Search results for 'in virtue of' (try it on Scholar)

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  1. Lisheng Chen (2010). Courage in the Analects : A Genealogical Survey of the Confucian Virtue of Courage. [REVIEW] Frontiers of Philosophy in China 5 (1):1-30.score: 558.0
    The different meanings of “courage” in The Analects were expressed in Confucius’ remark on Zilu’s bravery. The typological analysis of courage in Mencius and Xunzi focused on the shaping of the personalities of brave persons. “Great courage” and “superior courage”, as the virtues of “great men” or “ shi junzi 士君子 (intellectuals with noble characters)”, exhibit not only the uprightness of the “internal sagacity”, but also the rich implications of the “external kingship”. The prototype of these brave persons could be (...)
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  2. Gillian Kay Russell (2008). Truth in Virtue of Meaning. Oxford University Press.score: 558.0
    The analytic/synthetic distinction looks simple. It is a distinction between two different kinds of sentence. Synthetic sentences are true in part because of the way the world is, and in part because of what they mean. Analytic sentences - like all bachelors are unmarried and triangles have three sides - are different. They are true in virtue of meaning, so no matter what the world is like, as long as the sentence means what it does, it will be true. (...)
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  3. Arthur Sullivan (2008). Truth in Virtue of Meaning. Canadian Journal of Philosophy 38 (3):pp. 373-397.score: 549.0
    In recent work on a priori justification, one thing about which there is considerable agreement is that the notion of truth in virtue of meaning is bankrupt and infertile. (For the sake of more readable prose, I will use ‘TVM’ as an abbreviation for ‘the notion of truth in virtue of meaning’.) Arguments against the worth of TVM can be found across the entire spectrum of views on the a priori, in the work of uncompromising rationalists (such as (...)
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  4. Ron Beadle (2013). Managerial Work in a Practice-Embodying Institution: The Role of Calling, The Virtue of Constancy. [REVIEW] Journal of Business Ethics 113 (4):679-690.score: 549.0
    What can be learned from a small scale study of managerial work in a highly marginal and under-researched working community? This article uses the ‘goods–virtues–practices–institutions’ framework to examine the managerial work of owner–directors of traditional circuses. Inspired by MacIntyre’s arguments for the necessity of a narrative understanding of the virtues, interviews explored how British and Irish circus directors accounted for their working lives. A purposive sample was used to select subjects who had owned and managed traditional touring circuses for at (...)
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  5. 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: 543.0
    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 lens that (...)
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  6. Berit Brogaard (2012). Are Conscious States Conscious in Virtue of Representing Themselves? Philosophical Studies 159 (3):467-474.score: 540.0
    Are conscious states conscious in virtue of representing themselves? Content Type Journal Article Pages 1-8 DOI 10.1007/s11098-011-9762-x Authors Berit Brogaard, Department of Philosophy, University of Missouri, St. Louis, 599 Lucas Hall, One University Blvd., St. Louis, MO 63121-4400, USA Journal Philosophical Studies Online ISSN 1573-0883 Print ISSN 0031-8116.
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  7. Gerald Vision (2010). Intensional Specifications of Truth-Conditions: 'Because', 'in Virtue Of', and 'Made True By…'. Topoi 29 (2):109-123.score: 540.0
    Although a number of truth theorists have claimed that a deflationary theory of ‘is true’ needs nothing more than the uniform implication of instances of the theorem ‘the proposition that p is true if and only if p ’, reflection shows that this is inadequate. If deflationists can’t support the instances when replacing the biconditional with ‘because’, then their view is in peril. Deflationists sometimes acknowledge this by addressing, occasionally attempting to deflate, ‘because’ and ‘in virtue of’ formulas and (...)
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  8. Peter L. Samuelson & Ian M. Church (forthcoming). When Cognition Turns Vicious: Heuristics and Biases in Light of Virtue Epistemology. Philosophical Psychology:1-19.score: 540.0
    In this paper, we explore the literature on cognitive heuristics and biases in light of virtue epistemology, specifically highlighting the two major positions—agent-reliabilism and agent-responsibilism (or neo-Aristotelianism)—as they apply to dual systems theories of cognition and the role of motivation in biases. We investigate under which conditions heuristics and biases might be characterized as vicious and conclude that a certain kind of intellectual arrogance can be attributed to an inappropriate reliance on Type 1, or the improper function of Type (...)
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  9. Richard Hamilton (2013). The Frustrations of Virtue: The Myth of Moral Neutrality in Psychotherapy. Journal of Evaluation in Clinical Practice 19 (3):485-492.score: 540.0
    This article questions a number of widely held views of the role of values in psychotherapy. It begins with a discussion of the now largely discredited view that psychotherapy can be value free. It also broadens this challenge to question the popular idea that values form an inescapable part of the therapeutic encounter. While this view is correct in outline, it is necessary to reject the underlying conception of values as largely arbitrary preferences that the client and the therapist bring (...)
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  10. Gillian Russell (2011). Truth in Virtue of Meaning: A Defence of the Analytic/Synthetic Distinction. OUP Oxford.score: 540.0
    The analytic/synthetic distinction looks simple. It is a distinction between two different kinds of sentence. Synthetic sentences are true in part because of the way the world is, and in part because of what they mean. Analytic sentences--like all bachelors are unmarried and triangles have three sides--are different. They are true in virtue of meaning, so no matter what the world is like, as long as the sentence means what it does, it will be true. This distinction seems powerful (...)
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  11. Rachana Kamtekar & Julia Annas (eds.) (2012). Virtue and Happiness: Essays in Honour of Julia Annas. Oxford University Press.score: 540.0
    This special volume of Oxford Studies in Ancient Philosophy presents sixteen specially written essays on virtue and happiness, and the treatment of these topics by thinkers from the fifth century BC to the third century AD. It is published in honour of Julia Annas--one of the leading scholars in the field.
     
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  12. Christoph Kelp (2011). In Defence of Virtue Epistemology. Synthese 179 (3):409-33.score: 534.0
    In a number of recent papers Duncan Pritchard argues that virtue epistemology's central ability condition—one knows that p if and only if one has attained cognitive success (true belief) because of the exercise of intellectual ability—is neither necessary nor sufficient for knowledge. This paper discusses and dismisses a number of responses to Pritchard's objections and develops a new way of defending virtue epistemology against them.
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  13. Andrew Aberdein (2014). In Defence of Virtue: The Legitimacy of Agent-Based Argument Appraisal. Informal Logic 34 (1):77-93.score: 534.0
    Several authors have recently begun to apply virtue theory to argumentation. Critics of this programme have suggested that no such theory can avoid committing an ad hominem fallacy. This criticism is shown to trade unsuccessfully on an ambiguity in the definition of ad hominem. The ambiguity is resolved and a virtue-theoretic account of ad hominem reasoning is defended.
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  14. Lepekhova E. S. (2008). The Concept of Virtue in Compositions of Prince Shotoku. Proceedings of the Xxii World Congress of Philosophy 6:185-194.score: 531.0
    The theme of article is a short investigation of the problem of virtue in compositions of Prince Shotoku (Shotoku Taishi) such as “Seventeen-Article Constitution” and “Shomangyo gisho” (“Commentary on the Sri-mala Sutra”). Prince Shotoku (574 - 622) is a well-known religious leader in a history of Ancient Japan whoplayed a paramount role in Japanese Buddhism. He supervised over the construction of the first Buddhist temples and, more over, was a first Buddhist in Japan who interpreted Buddhist philosophical texts. Shotoku (...)
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  15. M. S. Kochin (1998). The Unity of Virtue and the Limitations of Magnesia: An Essay in Memory of Arthur Adkins. History of Political Thought 19 (2):125-141.score: 527.0
    In the Republic Plato describes the best city; in the Laws, he describes what he calls the �second-best city�. I argue that Magnesia, the city of the Laws, is second-best because she fails to promulgate a single concept of human virtue that transcends the allegedly separate virtues of men and women. Magnesia institutionalizes philosophy in the Nocturnal Council to mitigate the consequent ethical flaws, but excludes women from the Council and thus from philosophic inquiry. I show that this exclusion (...)
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  16. Moira Howes (2012). Managing Salience: The Importance of Intellectual Virtue in Analyses of Biased Scientific Reasoning. Hypatia 27 (4):736-754.score: 522.0
    Feminist critiques of science show that systematic biases strongly influence what scientific communities find salient. Features of reality relevant to women, for instance, may be under-appreciated or disregarded because of bias. Many feminist analyses of values in science identify problems with salience and suggest better epistemologies. But overlooked in such analyses are important discussions about intellectual virtues and the role they play in determining salience. Intellectual virtues influence what we should find salient. They do this in part by managing the (...)
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  17. Liezl van Zyl (2005). In Defence of Agent-Based Virtue Ethics. Philosophical Papers 34 (2):273-288.score: 522.0
    In ‘Against agent-based virtue ethics' (2004) Michael Brady rejects agent-based virtue ethics on the grounds that it fails to capture the commonsense distinction between an agent's doing the right thing, and her doing it for the right reason. In his view, the failure to account for this distinction has paradoxical results, making it unable to explain why an agent has a duty to perform a given action. I argue that Brady's objection relies on the assumption that an agent-based (...)
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  18. David Copp & David Sobel (2004). Morality and Virtue: An Assessment of Some Recent Work in Virtue Ethics. Ethics 114 (3):514-554.score: 516.0
    This essay focuses on three recent books on morality and virtue, Michael Slote's 'Morals from Motives', Rosalind Hursthouse's 'On Virtue Ethics', and Philippa Foot's 'Natural Goodness'. Slote proposes an "agent-based" ethical theory according to which the ethical status of acts is derivative from assessments of virtue. Following Foot's lead, Hursthouse aims to vindicate an ethical naturalism that explains human goodness on the basis of views about human nature. Both Hursthouse and Slote take virtue to be morally (...)
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  19. Marguerite Deslauriers (2004). The Virtue Of God In Aristotle. Philosophy and Theology 16 (1):3-23.score: 516.0
    The aim of this paper is to show that for Aristotle god is, and is not, virtuous. I consider first the arguments of the EN to show that the gods do not have virtue---beginning with an account of the divisions of the faculties of soul, and of the virtues that belong to those divisions. These arguments suggest that nous is a divine virtue, and so in the second section I consider nous, as a faculty of soul and as (...)
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  20. Kenneth W. Kemp (1998). The Virtue of Faith in Theology, Natural Science, and Philosophy. Faith and Philosophy 15 (4):462-477.score: 516.0
    In this paper, I attempt to develop the account of intellectual virtues offered by Aristotle and St. Thomas in a way which recognizes faith as a good intellectual habit. I go on to argue that, as a practical matter, this virtue is needed not only in theology, where it provides the basis of further intellectual work, but also in the natural sciences, where it is required given the complexity of the subject matter and the cooperative nature of the enterprise.
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  21. Ignacio Ferrero & Alejo José G. Sison (2014). A Quantitative Analysis of Authors, Schools and Themes in Virtue Ethics Articles in Business Ethics and Management Journals (1980–2011). [REVIEW] Business Ethics: A European Review 23 (4):375-400.score: 516.0
    Virtue ethics is generally recognized as one of the three major schools of ethics, but is often waylaid by utilitarianism and deontology in business and management literature. EBSCO and ABI databases were used to look for articles in the Journal of Citation Reports publications between 1980 and 2011 containing the keywords ‘virtue ethics’, ‘virtue theory’, or ‘virtuousness’ in the abstract and ‘business’ or ‘management’ in the text. The search was refined to draw lists of the most prolific (...)
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  22. Ki Joo Choi (2010). The Role of Perception in Jonathan Edwards's Moral Thought: The Nature of True Virtue Reconsidered. Journal of Religious Ethics 38 (2):269-296.score: 513.0
    This essay provides an interpretation of Jonathan Edwards's moral thought that calls attention to the motif of perception in his conception of true virtue. The aim is to illumine the extent to which Edwards's virtue ethics can be included in and contribute to prevailing approaches to virtue in contemporary theological ethics. To advance this proposal, this essay attends to the question of moral agency that Edwards's reflections on charity, the new spiritual sense, and religious affections raise. This (...)
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  23. A. Tellings (1998). A Virtue Approach Instead of a Kantian Approach as a Solution to Major Dilemmas in Meta-Ethics? A Criticism of David Carr. Studies in Philosophy and Education 17 (1):47-56.score: 513.0
    This contribution is a criticism of some points David Carr brings forward both in his 1991 book (Educating the Virtues) but even more so in his 1996 article in this journal (After Kohlberg: Some Implications of an Ethics of Virtue for the Theory of Moral Education and Development). With the help of a virtue approach Carr tries to solve the moral objectivism-moral relativism dilemma and the deontologism-consequentialism dilemma in ethics. I will argue that his attempt, though very interesting, (...)
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  24. 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: 513.0
    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 to help (...)
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  25. Jennifer Baker (2013). Who's Afraid of a Final End? The Role of Practical Rationality in Contemporary Accounts of Virtue. Ethical Theory and Moral Practice 16 (1):85-98.score: 510.0
    In this paper I argue that excising a final end from accounts of virtue does them more harm than good. I attempt to establish that the justification of contemporary virtue ethics suffers if moved this one step too far from the resources in traditional accounts. This is because virtue, as we tend to describe it, rests on an account of practical rationality wherein the role of the final end is integral. I highlight the puzzles that are generated (...)
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  26. Stephen Buetow (2011). The Virtue of Uncertainty in Health Care. Journal of Evaluation in Clinical Practice 17 (5):873-876.score: 507.0
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  27. 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: 504.0
    “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, and (...)
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  28. Eirik Lang Harris (2013). The Role of Virtue in Xunzi's 荀子 Political Philosophy. Dao: A Journal of Comparative Philosophy 12 (1):93-110.score: 501.0
    Although there has been a resurgence of interest in virtue ethics, there has been little work done on how this translates into the political sphere. This essay demonstrates that the Confucian thinker Xunzi offers a model of virtue politics that is both interesting in its own right and potentially useful for scholars attempting to develop virtue ethics into virtue politics more generally. I present Xunzi’s version of virtue politics and discuss challenges to this version of (...)
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  29. Daniel Putman (1995). The Primacy of Virtue in Children's Moral Development. Journal of Moral Education 24 (2):175-183.score: 501.0
    Abstract The concept of levels of moral maturity in psychology focuses on character formation in children's development. Virtue theory in ethics, with its concern for character, can be helpful in pointing out the ethical implications of much of the current work with children. This paper ties together several concepts in virtue theory with the current information on children's moral development. The paper argues for the usefulness of some very ancient ethical concepts.
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  30. Bruce Jennings (1991). The Regulation of Virtue: Cross-Currents in Professional Ethics. [REVIEW] Journal of Business Ethics 10 (8):561 - 568.score: 495.0
    This paper argues that more attention should be paid to the civic functions of ethical discourse about the professions and to the moral virtues inherent in their practice and traditions. The ability of professional ethics to articulate civic ideals and virtues is discussed in relation to three issues. First, should professional ethics aim to enlighten ethical understanding or to motivate ethical conduct? Second, how should professional ethics define the professional's moral responsibilities in the face of ethical dilemmas — should the (...)
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  31. Lee Anne Peck (2007). Sapere Aude! The Importance of a Moral Education in Kant's Doctrine of Virtue. Journal of Mass Media Ethics 22 (2 & 3):208 – 214.score: 495.0
    The misunderstanding of philosopher Immanuel Kant's principle of morality - the categorical imperative - by journalism professionals, professors, and students comes in many forms. To better understand Kant's ethical theory, however, one must go beyond Kant's Groundwork for the Metaphysics of Morals and study his Doctrine of Virtue: Part 2 of The Metaphysics of Morals; to apply the categorical imperative, one must also understand the importance Kant placed on moral education.
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  32. Kipton E. Jensen (2009). Shadow of Virtue: On a Painful If Not Principled Compromise Inherent in Business Ethics. [REVIEW] Journal of Business Ethics 89 (1):99 - 107.score: 495.0
    From a certain philosophical perspective, one that is at least as old as Plato but which is addressed also by Aristotle and Kant, business ethics – to the extent that it is marketed as form of enlightened self-interest — constitutes a Thrasymachean compromise: to argue that it is to our advantage to conduct business ethically, perhaps even advantageous to the bottom-line, comes curiously close to endorsing what Plato called the 'shadow of virtue' — i.e., of becoming temperate for the (...)
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  33. Frederick D. Aquino (2013). The Synthetic Unity of Virtue and Epistemic Goods in Maximus the Confessor. Studies in Christian Ethics 26 (3):378-390.score: 495.0
    In this essay, I show how the virtues, for Maximus the Confessor, contribute to the formation of a positive orientation toward (a deep and abiding desire for) the relevant epistemic goods (e.g., contemplation of God in and through nature, illumination of divine truths, wisdom, and experiential knowledge of God). The first section offers a brief overview of how three character-based virtue epistemologies envision the role of the intellectual virtues in the cognitive life. The second section draws attention to Maximus’s (...)
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  34. Sean Greenberg (2013). Disguised Vices: Theories of Virtue in Early Modern French Thought. Journal of the History of Philosophy 51 (1):123-124.score: 495.0
    Present-day philosophy has witnessed an efflorescence of virtue ethics. Although the return to virtue has been portrayed as a rehabilitation of the notion of virtue from the neglect into which it fell in the early modern period, in his seminal article, “The Misfortunes of Virtue,” J. B. Schneewind argues that virtue’s misfortune in the early modern period was not its neglect, but rather its displacement as the central concept in ethics. In Disguised Vices, Michael Moriarty (...)
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  35. Michael W. Austin (2014). Is Humility a Virtue in the Context of Sport? Journal of Applied Philosophy 31 (2):203-214.score: 495.0
    I define humility as a virtue that includes both proper self-assessment and a self-lowering other-centeredness. I then argue that humility, so understood, is a virtue in the context of sport, for several reasons. Humility is a component of sportspersonship, deters egoism in sport, fuels athletic aspiration and risk-taking, fosters athletic forms of self-knowledge, decreases the likelihood of an athlete seeking to strongly humiliate her opponents or be weakly humiliated by them, and can motivate an athlete to achieve greater (...)
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  36. Gilbert Meilaender & Gilbert Meilander (1983). Josef Pieper: Explorations in the Thought of a Philosopher of Virtue. Journal of Religious Ethics 11 (1):114 - 134.score: 495.0
    In a time of intensified interest in an "ethic of virtue," Josef Pieper stands out as one who has pondered and written about the virtues for many years. This paper explores some aspects of Pieper's thought about the virtues and focuses especially on four problems: (1) the question of the unity of the virtues; (2) the relation between natural and theological virtues; (3) the dangers for Christian ethics of picturing virtue as habitual; and (4) the question whether (...) needs any reward beyond virtue itself. (shrink)
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  37. Robert Merrihew Adams (2006). A Theory of Virtue: Excellence in Being for the Good. Clarendon Press.score: 492.0
    The distinguished philosopher Robert M. Adams presents a major work on virtue, which is once again a central topic in ethical thought. A Theory of Virtue is a systematic, comprehensive framework for thinking about the moral evaluation of character. Many recent attempts to stake out a place in moral philosophy for this concern define virtue in terms of its benefits for the virtuous person or for human society more generally. In Part One of this book Adams presents (...)
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  38. Thomas Sherman (2008). Wisdom and Action Guidance in the Agent-Based Virtue Ethics of Aristotle. American Catholic Philosophical Quarterly 80 (4):481 - 506.score: 492.0
    While Aristotle in the Nicomachean Ethics does not provide a guide for action in the form of rules for a decision process as deontological or consequentialistethical theories purport to do, he does present a description of the virtuous agent and the virtues that this agent exercises in his choices of action. In this paper Iargue that Aristotle’s mature virtuous agent characteristically exercises the virtue of wisdom (sophia) as well as the practical virtues of character and intelligence in his choices (...)
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  39. S. J. Thomas Sherman (2006). Wisdom and Action Guidance in the Agent-Based Virtue Ethics of Aristotle. American Catholic Philosophical Quarterly 80 (4):481-506.score: 492.0
    While Aristotle in the Nicomachean Ethics does not provide a guide for action in the form of rules for a decision process as deontological or consequentialistethical theories purport to do, he does present a description of the virtuous agent and the virtues that this agent exercises in his choices of action. In this paper Iargue that Aristotle’s mature virtuous agent characteristically exercises the virtue of wisdom (sophia) as well as the practical virtues of character and intelligence in his choices (...)
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  40. Michelle E. Brady (2005). The Nature of Virtue in a Politics of Consent. International Philosophical Quarterly 45 (2):157-173.score: 492.0
    John Locke’s Some Thoughts Concerning Education emphasizes the need to develop the habit of rationally judging which desires should be fulfilled. While nurture plays an essential role in this development, nature provides the fundamental desire for self-preservation, the end in light of which reason makes its judgments. The significance of this natural element in Lockean virtue has generally been overlooked, but it becomes clear through a comparison to Aristotelian virtue. Locke rejects any virtue that would require changing (...)
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  41. Miranda Fricker (2003). Epistemic Injustice and a Role for Virtue in the Politics of Knowing. Metaphilosophy 34 (1/2):154-173.score: 486.0
    The dual aim of this article is to reveal and explain a certain phenomenon of epistemic injustice as manifested in testimonial practice, and to arrive at a characterisation of the anti–prejudicial intellectual virtue that is such as to counteract it. This sort of injustice occurs when prejudice on the part of the hearer leads to the speaker receiving less credibility than he or she deserves. It is suggested that where this phenomenon is systematic it constitutes an important form of (...)
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  42. Matthew Kieran (2010). The Vice of Snobbery: Aesthetic Knowledge, Justification and Virtue in Art Appreciation. Philosophical Quarterly 60 (239):243-263.score: 486.0
    Apparently snobbery undermines justification for and legitimacy of aesthetic claims. It is also pervasive in the aesthetic realm, much more so than we tend to presume. If these two claims are combined, a fundamental problem arises: we do not know whether or not we are justified in believing or making aesthetic claims. Addressing this new challenge requires an epistemological story which underpins when, where and why snobbish judgement is problematic, and how appreciative claims can survive. This leads towards a (...)-theoretic account of art appreciation and aesthetic justification, as contrasted with a purely reliabilist one – a new direction for contemporary aesthetics. (shrink)
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  43. William D. Casebeer (2005). Neurobiology Supports Virtue Theory on the Role of Heuristics in Moral Cognition. Behavioral and Brain Sciences 28 (4):547-548.score: 486.0
    Sunstein is right that poorly informed heuristics can influence moral judgment. His case could be strengthened by tightening neurobiologically plausible working definitions regarding what a heuristic is, considering a background moral theory that has more strength in wide reflective equilibrium than “weak consequentialism,” and systematically examining what naturalized virtue theory has to say about the role of heuristics in moral reasoning.
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  44. David Carr (2003). Character and Moral Choice in the Cultivation of Virtue. Philosophy 78 (2):219-232.score: 486.0
    It is central to virtue ethics both that morally sound action follows from virtuous character, and that virtuous character is itself the product of habitual right judgement and choice: that, in short, we choose our moral characters. However, any such view may appear to encounter difficulty in those cases of moral conflict where an agent cannot simultaneously act (say) both honestly and sympathetically, and in which the choices of agents seem to favour the construction of different moral characters. This (...)
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  45. Scott Campbell (2004). Seeing Objects and Surfaces, and the 'in Virtue Of' Relation. Philosophy 79 (309):393-402.score: 486.0
    Frank Jackson in Perception uses the relation to ground the distinction between direct and indirect perception. He argues that it follows that our perception of physical objects is mediated by perceiving their facing surfaces, and so is indirect. I argue that this is false. Seeing a part of an object is in itself a seeing of the object; there is no indirectness involved. Hence, the relation is an inadequate basis for the direct-indirect distinction. I also argue that claims that we (...)
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  46. Abraham Stone (2010). On the Teaching of Virtue in Plato's Meno and the Nature of Philosophical Authority. New Yearbook for Phenomenology and Phenomenological Philosophy 10 (1):251-282.score: 486.0
    Socrates and Meno reach two different conclusions: in the first part of the dialogue, that virtue is knowledge and can therefore be taught; in the second, that it is reliable true opinion and can therefore be acquired only by divine inspiration. Taking into account Socrates’ role as a teacher (of his interlocutors and of Plato) and Plato’s role as a teacher (of us), I show that neither of these conclusions is consistent with the existence of philosophy as a human (...)
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  47. Robert C. Solomon (2003). Victims of Circumstances? A Defense of Virtue Ethics in Business. Business Ethics Quarterly 13 (1):43-62.score: 486.0
    Should the responsibilities of business managers be understood independently of the social circumstances and “market forces”that surround them, or (in accord with empiricism and the social sciences) are agents and their choices shaped by their circumstances,free only insofar as they act in accordance with antecedently established dispositions, their “character”? Virtue ethics, of which I consider myself a proponent, shares with empiricism this emphasis on character as well as an affinity with the social sciences. But recent criticisms of both empiricist (...)
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  48. Daryl Koehn (1995). A Role for Virtue Ethics in the Analysis of Business Practice. Business Ethics Quarterly 5 (3):533-539.score: 486.0
    This article explores differences in the ways in which utilitarian, deontological and virtue/aretic ethics treat of act, outcome, and agent. I argue that virtue ethics offers important and distinctive insights into business practice, insights overlooked by utilitarian and deontological ethics.
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  49. Sandrine Berges (2007). Virtue Ethics, Politics, and the Function of Laws: The Parent Analogy in Plato's Menexenus. Dialogue 46 (2):211-230.score: 486.0
    Can virtue ethics say anything worthwhile about laws? What would a virtue-ethical account of good laws look like? I argue that a plausible answer to that question can be found in Plato’s parent analogies in the Crito and the Menexenus. I go on to show that the Menexenus gives us a philosophical argument to the effect that laws are just only if they enable citizens to flourish. I then argue that the resulting virtue-ethical account ofjust laws is (...)
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