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

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  1. 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.
    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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  2.  13
    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.
    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 (...)
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  3.  32
    Gillian Kay Russell (2008). Truth in Virtue of Meaning. Oxford University Press.
    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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  4.  46
    Robert Merrihew Adams (2006). A Theory of Virtue: Excellence in Being for the Good. Clarendon Press.
    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, proposing that virtue is chiefly a matter of being for what is good, and that virtues must be intrinsically excellent and not just beneficial or useful.
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  5.  5
    Christopher Mayes, Brette Blakely, Ian Kerridge, Paul Komesaroff, Ian Olver & Wendy Lipworth (2016). On the Fragility of Medical Virtue in a Neoliberal Context: The Case of Commercial Conflicts of Interest in Reproductive Medicine. Theoretical Medicine and Bioethics 37 (1):97-111.
    Social, political, and economic environments play an active role in nurturing professional virtue. Yet, these environments can also lead to the erosion of virtue. As such, professional virtue is fragile and vulnerable to environmental shifts. While physicians are often considered to be among the most virtuous of professional groups, concern has also always existed about the impact of commercial arrangements on physicians’ willingness and capacity to enact their professional virtues. This article examines the ways in which commercial (...)
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  6.  9
    Andrew Aberdein (2014). In Defence of Virtue: The Legitimacy of Agent-Based Argument Appraisal. Informal Logic 34 (1):77-93.
    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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  7.  34
    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.
    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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  8.  11
    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. [REVIEW] Business Ethics: A European Review 23 (4):375-400.
    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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  9. Berit Brogaard (2012). Are Conscious States Conscious in Virtue of Representing Themselves? Philosophical Studies 159 (3):467-474.
    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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  10. Christoph Kelp (2011). In Defence of Virtue Epistemology. Synthese 179 (3):409-33.
    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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  11.  48
    Peter L. Samuelson & Ian M. Church (2014). When Cognition Turns Vicious: Heuristics and Biases in Light of Virtue Epistemology. Philosophical Psychology 28 (8):1095-1113.
    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 —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 2, (...)
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  12.  38
    Arthur Sullivan (2008). Truth in Virtue of Meaning. Canadian Journal of Philosophy 38 (3):pp. 373-397.
    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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  13. Paul Audi (2012). Grounding: Toward a Theory of the In-Virtue-of Relation. Journal of Philosophy 109 (12):685-711.
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  14.  6
    Richard Hamilton (2013). The Frustrations of Virtue: The Myth of Moral Neutrality in Psychotherapy. Journal of Evaluation in Clinical Practice 19 (3):485-492.
    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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  15.  42
    Gerald Vision (2010). Intensional Specifications of Truth-Conditions: 'Because', 'in Virtue Of', and 'Made True By…'. Topoi 29 (2):109-123.
    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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  16.  31
    Manuel García-Carpintero (2012). Vindicating Analyticity: Critical Notice of Truth in Virtue of Meaning, by Gillian Russell. Disputatio 4 (33).
    Critical review of Gillian Russell's "Truth in Virtue of Meaning".
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  17. Rachana Kamtekar & Julia Annas (eds.) (2012). Virtue and Happiness: Essays in Honour of Julia Annas. Oxford University Press.
    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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  18. Gillian Russell (2008). Truth in Virtue of Meaning: A Defence of the Analytic/Synthetic Distinction. Oxford University Press Uk.
    The distinction between analytic and synthetic sentences - the idea that some sentences are true or false just in virtue of what they mean - is a famous focus of philosophical controversy. Gillian Russell reinvigorates the debate with a challenging new defence of the distinction, showing that it is compatible with semantic externalism.
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  19. David Copp & David Sobel (2004). Morality and Virtue: An Assessment of Some Recent Work in Virtue Ethics. Ethics 114 (3):514-554.
    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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  20.  21
    Mary Crossan, Daina Mazutis & Gerard Seijts (2013). In Search of Virtue: The Role of Virtues, Values and Character Strengths in Ethical Decision Making. Journal of Business Ethics 113 (4):567-581.
    We present a comprehensive model that integrates virtues, values, character strengths and ethical decision making (EDM). We describe how a largely consequentialist ethical framework has dominated most EDM scholarship to date. We suggest that reintroducing a virtue ethical perspective to existing EDM theories can help to illustrate deficiencies in existing decision-making models, and suggest that character strengths and motivational values can serve as natural bridges that link a virtue framework to EDM in organizations. In conjunction with the more (...)
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  21.  24
    Howard J. Curzer (1997). Aristotle's Account of the Virtue of Temperance in Nicomachean Ethics III.10-11. Journal of the History of Philosophy 35 (1):5-25.
    Aristotle's Account of the Virtue of Temperance in Nicomachean Ethics III. 1 o- 11 HOWARD J. CURZER 1. INTRODUCTION maNY ?ONTEMPOX~RY SOCIAL eROBL~S arise from inappropriate indulgence in food, drink, and/or sex. Temperance is the Aristotelian virtue which governs these three things, and Aristotle's account of temperance contains important insights and useful distinctions. Yet Aristotle's account of temperance has been surprisingly neglected, despite the resurgence of virtue ethics. I shall remedy this neglect by providing a passage- by-passage (...)
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  22.  39
    Robert C. Solomon (2003). Victims of Circumstances? A Defense of Virtue Ethics in Business. Business Ethics Quarterly 13 (1):43-62.
    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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  23.  4
    Lepekhova E. S. (2008). The Concept of Virtue in Compositions of Prince Shotoku. Proceedings of the Xxii World Congress of Philosophy 6:185-194.
    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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  24.  3
    Lepekhova E. S. (2008). The Concept of Virtue in Compositions of Prince Shotoku. Proceedings of the Xxii World Congress of Philosophy 6:185-194.
    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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  25.  18
    Matthew Smith (2009). Viktor Mayer-Schönberger, Delete: The Virtue of Forgetting in the Digital Age. [REVIEW] Identity in the Information Society 2 (3):369-373.
    Viktor Mayer-Schönberger, Delete: the virtue of forgetting in the digital age Content Type Journal Article DOI 10.1007/s12394-010-0039-x Authors Matthew L. span class=’Hi’ > Smith /span > , International Development Research Centre Ottawa Canada Journal Identity in the Information Society Online ISSN 1876-0678 Journal Volume Volume 2 Journal Issue Volume 2, Number 3.
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  26.  56
    Moira Howes (2012). Managing Salience: The Importance of Intellectual Virtue in Analyses of Biased Scientific Reasoning. Hypatia 27 (4):736-754.
    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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  27.  1
    M. 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.
    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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  28.  29
    Liezl van Zyl (2005). In Defence of Agent-Based Virtue Ethics. Philosophical Papers 34 (2):273-288.
    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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  29. Nomy Arpaly (1998). In Defense of Deep Virtue Ethics. Dissertation, Stanford University
    In this dissertation, I defend two main claims: the moral worth of actions depends on the agent's overall character rather than merely on the agent's concern for morality; and for an action to have moral worth it is not necessary for the agent to perform it out of concern for morality. My defense of both claims greatly relies on intuitions we have about people who do the right thing despite the fact that their moral beliefs, and hence their concern for (...)
     
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  30. Rachana Kamtekar (ed.) (2012). Virtue and Happiness: Essays in Honour of Julia Annas. Oxford University Press Uk.
    Oxford Studies in Ancient Philosophy is a volume of original articles on all aspects of ancient philosophy. The articles may be of substantial length, and include critical notices of major books. OSAP is now published twice yearly, in both hardback and paperback. This is a special volume of papers written on the themes of virtue and happiness, published in honour of Julia Annas.
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  31. Stephen R. Napier (2004). Motivated Cognition in Perception, Memory and Testimony: In Defense of a Responsibilist Version of Virtue Epistemology. Dissertation, Saint Louis University
    There is debate among virtue epistemologists concerning what is the nature of an intellectual virtue. Linda Zagzebski in Virtues of the Mind , for instance, argues that an intellectual virtue has both a success and motivational component. Furthermore, Zagzebski defines knowledge with reference to acts of intellectual virtue. An agent S knows p iff S performs an act of intellectual virtue in forming the belief that p. This means that Zagzebski is committed to the counter-intuitive (...)
     
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  32. Philip D. Smith (2002). The Virtue of Civility in the Practice of Politics. Upa.
    Virtue of Civility in the Practice of Politics is a book at the intersection of ethical theory, political philosophy and Christian belief. The book argues that there is a true political virtue: civility. Civility is a virtue that is directed toward the political opponent. MacIntyre's schema for understanding a virtue is used to show how civility contributes to better human living in a variety of contexts: business, family life, church life, and public affairs.
     
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  33.  14
    Nicholas Schroeder (2015). The Problem of Continence in Contemporary Virtue Ethics. Journal of Ethics 19 (1):85-104.
    The harmony thesis claims that a virtuous agent will not experience inner conflict or pain when acting. The continent agent, on the other hand, is conflicted or pained when acting virtuously, making him inferior to the virtuous agent. But following Karen Stohr’s counterexample, we can imagine a case like a company owner who needs to fire some of her employees to save her company, where acting with conflict or pain is not only appropriate, but necessary in the situation. This creates (...)
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  34.  2
    Jeremiah Lasquety-Reyes (2016). In Defense of Hiya as a Filipino Virtue. Asian Philosophy 26 (1):66-78.
    ABSTRACTThe Filipino concept of hiya, often translated as ‘shame’ or ‘embarrassment’, has often received ambivalent or negative interpretations. In this article I make an important distinction between two kinds of hiya: the hiya that is suffered as shame or embarrassment and the hiya that is an active and sacrificial self-control of one’s individual wants for the sake of other people. I borrow and reappropriate this distinction from Aquinas’ virtue ethics. This distinction not only leads to a more positive appraisal (...)
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  35.  15
    Kenneth W. Kemp (1998). The Virtue of Faith in Theology, Natural Science, and Philosophy. Faith and Philosophy 15 (4):462-477.
    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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  36.  21
    Marguerite Deslauriers (2004). The Virtue Of God In Aristotle. Philosophy and Theology 16 (1):3-23.
    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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  37.  48
    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.
    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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  38.  28
    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.
    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. (...)
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  39.  5
    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.
    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 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 provide (...)
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  40.  8
    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.
    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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  41.  6
    David Dawson (2015). Two Forms of Virtue Ethics: Two Sets of Virtuous Action in the Fire Service Dispute? Journal of Business Ethics 128 (3):585-601.
    There has been increasing interest in the relevance of virtue approaches to ethics over the past 15 years. However, debate surrounding the virtue approach in the business, management and organisational studies literature has lacked progress. First, this literature focuses on a narrow range of philosophers, and, second, it has failed to analyse properly the consequences of virtue theory for action in practical settings other than in abstract terms. In order to begin addressing these issues, this paper compares (...)
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  42.  35
    Daryl Koehn (1995). A Role for Virtue Ethics in the Analysis of Business Practice. Business Ethics Quarterly 5 (3):533-539.
    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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  43. Thomas S. Hibbs (1987). The Pedagogy of Law and Virtue in the "Summa Theologiae" [Microform]. --. University Microfilms International.
    The fusion of law and virtue is a distinctive feature of the ethical writings of St. Thomas Aquinas, particularly of his most mature and most detailed ethical treatise, the secunda pars of the Summa Theologiae. By way of preface to his treatises on virtue and on law in the Summa, Thomas states that the former is an intrinsic, the latter an extrinsic, principle by which man is led to his end. It is evident from even these brief remarks (...)
     
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  44.  28
    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.
    “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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  45.  7
    Rico Vitz (2015). Reforming the Art of Living: Nature, Virtue, and Religion in Descartes's Philosophy. Springer.
    Descartes’s concern with the proper method of belief formation is evident in the titles of his works—e.g., The Search after Truth, The Rules for the Direction of the Mind, and The Discourse on Method of rightly conducting one’s reason and seeking the truth in the sciences. It is most apparent, however, in his famous discussions, both in the Meditations and in the Principles, of one particularly noteworthy source of our doxastic errors—namely, the misuse of one’s will. What is not widely (...)
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  46.  31
    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.
    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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  47.  11
    Frans Svensson (2014). Non-Eudaimonism, The Sufficiency of Virtue for Happiness, and Two Senses of the Highest Good in Descartes's Ethics. British Journal for the History of Philosophy 23 (2):277-296.
    In his reflections on ethics, Descartes distances himself from the eudaimonistic tradition in moral philosophy by introducing a distinction between happiness and the highest good. While happiness, in Descartes’s view, consists in an inner state of complete harmony and satisfaction, the highest good instead consists in virtue, i.e. in ‘a firm and constant resolution' to always use our free will well or correctly. In Section 1 of this paper, I pursue the Cartesian distinction between happiness and the highest good (...)
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  48.  11
    Alice Pinheiro Walla (2013). Virtue and Prudence in a Footnote of the Metaphysics of Morals (MS VI: 433n). Jahrbuch für Recht Und Ethik / Annual Review of Law and Ethics. Themenschwerpunkt: Das Rechtsstaatsprinzip / The Rule of Law-Principle 21.
    In this paper, I provide an interpretation of the latitude of wide duties by analyzing Kant’s reinterpretation of Horace’s adage insani sapiens nomen habeat; aequus iniqui - ultra quam satis est virtutem si petat ipsam (the wise man has the name of being a fool, the just man of being iniquitous, if he seeks virtue beyond what is sufficient”, MS VI: 404n., 409 and 433n) and his criticism of Aristotle’s doctrine of the mean. In support of my interpretation I (...)
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  49.  14
    Daniel Putman (1995). The Primacy of Virtue in Children's Moral Development. Journal of Moral Education 24 (2):175-183.
    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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  50.  9
    Kevin A. Aho (2012). Assessing the Role of Virtue Ethics in Psychology: A Commentary on the Work of Blaine Fowers, Frank Richardson, and Brent Slife. Journal of Theoretical and Philosophical Psychology 32 (1):43-49.
    Drawing on the work of Fowers, Richardson, and Slife, this commentary offers an overview and critical assessment of the theory and practice of virtue ethics in psychology. The commentary highlights the importance of a hermeneutic or relational understanding of selfhood and the value of interpreting human meanings within the context of a shared tradition. I conclude with some critical remarks that focus on reconciling the assumptions of naturalism with hermeneutic philosophy, the issue of conservatism in virtue ethics, and (...)
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