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  1. Blaine J. Fowers & Emily Winakur (2014). Key Virtues of the Psychotherapist : A Eudaimonic View. In Stan van Hooft & Nafsika Athanassoulis (eds.), The Handbook of Virtue Ethics. Acumen Publishing Ltd..
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  2. Blaine J. Fowers (2012). An Aristotelian Framework for the Human Good. Journal of Theoretical and Philosophical Psychology 32 (1):10-23.
    A robust critical literature argues that psychology is animated by powerful, but unacknowledged commitments to a culturally based vision of the human good in spite of its ideal of value neutrality. Inasmuch as such commitments seem ineliminable, it seems preferable to address questions of the good directly rather than by tacitly absorbing cultural views. This article explores the human good directly and explicitly within an Aristotelian framework to foster a critical conversation on the good life in psychology. The framework takes (...)
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  3. Blaine J. Fowers (2012). Placing Virtue and the Human Good in Psychology. Journal of Theoretical and Philosophical Psychology 32 (1):1-9.
    This article contextualizes and critiques the recent increase in interest in virtue ethics and the good life in psychology. Theoretically, psychologists' interests in virtue and eudaimonia have followed the philosophical revival of these topics, but this work has been subject to persistent, disguised commitments to the ideologies of individualism and instrumentalism. Moreover, psychologists' tendency to separate the topics of virtue and eudaimonia is described and critiqued as theoretically misguided, particularly because Aristotle, the originator of these concepts, saw them as mutually (...)
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  4. Frank C. Richardson, Blaine J. Fowers & Charles B. Guignon (1999). Re-Envisioning Psychology Moral Dimensions of Theory and Practice.
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  5. Blaine J. Fowers (1993). Psychology as Public Philosophy: An Illustration of the Moral Dimension of Psychology with Marital Research. Journal of Theoretical and Philosophical Psychology 13 (2):124-136.
    Suggests that contemporary marriage is at the heart of a serious cultural paradox that renders it strongly valued, but rather brittle. Scientific and therapeutic approaches to this dilemma have had limited success in resolving this problem because professionals have accepted and promoted the popular aspiration of personal fulfillment through marriage, which may have engendered the fragility of marriage. The author provides a brief hermeneutic account designed to make the incoherence of contemporary marriage more intelligible, and to clarify the moral dimension (...)
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