Virtue Ethics

Edited by Jason Kawall (Colgate University)
About this topic
Key works The essential work inspiring much of the virtue ethics tradition is Aristotle 1998.  Many consider David Hume 1751 and Adam Smith 1759) to provide important, sentimentalist virtue ethics in the early modern period.  Contemporary interest in virtue ethics is often traced to Elizabeth Anscombe's [Anscombe 1958: Modern Moral Philosophy 1958.  In the following decades key contemporary works appeared including Foot 1978, Pincoffs 1971, w#, Hursthouse, Slote, Swanton
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  1. Virtues and Vices.Aristóteles - 2009 - Discusiones Filosóficas 10 (14):133-145.
  2. Swanton and Nietzsche on Self-Love.Ruth Abbey - 2015 - Journal of Value Inquiry 49 (3):387-403.
  3. Swanton, Christine. The Virtue Ethics of Hume & Nietzsche. [REVIEW]Mark Alfano - 2016 - Ethics 126 (4):1120-1124.
    This book has a noble aim: to free virtue ethics from the grip of the neo-Aristotelianism that limits its scope in contemporary Anglophone philosophy. Just as there are deontological views that are not Kant’s or even Kantian, just as there are consequentialist views that are not Bentham’s or even utilitarian, so, Swanton contends, there are viable virtue ethical views that are not Aristotle’s or even Aristotelian. Indeed, the history of both Eastern and Western philosophy suggests that the majority of normative (...)
  4. Angelique: An Angel in Distress, Morality in Crisis.Necip Fikri Alican - 2018 - Dialogue and Universalism 28 (2):9–48.
    Michael H. Mitias argues that friendship is a central moral value constituting an integral part of the good life and therefore deserving a prominent place in ethical theory. He consequently calls upon ethicists to make immediate and decisive adjustments toward accommodating what he regards as a neglected organic relationship between friendship and morality. This is not a fanciful amendment to our standard conception of morality but a radical proposal grounded in a unifying vision to recapture the right way of doing (...)
  5. Value-Education: A Sociological Perspective.Nk Ambasht - 2002 - In Kireet Joshi (ed.), Philosophy of Value-Oriented Education: Theory and Practice: Proceedings of the National Seminar, 18-20 January, 2002. Indian Council of Philosophical Research. pp. 165.
  6. Natureza humana, dever moral e finalidade do Estado em Maquiavel.José Luiz Ames - 2006 - Reflexão 31 (90):63-70.
    Partimos do estudo na noção de homem presente no pensamento de Maquiavel para estabelecer a idéia de Estado e sua relação com a ética. Existe, quanto a esta questão, uma vasta polêmica na tradição interpretativa e que podemos reduzir a duas perspectivas fundamentais. Primeira: Maquiavel compreende a natureza humana como corrompida de forma definitiva, o que transforma o Estado em instrumento puramente coator da malevolência humana. Nesta ótica, não há espaço para pensar em finalidades éticas do Estado. Segunda: mesmo partindo (...)
  7. The Cannibal Virtue.Celso Martins Azar Filho - 2007 - In Corinne Noirot-Maguire & Valérie M. Dionne (eds.), Revelations of Character: Ethos, Rhetoric, and Moral Philosophy in Montaigne. Cambridge Scholars Press.
  8. On Luck, the Attribute.Paul Bali - manuscript
  9. Ethical Experience and the Motives for Practical Rationality. Barber - 2007 - International Philosophical Quarterly 47 (4):425-441.
    John McDowell’s ethical writings interpret ethical experience as intentional, socially-conditioned, virtuous responsiveness to situations and develop a modest account of practical rationality. His work converges with investigations of ethical experience by recent Kant scholars and Emmanuel Levinas. The Kantian interpreters and Levinas locate the categorical demands of ethical experience in rational agents’ demands for respect, while McDowell finds it in noble adherence to the demands of virtuous living. For McDowell, moral-practical rational efforts to justify ethics cannot transcend one’s form of (...)
  10. Nature and the Good: An Exploration of Ancient Ethical Naturalism in Cicero’s De Finibus.Juan Pablo Bermúdez-Rey - 2011 - Pensamiento y Cultura 14 (2):145-163.
    This paper investigates the differences between ancient Greek and modern ethical naturalism, through the account of the whole classical tradition provided by Cicero in De finibus bonorum et malorum. Ever since Hume’s remarks on the topic, it is usually held that derivations of normative claims from factual claims require some kind of proper justification. It ́s a the presence of such justifications in the Epicurean, Stoic, and Academic-Peripatetic ethical theories (as portrayed in De finibus), and, after a negative conclusion, I (...)
  11. Virtue and Asceticism.Brian Besong - forthcoming - Philosophy:1-24.
    Although one can find a robust philosophical tradition supporting asceticism in the West, from ancient Greece to at least early modernity, very little attention has been paid to what motivated this broad support. Instead, following criticism from figures such as Hume, Voltaire, Bentham, and Nietzsche, asceticism has been largely disregarded as either eccentric or uniquely religious. In this paper, I provide what I take to be the core moral argument that motivated many philosophical ascetics. In brief, acts of deliberate self-denial (...)
  12. Úvod do etiky ctnosti: A Journal of Analytic Scholasticism. [REVIEW]Andrea Blaščíková - 2011 - Studia Neoaristotelica 8 (1):109-111.
  13. Compromise Despite Conviction: Curbing Integrity’s Moral Dangers.Hugh Breakey - 2016 - Journal of Value Inquiry 50 (3):613-629.
    Integrity looks dangerous. Passionate willpower, focused devotion and driving self-belief nestle all-too-closely to extremism, narcissism and intolerant hubris. How can integrity skirt such perils? This question opens the perennial issue of whether devout, driven devotees can guard themselves from antisocial extremes. Current proposals to inoculate integrity from moral danger hone in on integrity’s reflective side. I argue that this epistemic approach disarms integrity’s dangers only by stripping it of everything that initially made it worthwhile. Instead, I argue that integrity contains (...)
  14. The Moral Status of the First Principle of Practical Reason in Thomas's Natural-Law Theory.Giuseppe Butera - 2007 - The Thomist 71 (4):609-631.
    A defense of the view that every truly human action (that is, every action that proceeds from reason and will) is a moral action. There is no such thing as a concrete, pre-moral action.
  15. Etica delle virtù. Un'introduzione.Angelo Campodonico, Michel Croce & Maria Silvia Vaccarezza - 2017 - Rome, Italy: Carocci Editore.
    ll volume è la prima trattazione in lingua italiana, introduttiva ma il più possibile completa e aggiornata, dell’Etica delle virtù (Virtue Ethics), una corrente dell’etica contemporanea ancora poco conosciuta e coltivata nell’Europa continentale, che pone al suo centro proprio la nozione di virtù. Nonostante questo termine non sia oggi particolarmente usato e apprezzato sul piano del linguaggio comune, l’interesse che esso ha suscitato da qualche decennio permette di presentare la Virtue Ethics come un vero e proprio filone dell’etica contemporanea con (...)
  16. Foundations of Moral Selfhood.Gerard Casey - 2006 - Review of Metaphysics 59 (4):877-878.
  17. The Promise of Corporate Character Theory. [REVIEW]Matthew Caulfield & William S. Laufer - 2018 - Iowa Law Review Online 103:101-122.
  18. NDPR: Inner Virtue by Nicholas Bommarito. [REVIEW]Bradford Cokelet - 2018 - NDPR 2018.
    Bommarito raises many interesting questions about the nature of moral virtue and vice, and it establishes inner virtue as an interesting and worthwhile topic. His book will motivate readers to debate the merits of various general accounts and, even though it does not offer a compelling argument for the manifest care account, it establishes that account as an option worthy of further discussion and development. I want to emphasize that the book contains numerous interesting discussions of specific inner virtues and (...)
  19. Connecting Virtues: Introduction.Michel Croce & Maria Silvia Vaccarezza - 2018 - Metaphilosophy 49 (3):191-203.
    This article introduces the special issue “Connecting Virtues,” which aims to advance virtue theory by bringing into a conversation works on the virtues in epistemology, ethics, and political philosophy. The collection covers several key themes within virtue theory. It includes ground‐breaking articles offering original solutions to long‐standing issues in virtue theory, such as the plausibility of different lists of virtues, the relationship between virtues and their opposing vices and the connection between moral and intellectual virtues. In addition, the collection offers (...)
  20. Virtues and Their Vices.H. J. Curzer - 2015 - Philosophical Quarterly 65 (258):108-113.
  21. The New Atheism: Its Virtues and its Vices.Brian Davies - 2011 - New Blackfriars 92 (1037):18-34.
  22. Senses of Humor as Political Virtues.Phillip Deen - 2018 - Metaphilosophy 49 (3):371-387.
    This article discusses whether a sense of humor is a political virtue. It argues that a sense of humor is conducive to the central political virtues. We must first, however, delineate different types of humor (benevolent or malicious) and the different political virtues (sociability, prudence, and justice) to which they correspond. Generally speaking, a sense of humor is politically virtuous when it encourages good will toward fellow citizens, an awareness of the limits of power, and a tendency not to take (...)
  23. Review: Reviews. [REVIEW]N. J. H. Dent - 1982 - Philosophy 57 (222):563 - 565.
  24. Clockwork Corporations: A Character Theory of Corporate Punishment.Mihailis Diamantis - 2017 - Iowa Law Review 103:507.
    Retribution and deterrence currently drive the politics and scholarship of corporate criminal law. Since the potential harms and private gains of corporate crime are so large, corporate punishment under these theories must be exacting...too exacting. In fact, it is difficult under current law to punish many corporations formally without killing them. Ironically, this fact leads to the under-punishment of corporations. Prosecutors — understandably hesitant to shutter some of the country’s largest economic engines — increasingly offer corporations deferred prosecution agreements in (...)
  25. Symbols and Modesty Blaise'.Raymond Durgnat - 1968 - Cinema 1:2-7.
  26. The Value of Play and the Good Human Life.Shawn E. Klein - 2018 - Cultura. CCD 13 (38):119-125.
    The dominant conception of play in philosophy of sport is that it is autotelic. This conception is the subject of important criticisms by Stephen Schmid and others. With these criticisms in mind, my paper seeks to move the discussion of play beyond the apparent dichotomy of autotelicity and instrumentality. Drawing a parallel to the role virtue and friendship have in a broadly construed (neo-)Aristotelian ethic, I argue that play is an important part of the good human life. Like virtue and (...)
  27. Review: Reviews. [REVIEW]Anthony Ellis - 1982 - Philosophy 57 (222):551 - 553.
  28. Consumerism, Marketing, and the Cardinal Virtues.Chad Engelland & Brian Engelland - 2016 - Journal of Markets and Morality 19 (Fall):297-315.
    The tendency for consumers to over-indulge in purchase activities has been analyzed and discussed since the time of Plato, yet consumerism in today’s marketplace has become increasingly more prominent and pernicious. In this conceptual paper, we examine consumerism and discuss the four ways in which consumerism can undermine individuals and society. We then apply the four cardinal virtues - moderation, courage, justice and prudence - and describe how these virtues can be implemented by consumers and producers so as to result (...)
  29. Applied Psychology and Virtue.Ruby Fay - 1937 - New Blackfriars 18 (207):449-456.
  30. Virtue and Ignorance.Owen Flanagan - 1990 - Journal of Philosophy 87 (8):420.
  31. James Delaney, Rousseau and the Ethics of Virtue. [REVIEW]José-Roman Flecha - 2008 - Ethical Perspectives 15 (1):133-134.
  32. Virtues and Vices.Philippa Foot - 1997 - In Daniel Statman (ed.), Noûs. Georgetown University Press. pp. 163--177.
    'Foot stands out among contemporary ethical theorists because of her conviction that virtues and vices are more central ethical notions than rights, duties, justice, or consequences - the primary focus of most other contemporary theorists. This volume brings together a dozen essays published between 1957 and 1977, and includes two new ones as well. In the first, Foot argues explicitly for an ethic of virtue, and in the next five discusses abortion, euthanasia, free will/determination, and the ethics of Hume and (...)
  33. Ethical Theory Character and Virtue.Peter A. French, Theodore Edward Uehling & Howard K. Wettstein - 1988
  34. Julia Driver, Uneasy Virtue.J. M. Greenberg - 2003 - Journal of Value Inquiry 37 (2):271-274.
  35. Medieval Christian and Islamic Mysticism and the Problem of a 'Mystical Ethics'.Amber Griffioen & Mohammad Sadegh Zahedi - forthcoming - In Thomas Williams (ed.), The Cambridge Companion to Medieval Ethics. Cambridge, UK:
    In this chapter, we examine a few potential problems when inquiring into the ethics of medieval Christian and Islamic mystical traditions: First, there are terminological and methodological worries about defining mysticism and doing comparative philosophy in general. Second, assuming that the Divine represents the highest Good in such traditions, and given the apophaticism on the part of many mystics in both religions, there is a question of whether or not such traditions can provide a coherent theory of value. Finally, the (...)
  36. Freedom, Virtue, and the Common Good. [REVIEW]Louis Groarke - 2001 - Maritain Studies/Etudes Maritainiennes 17:130-131.
  37. Care Ethics and Virtue Ethics.Raja Halwani - 2003 - Hypatia 18 (3):161-192.
    The paper argues that care ethics should be subsumed under virtue ethics by construing care as an important virtue. Doing so allows us to achieve two desirable goals. First, we preserve what is important about care ethics. Second, we avoid two important objections to care ethics, namely, that it neglects justice, and that it contains no mechanism by which care can be regulated so as not to be become morally corrupt.
  38. Han Fei on the Problem of Morality.Eirik Lang Harris - 2013 - In Paul R. Goldin (ed.), Dao Companion to the Philosophy of Han Fei. Springer.
    In much of pre-Qin political philosophy, including those thinkers usually labeled Confucian, Daoist, or Mohist, at least part of the justification of the political state comes from their views on morality, and the vision of the good ruler was quite closely tied to the vision of the good person. In an important sense, for these thinkers, political philosophy is an exercise in applied ethics. Han Fei, however, offers an interesting break from this tradition, arguing that, given the vastly different goals (...)
  39. The Role of Virtue in Xunzi's 荀子 Political Philosophy.Eirik Lang Harris - 2013 - 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 virtue politics that are raised (...)
  40. The Suberogation Problem for Zhong’s Confucian Virtue Theory of Supererogation.Tsung-Hsing Ho - forthcoming - Philosophy East and West.
    The supererogation problem is that a virtue theory of right action faces difficulty in distinguishing between obligation and supererogation. Lei Zhong (2016) proposes a Confucian virtue theory of supererogation, which solves the supererogation problem nicely. Nevertheless, I argue that Zhong’s theory runs into the suberogation problem.
  41. A Theory of Virtue.Jereme B. Hudson - 2008 - Review of Metaphysics 61 (3):605-606.
  42. Julia Driver, Uneasy Virtue:Uneasy Virtue.Lester H. Hunt - 2003 - Ethics 114 (1):167-170.
  43. Han Feizi's Criticism of Confucianism and its Implications for Virtue Ethics.Eric Hutton - 2008 - Journal of Moral Philosophy 5 (3):423-453.
    Several scholars have recently proposed that Confucianism should be regarded as a form of virtue ethics. This view offers new approaches to understanding not only Confucian thinkers, but also their critics within the Chinese tradition. For if Confucianism is a form of virtue ethics, we can then ask to what extent Chinese criticisms of it parallel criticisms launched against contemporary virtue ethics, and what lessons for virtue ethics in general might be gleaned from the challenges to Confucianism in particular. This (...)
  44. The Virtue of Smallness.Bill Kauffman - 1993 - The Chesterton Review 19 (2):281-282.
  45. Virtues and Their Vices.Timpe Kevin & Boyd Craig (eds.) - 2013 - Oxford: Oxford University Press.
    A comprehensive philosophical treatment of the virtues and their competing vices. The first four sections focus on historical classes of virtue: the cardinal virtues, the capital vices and the corrective virtues, intellectual virtues, and the theological virtues. A final section discusses the role of virtue theory in a number of disciplines.
  46. Confucian Virtue Ethics and Business.Richard Kim, Javier Cuervo, Richard Roque & Reuben Mondejar - 2018 - In Ignacio Ferrero, Gregorio Guitian & Alejo Jose G. Sison (eds.), Business Ethics: A Virtue Ethics and Common Good Approach. New York, NY, USA:
  47. Filial Piety and Business Ethics: A Confucian Reflection.Richard Kim, Reuben Mondejar & Chris Chu - 2016 - In Alejo José G. Sison, Gregory Beabout & Ignacio Ferrero (eds.), Handbook on Virtue Ethics in Business and Management.
    Filial Piety and Business Ethics: A Confucian Reflection.
  48. The McCarthyites of Virtue.Paul Kurtz - 1998 - Free Inquiry 19.
  49. Reviewed Work: Man as Man: The Science and Art of Ethics by Thomas J. Higgins. [REVIEW]H. A. L. - 1950 - Journal of Philosophy 47 (7):191-192.
  50. Moral Advance and Moral Risk -- A Mengzian Reflection.L. K. Gustin Law - forthcoming - Dao: A Journal of Comparative Philosophy.
    Someone not yet virtuous can reliably progress by engaging in what meaningfully resembles full-fledged virtuous conduct, on one view of moral development. However, one may also morally degrade from such an attempt precisely because of how one's character still falls short of virtue. This risk of degradation casts doubt on the developmental view. I counter the doubt by refining the developmental view through interpretation and application of the Mengzi. In passage 2A2, invoking the image of a farmer who “helped” the (...)
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