Search results for 'Virtue Ethics' (try it on Scholar)

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  1. Jack Reynolds (2013). Phenomenology and Virtue Ethics: Complementary Anti-Theoretical Methodological and Ethical Trajectories? In K. Hermberg P. Gyllenhammer (ed.), Phenomenology and Virtue Ethics. Continuum.score: 270.0
    In this paper, I argue that the negative injunctions against certain ways of conceiving of the ethico-political that we can draw explicitly from the methodological strictures of phenomenology are also consistent with some of the core more positive dimensions of contemporary virtue ethics (especially at the more anti-theoretical end of the virtue ethical spectrum), and that central aspects of virtue ethics are consistent with most of the explicit reflections on ethical matters proffered by canonical phenomenologists.
     
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  2. Jesse Prinz (2009). The Normativity Challenge: Cultural Psychology Provides the Real Threat to Virtue Ethics. [REVIEW] Journal of Ethics 13 (2-3):117 - 144.score: 246.0
    Situationists argue that virtue ethics is empirically untenable, since traditional virtue ethicists postulate broad, efficacious character traits, and social psychology suggests that such traits do not exist. I argue that prominent philosophical replies to this challenge do not succeed. But cross-cultural research gives reason to postulate character traits, and this undermines the situationist critique. There is, however, another empirical challenge to virtue ethics that is harder to escape. Character traits are culturally informed, as are our (...)
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  3. Alexander Bertland (2009). Virtue Ethics in Business and the Capabilities Approach. Journal of Business Ethics 84 (1):25 - 32.score: 246.0
    Recently, Amartya Sen and Martha Nussbaum have developed the capabilities approach to provide a model for understanding the effectiveness of programs to help the developing nations. The approach holds that human beings are fundamentally free and have a sense of human dignity. Therefore, institutions need to help people enhance this dignity by providing them with the opportunity to develop their capabilities freely. I argue that this approach may help support business ethics based on virtue. Since teleology has become (...)
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  4. Gregory F. Mellema (2010). Moral Ideals and Virtue Ethics. Journal of Ethics 14 (2):173-180.score: 246.0
    There have traditionally been two schools of thought regarding moral ideals and their relationship with moral duty. First, many have held that moral agents at all times have a duty or obligation to realize or attain moral ideals, or at least they have a duty to strive to realize or attain them. A second school of thought has maintained that attaining or pursuing moral ideals is supererogatory or beyond the call of duty. Recently a third school of thought has been (...)
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  5. Christian Miller (2003). Social Psychology and Virtue Ethics. Journal of Ethics 7 (4):365-392.score: 246.0
    Several philosophers have recently claimed to have discovered a new and rather significant problem with virtue ethics. According to them, virtue ethics generates certain expectations about the behavior of human beings which are subject to empirical testing. But when the relevant experimental work is done in social psychology, the results fall remarkably short of meeting those expectations. So, these philosophers think, despite its recent success, virtue ethics has far less to offer to contemporary ethical (...)
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  6. Christian Miller (2014). The Real Challenge to Virtue Ethics From Psychology. In Snow Nancy & Trivigno Franco (eds.), The Philosophy and Psychology of Virtue: An Empirical Approach to Character and Happiness. Routledge. 15-34.score: 246.0
    In section one, I briefly review the Harman/Doris argument and outline the most promising response. Then in section two I develop what I take the real challenge to virtue ethics to be. The final section of the chapter suggests two strategies for beginning to address this challenge.
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  7. Christine Swanton (2010). Heideggerian Environmental Virtue Ethics. Journal of Agricultural and Environmental Ethics 23 (1-2):145-166.score: 246.0
    Environmental ethics is apparently caught in a dilemma. We believe in human species partiality as a way of making sense of many of our practices. However as part of our commitment to impartialism in ethics, we arguably should extend the principle of impartiality to other species, in a version of biocentric egalitarianism of the kind advocated by Paul Taylor. According to this view, not only do all entities that possess a good have inherent worth, but they have equal (...)
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  8. Glen Pettigrove (2011). Is Virtue Ethics Self-Effacing? Journal of Ethics 15 (3):191-207.score: 246.0
    Thomas Hurka, Simon Keller, and Julia Annas have recently argued that virtue ethics is self-effacing. I contend that these arguments are rooted in a mistaken understanding of the role that ideal agency and agent flourishing (should) play in virtue ethics. I then show how a virtue ethical theory can avoid the charge of self-effacement and why it is important that it do so.
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  9. Frans Svensson (2011). Eudaimonist Virtue Ethics and Right Action: A Reassessment. [REVIEW] Journal of Ethics 15 (4):321-339.score: 246.0
    My question in this paper concerns what eudaimonist virtue ethics (EVE) might have to say about what makes right actions right. This is obviously an important question if we want to know what (if anything) distinguishes EVE from various forms of consequentialism and deontology in ethical theorizing. The answer most commonly given is that according to EVE, an action is right if and only if it is what a virtuous person would do in the circumstances. However, understood as (...)
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  10. Matthew J. Drake & John Teepen Schlachter (2008). A Virtue-Ethics Analysis of Supply Chain Collaboration. Journal of Business Ethics 82 (4):851 - 864.score: 246.0
    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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  11. Marc C. Marchese, Gregory Bassham & Jack Ryan (2002). Work-Family Conflict: A Virtue Ethics Analysis. [REVIEW] Journal of Business Ethics 40 (2):145 - 154.score: 246.0
    Work-family conflict has been examined quite often in human resources management and industrial/organizational psychology literature. Numerous statistics show that the magnitude of this employment issue will continue to grow. As employees attempt to balance work demands and family responsibilities, organizations will have to decide to what extent they will go to minimize this conflict. Research has identified numerous negative consequences of work-family stressors for organizations, for employees and for employees' families. There are however many options to reduce this strain, each (...)
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  12. Victor P. Lau & Yin Yee Wong (2009). Direct and Multiplicative Effects of Ethical Dispositions and Ethical Climates on Personal Justice Norms: A Virtue Ethics Perspective. [REVIEW] Journal of Business Ethics 90 (2):279 - 294.score: 246.0
    From virtue ethics and interactionist perspectives, we hypothesized that personal justice norms (distributive and procedural justice norms) were shaped directly and multiplicatively by ethical dispositions (equity sensitivity and need for structure) and ethical climates (egoistic, benevolent, and principle climates). We collected multisource data from 123 companies in Hong Kong, with personal factors assessed by participants’ self-reports and contextual factors by aggregations of their peers. In general, LISREL analyses with latent product variables supported the direct and multiplicative relationships. Our (...)
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  13. Felix Martin (2011). Human Development and the Pursuit of the Common Good: Social Psychology or Aristotelian Virtue Ethics? [REVIEW] Journal of Business Ethics 100 (S1):89-98.score: 246.0
    The encyclical proclaims the centrality of human development, which includes acting with gratuitousness and solidarity in pursuing the common good. This paper considers first whether such relationships of gratuitousness and solidarity can be analysed through the prism of traditional theories of social psychology, which are highly influential in current management research, and concludes that certain aspects of those theories may offer useful tools for analysis at the practical level. This is contrasted with the analysis of such relationships through Aristotelian (...) ethics (in particular as interpreted by MacIntyre 1985 , 1998 , 1999 ), which is emerging as a strong force in the field of business ethics, and which has strong conceptual similarities with the ideas put forward by Benedict XVI. Aristotelian virtue ethics offers a better fit with the aims of the encyclical at the theoretical level but it presents a number of challenges at the practical level, which the paper suggests may be addressed through the integration in its analysis of human action of models derived from social psychology. (shrink)
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  14. Edward Slingerland (2001). Virtue Ethics, the "Analects," and the Problem of Commensurability. Journal of Religious Ethics 29 (1):97 - 125.score: 246.0
    In support of the thesis that virtue ethics allows for a more comprehensive and consistent interpretation of the "Analects" than other possible models, the author uses a structural outline of a virtue ethic (derived from Alasdair MacIntyre's account of the Aristotelian tradition) to organize a discussion of the text. The resulting interpretation focuses attention on the religious aspects of Confucianism and accounts for aspects of the text that are otherwise difficult to explain. In addition, the author argues (...)
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  15. Shannon Dunn (2013). Virtue Ethics, Social Difference, and the Challenge of an Embodied Politics. Journal of Religious Ethics 41 (1):27-49.score: 246.0
    Following the revival of virtue theory, some moral theorists have argued that virtue ethics can provide the basis for a radical politics. Such a politics essentially departs from the liberal model of the moral agent as an autonomous reason-giver. It instead privileges an understanding of the agent as conditioned by her community, and in the case of social oppression and marginalization, communal virtues may become a vehicle for social change. This essay compares political appropriations of virtue (...)
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  16. Bina Gupta (2006). "Bhagavad Gītā" as Duty and Virtue Ethics: Some Reflections. Journal of Religious Ethics 34 (3):373 - 395.score: 246.0
    The paper examines the ethical conception of the most well-known and much discussed Hindu text, the "Bhagavad Gītā", in the context of the Western distinction between duty ethics and virtue ethics. Most of the materials published on the "Gītā" make much of its conception of duty; however, there is no systematic investigation of the notion of virtue in the "Gītā". The paper begins with a discussion of the fundamental characteristics of virtue ethics, before undertaking (...)
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  17. 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.score: 246.0
    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 (...)
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  18. Hyemin Han (forthcoming). Virtue Ethics, Positive Psychology, and a New Model of Science and Engineering Ethics Education. Science and Engineering Ethics:1-20.score: 246.0
    This essay develops a new conceptual framework of science and engineering ethics education based on virtue ethics and positive psychology. Virtue ethicists and positive psychologists have argued that current rule-based moral philosophy, psychology, and education cannot effectively promote students’ moral motivation for actual moral behavior and may even lead to negative outcomes, such as moral schizophrenia. They have suggested that their own theoretical framework of virtue ethics and positive psychology can contribute to the effective (...)
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  19. Jiin-Yu Chen (forthcoming). Virtue and the Scientist: Using Virtue Ethics to Examine Science's Ethical and Moral Challenges. Science and Engineering Ethics:1-20.score: 246.0
    As science has grown in size and scope, it has also presented a number of ethical and moral challenges. Approaching these challenges from an ethical framework can provide guidance when engaging with them. In this article, I place science within a virtue ethics framework, as discussed by Aristotle. By framing science within virtue ethics, I discuss what virtue ethics entails for the practicing scientist. Virtue ethics holds that each person should work towards (...)
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  20. Tracey Bretag & Margaret Green (2014). The Role of Virtue Ethics Principles in Academic Integrity Breach Decision-Making. Journal of Academic Ethics 12 (3):165-177.score: 246.0
    This paper contends that principles of virtue ethics have the potential to both supplement and complement academic integrity policy in the adjudication of undergraduate student academic integrity breaches. The paper uses elements of grounded theory to explore responses from 15 Academic Integrity Breach Decision Makers (AIBDMs) at an Australian university, and in particular, the process they use to determine outcomes for student breaches of academic integrity. The findings indicate that AIBDMs often use principles of virtue ethics (...)
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  21. Lisa Tessman (2001). Critical Virtue Ethics: Understanding Oppression as Morally Damaging. In Peggy DesAutels & Joanne Waugh (eds.), Feminists Doing Ethics. Rowman & Littlefield.score: 246.0
    A critically revised Aristotelian-based virtue ethics has something potentially useful to offer to those engaged in analyzing oppression and creating liberatory projects. A critical virtue ethics can help clarify one of the ways in which oppression interferes with flourishing; specifically, it helps clarify an aspect of oppression that can be called "moral damage.".
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  22. Nafsika Athanassoulis (2005). Common-Sense Virtue Ethics and Moral Luck. Ethical Theory and Moral Practice 8 (3):265 - 276.score: 242.0
    Moral luck poses a problem for out conception of responsibility because it highlights a tension between morality and lack of control. Michael Slote’s common-sense virtue ethics claims to avoid this problem. However there are a number of objections to this claim. Firstly, it is not clear that Slote fully appreciates the problem posed by moral luck. Secondly, Slote’s move from the moral to the ethical is problematic. Thirdly it is not clear why we should want to abandon judgements (...)
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  23. R. Jo Kornegay (2011). Hursthouse's Virtue Ethics and Abortion: Abortion Ethics Without Metaphysics? [REVIEW] Ethical Theory and Moral Practice 14 (1):51-71.score: 242.0
    This essay explicates and evaluates the roles that fetal metaphysics and moral status play in Rosalind Hursthouse’s abortion ethics. It is motivated by Hursthouse’s puzzling claim in her widely anthologized paper Virtue Ethics and Abortion that fetal moral status and (by implication) its underlying metaphysics are in a way, fundamentally irrelevant to her position. The essay clarifies the roles that fetal ontology and moral status do in fact play in her abortion ethics. To this end, it (...)
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  24. Maria Merritt (2000). Virtue Ethics and Situationist Personality Psychology. Ethical Theory and Moral Practice 3 (4):365-383.score: 242.0
    In this paper I examine and reply to a deflationary challenge brought against virtue ethics. The challenge comes from critics who are impressed by recent psychological evidence suggesting that much of what we take to be virtuous conduct is in fact elicited by narrowly specific social settings, as opposed to being the manifestation of robust individual character. In answer to the challenge, I suggest a conception of virtue that openly acknowledges the likelihood of its deep, ongoing dependence (...)
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  25. Frans Svensson (2010). Virtue Ethics and the Search for an Account of Right Action. Ethical Theory and Moral Practice 13 (3):255 - 271.score: 242.0
    Conceived of as a contender to other theories in substantive ethics, virtue ethics is often associated with, in essence, the following account or criterion of right action: VR: An action A is right for S in circumstances C if and only if a fully virtuous agent would characteristically do A in C. There are serious objections to VR, which take the form of counter-examples. They present us with different scenarios in which less than fully virtuous persons would (...)
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  26. Deborah S. Mower (2013). Situationism and Confucian Virtue Ethics. Ethical Theory and Moral Practice 16 (1):113-137.score: 242.0
    Situationist research in social psychology focuses on the situational factors that influence behavior. Doris and Harman argue that this research has powerful implications for ethics, and virtue ethics in particular. First, they claim that situationist research presents an empirical challenge to the moral psychology presumed within virtue ethics. Second, they argue that situationist research supports a theoretical challenge to virtue ethics as a foundation for ethical behavior and moral development. I offer a response (...)
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  27. Michelle Ciurria (2012). A New Mixed View of Virtue Ethics, Based on Daniel Doviak's New Virtue Calculus. Ethical Theory and Moral Practice 15 (2):259-269.score: 242.0
    In A New Form of Agent-Based Virtue Ethics , Daniel Doviak develops a novel agent-based theory of right action that treats the rightness (or deontic status) of an action as a matter of the action’s net intrinsic virtue value (net-IVV)—that is, its balance of virtue over vice. This view is designed to accommodate three basic tenets of commonsense morality: (i) the maxim that “ought” implies “can,” (ii) the idea that a person can do the right thing (...)
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  28. Mark Alfano (2013). Identifying and Defending the Hard Core of Virtue Ethics. Journal of Philosophical Research 38:233-260.score: 240.0
    Virtue ethics has been challenged on empirical grounds by philosophical interpreters of situationist social psychology. Challenges are necessarily challenges to something or other, so it’s only possible to understand the situationist challenge to virtue ethics if we have an antecedent grasp on virtue ethics itself. To this end, I first identify the non-negotiable “hard core” of virtue ethics with the conjunction of nine claims, arguing that virtue ethics does make substantive (...)
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  29. Roger Crisp (2010). Virtue Ethics and Virtue Epistemology. Metaphilosophy 41 (1):22-40.score: 240.0
    The aim of this essay is to test the claim that epistemologists—virtue epistemologists in particular—have much to learn from virtue ethics. The essay begins with an outline of virtue ethics itself. This section concludes that a pure form of virtue ethics is likely to be unattractive, so the virtue epistemologist should examine the "impure" views of real philosophers. Aristotle is usually held up as the paradigm virtue ethicist. His doctrine of the (...)
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  30. Anne-Marie S. Christensen (2009). Getting It Right in Ethical Experience: John McDowell and Virtue Ethics. [REVIEW] Journal of Value Inquiry 43 (4):493–506.score: 240.0
    Most forms of virtue ethics are characterized by two attractive features. The first is that proponents of virtue ethics acknowledge the need to describe how moral agents acquire or develop the traits and abilities necessary to become morally able agents. The second attractive feature of most forms of virtue ethics is that they are forms of moral realism. The two features come together in the attempt to describe virtue as a personal ability to (...)
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  31. Kate Hodkinson (2008). How Should a Nurse Approach Truth-Telling? A Virtue Ethics Perspective. Nursing Philosophy 9 (4):248-256.score: 240.0
    Abstract Truth-telling is a key issue within the nurse–patient relationship. Nurses make decisions on a daily basis regarding what information to tell patients. This paper analyses truth-telling within an end of life scenario. Virtue ethics provides a useful philosophical approach for exploring decisions on information disclosure in more detail. Virtue ethics allows appropriate examination of the moral character of the nurse involved, their intention, ability to use wisdom and judgement when making decisions and the virtue (...)
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  32. Stephen Holland (2011). The Virtue Ethics Approach to Bioethics. Bioethics 25 (4):192-201.score: 240.0
    This paper discusses the viability of a virtue-based approach to bioethics. Virtue ethics is clearly appropriate to addressing issues of professional character and conduct. But another major remit of bioethics is to evaluate the ethics of biomedical procedures in order to recommend regulatory policy. How appropriate is the virtue ethics approach to fulfilling this remit? The first part of this paper characterizes the methodology problem in bioethics in terms of diversity, and shows that (...) ethics does not simply restate this problem in its own terms. However, fatal objections to the way the virtue ethics approach is typically taken in bioethics literature are presented in the second section of the paper. In the third part, a virtue-based approach to bioethics that avoids the shortcomings of the typical one is introduced and shown to be prima facie plausible. The upshot is an inviting new direction for research into bioethics' methodology. (shrink)
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  33. Rebecca L. Walker & P. J. Ivanhoe (eds.) (2007). Working Virtue: Virtue Ethics and Contemporary Moral Problems. Oxford University Press.score: 240.0
    In Working Virtue: Virtue Ethics and Contemporary Moral Problems, leading figures in the fields of virtue ethics and ethics come together to present the first ...
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  34. Mathew Lu (2011). Abortion and Virtue Ethics. In Stephen Napier (ed.), Persons, Moral Worth, and Embryos: A Critical Analysis of Pro-Choice Arguments. Springer.score: 240.0
    In this paper I discuss what contemporary virtue ethics can say about abortion by considering both what has been said and what we may further argue from a virtue-focused perspective. I begin by comparing virtue ethics to the two other dominant approaches in normative ethics and then consider what some important virtue ethicists have said about abortion, especially Rosalind Hursthouse. After recognizing the many contributions her analysis offers, I also note some of the (...)
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  35. Stephen L. Darwall (ed.) (2003). Virtue Ethics. Wiley-Blackwell.score: 240.0
    "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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  36. Guy Axtell & Philip Olson (2012). Recent Work in Applied Virtue Ethics. American Philosophical Quarterly 49 (3):183-204.score: 240.0
    The use of the term "applied ethics" to denote a particular field of moral inquiry (distinct from but related to both normative ethics and meta-ethics) is a relatively new phenomenon. The individuation of applied ethics as a special division of moral investigation gathered momentum in the 1970s and 1980s, largely as a response to early twentieth- century moral philosophy's overwhelming concentration on moral semantics and its apparent inattention to practical moral problems that arose in the wake (...)
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  37. Richard Volkman (2010). Why Information Ethics Must Begin with Virtue Ethics. Metaphilosophy 41 (3):380-401.score: 240.0
    Abstract: The information ethics (IE) of Floridi and Sanders is evaluated here in the light of an alternative in virtue ethics that is antifoundationalist, particularist, and relativist in contrast to Floridi's foundationalist, impartialist, and universalist commitments. Drawing from disparate traditional sources like Aristotle, Nietzsche, and Emerson, as well as contemporary advocates of virtue ethics like Nussbaum, Foot, and Williams, the essay shows that the central contentions of IE, including especially the principle of ontological equality, must (...)
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  38. Barbro Fröding (2010). Cognitive Enhancement, Virtue Ethics and the Good Life. Neuroethics 4 (3):1-12.score: 240.0
    This article explores the respective roles that medical and technological cognitive enhancements, on the one hand, and the moral and epistemic virtues traditionally understood, on the other, can play in enabling us to lead the good life. It will be shown that neither the virtues nor cognitive enhancements (of the kind we have access to today or in the foreseeable future) on their own are likely to enable most people to lead the good life. While the moral and epistemic virtues (...)
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  39. Qun Gong (2010). Virtue Ethics and Modern Society—a Response to the Thesis of the Modern Predicament of Virtue Ethics. Frontiers of Philosophy in China 5 (2):255-265.score: 240.0
    The revival of modern Western virtue ethics presents the question of whether or not virtue ethics is appropriate for modern society. Ethicists believe that virtue ethics came from traditional society, to which it conforms so well. The appearance of the market economy and a utilitarian spirit, together with society’s diversification, is a sign that modern society has arrived. This also indicates a transformation in the moral spirit. But modern society has not made virtues less (...)
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  40. Peter Olsthoorn (2013). Virtue Ethics in the Military. In Stan van Hooft (ed.), The Handbook of Virtue Ethics. Acumen. 365-374.score: 240.0
  41. Carla Saenz (2010). Virtue Ethics and the Selection of Children with Impairments: A Reply to Rosalind McDougall. Bioethics 24 (9):499-506.score: 240.0
    In ‘Parental Virtues: A New Way of Thinking about the Morality of Reproductive Actions’ Rosalind McDougall proposes a virtue-based framework to assess the morality of child selection. Applying the virtue-based account to the selection of children with impairments does not lead, according to McDougall, to an unequivocal answer to the morality of selecting impaired children. In ‘Impairment, Flourishing, and the Moral Nature of Parenthood,’ she also applies the virtue-based account to the discussion of child selection, and claims (...)
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  42. Eric Hutton (2008). Han Feizi's Criticism of Confucianism and its Implications for Virtue Ethics. Journal of Moral Philosophy 5 (3):423-453.score: 240.0
    Several scholars have recently proposed that Confucianism should be regarded as a form of virtue ethics. This view offers new approaches to understanding not only Confucian thinkers, but also their critics within the Chinese tradition. For if Confucianism is a form of virtue ethics, we can then ask to what extent Chinese criticisms of it parallel criticisms launched against contemporary virtue ethics, and what lessons for virtue ethics in general might be gleaned (...)
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  43. Shaoping Gan (2010). The Destiny of Modern Virtue Ethics. Frontiers of Philosophy in China 5 (3):432-448.score: 240.0
    The revival of Aristotelian virtue ethics since the 1980s does not signify that it goes back to its original form; rather, it is generally manifested in three different variations: The first is a variation of what is known as communitarianism, the second is universalism, and the third is phronesis. On the social level of morality, the serious attempt of modern virtue ethics towards improving the moral spirit of society is laudable. However, its method and reasoning deviates (...)
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  44. Susan D. McCammon & Howard Brody (2012). How Virtue Ethics Informs Medical Professionalism. HEC Forum 24 (4):257-272.score: 240.0
    We argue that a turn toward virtue ethics as a way of understanding medical professionalism represents both a valuable corrective and a missed opportunity. We look at three ways in which a closer appeal to virtue ethics could help address current problems or issues in professionalism education—first, balancing professionalism training with demands for professional virtues as a prerequisite; second, preventing demands for the demonstrable achievement of competencies from working against ideal professionalism education as lifelong learning; and (...)
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  45. Christine Swanton (2014). The Notion of the Moral: The Relation Between Virtue Ethics and Virtue Epistemology. Philosophical Studies 171 (1):121-134.score: 240.0
    In this paper I argue that virtue ethics should be understood as a form of ethics which integrates various domains of the practical in relation to which virtues are excellences. To argue this it is necessary to distinguish two senses of the “moral”: the broad sense which integrates the domains of the practical and a narrow classificatory sense. Virtue ethics, understood as above, believes that all genuine virtue should be understood as what I call (...)
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  46. Matthew Pianalto (2013). Humility and Environmental Virtue Ethics. In Michael Austin (ed.), Virtues in Action: New Essays in Applied Virtue Ethics. Palgrave Macmillan.score: 240.0
  47. Nin Kirkham (2013). Transcending Our Biology: A Virtue Ethics Interpretation of the Appeal to Nature in Technological and Environmental Ethics. Zygon 48 (4):875-889.score: 240.0
    “Arguments from nature” are used, and have historically been used, in popular responses to advances in technology and to environmental issues—there is a widely shared body of ethical intuitions that nature, or perhaps human nature, sets some limits on the kinds of ends that we should seek, the kinds of things that we should do, or the kinds of lives that we should lead. Virtue ethics can provide the context for a defensible form of the argument from nature, (...)
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  48. Y. M. Barilan & M. Brusa (2013). Deliberation at the Hub of Medical Education: Beyond Virtue Ethics and Codes of Practice. [REVIEW] Medicine, Health Care and Philosophy 16 (1):3-12.score: 240.0
    Although both codes of practice and virtue ethics are integral to the ethos and history of “medical professionalism”, the two trends appear mutually incompatible. Hence, in the first part of the paper we explore and explicate this apparent conflict and seek a direction for medical education. The theoretical and empirical literature indicates that moral deliberation may transcend the incompatibilities between the formal and the virtuous, may enhance moral and other aspects of personal sensitivity, may help design and improve (...)
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  49. Rosalind Hursthouse (1999/2001). On Virtue Ethics. Oxford University Press.score: 240.0
    Virtue ethics is perhaps the most important development within late twentieth-century moral philosophy. Rosalind Hursthouse, who has made notable contributions to this development, here presents a full exposition and defense of her neo-Aristotelian version of virtue ethics. She shows how virtue ethics can provide guidance for action, illuminate moral dilemmas, and bring out the moral significance of the emotions.
     
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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.score: 240.0
    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 (...)
     
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