that guilt and embarrassment reliably and cross-situationally enhance helping behavior, but in such a way that is incompatible with the nature of compassion as traditionally understood.
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  91. Christian Miller (2010). Character Traits, Social Psychology, and Impediments to Helping Behavior. Journal of Ethics and Social Philosophy 5:1-36.
    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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  92. Christian Miller (2010). Guilt and Helping. International Journal of Ethics 6 (2/3):231-252.
    A wealth of research in social psychology over the past twenty years has examined the role that guilt plays in our mental lives. In this paper, I examine just one aspect of this vast literature, namely the relationship between guilt and prosocial behavior. Researchers have typically found a robust positive correlation between feelings of guilt and helping, and have advanced psychological models to explain why guilt seems to have this effect. Here I present some of their results as well as (...)
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  93. Christian Miller (2009). Empathy, Social Psychology, and Global Helping Traits. Philosophical Studies 142 (2):247 - 275.
    The central virtue at issue in recent philosophical discussions of the empirical adequacy of virtue ethics has been the virtue of compassion. Opponents of virtue ethics such as Gilbert Harman and John Doris argue that experimental results from social psychology concerning helping behavior are best explained not by appealing to so-called ‘global’ character traits like compassion, but rather by appealing to external situational forces or, at best, to highly individualized ‘local’ character traits. In response, a number of philosophers have argued (...)
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  94. Christian Miller (2007). Review of Gabriele Taylor, Deadly Vices. [REVIEW] Journal of Value Inquiry 41:409-413.
    Much attention in the recent resurgence of interest in virtue ethics has been paid to the virtues. At the same time, however, comparatively little has been written about vices. In Deadly Vices, Gabriele Taylor aims to remedy this by offering a detailed discussion of the vices that are traditionally labeled the seven deadly sins: sloth, envy, avarice, pride, anger, lust, and gluttony. Among her central claims about them is that they are each focused primarily on the self, and that they (...)
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  95. Daniel Munday (forthcoming). Hope as Virtue: Opens Up a New Space for Exploring Hopefulness at the End of Life and Raises Some Interesting Questions. Philosophy, Psychiatry, and Psychology 19 (3).
    Barilan’s (2012) essay “From Hope in Palliative Care to Hope as a Virtue and a Life Skill” provides a novel way of exploring hope as experienced by people at the end of life. He proposes that hope can be usefully seen as an Aristotelian virtue; something to be “conscientiously chosen” as a “habit of behavior, perceptiveness and mental response, holistically considered” (Barilan 2012, 166). Hope coalesces with other virtues, particularly courage, in the terminally ill, to enable human flourishing even at (...)
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  96. Michael J. Naughton & Jeffrey R. Cornwall (2006). The Virtue of Courage in Entrepreneurship. Business Ethics Quarterly 16 (1):69-93.
    The paper examines the problematic understanding of “risk” in entrepreneurial literature that locates courage in either the loss orgain of having or in the difficulty and hardship of the doing. We argue in this paper that what is lost in this vernacular view of courage is a deeper notion of the subjective dimension of work and the social need of society. Grounded within the Catholic social and moral tradition, we find a richer notion of courage, which in part corrects and (...)
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  97. Glen Pettigrove (2012). Meekness and 'Moral' Anger. Ethics 122 (2):341-370.
    If asked to generate a list of virtues, most people would not include meekness. So it is surprising that Hume not only deems it a virtue, but one whose 'tendency to the good of society no one can doubt of.' After explaining what Hume and his contemporaries meant by "meekness", the paper proceeds to argue that meekness is a virtue we, too, should endorse.
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  98. Glen Pettigrove (2007). Ambitions. Ethical Theory and Moral Practice 10 (1):53 - 68.
    Ambition is a curiously neglected topic in ethics. It isn’t that philosophers have not discussed it. Plato, Aristotle, Seneca, Aquinas, Machiavelli, Harrington, Locke, Rousseau, Smith, Santayana and a number of others have discussed ambition. But it has seldom received more than a few paragraphs worth of analysis, in spite of the fact that ambition plays a central role in Western politics (one cannot be elected without it), and in spite of the fact that Machiavelli, Harrington, Locke and Rousseau each considered (...)
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  99. Glen Pettigrove & Michael Meyer (2009). Moral Ambition. Australasian Journal of Philosophy 87 (2):285-299.
    The paper opens with an account of moral ambition which, it argues, is both a coherent ideal and an admirable trait. It closes with a discussion of some of the ways in which this trait might differ from traditional virtues such as temperance, courage, or benevolence.
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  100. Matthew Pianalto (2012). Moral Courage and Facing Others. International Journal of Philosophical Studies 20 (2):165-184.
    Abstract Moral courage involves acting in the service of one?s convictions, in spite of the risk of retaliation or punishment. I suggest that moral courage also involves a capacity to face others as moral agents, and thus in a manner that does not objectify them. A moral stand can only be taken toward another moral agent. Often, we find ourselves unable to face others in this way, because to do so is frightening, or because we are consumed by blinding anger. (...)
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