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

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  1. Laura Ruetsche (2004). Virtue and Contingent History: Possibilities for Feminist Epistemology. Hypatia 19 (1):73-101.score: 96.0
    : 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. 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.score: 90.0
    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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  3. Herman Paul (2011). Performing History: How Historical Scholarship is Shaped by Epistemic Virtues. History and Theory 50 (1):1-19.score: 90.0
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  4. James Wetzel (1992). Augustine and the Limits of Virtue. Cambridge University Press.score: 84.0
    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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  5. Joseph R. Reisert (2003). Jean-Jacques Rousseau: A Friend of Virtue. Cornell University Press.score: 84.0
    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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  6. V. Hope (1989). Virtue by Consensus: The Moral Philosophy of Hutcheson, Hume, and Adam Smith. Oxford University Press.score: 84.0
    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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  7. Nancy Sherman (1989). The Fabric of Character: Aristotle's Theory of Virtue. Oxford University Press.score: 78.0
    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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  8. Jeffrey Bloechl (1998). The Virtue of History: Alasdair Maclntyre and the Rationality of Narrative. Philosophy and Social Criticism 24 (1):43-61.score: 78.0
    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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  9. Leonidas Donskis (ed.) (2011). Niccolò Machiavelli: History, Power, and Virtue. Rodopi.score: 78.0
    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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  10. Thomas Söderqvist (2011). The Seven Sisters: Subgenres of "Bioi" of Contemporary Life Scientists. [REVIEW] Journal of the History of Biology 44 (4):633 - 650.score: 78.0
    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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  11. A. W. H. Adkins, Joan Kalk Lowrence, Ihara, Craig & K. (eds.) (1991). Human Virtue and Human Excellence. P. Lang.score: 78.0
     
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  12. 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.score: 78.0
     
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  13. Richard Taylor (2002). Virtue Ethics: An Introduction. Prometheus Books.score: 78.0
     
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  14. D. S. Hutchinson (1986). The Virtues of Aristotle. Published by Routledge & Kegan Paul in Association with Methuen.score: 72.0
    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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  15. G. Scott Davis (2008). Two Neglected Classics of Comparative Ethics. Journal of Religious Ethics 36 (3):375-403.score: 72.0
    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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  16. 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-.score: 72.0
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  17. Christopher Pierson (2013). Just Property: A History in the Latin West. Volume One: Wealth, Virtue, and the Law. Oup Oxford.score: 72.0
    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. 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.score: 72.0
    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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  19. 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.score: 72.0
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  20. Brian R. Clack (1995). Frank G. Kirkpatrick. Together Bound: God, History, and the Religious Community. Pp. Xviii+195. (New York and Oxford: Oxford University Press, 1994).£27.50.Jonathan L. Kvanvig. The Problem of Hell. Pp. Viii+182. (New York and Oxford: Oxford University Press, 1993). £22.50.Anders Nordgren. Evolutionary Thinking: An Analysis of Rationality, Morality and Religion From an Evolutionary Perspective. Pp. 244. (Stockholm: Almqvist and Wicksell (Studia Philosophiae Religionis), 1994). SEK 218.Jean Porter. The Recovery of Virtue. Pp. 208. (London: S.P.C.K., 1994).Elizabeth S. Radcliffe and Carol J. White (Eds). Faith in Theory and Practice: Essays on Justifying Religious Belief. Pp. Xix + 235. (Chicago and La Salle, Illinois: Open Court, 1993).John E. Smith. Quasi-Religions: Humanism, Marxism and Nationalism. Pp. 154. (London and Basingstoke: Macmillan, 1994). £11–99 Pbk. [REVIEW] Religious Studies 31 (1):145.score: 72.0
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  21. 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.score: 72.0
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  22. Thomas Devaney (2013). Virtue, Virility, and History in Fifteenth-Century Castile. Speculum 88 (3):721-749.score: 72.0
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  23. 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.score: 72.0
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  24. 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.score: 72.0
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  25. William C. Mattison (2009). The Lord's Prayer and an Ethics of Virtue: Continuing a History of Commentary. The Thomist 73 (2):279-312.score: 72.0
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  26. Young Kyun Oh (2013). Engraving Virtue: The Printing History of a Premodern Korean Moral Primer. Brill.score: 72.0
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  27. 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.score: 72.0
  28. Sandrine Berges (2013). Rethinking Twelfth Century Ethics: The Contribution of Heloise. British Journal for the History of Philosophy 21 (4):667-687.score: 60.0
    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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  29. Herman Paul (2012). Virtue Ethics and/or Virtue Epistemology: A Response to Anton Froeyman. Journal of the Philosophy of History 6 (3):432-446.score: 60.0
    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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  30. 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.score: 60.0
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  31. J. B. Schneewind (2010). Essays on the History of Moral Philosophy. Oxford University Press.score: 54.0
    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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  32. Nicole A. Vincent (2009). Responsibility: Distinguishing Virtue From Capacity. Polish Journal of Philosophy 3 (1):111-26.score: 54.0
    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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  33. Simon May (2011). Love: A History. Yale University Press.score: 54.0
    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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  34. Chenggui Li (2006). Three Sources of Wisdom of Chinese Traditional Virtue and a Contemporary Examination. Frontiers of Philosophy in China 1 (3):341-365.score: 54.0
    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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  35. J. E. Hare (2007). God and Morality: A Philosophical History. Blackwell Pub..score: 54.0
    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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  36. Jonathan Wyn Schofer (2007). Embodiment and Virtue in a Comparative Perspective. [REVIEW] Journal of Religious Ethics 35 (4):715-728.score: 54.0
    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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  37. Thomas A. Lewis, Jonathan Wyn Schofer, Aaron Stalnaker & Mark A. Berkson (2005). Anthropos and Ethics Categories of Inquiry and Procedures of Comparison. Journal of Religious Ethics 33 (2):177-185.score: 54.0
    Building on influential work in virtue ethics, this collection of essays examines the categories of self, person, and anthropology as foci for comparative analysis. The papers unite reflections on theory and method with descriptive work that addresses thinkers from the modern West, Christian and Jewish Late Antiquity, early China, and other settings. The introduction sets out central methodological issues that are subsequently taken up in each essay, including the origin of the categories through which comparison proceeds, the status of (...)
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  38. 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: 54.0
    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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  39. Simon May (2011). Love: A Secret History. Yale University Press.score: 54.0
    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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  40. William Simkulet (2013). Essays on the History of Ethics by Michael Slote (Review). Journal of the History of Philosophy 51 (3):500-501.score: 48.0
    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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  41. Paul B. Thompson (2001). The Reshaping of Conventional Farming: A North American Perspective. [REVIEW] Journal of Agricultural and Environmental Ethics 14 (2):217-229.score: 48.0
    Debates over the future of agriculture in North Americaestablish a dialectical opposition between conventional,industrial agriculture and alternative, sustainable agriculture.This opposition has roots that extend back to the 18th century inthe United States, but the debate has taken a number ofsurprising turns in the 20th century. Originally articulated as aphilosophy of the left, industrial agriculture has utilitarianmoral foundations. In the US and Canada, the articulation of analternative to industrial agriculture has drawn upon threecentral themes: the belief that agriculture is, in some (...)
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  42. Anton Froeyman (2012). Virtues of Historiography. Journal of the Philosophy of History 6 (4):415-431.score: 48.0
    In this paper, I take up Herman Paul’s suggestion to analyze the process of writing history in terms of virtues. In contrast to Paul, however, I argue that the concept of virtue used here should not be based on virtue epistemology, but rather on virtue ethics. The reason is that virtue epistemology is discriminative towards non-coginitive virtues and incompatible with the Ankersmitian/Whitean view of historiography as a multivocal path from historical reality to historical representation. (...) ethics on the other hand, more specifically those forms of virtue ethics which emphasize the uncodifiability thesis, is very capable of providing such an account. In order to make this somewhat more concrete, I distinguish four important traits of virtue ethics, and I try to make clear how these can be interpreted with respect to the writing of history. (shrink)
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  43. 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.score: 48.0
    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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  44. Michael Loughlin, Robyn Bluhm, Stephen Buetow, Ross E. G. Upshur, Maya J. Goldenberg, Kirstin Borgerson, Vikki Entwistle & Elselijn Kingma (2012). Reason and Value: Making Reasoning Fit for Practice. Journal of Evaluation in Clinical Practice 18 (5):929-937.score: 48.0
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  45. Yitzhak Y. Melamed (2013). Charitable Interpretations and the Political Domestication of Spinoza, or, Benedict in the Land of the Secular Imagination. In Mogens Laerke Eric Schilsser (ed.), The Methodology of the History of Philosophy. Oxford University Press.score: 42.0
    In a beautiful recent essay, the philosopher Walter Sinnott-Armstrong explains the reasons for his departure from evangelical Christianity, the religious culture in which he was brought up. Sinnot-Armstrong contrasts the interpretive methods used by good philosophers and fundamentalist believers: Good philosophers face objections and uncertainties. They follow where arguments lead, even when their conclusions are surprising and disturbing. Intellectual honesty is also required of scholars who interpret philosophical texts. If I had distorted Kant’s view to make him reach a conclusion (...)
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  46. Kim Sterelny, Review Genes, Memes and Human History.score: 42.0
    Archaeology, of all the human sciences, can dodge this problem the least, and the great virtue of Shennan’s Genes, Memes and Human History is that he confronts it directly. For though humans are now both cultural and ecological beings, it was not always so. Once our hominid ancestors had a social organisation and a material culture roughly equivalent to that of today’s chimpanzees. Chimps are not encultured in the sense that we are encultured: their social life and their (...)
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  47. Lawrence C. Becker, Virtue, Health, and Eudaimonistic Psychology.score: 42.0
    This unpublished paper from 2004 argues that the agenda for positive psychology laid out by Christopher Peterson and Martin Seligman in their massive work Character Strengths and Virtues: a Handbook and Classification (New York: Oxford University Press, 2004) might be improved by making several conceptual changes: 1) by developing general concepts of virtue (singular), and of positive health to clarify the relationships between specific virtues and competing conceptions of positive health; 2) by aligning the project more firmly with eudaimonistic (...)
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  48. Mark Alfano (2013). The Most Agreeable of All Vices: Nietzsche as Virtue Epistemologist. British Journal for the History of Philosophy 21 (4):767-790.score: 42.0
    It’s been argued with some justice by commentators from Walter Kaufmann to Thomas Hurka that Nietzsche’s positive ethical position is best understood as a variety of virtue theory – in particular, as a brand of perfectionism. For Nietzsche, value flows from character. Less attention has been paid, however, to the details of the virtues he identifies for himself and his type. This neglect, along with Nietzsche’s frequent irony and non-standard usage, has obscured the fact that almost all the virtues (...)
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  49. Steve Fuller (2006). Review of Noretta Koertge (Ed.), Scientific Values and Civic Virtues. [REVIEW] Notre Dame Philosophical Reviews 2006 (3).score: 42.0
    The movement of epistemic standards closer to moral virtue reflects a worrisome trend in the recent renascence of naturalism in philosophy that links access to truth with a deepening sense of the knower's history. While it is relatively harmless to insist that mastery of a scientific specialty requires training in certain techniques, it is more problematic (pace Kuhn) to insist that all such specialists share the same disciplinary narrative -- and still more problematic to require that they pledge (...)
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  50. D. Howard (2011). Why Study the History of Political Thought? Philosophy and Social Criticism 37 (5):519-531.score: 42.0
    This article explains why its author has spent much of the past decade rediscovering the history of political thought (rather than enter into the fray of political philosophy as it has been practised since Rawls). The article is only an illustration; but its virtue is that it summarizes in a short space the thesis developed in my book The Primacy of the Political: A History of Political Thought from the Greeks to the American and French Revolutions. It (...)
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