Search results for 'Prudence' (try it on Scholar)

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  1. My Sister Prudence & Sid Harth (forthcoming). Archive for July, 2012. Cogito.score: 30.0
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  2. Phillip Bricker (1980). Prudence. Journal of Philosophy 77 (7):381-401.score: 24.0
    The article explicates a notion of prudence according to which an agent acts prudently if he acts so as to satisfy not only his present preferences, but his past and future preferences as well. A simplified decision-theoretic framework is developed within which three analyses of prudence are presented and compared. That analysis is defended which can best handle cases in which an agent's present act will affect his future preferences.
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  3. David Kaspar (2011). Can Morality Do Without Prudence? Philosophia 39 (2):311-326.score: 24.0
    This paper argues that morality depends on prudence, or more specifically, that one cannot be a moral person without being prudent. Ethicists are unaware of this, ignore it, or imply it is wrong. Although this thesis is not obvious from the current perspective of ethics, I believe that its several implications for ethics make it worth examining. In this paper I argue for the prudence dependency thesis by isolating moral practice from all reliance on prudence. The result (...)
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  4. Vaughn Huckfeldt (2011). Prudence, Commitments and Intertemporal Conflicts. Theoria 77 (1):42-54.score: 24.0
    Typical justifications of prudence are based on the fact that we are temporally extended agents who remain numerically identical over time. After showing that prudential considerations should instead be based on our identity at a particular time, I outline a normative context for prudential reasons, based on a present commitment to temporal neutrality. I then consider how contingency in the content of a present commitment to temporal neutrality provides a flexible context that can help to resolve current debates about (...)
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  5. Justin Tiwald (2013). Does Zhu Xi Distinguish Prudence From Morality? Dao: A Journal of Comparative Philosophy 12 (3):359-368.score: 24.0
    In Stephen Angle’s Sagehood, he contends that Neo-Confucian philosophers reject ways of moral thinking that draw hard and fast lines between self-directed or prudential concerns (about what is good for me) and other-directed or moral concerns (about what is right, just, virtuous, etc.), and suggests that they are right to do so. In this paper, I spell out Angle’s arguments and interpretation in greater detail and then consider whether they are faithful to one of the chief figures in Neo-Confucian thought. (...)
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  6. Alasdair Marshall, Denise Baden & Marco Guidi (2013). Can an Ethical Revival of Prudence Within Prudential Regulation Tackle Corporate Psychopathy? Journal of Business Ethics 117 (3):559-568.score: 24.0
    The view that corporate psychopathy played a significant role in causing the global financial crisis, although insightful, paints a reductionist picture of what we present as the broader issue. Our broader issue is the tendency for psychopathy, narcissism and Machiavellianism to cluster psychologically and culturally as ‘dark leadership’ within global financial institutions. Strong evidence for their co-intensification across society and in corporations ought to alarm financial regulators. We argue that an ‘ethical revival’ of prudence within prudential regulation ought to (...)
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  7. Karl Alfred Blüher (2005). Les origines antiques d'un « art de la prudence » chez Baltasar Gracián. Astérion 3.score: 24.0
    L’article met en évidence que l’« art de la prudence » que Baltasar Gracián propose dans son Oráculo manual renoue avec les méthodes de l’ars vitæ et de la prudentia tactique que les penseurs gréco-latins de l’Antiquité avaient développées, en se servant souvent de formules frappantes, maximes et adages. Les aphorismes de Gracián puisent dans le riche trésor de cette sagesse pragmatique, empruntant tout autant les traits d’un certain stoïcisme que d’habiles conseils d’« adaptation » et de « dissimulation (...)
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  8. Dan Egonsson (2007). Hypothetical Approval in Prudence and Medicine. Medicine, Health Care and Philosophy 10 (3):245-252.score: 24.0
    We often assume that hypothetical approval – either in the form of preferences or consent – under ideal conditions adds to the legitimacy of an arrangement or act. I want to show that this assumption, reasonable as it may seem, will also give rise to ethical problems. I focus on three problem areas: prudence, euthanasia and coercive psychiatric treatment. If we are to count as prudentially or morally␣relevant those preferences you would have if you were informed and rational, we (...)
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  9. Dalie Giroux (2007). Barrage sur la ligne de fuite. Considérations sur Nietzsche et la prudence philosophique. Phaenex 2 (1):19-45.score: 24.0
    Ce texte présente une tentative de trouver une notion de «prudence philosophique» chez Nietzsche. Il procède de la critique d’une contribution de Daniel Tanguay dans laquelle l’auteur s’oppose au diagnostic posé par certains exégètes de l’œuvre de Leo Strauss d’une certaine proximité entre la pensée du maître américain et celle de Nietzsche. L’argument principal de Tanguay tient en cette idée que la prudence, qui est le propre de la sagesse philosophique et qui est au cœur de la pensée (...)
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  10. Daniel Westberg (1994). Right Practical Reason: Aristotle, Action, and Prudence in Aquinas. Oxford University Press.score: 21.0
    This book is a study of the role of intellect in human action as described by Thomas Aquinas. One of its primary aims is to compare the interpretation of Aristotle by Aquinas with the lines of interpretation offered in contemporary Aristotelian scholarship. The book seeks to clarify the problems involved in the appropriation of Aristotle's theory by a Christian theologian, including such topics as the practical syllogism and the problems of akrasia. Westberg argues that Aquinas was much closer to Aristotle (...)
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  11. Duncan MacIntosh (2001). Prudence and the Reasons of Rational Persons. Australasian Journal of Philosophy 79 (3):346 – 365.score: 21.0
    Hume said that the reasons that determine the rationality of one's actions are the desires one has when acting: one's actions are rational iff they advance these desires. Thomas Nagel says this entails calling rational, actions absurdly conflicting in aims over time. For one might have reason, in one's current desires, to begin trying to cause states one foresees having reason, in one's foreseen desires, to prevent. Instead, then, real reasons must be timeless, so that current and foreseen reasons cannot (...)
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  12. Duncan MacIntosh (2003). Prudence and the Temporal Structure of Practical Reasons. In Sarah Stroud & Christine Tappolet (eds.), Weakness of Will and Practical Irrationality. Oxford. 230--250.score: 21.0
    I reject three theories of practical reason according to which a rational agent's ultimate reasons for acting must be unchanging: that one is rationally obliged in each choice (1) to be prudent--to advance all the desires one foresees ever having (the self-interest theory), rather than just those one has at the time of choice, or (2) to cause states of affairs that are good by some timeless, impersonal measure (Thomas Nagel), or (3) to obey permanent, universalizable deontic principles (Kant). Whether (...)
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  13. Jan Tullberg (2009). Moral Compliance and the Concealed Charm of Prudence. Journal of Business Ethics 89 (4):599 - 612.score: 21.0
    The key to moral behavior is often perceived to consist of ignoring rational self-interest and instead following norms recommended by religious tradition and moral philosophy. A central issue is the connection between these ambitions and actual behavior. Are an idealistic mood and an ethics of ambition the way out of an iron cage of individualistic rational behavior? Or is ethics best served by rules and incitements in harmony with rationality? The article discusses morality from the perspective of compliance. A (...)
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  14. Thierry Gontier (2012). Prudence et sagesse chez Montaigne. Archives de Philosophie 1:113-130.score: 21.0
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  15. Liu Wei (2012). Creating Character: Aristotle on Habituation, the Cognitive Power of Emotion, and the Role of Prudence. Frontiers of Philosophy in China 7 (4):533-549.score: 21.0
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  16. Eugene Garver (1987). Machiavelli and the History of Prudence. University of Wisconsin Press.score: 21.0
  17. Nathan D. Grundstein (1983). The Futures of Prudence: Pure Strategy and Aristotelian and Hobbesian Strategists. Enterprise Achievement Associates.score: 21.0
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  18. Nicolas Tavaglione (2013). Le libéralisme de la prudence : contribution à un minimalisme politique. Les Ateliers de l'Éthique / the Ethics Forum 8 (1):47-69.score: 18.0
    Il s’agit ici de présenter une version raffinée du libéralisme de la peur de Judith Shklar : le libéralisme de la prudence. Après en avoir brièvement présenté les grandes lignes et les principales faiblesses, j’esquisse les contours du libéralisme de la prudence et montre comment il réalise, mieux que libéralisme de la peur, le programme minimaliste poursuivi par Shklar. Je montre ensuite comment le libéralisme de la prudence nous permet de sortir du dilemme libéral posé par la (...)
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  19. David O. Brink (2003). Prudence and Authenticity: Intrapersonal Conflicts of Value. Philosophical Review 112 (2):215-245.score: 18.0
    Prudence and authenticity are sometimes seen as rival virtues. Prudence,as traditionally conceived, is temporally neutral. It attaches no intrinsic significance to the temporal location of benefits or harms within the agent’s life; the prudent agent should be equally concerned about all parts of her life. But people’s values and ideals often change over time, sometimes in predictable ways, as when middle age and parenthood often temporize youthful radicalism or spontaneity with concerns for comfort,security, and predictability. In situations involving (...)
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  20. Anthony Simon Laden (2009). The Trouble with Prudence. Philosophical Explorations 12 (1):19 – 40.score: 18.0
    Standard discussions of prudence treat it as requiring time-slice management. That this is the standard view of prudence can be seen by its presence in two seemingly opposed positions on prudence, those of Thomas Nagel and Derek Parfit. I argue that this kind of view fails to properly appreciate the difficulty with being prudent, treating imprudence as a kind of theoretical mistake. I then offer a characterization of prudence as integrity, the holding together of disparate but (...)
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  21. Krister Bykvist (2006). Prudence for Changing Selves. Utilitas 18 (3):264-283.score: 18.0
    What is the prudentially right thing to do in situations in which our actions will shape our preferences? Suppose, for instance, that you are considering getting married, and that you know that if you get married, you will prefer being unmarried, and that if you stay unmarried, you will prefer being married. This is the problem I will deal with in this article. I will begin by explaining why preferences matter to prudence. I will then go on to discuss (...)
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  22. Matt Statler, Johan Roos & Bart Victor (2007). Dear Prudence: An Essay on Practical Wisdom in Strategy Making. Social Epistemology 21 (2):151 – 167.score: 18.0
    If we presume an organizational ontology of complex, dynamic change, then what role remains for strategic intent? If managerial action is said to consist of adaptive responsiveness, then what are the foundations of value on the basis of which strategic decisions can be made? In this essay, we respond to these questions and extend the existing strategy process literature by turning to the Aristotelian concept of prudence, or practical wisdom. According to Aristotle, practical wisdom involves the virtuous capacity to (...)
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  23. Donald W. Bruckner (2011). Silent Prudence. Philosophical Explorations 12 (3):349-364.score: 18.0
    It is commonly recognized that not all actions are candidates for moral evaluation. For instance, morality is silent on the issue whether to tie one's right shoe before one's left shoe or the other way around. This shoe-tying action is not a candidate for moral appraisal. The matter is amoral, for neither alternative is morally required nor forbidden, and both are permissible. It is not commonly recognized that not all actions are candidates for prudential evaluation. I shall argue, however, that (...)
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  24. Charles Pinches (1995). Pagan Virtue and Christian Prudence. Journal of Religious Ethics 23 (1):93 - 115.score: 18.0
    Over against Christianity, John Casey seeks to revive pagan notions and patterns of the cardinal virtues. He highlights the importance of anger in the pagan pattern and connects it to courage, to pride, and ultimately to friendship. I argue that his notion of friendship is overly formal and more modern than ancient pagan. Nonetheless, his treatment of pagan virtue helps clarify why Christians, with Aquinas and contra paganism, assert the primacy of prudence, qualified as infused prudence informed by (...)
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  25. Ted H. Miller (2002). Wild Ranging: Prudence and Philosophy's Imitation of God in the Works of Thomas Hobbes. Inquiry 45 (1):81 – 87.score: 18.0
    'Hobbes and the Imitation of God' ( Inquiry , 44, 223-6) is Eric Brandon's criticism of my article, 'Thomas Hobbes and the Constraints that Enable the Imitation of God' ( Inquiry , 42, 149-76). Brandon's criticisms are rooted in a misunderstanding of what is argued. Observations made concerning Hobbes's claims about prudence - a form of thinking Hobbes distinguishes from philosophic practice - are erroneously described by Brandon as a part of arguments concerning Hobbes's claims about philosophy. Brandon's own (...)
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  26. Donald W. Bruckner (2004). Prudence and Justice. Economics and Philosophy 20 (1):35-63.score: 18.0
    Whereas principles of justice adjudicate interpersonal conflicts, principles of prudence adjudicate intrapersonal conflicts – i.e., conflicts between the preferences an individual has now and the preferences he will have later. On a contractarian approach, principles of justice can be theoretically grounded in a hypothetical agreement in an appropriately specified pre-moral situation in which those persons with conflicting claims have representatives pushing for their claims. Similarly, I claim, principles of prudence can be grounded in a hypothetical agreement in an (...)
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  27. Christopher Kaczor (2013). The Parts of Prudence and Scientific Solutions for Weakness of Will. Diametros 38:127-132.score: 18.0
    This essay outlines a view of practical wisdom drawing on the thought of St. Thomas Aquinas. In it, I discuss the presuppositions of practical wisdom, namely the ordering to the end of true human happiness. Next, the focus shifts to the “parts” or elements of practical wisdom in order to highlight the intellectual aspects of practical wisdom as a cognitive perfection. Finally, the essay addresses prudence as practical, the actual carrying out of the right deed, at the right time (...)
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  28. Kristie Miller (2013). Prudence and Person-Stages. Inquiry:1-17.score: 18.0
    Prudence and Person-Stages. . ???aop.label???. doi: 10.1080/0020174X.2013.846050.
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  29. Prudence Allen (1987). Response to “Commentaire Sur le Texte de Sr Prudence Allen Par Jocelyne St-Arnaud”. Dialogue 26 (02):277-.score: 18.0
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  30. Eric S. Nelson (2004). Moral and Political Prudence in Kant. International Philosophical Quarterly 44 (3):305-319.score: 18.0
    This paper challenges the standard view that Kant ignored the role of prudence in moral life by arguing that there are two notions of prudence at work in his moral and political thought. First, prudence is ordinarily understood as a technical imperative of skill that consists in reasoning about the means to achieve a particular conditional end. Second, prudence functions as a secondary form of practical thought that plays a significant role in the development of applied (...)
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  31. Andrew Bloodworth (2014). Prudence, Well-Being and Sport. Sport, Ethics and Philosophy 8 (2):191-202.score: 18.0
    Participation in sport, in particular intensive elite sport may be associated with shorter and longer term risks to health. Elite sport participation might also be associated with a narrow focus, to the detriment of developing in other ways, perhaps with regard to friendships or education. This paper explores the issues surrounding prudence and sport. It begins by examining two central aspects of the rationale for prudential engagement with sport and physical activity. The contention that each stage of life counts (...)
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  32. Nancy M. Rourke (2011). Prudence Gone Wild. Environmental Ethics 33 (3):249-266.score: 18.0
    A Catholic environmental virtue ethic must include an understanding of prudence that incorporates attunement significantly. Catholic theologians are reluctant to revise notions of prudence, but there are traditions in theology that support such an approach. Catholic virtue ethical traditions point to this necessity, and, in addition, philosophical environmental virtue ethics (which are much more fully developed) simply insist on it. The comparison of a moral character (as it is understood in virtue ethics) with a bioregion’s ecosystem helps support (...)
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  33. C. Anderson (1992). Safe Enough in His Honesty and Prudence' the Ordinary Conduct of Government in the Thought of John Locke. History of Political Thought 13 (4):605-630.score: 18.0
    While for many years Locke was viewed almost universally as the prophet of liberalism, today a successive reading of C.B. Macpherson's Possessive Individualism, John Dunn's The Political Thought of John Locke and Richard Ashcraft's Revolutionary Politics and Locke's �Two Treatises of Government�, might produce a schizophrenic vision of Locke as simultaneously an accumulative bourgeois villain, an irrelevant Calvinist moralist and a radical egalitarian revolutionary hero. This essay addresses an issue examined to a greater or lesser extent by these and other (...)
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  34. Saffron Clackson (2008). Ronald Dworkin's “Prudent Insurance” Ideal for Healthcare: Idealisations of Circumstance, Prudence and Self-Interest. [REVIEW] Health Care Analysis 16 (1):31-38.score: 18.0
    I will focus on Dworkin’s use of idealisation in his “Prudent Insurance” Ideal for healthcare. Dworkin identifies problems with the circumstances under which people make their insurance decisions in the current United States healthcare system and he sees these as being the cause of strange resource allocation outcomes. He therefore imagines idealising away these prima facie unjust circumstances to develop a hypothetical market in which people are able to make better decisions (Section “Idealisation of Circumstance”). I will identify two further (...)
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  35. C. Deane-Drummond (2011). The Ethics of Assisted Dying: A Case for a Recovery of Prudence Among the Virtues. Studies in Christian Ethics 24 (4):449-461.score: 18.0
    The starting point for discussion in this paper is a case study, namely that of the controversy surrounding the case of withdrawing feeding from Eluana Englaro who had been in a permanent vegetative state (PVS) for seventeen years. I press the case for a recovery of classical prudence or practical wisdom, as understood by Thomas Aquinas, rather than beginning with deontological or utilitarian arguments. I suggest that prudence has relevance not just for specific issues concerned with cases involving (...)
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  36. Gregory M. Reichberg (2010). Thomas Aquinas on Military Prudence. Journal of Military Ethics 9 (3):262-275.score: 18.0
    Virtually all historical treatments of just war recognize the importance of the account given by Thomas Aquinas in Summa theologiae II-II, q. 40, ?De bello?, where he outlines three conditions ? legitimate authority, just cause, and right intention ? for a justifiable use of armed force. It is, however, less well known that within the same section of the work (q. 50, a. 4) Aquinas extended his reflection on just war into a theory of military prudence. By placing generalship (...)
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  37. Carol Thompson, The Development of Future-Oriented Prudence and Altruism in Preschoolers.score: 18.0
    This research tested the hypothesis that prudence and altruism, in situations involving future desires, follow a similar developmental course between the ages of 3 and 5 years. Using a modified delay of gratification paradigm, 3- to 5-year-olds were tested on their ability to forgo a current opportunity to obtain some stickers in order to gratify their own future desires — or the current or future desires of a research assistant. Results showed that in choices involving current desires, altruistic behavior (...)
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  38. N. Rengger (1995). Review Article: Trust, Prudence and History: John Dunn and the Tasks of Political Theory. History of Political Thought 16 (3):416-437.score: 18.0
    In the process of unravelling the tensions and aporias at the heart of Dunn's work we see very clearly the problems and difficulties that must attend all serious attempts to understand and interpret our political circumstances. As the political thinker to whom Dunn is most indebted and the interpretation of whose thought has been such a consistent feature of his own work, once wrote: �when a man by use hath got this faculty of observing and judging of the reasoning and (...)
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  39. Jean-Baptiste Jeangène Vilmer (2007). La Prudence de Descartes Face À la Question de l'Infini En Mathématiques. Philosophiques 34 (2):295-316.score: 18.0
    La question de l'infini cartésien est vaste et polymorphe, de la métaphysique à la philosophie des sciences en passant par la philosophie pratique. Mais c'est en mathématiques que l'attitude de l'auteur est la plus ambivalente et paradoxale, car il n'y a pas, chez Descartes, d'infini en mathématiques. Le but de cet article est d'analyser les manifestations et les raisons de cette prudence cartésienne. Pour ce faire, nous procédons en deux temps. D'abord, nous constatons l'absence d'infini en mathématiques à travers (...)
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  40. Lap-Chuen Tsang (1989). God, Morality, and Prudence: A Reply to Bernard Williams. Heythrop Journal 30 (4):433–438.score: 15.0
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  41. Julia Annas (1995). Prudence and Morality in Ancient and Modern Ethics. Ethics 105 (2):241-257.score: 15.0
    Examines prudential and moral reasoning in ancient and modern ethics. Ancient ethical theories' task of articulating the agent's overall goal; Structural differences between ancient eudaemonist theories and modern theories; Virtue as a complex intellectual kind of understanding.
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  42. Catherine Pickstock (2001). Justice and Prudence: Principles of Order in the Platonic City. Heythrop Journal 42 (3):269–282.score: 15.0
  43. Philippe Biclet (2001). Le manquement à des impératifs de prudence est une faute déontologique. Médecine Et Droit 2001 (47):28-.score: 15.0
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  44. Richard Kraut (1972). The Rationality of Prudence. Philosophical Review 81 (3):351-359.score: 15.0
  45. Emily A. Austin (2010). Prudence and the Fear of Death in Plato's Apology. Ancient Philosophy 30 (1):39-55.score: 15.0
  46. Kurtis Hagen (2011). Xunzi and the Prudence of Dao : Desire as the Motive to Become Good. Dao: A Journal of Comparative Philosophy 10 (1):53-70.score: 15.0
    Xunzi is often interpreted as offering a method for transforming our desires. This essay argues that, strictly speaking, he does not. Rather, Xunzi offers a method of developing an auxiliary motivational structure capable of overpowering our original desires, when there is a conflict. When one succeeds in transforming one’s overall character, original desires nevertheless remain and are largely satisfied. This explains why one may be motivated to follow the way even before one has developed noble intentions. On Xunzi’s view, following (...)
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  47. Enrico Berti (1966). La Prudence Chez Aristote. Journal of the History of Philosophy 4 (2):170-173.score: 15.0
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  48. T. H. Irwin (1995). Prudence and Morality in Greek Ethics. Ethics 105 (2):284-295.score: 15.0
    Focuses on the traditional view of Greek ethics. Response to articles by Julia Annas and Nicholas White about the interpretation of Greek ethics; Plato's concept of happiness based on his book `Republic'; Issues about prudential and moral reasoning.
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  49. Kristian Urstad, Prudence, Rationality and Happiness in Aristippus. Gnosis.score: 15.0
    It is noticeably clear from several ancient sources that the hedonist Aristippus of Cyrene (a friend and student of Socrates) asks us to concentrate on enjoying the pleasures of the present or near­future. What is not so obvious is his reason for such a recommendation. Although any explanation for this is bound to be somewhat speculative due to the inadequacy of the sources, I would like to offer a possible rationale for, and subsequent reconstruction of, his view, one which might (...)
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  50. Mortimer Jerome Adler (1978). Art and Prudence. Arno Press.score: 15.0
    CHAPTER ONE Plato IT is a mark of wisdom in Greek political thought that the form and content of education receive primary consideration from those who are ...
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