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  1. The Limits of Virtue Ethics.Travis Timmerman & Yishai Cohen - 2020 - Oxford Studies in Normative Ethics 10:255-282.
    Virtue ethics is often understood as a rival to existing consequentialist, deontological, and contractualist views. But some have disputed the position that virtue ethics is a genuine normative ethical rival. This chapter aims to crystallize the nature of this dispute by providing criteria that determine the degree to which a normative ethical theory is complete, and then investigating virtue ethics through the lens of these criteria. In doing so, it’s argued that no existing account of virtue ethics is a complete (...)
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  2. Foot Without Achilles’ Heel.Ulf Hlobil & Katharina Nieswandt - 2019 - Philosophia 47 (5):1501-1515.
    It is often assumed that neo-Aristotelian virtue ethics postulates an obligation to be a good human being and that it derives further obligations from this idea. The paper argues that this assumption is false, at least for Philippa Foot’s view. Our argument blocks a widespread objection to Foot’s view, and it shows how virtue ethics in general can neutralize such worries.
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  3. It Ain't Necessarily So.Nomy Arpaly - 2018 - Oxford Studies in Metaethics 13.
    While Neo-Aristotelians argue quite plausibly that it is hard to get to eudaemonia if one is wicked, I argue that they fail to show that the seeker of flourishing has a reason to become virtuous (as opposed to morally mediocre).
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  4. Monkeying with Motives: Agent-Basing Virtue Ethics*: Julia Driver.Julia Driver - 1995 - Utilitas 7 (2):281-288.
    Virtue ethics has generated a great deal of excitement among ethicists largely because it is seen as an alternative to the traditional theories – utilitarianism and Kantian ethics – which have come under considerable scrutiny and criticism in the past 30 years. Rather than give up the enterprise of doing moral theory altogether, as some have suggested, others have opted to develop an alternative that would hopefully avoid the shortcomings of both utilitarianism and Kantian ethics. Several writers, such as Jorge (...)
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  5. The Aristotelian Ethics. [REVIEW]P. W. N. - 1979 - Review of Metaphysics 33 (1):184-185.
    Kenny’s main subject is the interrelationship of what we know as Aristotle’s Nicomachean Ethics and his Eudemian Ethics. His first and crucial aim is to show that the "common books," EN 5-7 = EE 4-6, belong with the EE rather than with the EN, where they are placed by all editions and translations. On the basis of this conclusion, he goes on to argue that there is no reason to accept the now-current view that the EN was written after the (...)
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  6. The Character of Man. [REVIEW]B. G. - 1957 - Review of Metaphysics 11 (1):166-166.
    A translation and abridgment to one third of the original length of Traité du caractère. The editor has omitted part of the author's theoretical and critical discussion of the problem, as well as much of the illustrative material. The work itself is in the tradition of Christian existentialism, attempting to discuss human character and personality in the light of recent French psychology and Catholic thought.--G.B.
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  7. Subjective Character and Reflexive Content.David M. Rosenthal - 2004 - Philosophy and Phenomenological Research 68 (1):191-198.
    John Perry’s splendid book, Knowledge, Possibility, and Consciousness, sets out to dispel the three main objections currently lodged against mind-body materialism. These are the objection from the alleged possibility of zombies, the knowledge argument made famous by Frank Jackson, and the modal objections due principally to Saul A. Kripke and David Chalmers. The discussion is penetrating throughout, and it develops many points in illuminating detail.
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  8. What’s Character Got to Do with It?Robert C. Solomon - 2005 - Philosophy and Phenomenological Research 71 (3):648-655.
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  9. Notes Toward an Empirical Psychology of Virtue.Nancy Snow - 2013 - In Julia Peters (ed.), Aristotelian Ethics in Contemporary Perspective. Routledge. pp. 130.
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  10. A Note on the English Character.George Unwin - 1908 - International Journal of Ethics 18 (4):459-465.
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  11. The Ontology of Character Traits in Hume.Erin Frykholm - 2012 - Canadian Journal of Philosophy 42 (S1):82-97.
    This paper argues that Hume can account for character traits as lasting mental qualities without violating his reductionist account of the mind as a changing bundle of ideas and impressions. It argues that a trait is a disposition to act according to certain passions or motivations, explained entirely with reference to the ideas and impressions constituting one's current self. This account is consistent with Hume's view of the mind, and relies solely on his accounts of the association of impressions and (...)
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  12. The Nonexistence of Character Traits.Gilbert Harman - 2000 - Proceedings of the Aristotelian Society 100 (2):223-226.
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  13. A Psychological Test of Virtue.Warner Fite - 1902 - Psychological Review 9 (2):203-204.
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  14. Situationism in Psychology: An Analysis and a Critique.Kenneth S. Bowers - 1973 - Psychological Review 80 (5):307-336.
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  15. A Note on the English Character.George Unwin - 1907 - Ethics 18 (4):459.
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  16. Introduction [to Cultivating Virtue: Perspectives From Philosophy, Theology, and Psychology].Nancy E. Snow - unknown
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  17. Integrating Character in Management: Virtues, Character Strengths, and Competencies.Rafael Morales-Sánchez & Carmen Cabello-Medina - 2015 - Business Ethics: A European Review 24 (S2):156-174.
    In recent years, character traits in general and virtue-related concepts in particular have been of considerable interest to philosophers, psychological researchers, and practitioners in the business ethics field. Three approaches to character traits can be used to incorporate ethics into organizations: virtues, character strengths, and competencies. The aim of this article is to clarify the concept of character traits, or virtues, and provide a unified operational version of it for incorporation into management. To this end, we first discuss the analogy (...)
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  18. Virtue Ethics.Stephen L. Darwall (ed.) - 2002 - Wiley-Blackwell.
    _ Virtue Ethics_ collects, for the first time, the main classical sources and the central contemporary expressions of virtue ethics approach to normative ethical theory. Edited and introduced by Stephen Darwall, these readings are essential for anyone interested in normative theory. Introduced by Stephen Darwall, this collection brings together classic and contemporary readings which define and advance the literature on virtue ethics. Includes six essays which respond to the classic sources. Includes a contemporary discussion on character and virtue by Gary (...)
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  19. The Good Life: Unifying the Philosophy and Psychology of Well-Being.Michael A. Bishop - 2015 - OUP USA.
    Science and philosophy study well-being with different but complementary methods. Marry these methods and a new picture emerges: To have well-being is to be "stuck" in a positive cycle of emotions, attitudes, traits and success. This book unites the scientific and philosophical worldviews into a powerful new theory of well-being.
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  20. Ethical Theory Character and Virtue.Peter A. French, Theodore Edward Uehling & Howard K. Wettstein - 1988
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  21. Character.Ralph Waldo [Single Works] Emerson - 1905
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  22. A Note On The Mythological Character Of Categorization Research In Psychology.Robert Epstein - 1982 - Journal of Mind and Behavior 3 (2).
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  23. The Psychology of Character.Rudolf Allers & E. B. Strauss - 1932 - International Journal of Ethics 42 (4):491-493.
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  24. People Like Us: Morality, Psychology, and the Fragmentation of Character.John Michael Doris - 1996 - Dissertation, University of Michigan
    Reflection on a 70-year "situationist" tradition in social psychology indicates that the characterological moral psychology typical of Aristotelian virtue ethics is empirically inadequate: it cannot account for important behaviors in experimental settings and the variability of moral behavior in naturalistic contexts. In response, the virtue theorist may insist that she is not proposing a descriptive psychology, but a normative theory, or a system of regulative ideals. If so, the virtue theorist owes some argument concerning the advantages of her approach relative (...)
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  25. The Psychology of Character. By Jessie A. Charters. [REVIEW]Rudolf Allers - 1931 - Ethics 42:491.
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  26. The Foundations of Character, by E. S. P. Haynes. [REVIEW]Alexander F. Shand - 1914 - Ethics 25:268.
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  27. Human Traits and Their Social Significance.H. B. Alexander - 1921 - Journal of Philosophy 18 (22):609-612.
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  28. The Science of Character.Ludwig Klages & W. H. Johnston - 1933 - Journal of Philosophy 30 (20):557-559.
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  29. Cultivating Virtue: Perspectives From Philosophy, Theology, and Psychology.Nancy E. Snow (ed.) - 2015 - Oup Usa.
    Virtue ethics enjoys a resurgence, yet the topic of virtue cultivation has been largely neglected. This volume remedies this gap, featuring mostly new essays, commissioned for this collection, by philosophers, theologians, and psychologists at the forefront of research into virtue.
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  30. Accounting for Character.Travis Joseph Rodgers - unknown
    Do humans lack character? Or if they possess it, is it very different from what most people think it is? While it has long been held that character plays an indispensible role in moral theory, recent work from social psychologists suggests that there is no such thing as character, at least as humans have traditionally thought of it. Some have argued that programs of moral education couched in terms of global traits (like honesty) are to be jettisoned in favor of (...)
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  31. Situationism and Character : New Directions.Nancy Snow - 2014 - In Stan van Hooft & Nafsika Athanassoulis (eds.), The Handbook of Virtue Ethics. Acumen Publishing.
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  32. Lucilianus Character.John Svarlien - 1994 - American Journal of Philology 115 (2).
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  33. Eudaimonic Ethics: The Philosophy and Psychology of Living Well.Lorraine Besser-Jones - 2014 - Routledge.
    In this book , Lorraine Besser-Jones develops a eudaimonistic virtue ethics based on a psychological account of human nature. While her project maintains the fundamental features of the eudaimonistic virtue ethical framework—virtue, character, and well-being—she constructs these concepts from an empirical basis, drawing support from the psychological fields of self-determination and self-regulation theory. Besser-Jones’s resulting account of "eudaimonic ethics" presents a compelling normative theory and offers insight into what is involved in being a virtuous person and "acting well." This original (...)
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  34. Character Development and Aristotelian Virtue.Nancy Sherman - 1999 - In David Carr & J. W. Steutel (eds.), Virtue Ethics and Moral Education. Routledge. pp. 35--48.
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  35. Character.M. C. Nussbaum - 1992 - In Lawrence C. Becker & Charlotte B. Becker (eds.), The Encyclopedia of Ethics. Garland Publishing. pp. 131--134.
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  36. 13 The Situationist Critique of Virtue Ethics.Gopal Sreenivasan - 2013 - In Daniel C. Russell (ed.), The Cambridge Companion to Virtue Ethics. Cambridge University Press. pp. 290.
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  37. The Idea of Character.Anne Hunsaker Hawkins - 2002 - In Rita Charon & Martha Montello (eds.), Stories Matter: The Role of Narrative in Medical Ethics. Routledge.
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  38. Character and Event.Julian Murphet - 2007 - Substance 36 (2):106-125.
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  39. The Fundamental Attribution Error and Harman's Case Against Character Traits.S. Clarke - 2006 - South African Journal of Philosophy 25 (4):350-368.
    Gilbert Harman argues that the warrant for the lay attribution of character traits is completely undermined by the “fundamental attribution error” (FAE). He takes it to have been established by social psychologists, that the FAE pervades ordinary instances of lay person perception. However, examination of recent work in psychology reveals that there are good reasons to doubt that the effects observed in experimental settings, which ground the case for the FAE, pervade ordinary instances of person perception. Furthermore, it is possible (...)
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  40. An Aristotelian Critique of Situationism.Kristja N. Kristja Nsson - 2008 - Philosophy 83 (1):S0031819108000302.
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  41. Virtue Ethics and Modern Society—A Response to the Thesis of the Modern Predicament of Virtue Ethics.Gong Qun - 2010 - Frontiers of Philosophy in China 5 (2):255-265.
    The revival of modern Western virtue ethics presents the question of whether or not virtue ethics is appropriate for modern society. Ethicists believe that virtue ethics came from traditional society, to which it conforms so well. The appearance of the market economy and a utilitarian spirit, together with society’s diversification, is a sign that modern society has arrived. This also indicates a transformation in the moral spirit. But modern society has not made virtues less important, and even as modern life (...)
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  42. An Unsolved Problem for Slote's Agent-Based Virtue Ethics.Jacobson Daniel - 2002 - Philosophical Studies 111 (1):53 - 67.
    According to Slote's ``agent-based'' virtue ethics, the rightness orwrongness of an act is determined by the motive it expresses. Thistheory has a problem with cases where an agent can do her duty onlyby expressing some vicious motive and thereby acting wrongly. In sucha situation, an agent can only act wrongly; hence, the theory seemsincompatible with the maxim that `ought' implies `can'. I argue thatSlote's attempt to circumvent this problem by appealing to compatibilism is inadequate. In a wide range of psychologically (...)
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  43. Open Hope as a Civic Virtue.Judith Andre - 2013 - Social Philosophy Today 29:89-100.
    Hope as a virtue is an acquired disposition, shaped by reflection; as a civic virtue it must serve the good of the community. Ernst Bloch and Lord Buddha offer help in constructing such a virtue. Using a taxonomy developed by Darren Webb I distinguish open hope from goal-oriented hope, and use each thinker to develop the former. Bloch and Buddha are very different (and notoriously obscure; I do not attempt an exegesis). But they share a metaphysics of change, foundational for (...)
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  44. Virtue Ethics and the Problem of Moral Disagreement.Christine Swanton - 2010 - Philosophical Topics 38 (2):157-180.
    According to many critics of virtue ethics the dominant virtue ethical paradigm of practical reasoning and right action both encourages a dismissive attitude to moral disagreement and offers a bad model for dealing with it. The charge of dismissiveness raises two issues. First, what is it to take moral disagreement seriously? Second, can virtue ethics respond to the charge?In answer to the first question I show that on virtue ethical account of ethics a great deal of pervasive deep disagreement can (...)
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  45. The Possibility of Virtue.Miguel Alzola - 2012 - Business Ethics Quarterly 22 (2):377-404.
    To have a virtue is to possess a certain kind of trait of character that is appropriate in pursuing the moral good at which the virtue aims. Human beings are assumed to be capable of attaining those traits. Yet, a number of scholars are skeptical about the very existence of such character traits. They claim a sizable amount of empirical evidence in their support. This paper is concerned with the existence and explanatory power of character as a way to assess (...)
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  46. Culture and the Specification of Environmental Virtue.Ronald Sandler - 2003 - Philosophy in the Contemporary World 10 (2):63-68.
    One concern about a virtue ethics approach to environmental ethics is that virtue ethics lack the theoretical resources to provide a specification of environmental virtue that does not pander to obtaining cultural practices and conceptions of the human-nature relationship. In this paper I argue that this concern is unfounded.
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  47. The Pragmatist and Situationist Approach to Ethics.Gerard J. Dalcourt - 1976 - Thought: Fordham University Quarterly 51 (2):135-146.
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  48. Virtue Ethics and the Nature and Forms of Egoism.Christopher Toner - 2010 - Journal of Philosophical Research 35:275-303.
    Virtue ethics is often alleged to be egoistic, based upon its linking of virtue and happiness. Virtue ethicists often respond that their approach to the moral life is only “formally egoistic” and therefore not objectionable. This paper develops a clear, non-arbitrary definition of egoism (often lacking in these exchanges) as systematic pursuit of one’s own welfare, and then catalogues four broad egoistic strategies for achieving it. I identify “formal foundational egoism” as the one mostplausibly attributed to virtue ethics (its subtlety (...)
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  49. Character.Amelie Oksenberg Rorty - 1993 - International Studies in Philosophy 25 (3):134-135.
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  50. Who’s Afraid of a Final End? The Role of Practical Rationality in Contemporary Accounts of Virtue.Jennifer Baker - 2013 - 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 by the ellipsis (...)
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