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

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  1.  28
    Laura Ruetsche (2004). Virtue and Contingent History: Possibilities for Feminist Epistemology. Hypatia 19 (1):73-101.
    : Some feminist epistemologists make the radical claim that there are varieties of epistemically valid warrant that agents access only through having lived particular types of contingent history, varieties of epistemic warrant to which, moreover, the confirmation-theoretic accounts of warrant favored by some traditional epistemologists are inapplicable. I offer Aristotelian virtue as a model for warrant of this sort, and use loosely Aristotelian vocabulary to express, and begin to evaluate, a range of feminist epistemological positions.
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  2. Young Kyun Oh (2013). Engraving Virtue: The Printing History of a Premodern Korean Moral Primer. Brill.
    In Engraving Virtue , Young Kyun Oh investigates the publishing history of the Samgang Haengsil-to , a moral primer of Chosŏn , and traces the ways in which woodblock printed books contributed to shaping premodern Korea.
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  3.  9
    Stephen A. Wilson (2003). Jonathan Edwards's Virtue: Diverse Sources, Multiple Meanings, and the Lessons of History for Ethics. Journal of Religious Ethics 31 (2):201 - 228.
    The incompleteness of the task of integrating the influences made upon Jonathan Edwards by Calvinism and the moral sense leaves open a great many questions central to identifying his ethical position with any detail. This should worry ethicists, theologians, and church historians alike. For the puzzle of what Edwards meant by virtue is at the heart not only of his ethics but of a great many strands of his thought. It must be pieced together from diverse sources; and there (...)
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  4.  2
    Herman Paul (2011). Performing History: How Historical Scholarship is Shaped by Epistemic Virtues. History and Theory 50 (1):1-19.
    Philosophers of history in the past few decades have been predominantly interested in issues of explanation and narrative discourse. Consequently, they have focused consistently and almost exclusively on the historian’s output, thereby ignoring that historical scholarship is a practice of reading, thinking, discussing, and writing, in which successful performance requires active cultivation of certain skills, attitudes, and virtues. This paper, then, suggests a new agenda for philosophy of history. Inspired by a “performative turn” in the history and (...)
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  5.  18
    Jeffrey Bloechl (1998). The Virtue of History: Alasdair Maclntyre and the Rationality of Narrative. Philosophy and Social Criticism 24 (1):43-61.
    Maclntyre's critique of modern moral theory is supported by a theory of narrative in turn premised on a discontinuous reading of history. Thought through to the end, historical discontinuity redefines objectivity according to the rules of the particular context in which it appears. This claim both founds Maclntyre's intervention in moral debate and troubles that intervention from within. Against his opponents, he claims to have the argument most in accord with the rules of our context; Maclntyre's narra tivity is (...)
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  6.  1
    Leonidas Donskis (ed.) (2011). Niccolò Machiavelli: History, Power, and Virtue. Rodopi.
    This volume is an attempt to rethink Niccolò Machiavelli, one of the most challenging political thinkers in the history of European political thought.
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  7. Kelvin Knight (2011). Virtue, Politics, and History : Rival Enquiries Into Action and Order. In Paul Blackledge & Kelvin Knight (eds.), Virtue and Politics: Alasdair Macintyre's Revolutionary Aristotelianism. University of Notre Dame Press
     
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  8. Richard B. Sher (1990). Professors of Virtue: The Social History of the Edinburgh Moral Philosophy Chair in the Eighteenth Century. In M. A. Stewart (ed.), Studies in the Philosophy of the Scottish Enlightenment. Oxford University Press 87--126.
  9.  1
    Kevin L. Flannery (2010). István P. Bejczy, Ed., Virtue Ethics in the Middle Ages: Commentaries on Aristotle's “Nicomachean Ethics,” 1200–1500.(Brill's Studies in Intellectual History, 160.) Leiden and Boston: Brill, 2008. Pp. Vii, 374; Black-and-White Facsimiles.€ 99. [REVIEW] Speculum 85 (2):363-364.
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  10.  2
    Richard B. Sher (1986). JGA Pocock, Virtue, Commerce and History: Essays on Political Thought and History, Chiefly in the Eighteenth Century Reviewed By. Philosophy in Review 6 (6):294-296.
  11.  6
    Christopher J. Berry (1994). David Allan Virtue, Learning and the Scottish Enlightenment: Ideals of Scholarship in Early Modern History, Edinburgh, Edinburgh University Press, 1993, Pp. Viii + 276. Utilitas 6 (02):332-.
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  12.  0
    Brian R. Clack (1995). Frank G. Kirkpatrick. Together Bound: God, History, and the Religious Community. Pp. Xviii+195. .£27.50.Jonathan L. Kvanvig. The Problem of Hell. Pp. Viii+182. . £22.50.Anders Nordgren. Evolutionary Thinking: An Analysis of Rationality, Morality and Religion From an Evolutionary Perspective. Pp. 244. , 1994). SEK 218.Jean Porter. The Recovery of Virtue. Pp. 208. .Elizabeth S. Radcliffe and Carol J. White . Faith in Theory and Practice: Essays on Justifying Religious Belief. Pp. Xix + 235. .John E. Smith. Quasi-Religions: Humanism, Marxism and Nationalism. Pp. 154. . £11–99 Pbk. [REVIEW] Religious Studies 31 (1):145.
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  13. A. S. Cua (1995). For Example, Claims That" Throughout its Long History, Confucianism has Stressed Character Formation or Personal Cultivation of Virtues (De). Thus It Seems Appropriate to Characterize Confucian Ethics as an Ethics of Virtues"(Cua, Moral Visions and Traditions: Essays in Chinese Ethics [Washington DC: The Catholic University of America Press], P. 269). See Also James T. Bretzke," The Tao of Confucian Virtue Ethics,". [REVIEW] International Philosophical Quarterly 35:25-42.
     
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  14.  0
    Thomas Devaney (2013). Virtue, Virility, and History in Fifteenth-Century Castile. Speculum 88 (3):721-749.
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  15. F. Fagiani (1987). The History of English Political Discourse in the 17th-18th-Centuries From Virtue to Rights+ Reflections on Pocock. Rivista di Storia Della Filosofia 42 (3):481-498.
     
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  16. William C. Mattison (2009). The Lord's Prayer and an Ethics of Virtue: Continuing a History of Commentary. The Thomist 73 (2):279-312.
     
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  17.  4
    Christopher Pierson (2013). Just Property: A History in the Latin West. Volume One: Wealth, Virtue, and the Law. OUP Oxford.
    Traces the complex lineages of thinking about private property from ancient to modern times. It challenges a number of deep-seated assumptions we make about the incontestability of private property by building a careful and extended account of where these assumptions came from.
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  18.  9
    Joseph R. Reisert (2003). Jean-Jacques Rousseau: A Friend of Virtue. Cornell University Press.
    The Problem of Virtue The shortest and surest way of making men happy is not to adorn their cities, nor even to enrich them, but to make them good. ...
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  19.  2
    V. Hope (1989). Virtue by Consensus: The Moral Philosophy of Hutcheson, Hume, and Adam Smith. Oxford University Press.
    Some of the most important achievements in the field of empiricist ethics were made by the School of Moral Sentiment, comprising Francis Hutcheson, David Hume, and Adam Smith. This book throws new light on their consensus theory of virtue. Hope works some of their ideas into a merit theory of rights applicable to conventional rights, defends ethical cognitivism, and analyzes pleasure.
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  20.  38
    James Wetzel (1992). Augustine and the Limits of Virtue. Cambridge University Press.
    Augustine's moral psychology was one of the richest in late antiquity, and in this book James Wetzel evaluates its development, indicating that the insights offered by Augustine on free-will have been prevented from receiving full appreciation as the result of an anachronistic distinction between theology and philosophy. He shows that it has been commonplace to divide Augustine's thought into earlier and later phases, the former being more philosophically informed than the latter. Wetzel's contention is that this division is less pronounced (...)
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  21.  4
    Christopher Mayes (2014). An Agrarian Imaginary in Urban Life: Cultivating Virtues and Vices Through a Conflicted History. [REVIEW] Journal of Agricultural and Environmental Ethics 27 (2):265-286.
    This paper explores the influence and use of agrarian thought on collective understandings of food practices as sources of ethical and communal value in urban contexts. A primary proponent of agrarian thought that this paper engages is Paul Thompson and his exceptional book, The Agrarian Vision. Thompson aims to use agrarian ideals of agriculture and communal life to rethink current issues of sustainability and environmental ethics. However, Thompson perceives the current cultural mood as hostile to agrarian virtue. There are (...)
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  22. Nancy Sherman (1989). The Fabric of Character: Aristotle's Theory of Virtue. Oxford University Press.
    Most traditional accounts of Aristotle's theory of ethical education neglect its cognitive aspects. This book asserts that, in Aristotle's view, excellence of character comprises both the sentiments and practical reason. Sherman focuses particularly on four aspects of practical reason as they relate to character: moral perception, choicemaking, collaboration, and the development of those capacities in moral education. Throughout the book, she is sensitive to contemporary moral debates, and indicates the extent to which Aristotle's account of practical reason provides an alternative (...)
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  23. Richard Taylor (2002). Virtue Ethics: An Introduction. Prometheus Books.
  24. A. W. H. Adkins, Joan Kalk Lowrence, Ihara, Craig & K. (eds.) (1991). Human Virtue and Human Excellence. P. Lang.
  25.  1
    Thomas Söderqvist (2011). The Seven Sisters: Subgenres of "Bioi" of Contemporary Life Scientists. [REVIEW] Journal of the History of Biology 44 (4):633 - 650.
    Today, scientific biography is primarily thought of as a way of writing contextual history of science. But the genre has other functions as well. This article discusses seven kinds of ideal-typical subgenres of scientific biography. In addition to its mainstream function as an ancilla historiae, it is also frequently used to enrich the understanding of the individual construction of scientific knowledge, to promote the public engagement with science, and as a substitute for belles-lettres. Currently less acknowledged kinds of scientific (...)
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  26.  34
    D. S. Hutchinson (1986). The Virtues of Aristotle. Published by Routledge & Kegan Paul in Association with Methuen.
    Introduction What is the point of studying Aristotle's theory of moral virtue? In the first place, many interesting questions are raised, in metaphysics, ...
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  27.  10
    G. Scott Davis (2008). Two Neglected Classics of Comparative Ethics. Journal of Religious Ethics 36 (3):375-403.
    Mary Douglas's Purity and Danger and Herbert Fingarette's Confucius: The Secular as Sacred have had a continuous impact on cultural anthropology and the study of ancient Chinese thought, respectively, but neither has typically been read as a contribution to comparative religious ethics. This paper argues that both books developed from profound dissatisfaction with the empiricist presuppositions that dominated their fields into the 1970s and that both should be associated with the revival of American pragmatism that is currently driving a reinterpretation (...)
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  28.  12
    Herman Paul (2012). Virtue Ethics and/or Virtue Epistemology: A Response to Anton Froeyman. Journal of the Philosophy of History 6 (3):432-446.
    In response to Anton Froeyman's paper, “Virtues of Historiography,“ this article argues that philosophers of history interested in why historians cherish such virtues as carefulness, impartiality, and intellectual courage would do wise not to classify these virtues unequivocally as either epistemic or moral virtues. Likewise, in trying to grasp the roles that virtues play in the historian's professional practice, philosophers of history would be best advised to avoid adopting either an epistemological or an ethical perspective. Assuming that the (...)
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  29. Mark Csikszentmihalyi (2004). Material Virtue: Ethics and the Body in Early China. Brill.
    The turn to descriptive studies of ethics is inspired by the sense that our ethical theorizing needs to engage ethnography, history, and literature in order to address the full complexity of ethical life. This article examines four books that describe the cultivation of virtue in diverse cultural contexts, two concerning early China and two concerning Islam in recent years. All four emphasize the significance of embodiment, and they attend to the complex ways in which choice and agency interact (...)
     
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  30.  77
    Nicole A. Vincent (2009). Responsibility: Distinguishing Virtue From Capacity. Polish Journal of Philosophy 3 (1):111-26.
    Garrath Williams claims that truly responsible people must possess a “capacity … to respond [appropriately] to normative demands” (2008:462). However, there are people whom we would normally praise for their responsibility despite the fact that they do not yet possess such a capacity (e.g. consistently well-behaved young children), and others who have such capacity but who are still patently irresponsible (e.g. some badly-behaved adults). Thus, I argue that to qualify for the accolade “a responsible person” one need not possess such (...)
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  31.  36
    Simon May (2011). Love: A History. Yale University Press.
    Love plays God -- The foundation of Western love : Hebrew scripture -- From physical desire to paradise : Plato -- Love as perfect friendship : Aristotle -- Love as sexual desire : Lucretius and Ovid -- Love as the supreme virtue : Christianity -- Why Christian love isn't unconditional -- Women on top : love and the troubadours -- How human nature became loveable : from the high Middle Ages to the Renaissance -- Love as joyful understanding of (...)
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  32.  5
    Jonathan Wyn Schofer (2007). Embodiment and Virtue in a Comparative Perspective. [REVIEW] Journal of Religious Ethics 35 (4):715-728.
    The turn to descriptive studies of ethics is inspired by the sense that our ethical theorizing needs to engage ethnography, history, and literature in order to address the full complexity of ethical life. This article examines four books that describe the cultivation of virtue in diverse cultural contexts, two concerning early China and two concerning Islam in recent years. All four emphasize the significance of embodiment, and they attend to the complex ways in which choice and agency interact (...)
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  33.  97
    J. E. Hare (2007). God and Morality: A Philosophical History. Blackwell Pub..
    God and Morality evaluates the ethical theories of four principle philosophers, Aristotle, Duns Scotus, Kant, and R.M. Hare. Uses their thinking as the basis for telling the story of the history and development of ethical thought more broadly Focuses specifically on their writings on virtue, will, duty, and consequence Concentrates on the theistic beliefs to highlight continuity of philosophical thought.
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  34.  8
    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.
    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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  35.  14
    Chenggui Li (2006). Three Sources of Wisdom of Chinese Traditional Virtue and a Contemporary Examination. Frontiers of Philosophy in China 1 (3):341-365.
    There are three explanations of the sources of virtue in the history of Chinese traditional ethical thoughts. The first source is tian Dao (the Dao of Heaven) (natural), the second is xing Dao (the Dao of nature) (mind-nature), and the third is ren Dao (the Dao of human) (social). These explanations not only demonstrate the unique wisdom of ancient Chinese thinkers in constructing morality, but also have special revelations for us to comprehend more accurately the Chinese traditional morality, (...)
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  36. Simon May (2011). Love: A Secret History. Yale University Press.
    Love plays God -- The foundation of Western love : Hebrew scripture -- From physical desire to paradise : Plato -- Love as perfect friendship : Aristotle -- Love as sexual desire : Lucretius and Ovid -- Love as the supreme virtue : Christianity -- Why Christian love isn't unconditional -- Women on top : love and the troubadours -- How human nature became loveable : from the high Middle Ages to the Renaissance -- Love as joyful understanding of (...)
     
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  37. J. B. Schneewind (2010). Essays on the History of Moral Philosophy. Oxford University Press.
    Theory. Moral knowledge and moral principles -- Victorian Matters. First principles and common-sense morality in Sidgwick's ethics ; Moral problems and moral philosophy in the Victorian Period -- On the historiography of moral philosophy. Moral crisis and the history of ethics ; Modern moral philosophy : from beginning to end? : No discipline, no history : the case of moral philosophy ; Teaching the history of moral philosophy -- Seventeenth- and eighteenth-century moral philosophy. The divine corporation and (...)
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  38.  21
    Howard J. Curzer (2002). Aristotle's Painful Path to Virtue. Journal of the History of Philosophy 40 (2):141-162.
    Howard J. Curzer - Aristotle's Painful Path to Virtue - Journal of the History of Philosophy 40:2 Journal of the History of Philosophy 40.2 141-162 Aristotle's Painful Path to Virtue Howard J. Curzer [P]unishment . . . is a kind of cure . . . . We think young people should be prone to shame . . . . 1. Two Questions FOR ARISTOTLE, THE GOAL OF MORAL development is, of course, to become virtuous. Aristotle provides (...)
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  39.  40
    Sharon Anderson-Gold (2006). Kant and the Ethics of Humility: A Story of Dependence, Corruption, and Virtue (Review). Journal of the History of Philosophy 44 (4):666-667.
    Sharon Anderson-Gold - Kant and the Ethics of Humility: A Story of Dependence, Corruption, and Virtue - Journal of the History of Philosophy 44:4 Journal of the History of Philosophy 44.4 666-667 Muse Search Journals This Journal Contents Reviewed by Sharon Anderson-Gold Rensselaer Polytechnic Institute Jeanine Grenberg. Kant and the Ethics of Humility: A Story of Dependence, Corruption, and Virtue. Cambridge-New York: Cambridge University Press, 2005. Pp. xi + 269. Cloth, $75.00 In Kant and the Ethics (...)
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  40.  57
    Jeffrey Hause (2007). Virtue and Ethics in the Twelfth Century. Journal of the History of Philosophy 45 (2):328-329.
    Jeffrey Hause - Virtue and Ethics in the Twelfth Century - Journal of the History of Philosophy 45:2 Journal of the History of Philosophy 45.2 328-329 Muse Search Journals This Journal Contents Reviewed by Jeffrey Hause Creighton University István P. Bejczy and Richard G. Newhauser, editors. Virtue and Ethics in the Twelfth Century. Brill's Studies in Intellectual History, 130. Leiden-Boston: Brill, 2005. Pp. vi + 393. Cloth, $189.00. The essays collected in this fascinating volume on (...)
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  41.  17
    William Simkulet (2013). Essays on the History of Ethics by Michael Slote (Review). Journal of the History of Philosophy 51 (3):500-501.
    In this book Michael Slote discusses the history of ethics from a sentimentalist perspective. It can be read in two ways: first, as a tribute to great thinkers whose contributions have helped shape contemporary ethics, and second, as a defense of a sentimentalist virtue theory. This review centers on the two chapters most relevant to sentimentalist virtue theory: chapter 1, in which Slote defines and defends elevationism, and chapter 5, in which he offers a defense of sentimentalism. (...)
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  42.  11
    Sandrine Berges (2013). Rethinking Twelfth Century Ethics: The Contribution of Heloise. British Journal for the History of Philosophy 21 (4):667-687.
    Twelfth-century ethics is commonly thought of as following a stoic in fl uence rather than an Aristotelian o ne. It is also assumed that these two schools are widely different, in particular with regards to the social aspect of the virtuous life. In this paper I argue that this picture is misleading and that Heloise of Argenteuil recognized that stoic ethics did not entail isolation but could be played out in a social context. I argue that her philosophical contribution does (...)
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  43.  9
    Gerald Alan Press (2002). Virtue in the Cave: Moral Inquiry in Plato's Meno (Review). Journal of the History of Philosophy 40 (4):535-536.
    Gerald A. Press - Virtue in the Cave: Moral Inquiry in Plato's Meno - Journal of the History of Philosophy 40:4 Journal of the History of Philosophy 40.4 535-536 Book Review Virtue in the Cave: Moral Inquiry in Plato's Roslyn Weiss. Virtue in the Cave: Moral Inquiry in Plato's Meno. New York: Oxford University Press, 2001. Pp. x + 229. Cloth, $39.95. Few monographs have been written on the Meno in English; and much of what (...)
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  44.  1
    Mark Knights (2010). Towards a Social and Cultural History of Keywords and Concepts by the Early Modern Research Group. History of Political Thought 31 (3):427-448.
    This article considers different ways in which keywords and concepts have been, and might be, explored. It summarizes the methodological discussions of a project to analyse 'commonwealth' in the period 1450-1800. 'Commonwealth' was a part of a conceptual field of terms to do with the public good and thus serves as a case study for wider problems of approaching such keywords through a collaboration across disciplines and reflects the importance of recent attempts to provide social and literary contexts for political (...)
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  45.  1
    Robert A. Hatch (2002). Peiresc's Europe: Learning and Virtue in the Seventeenth Century (Review). Journal of the History of Philosophy 40 (3):395-397.
    Robert A. Hatch - Peiresc's Europe: Learning and Virtue in the Seventeenth Century - Journal of the History of Philosophy 40:3 Journal of the History of Philosophy 40.3 395-397 Book Review Peiresc's Europe: Learning and Virtue in the Seventeenth Century Peter N. Miller. Peiresc's Europe: Learning and Virtue in the Seventeenth Century. New Haven: Yale University Press, 2000. Pp. xv + 234. Cloth, $40.00. N.-C. Fabri de Peiresc was no philosopher—not by modern lights—nor does he (...)
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  46.  0
    Jonardon Ganeri (2013). Well-Ordered Science and Indian Epistemic Cultures: Toward a Polycentered History of Science. Isis: A Journal of the History of Science 104:348-359.
    This essay defends the view that “modern science,” as with modernity in general, is a polycentered phenomenon, something that appears in different forms at different times and places. It begins with two ideas about the nature of rational scientific inquiry: Karin Knorr Cetina's idea of “epistemic cultures,” and Philip Kitcher's idea of science as “a system of public knowledge,” such knowledge as would be deemed worthwhile by an ideal conversation among the whole public under conditions of mutual engagement. This account (...)
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  47.  0
    R. GRoss (2007). Loyalty” in National Socialism: A Contribution to the Moral History of the National Socialist Period. History of European Ideas 33 (4):488-503.
    This article is based on the assumption that core concepts of National Socialism—different from Marxism—turn not on economic, but on moral concepts, or categories heavily related to such concepts as honour, loyalty, decency and comradeship. The article investigates National Socialism from the standpoint of moral judgments, and turns this investigation into part of a moral history. It further is concerned with the continuing impact of National Socialism beyond the military, political and ideological defeat of 1945; the moral historical approach (...)
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  48.  0
    Lisa Sarasohn (2002). Peiresc's Europe: Learning and Virtue in the Seventeenth Century. [REVIEW] Isis: A Journal of the History of Science 93:124-125.
    In his 1641 biography of Nicolaus‐Claude Fabri de Peiresc , Pierre Gassendi declared that all learned men acknowledged that the most noble Peiresc “had seized the glory of kings” . For Gassendi and his circle of savants, Peiresc, in his public life a member of the Parlement of Provence, was the pattern of beneficence and learning, heroic in his virtue, his magnificent mind, and his care for scholars and scholarship. Peter N. Miller, in his profound and riveting study of (...)
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  49. Kai Zheng (2009). De Li Zhi Jian: Qian Zhu Zi Shi Qi de Si Xiang Shi. Sheng Huo, du Shu, Xin Zhi San Lian Shu Dian.
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  50.  32
    David J. Stump (2007). Pierre Duhem's Virtue Epistemology. Studies in History and Philosophy of Science 18 (1):149-159.
    Duhem’s concept of “good sense” is central to his philosophy of science, given that it is what allows scientist to decide between competing theories. Scientists must use good sense and have intellectual and moral virtues in order to be neutral arbiters of scientific theories, especially when choosing between empirically adequate theories. I discuss the parallels in Duhem’s views to those of virtue epistemologists, who understand justified belief as that arrived at by a cognitive agent with intellectual and moral virtues, (...)
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