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  1. added 2018-12-13
    Virtues for the Imperfect.Katharina Nieswandt & Ulf Hlobil - 2018 - Journal of Value Inquiry 1:1-21.
    We suggest a new neo-Aristotelian account of right action: An action A is right for an agent S in a situation C just in case it is possible for A in C to result from a good practical inference. A practical inference is good if people must have a disposition to make such practical inferences where a society is to flourish. One advantage of this account is that it applies to non-ideal agents. It thus blocks the right-but-not-virtuous objection to virtue (...)
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  2. added 2018-06-01
    How Should One Live? An Introduction to Ethics and Moral Reasoning.Bradley Thames - 2018 - San Diego, CA, USA: Bridgepoint Education.
    This book provides an entry-level introduction to philosophical ethics, theories of moral reasoning, and selected issues in applied ethics. Chapter 1 describes the importance of philosophical approaches to ethical issues, the general dialectical form of moral reasoning, and the broad landscape of moral philosophy. Chapter 2 presents egoism and relativism as challenges to the presumed objectivity and unconditionality of morality. Chapters 3, 4 and 5 discuss utilitarianism, deontology, and virtue ethics, respectively. Each chapter begins with a general overview of the (...)
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  3. added 2018-03-21
    Objections to Virtue Ethics.Jens Johansson & Frans Svensson - 2018 - In Nancy Snow (ed.), Oxford Handbook of Virtue. Oxford University Press.
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  4. added 2017-12-23
    The Entanglement Problem and Idealization in Moral Philosophy.Olle Risberg - 2018 - Philosophical Quarterly 68 (272):542-559.
    According to many popular views in normative ethics, meta-ethics and axiology, facts about what we ought to do or what is good for us depend on facts about the attitudes that some agent would have in some relevant idealized circumstances. This paper presents an unrecognized structural problem for such views which threatens to be devastating.
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  5. added 2017-10-07
    Ethics and the Perfect Moral Law.Harry Bunting - 2000 - Tyndale Bulletin 51 (2).
    Summary This paper examines contemporary virtue ethics and the claim that Christian ethics is a virtue ethic. Three central theses are identified as being central to virtue ethics: a priority thesis, a perfectionist thesis and a communitarian thesis. It is argued that defences of the priority thesis—it best addresses the moral crisis in our society, it does justice to historical consciousness and it remedies the incompleteness in deontic ethics—are unconvincing. It is argued that virtue and moral perfection are best understood (...)
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  6. added 2017-09-07
    Prichard Vs. Plato: Intuition Vs. Reflection.Mark Lebar - 2007 - Canadian Journal of Philosophy 37 (Supplement):1-32.
    The project of this paper is to address a complaint, by Prichard, against Plato and other ancients, as committing a basic “mistake” in moral philosophy. The basic mistake is in thinking that we are capable of giving reasons for the requirements of duty, rather than directly and immediately apprehending those requirements. Prichard’s argument that this is a mistake consists in an argument that attempts to give reasons for such requirements always fail. He classes those attempts into two kinds, and one (...)
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  7. added 2017-03-13
    Inner Diversity: An Alternative Ecological Virtue Ethics.Jason Kawall - 2001 - Philosophy in the Contemporary World 8 (2):27-35.
    I propose a modified virtue ethics, grounded in an analogy between ecosystems and human personalities. I suggest that we understand ourselves as possessing changing systems of inter-related sub personalities with different virtues, and view our characters as flexible and evolving.
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  8. added 2017-03-06
    The Virtue of Justice Revisited.Mark LeBar - 2014 - In Stan van Hooft & Nafsika Athanassoulis (eds.), The Handbook of Virtue Ethics. Acumen Publishing.
    Some of the earliest Western ideas about the virtues of character gave justice a prominent position, but if moral philosophy has made any progress at all in the past two centuries, we might think it worthwhile to reconsider what that virtue involves. Kant seems (even to most non-Kantians) to have crystallized something important to our relations with others in formulating a proscription against treating others merely as means. And twentieth-century moral and political theory put the justice of social institutions in (...)
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  9. added 2016-12-12
    Virtue Ethics and the Search for an Account of Right Action.Frans Svensson - 2010 - Ethical Theory and Moral Practice 13 (3):255-271.
    Conceived of as a contender to other theories in substantive ethics, virtue ethics is often associated with, in essence, the following account or criterion of right action: VR: An action A is right for S in circumstances C if and only if a fully virtuous agent would characteristically do A in C. There are serious objections to VR, which take the form of counter-examples. They present us with different scenarios in which less than fully virtuous persons would be acting rightly (...)
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  10. added 2016-12-12
    Virtue Ethics and Professional Roles.Justin Oakley & Dean Cocking - 2005 - Cambridge University Press.
    Professionals, it is said, have no use for simple lists of virtues and vices. The complexities and constraints of professional roles create peculiar moral demands on the people who occupy them, and traits that are vices in ordinary life are praised as virtues in the context of professional roles. Should this disturb us, or is it naive to presume that things should be otherwise? Taking medical and legal practice as key examples, Justin Oakley and Dean Cocking develop a rigorous articulation (...)
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  11. added 2016-12-08
    Some Problems with Virtue Theory.Everitt Nicholas - 2007 - Philosophy 82 (2):300.
    Abstract: I examine virtue theory, especially as expressed by Rosalind Hursthouse. In its canonical form, the theory claims that living a life of virtue constitutes flourishing, although it also has a possible fall-back claim that a life of virtue is a means to the end of flourishing. I argue that in both interpretations, virtue theory is mistaken. It cannot give any convincing account of how the concepts of wanting, flourishing, and the virtues are connected, nor can it deal adequately with (...)
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  12. added 2016-12-08
    Common-Sense Virtue Ethics and Moral Luck.Nafsika Athanassoulis - 2005 - Ethical Theory and Moral Practice 8 (3):265-276.
    Moral luck poses a problem for out conception of responsibility because it highlights a tension between morality and lack of control. Michael Slote’s common-sense virtue ethics claims to avoid this problem. However there are a number of objections to this claim. Firstly, it is not clear that Slote fully appreciates the problem posed by moral luck. Secondly, Slote’s move from the moral to the ethical is problematic. Thirdly it is not clear why we should want to abandon judgements of moral (...)
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  13. added 2016-12-08
    Environmental Virtue Ethics.Philip Cafaro & Ronald Sandler (eds.) - 2005 - Rowman & Littlefield Publishers.
    The first on the topic of environmental virtue ethics, this book seeks to provide the definitive anthology that will both establish the importance of environmental virtue in environmental discourse and advance the current research on environmental virtue in interesting and original ways. The selections in this collection, consisting of ten original and four reprinted essays by leading scholars in the field, discuss the role that virtue and character have traditionally played in environmental discourse, and reflect upon the role that it (...)
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  14. added 2016-11-11
    CAPS Psychology and the Empirical Adequacy of Aristotelian Virtue Ethics.Laura Papish - 2017 - Ethical Theory and Moral Practice 20 (3):537-549.
    For the past decade and a half, Aristotelians have tried to counter the following criticism articulated by John Doris: if we look at personality and social psychology research, we must conclude that we generally neither have, nor have the capacity to develop, character traits of the kind envisioned by Aristotle and his followers. Some defenses of Aristotelian virtue ethics proceed by trying to insulate it from this challenge, while others have tried to dissipate the force of Doris's critique by showing (...)
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  15. added 2016-10-10
    Right-Makers and the Targets of Virtue.Nicholas Ryan Smith - 2017 - Journal of Value Inquiry 51 (2):311-326.
    The still dominant virtue-ethical account of right action claims that an action is right just in case a virtuous agent would perform it. Because this account arguably fails to capture what makes actions right, virtue ethicists are well-advised to consider alternatives. I argue that a target-centered account, if suitably developed, succeeds in capturing what makes actions right. First, I explain why a target-centered account shows initial promise in capturing what makes actions right and present an interpretation of the account as (...)
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  16. added 2016-09-18
    Qualified Agent and Agent-Based Virtue Ethics and the Problems of Right Action.Jason Kawall - 2014 - In Stan van Hooft & Nafsika Athanassoulis (eds.), The Handbook of Virtue Ethics. Acumen Publishing.
    An on-going question for virtue ethics is whether it stands as a truly distinctive approach to ethics. In particular, there has been much discussion of whether virtue ethics can provide a viable understanding of right action, one that is a genuine rival to familiar consequentialist and deontological accounts. In this chapter I examine two prominent approaches to virtue ethics, (i) qualified agent and (ii) agent-based virtue ethics, and consider whether either can provide an adequate account of right action. I begin (...)
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  17. added 2016-09-03
    Virtue and Second-Personal Reasons: A Reply to Cokelet.Mark LeBar - 2015 - Ethics 126 (1):162-174.
    In “Two-Level Eudaimonism and Second-Personal Reasons,” Bradford Cokelet argues that we should reject one strategy—one I advanced earlier in this journal—for reconciling a virtue-ethical theoretical framework with that part of our moral experience that has been described as second-personal reasons. Cokelet frames a number of related objections to that strategy, and his concerns are worth taking up. Addressing them provides an opportunity both to revisit and develop the model bruited in my earlier article and to gain additional insight into second-personal (...)
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  18. added 2016-09-03
    Two Sides of 'Silencing'.Jeffrey Seidman - 2005 - Philosophical Quarterly 55 (218):68 - 77.
    John McDowell argues that for virtuous agents the requirements of virtue do not outweigh competing considerations, but 'silence' them. He explains this claim in two different ways: a virtuous agent (a) will not be tempted to act in a way which is incompatible with virtue ('motivational silencing'), or (b) will not believe that he has any reason to act in a way which is incompatible with virtue ('rational silencing'). I identify a small class of cases in which alone McDowell's claims (...)
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  19. added 2016-09-01
    美德伦理学和正确的行动.Ramon Das - 2003 - Australasian Journal of Philosophy 81 (3):324-339.
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  20. added 2016-05-21
    Against Consequentialist Theories of Virtue and Vice.Todd Calder - 2007 - Utilitas 19 (2):201-219.
    Consequentialist theories of virtue and vice, such as the theories of Jeremy Bentham and Julia Driver, characterize virtue and vice in terms of the consequential, or instrumental, properties of these character traits. There are two problems with theories of this sort. First they imply that, under the right circumstances, paradigmatic virtues, such as benevolence, are vices and paradigmatic vices, such as maliciousness, are virtues. This is conceptually problematic. Second, they say nothing about the intrinsic nature of the virtues and vices, (...)
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  21. added 2016-05-05
    Duty, Desire and the Good Person: Towards a Non‐Aristotelian Account of Virtue.Nomy Arpaly - 2014 - Philosophical Perspectives 28 (1):59-74.
    This paper presents an account of the virtuous person, which I take to be the same as the good person. I argue that goodness in a person is based on her desires. Contra Aristotelians, I argue that one does not need wisdom to be good. There can be a perfectly good person with mental retardation or autism. Contra Kantians, I argue that the sense of duty - which does exist! - is compatible with a desire-based moral psychology.
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  22. added 2016-05-05
    Virtues and Vices.Phillipa Foot - 1997 - In Thomas L. Carson & Paul K. Moser (eds.), Morality and the Good Life. Oup Usa.
  23. added 2016-05-05
    On After Virtue. [REVIEW]Walter Feinberg - 1984 - Theory and Society 13 (2):249-262.
  24. added 2016-05-05
    WALLACE, JAMES D. "Virtues and Vices". [REVIEW]N. J. H. Dent - 1979 - Philosophy 54:568.
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  25. added 2016-04-21
    Categorizing Character: Moving Beyond the Aristotelian Framework.Christian Miller - 2017 - In David Carr (ed.), Varieties of Virtue Ethics. Palgrave-Macmillan. pp. 143-162.
    Philosophers have inherited a familiar taxonomy of character types from Aristotle. We are all acquainted with the labels of the virtuous, vicious, continent, and incontinent person. The goal of this paper is to argue that we should jettison this framework. The main reason is that psychological research in the past fifty years has suggested a much more complex picture of moral character than what can be usefully captured by these four categories. In its place, I will suggest a better taxonomy (...)
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  26. added 2016-03-29
    Can I Be a Good Animal?Bana Bashour - 2013 - In Bana Bashour Hans Muller (ed.), Contemporary Philosophical Naturalism and its Implications. Routledge. pp. 182--193.
    In this chapter, I wish to present an account of virtue ethics that does not base virtue solely on dispositions to behave in some way, but in the set of psychological states attributed to a person. In doing so, this modified account deals with all the problems the traditional virtue ethicist faces. I will start this chapter by presenting the main objections to virtue ethics: first, that it does not tell one how to act (which a moral theory should be (...)
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  27. added 2016-02-08
    Knowing Better: Virtue, Deliberation, and Normative Ethics.Daniel Star - 2015 - Oxford University Press.
    Knowing Better presents a novel solution to the problem of reconciling the seemingly conflicting perspectives of ordinary virtue and normative ethics. Normative ethics is a sophisticated, open-ended philosophical enterprise that attempts to articulate and defend highly general ethical principles. Such principles aspire to specify our reasons, and tell us what it is right to do. However, it is not plausible to suppose that virtuous people in general follow such philosophical principles. These principles are difficult to articulate and assess, and we (...)
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  28. added 2015-12-14
    Neuroscience, Virtues, Ethics, Compassion and the Question of Character.Raymond Aaron Younis - 2015 - Reimagining the University.
    There has been much debate recently about the meaning, place and function of “character” and “character traits” in Virtue Ethics. For example, a number of philosophers have argued recently that Virtue Ethics would be strengthened as a theory by the omission of talk of character traits; recent neuroscientific studies have suggested that there is scope for scepticism about the existence of such traits. I will argue that both approaches are flawed and unconvincing: in brief, the first approach tends to be (...)
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  29. added 2015-09-16
    L'éthique de la Vertu Et le Critère de l'Action Correcte.Martin Gibert & Mauro Rossi - 2011 - Dialogue 50 (2):367-390.
    ABSTRACT : According to the most popular version of virtue ethics (Hursthouse, 1991; Zagzebsk,i 1996), the right action in a given situation is the action that a fully virtuous agent would do given the circumstances. However, this criterion raises two objections: in some situations, it does not determine the right action correctly, and in other situations, it does not determine any right action at all. In this article, we argue that these objections stem from either simple imaginative resistance or a (...)
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  30. added 2015-08-16
    Homo Religiosus: Does Spirituality Have a Place in Neo-Aristotelian Virtue Ethics?David Mcpherson - 2015 - Religious Studies 51 (3):335-346.
    In this article I seek to show the importance of spirituality for a neo-Aristotelian account of ‘the good life’. First, I lay out my account of spirituality. Second, I discuss why the issue of the place of spirituality in the good life has often either been ignored or explicitly excluded from consideration by neo-Aristotelians. I suggest that a lot turns on how one understands the ‘ethical naturalism’ to which neo-Aristotelians are committed. Finally, I argue that through a deeper exploration of (...)
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  31. added 2015-05-07
    Review of Kristján Kristjánsson's Virtues and Vices in Positive Psychology: A Philosophical Critique. [REVIEW]Christian Miller - 2015 - Notre Dame Philosophical Reviews:online.
    Kristján Kristjánsson's new book is the first detailed treatment of positive psychology from a philosophical perspective (at least as far as I am aware). Kristjánsson has been an active contributor to a number of debates in recent years at the intersection of moral philosophy, psychology, and education, and brings his vast familiarity with the relevant literature to bear in engaging with this movement. The result is a book that raises a number of good questions and concerns about positive psychology, but (...)
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  32. added 2014-12-16
    Species Extinction and the Vice of Thoughtlessness: The Importance of Spiritual Exercises for Learning Virtue. [REVIEW]Jeremy Bendik-Keymer - 2010 - Journal of Agricultural and Environmental Ethics 23 (1-2):61-83.
    In this paper, I present a sample spiritual exercise—a contemporary form of the written practice that ancient philosophers used to shape their characters. The exercise, which develops the ancient practice of the examination of conscience, is on the sixth mass extinction and seeks to understand why the extinction appears as a moral wrong. It concludes by finding a vice in the moral character of the author and the author’s society. From a methodological standpoint, the purpose of spiritual exercises is to (...)
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  33. added 2014-12-15
    Is Agent-Based Virtue Ethics Self-Undermining?William Ransome - 2010 - Ethical Perspectives 17 (1):41-57.
    Agent-based virtue ethics strives to offer a viable account of both moral conduct and the source of moral value, independent of ‘deontic’ teleological and deontological characterizations. One of its chief proponents offers an agent-based virtue-ethical account that aspires to derive all moral value, including the moral status of actions, solely from the ‘aretaic’ concept of benevolence.I suggest that morality as benevolence fails to offer a viable account of either virtuous moral conduct or the source of moral value, because it is (...)
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  34. added 2014-12-15
    Virtue Ethics and the Selection of Children with Impairments: A Reply to Rosalind McDougall.Carla Saenz - 2010 - Bioethics 24 (9):499-506.
    In ‘Parental Virtues: A New Way of Thinking about the Morality of Reproductive Actions’ Rosalind McDougall proposes a virtue-based framework to assess the morality of child selection. Applying the virtue-based account to the selection of children with impairments does not lead, according to McDougall, to an unequivocal answer to the morality of selecting impaired children. In ‘Impairment, Flourishing, and the Moral Nature of Parenthood,’ she also applies the virtue-based account to the discussion of child selection, and claims that couples with (...)
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  35. added 2014-12-15
    Asymmetrical Virtue Particularism.Rebecca Stangl - 2010 - Ethics 121 (1):37-57.
    In this essay, I defend an account of right action that I shall call “asymmetrical virtue particularism.” An action, on this account, is right just insofar as it is overall virtuous. But the virtuousness of an action in any particular respect, X, is deontically variant; it can fail to be right-making, either because it is deontically irrelevant or because it is wrong-making. Finally, the account is asymmetrical insofar as the viciousness of actions is not deontically variant; if any action is (...)
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  36. added 2014-12-15
    Virtue Ethics and Elitism.Frans Svensson - 2008 - Philosophical Papers 37 (1):131-155.
    Because of its reliance on a basically Aristotelian conception of virtue, contemporary virtue ethics is often criticised for being inherently elitist. I argue that this objection is mistaken. The core of my argument is that we need to take seriously that virtue, according to Aristotle, is something that we acquire gradually, via a developmental process. People are not just stuck with their characters once and for all, but can always aspire to become better (more virtuous). And that is plausibly the (...)
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  37. added 2014-12-15
    That “Ought” Does Not Imply “Right”: Why It Matters for Virtue Ethics.Daniel C. Russell - 2008 - Southern Journal of Philosophy 46 (2):299-315.
    Virtue ethicists sometimes say that a right action is what a virtuous person would do, characteristically, in the circumstances. But some have objected recently that right action cannot be defined as what a virtuous person would do in the circumstances because there are circumstances in which a right action is possible but in which no virtuous person would be found. This objection moves from the premise that a given person ought to do an action that no virtuous person would do, (...)
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  38. added 2014-12-15
    A Dilemma for Particularist Virtue Ethics.Rebecca Stangl - 2008 - Philosophical Quarterly 58 (233):665-678.
    There is an obvious affinity between virtue ethics and particularism. Both stress the complexify of the moral life, the inadequacy of rule-following as a guide to moral deliberation, and the importance of judgement in discerning the morally relevant features of particular situations. Yet it remains an open question how deep the affinity goes. I argue that the radical form of particularism defended by Jonathan Dancy has surprisingly strong implications for virtue ethics. Adopting such a view would require the virtue theorist (...)
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  39. added 2014-12-15
    Virtue Ethics, Character, and Normative Receptivity.Candace Upton - 2008 - Journal of Moral Philosophy 5 (1):77-95.
    Classically-conceived accounts of character posit traits that are both dynamic and global. Dynamic traits produce behavior, and global traits produce behavior across the full range of situation kinds relevant to a particular trait. If you are classically just, for example, you would behave justly across the full range of situation kinds relevant to justice. But classical traits are too crude to fulfill trait attributions' intrinsically normative purpose, which is to reflect the moral merit agents deserve. I defend an extra-classical account (...)
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  40. added 2014-12-15
    The Self-Centredness Objection to Virtue Ethics.Christopher Toner - 2006 - Philosophy 81 (4):595-618.
    Aristotelian virtue ethics is often charged with counseling a self-centred approach to the moral life. Reviewing some influential responses made by defenders of virtue ethics, I argue that none of them goes far enough. I begin my own response by evaluating two common targets of the objection, Aristotle and Aquinas, and based on my findings sketch the outlines of a clearly non-self-centred version of virtue ethics, according to which the ‘center’ is instead located in the agent’s right relation to others (...)
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  41. added 2014-12-15
    Virtue Ethics and the Problem of Indirection: A Pluralistic Value-Centred Approach.Christine Swanton - 1997 - Utilitas 9 (2):167.
    Many forms of virtue ethics, like certain forms of utilitarianism, suffer from the problem of indirection. In those forms, the criterion for status of a trait as a virtue is not the same as the criterion for the status of an act as right. Furthermore, if the virtues for example are meant to promote the nourishing of the agent, the virtuous agent is not standardly supposed to be motivated by concern for her own flourishing in her activity. In this paper, (...)
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  42. added 2014-12-15
    Virtue Ethics and the Appeal to Human Nature.Paul Woodruff - 1991 - Social Theory and Practice 17 (2):307-335.
  43. added 2014-12-15
    Internal Objections to Virtue Ethics.David Solomon - 1988 - Midwest Studies in Philosophy 13 (1):428-441.
  44. added 2014-12-14
    Limitations of Virtue Ethics in the Social Professions.Derek Clifford - 2014 - Ethics and Social Welfare 8 (1):2-19.
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  45. added 2014-12-14
    A Virtue Ethics Response to Henley on Hume, Aristotle and the Situationist Challenge.Erick W. Schmidt - 2011 - Southwest Philosophy Review 27 (2):27-32.
  46. added 2014-12-14
    A Response to Martin Calkins's “How Casuistry and Virtue Ethics Might Break the Ideological Stalemate Troubling Agricultural Biotechnology”.Ronald Sandler - 2005 - Business Ethics Quarterly 15 (2):319-327.
    Martin Calkins proposes the “combined use of casuistry and virtue ethics as a way for both sides to move ahead on [the] pressing issue [of agricultural biotechnology].” However, his defense of this methodology relies on a set of mistaken, albeit familiar, claims regarding the normative resources of virtue ethics: (1) virtue ethics is egoistic; (2) virtue ethics cannot defend any particular account of the virtues as the objectively correct ones and is therefore inextricably relativistic; (3) virtue ethics cannot supply a (...)
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  47. added 2014-12-14
    Conceptual Gerrymandering? The Alignment of Hursthouse's Naturalistic Virtue Ethics with Neo-Kantian Non-Naturalism.William Rehg & Darin Davis - 2003 - Southern Journal of Philosophy 41 (4):583-600.
  48. added 2014-12-14
    Virtue and Community in Business Ethics: A Critical Assessment of Solomon's Aristotelian Approach to Social Responsibility.Roger J. H. King - 2001 - Journal of Social Philosophy 32 (4):487–499.
  49. added 2014-12-14
    Professionalism in the Postmodern Age: Its Death, Attempts at Resuscitation, and Alternate Sources of Virtue.Robert Cochran Jr - 2000 - Notre Dame Journal of Law, Ethics and Public Policy 14 (1):305-320.
  50. added 2014-12-14
    Virtue Ethics: A Misleading Category? [REVIEW]Martha C. Nussbaum - 1999 - The Journal of Ethics 3 (3):163-201.
    Virtue ethics is standardly taught and discussed as a distinctive approach to the major questions of ethics, a third major position alongside Utilitarian and Kantian ethics. I argue that this taxonomy is a confusion. Both Utilitarianism and Kantianism contain treatments of virtue, so virtue ethics cannot possibly be a separate approach contrasted with those approaches. There are, to be sure, quite a few contemporary philosophical writers about virtue who are neither Utilitarians nor Kantians; many of these find inspiration in ancient (...)
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