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  1. A Theory of Virtue: Excellence in Being for the Good.Robert Merrihew Adams - 2006 - 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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  2. By Virtue of a Virtue.Harold Alderman - 1982 - Review of Metaphysics 36 (1):127 - 153.
  3. Sense and Sensibility.Chrisoula Andreou & Mariam Thalos - 2007 - American Philosophical Quarterly 44 (1):71 - 80.
    We consider two versions of the view that the person of good sense has good sensibility and argue that at least one version of the view is correct. The version we defend is weaker than the version defended by contemporary Aristotelians; it can be consistently accepted even by those who find the contemporary Aristotelian version completely implausible. According to the version we defend, the person of good sense can be relied on to act soundly in part because, with the guidance (...)
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  4. Intelligent Virtue.Julia Annas - 2011 - Oxford University Press.
    Julia Annas offers a new account of virtue and happiness as central ethical ideas. She argues that exercising a virtue involves practical reasoning of the kind we find in someone exercising an everyday practical skill, such as farming, building, or playing the piano. This helps us to see virtue as part of an agent's happiness or flourishing.
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  5. Virtue Ethics and the Charge of Egoism.Julia Annas - 2008 - In Paul Bloomfield (ed.), Morality and Self-Interest. Oxford University Press.
    There are problems with egoism as a theory, but what matters here is the point that intuitively ethics is thought to be about the good of others, so that focusing on your own good seems wrong from the start. Virtues are not just character traits, however, since forgetfulness or stubbornness are not virtues. Virtues are character traits which are in some way desirable. Criticism is generally renewed at this point on the grounds that claims about flourishing are now including claims (...)
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  6. Acquiring Aristotelian Virtue.Nafsika Athanassoulis - 2018 - In The Oxford Handbook of Virtue. pp. 415-431.
    Abstract: This chapter examines the role of the virtuous agent in the acquisition of virtue. It rejects the view of the virtuous agent as a direct model for imitation and instead focuses on recent research on the importance of phronesis. Phronesis is understood as a type of moral ‘know how’ expertise that is supported by a variety of abilities, from emotional maturity, to self-reflection, to an empathic understanding of what moves others, to an ability to see beyond the surface and (...)
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  7. The Psychology of Virtue Education.Nafsika Athanassoulis - 2016 - In From Personality to Virtue. pp. 207-228.
    In this chapter I want to take up the specific question of the relationship between moral education and empirical findings in psychology. I will argue that moral education programmes are theoretically possible and would benefit in their practical application from empirical research already in existence in psychology. I will argue that situationism does not pose a threat for moral education, properly conceived, and that, in fact, educators can and should make use of situational factors. It strikes me that much of (...)
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  8. Virtue Ethics.Nafsika Athanassoulis - 2004 - Internet Encyclopedia of Philosophy.
  9. Motivation in Moral Education: The Case for Virtue.David G. Attfield - 1978 - Journal of Moral Education 7 (3):158-165.
  10. Virtue Ethics as a Resource in Business.Robert Audi - 2012 - Business Ethics Quarterly 22 (2):273-291.
    This paper provides an account of virtues as praiseworthy traits of character with a far-reaching capacity to influence conduct. Virtues supply their possessors both with good reasons that indicate, for diverse contexts, what sort of thing be done and with motivation to them. This motivational power of virtue is crucial for the question of what kind of person, or businessperson, one wants to be. The paper shows how the contrast between virtue ethics and rule ethics is often drawn too sharply (...)
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  11. The Misfortunes of Moral Enhancement.Marco Antonio Azevedo - 2016 - Journal of Medicine and Philosophy 41 (5):461-479.
    In Unfit for the Future, Ingmar Persson and Julian Savulescu present a sophisticated argument in defense of the imperative of moral enhancement. They claim that without moral enhancement, the future of humanity is seriously compromised. The possibility of ultimate harm, caused by a dreadful terrorist attack or by a final unpreventable escalation of the present environmental crisis aggravated by the availability of cognitive enhancement, makes moral enhancement a top priority. It may be considered optimistic to think that our present moral (...)
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  12. The Limited Unity of Virtue.Neera K. Badhwar - 1996 - Noûs 30 (3):306-329.
  13. “Two Types of Wisdom”.Jason Baehr - 2012 - Acta Analytica 27 (2):81-97.
    The concept of wisdom is largely ignored by contemporary philosophers. But given recent movements in the fields of ethics and epistemology, the time is ripe for a return to this concept. This article lays some groundwork for further philosophical work in ethics and epistemology on wisdom. Its focus is the distinction between practical wisdom and theoretical wisdom or between phronesis and sophia . Several accounts of this distinction are considered and rejected. A more plausible, but also considerably more complex, account (...)
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  14. What Knowledge is Necessary for Virtue?Olivia Bailey - 2010 - Journal of Ethics and Social Philosophy 4 (2).
    Critics contend that Aristotelianism demands too much of the virtuous person in the way of knowledge to be credible. This general charge is usually directed against either of two of Aristotelianism’s apparent claims about the necessary conditions for the possession of a single virtue, namely that 1) one must know what all the other virtues require, and 2) one must also be the master of a preternatural range of technical/empirical knowledge. I argue that Aristotelianism does indeed have a very high (...)
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  15. 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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  16. Positive Psychology on Character Strengths and Virtues. A Disquieting Suggestion.Konrad Banicki - 2014 - New Ideas in Psychology 33:21-34.
    The Values in Action (VIA) classification of character strengths and virtues has been recently proposed by two leading positive psychologists, Christopher Peterson and Martin Seligman as “the social science equivalent of virtue ethics.” The very possibility of developing this kind of an “equivalent,” however, is very doubtful in the light of the cogent criticism that has been leveled at modern moral theory by Alasdair MacIntyre as well as the well argued accusations that positive psychology, despite its official normative neutrality, is (...)
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  17. The Berlin Wisdom Paradigm: A Conceptual Analysis of a Psychological Approach to Wisdom.Konrad Banicki - 2009 - History and Philosophy of Psychology 11 (2):25-35.
    The main purpose of this article is to undertake a conceptual investigation of the Berlin Wisdom Paradigm: a psychological project initiated by Paul Baltes and intended to study the complex phenomenon of wisdom. Firstly, in order to provide a wider perspective for the subsequent analyses, a short historical sketch is given. Secondly, a meta-theoretical issue of the degree to which the subject matter of the Baltesian study can be identified with the traditional philosophical wisdom is addressed. The main result yielded (...)
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  18. Review of Intelligent Virtue, by Julia Annas. [REVIEW]Anne Baril - 2013 - Mind 122 (485):241-245.
  19. Introduction: Virtue's Reasons.Noell Birondo & S. Stewart Braun - 2017 - In Noell Birondo & S. Stewart Braun (eds.), Virtue's Reasons: New Essays on Virtue, Character, and Reasons. New York: Routledge. pp. 1-7.
    Over the past thirty years or so, virtues and reasons have emerged as two of the most fruitful and important concepts in contemporary moral philosophy. Virtue theory and moral psychology, for instance, are currently two burgeoning areas of philosophical investigation that involve different, but clearly related, focuses on individual agents’ responsiveness to reasons. The virtues themselves are major components of current ethical theories whose approaches to substantive or normative issues remain remarkably divergent in other respects. The virtues are also increasingly (...)
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  20. Virtue’s Reasons: New Essays on Virtue, Character, and Reasons.Noell Birondo & S. Stewart Braun - 2017 - New York: Routledge.
    Virtues and reasons are two of the most fruitful and important concepts in contemporary moral philosophy. Many writers have commented upon the close connection between virtues and reasons, but no one has done full justice to the complexity of this connection. It is generally recognized that the virtues not only depend upon reasons, but also sometimes provide them. The essays in this volume shed light on precisely how virtues and reasons are related to each other and what can be learned (...)
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  21. In Search of Śiva: Mahādēviyakka's V&Īraśaivism.Thom Brooks - 2002 - Asian Philosophy 12 (1):21-34.
    Mahadeviyakka was a radical 12th century Karnataka saint of whom surprisingly little has been written. Considered the most poetic of the Virásaivas, her vacanas are characterized by their desperate searching for iva. I attempt to convey Mahadevi's epistemology and its struggle to 'know' Shiva, necessitating a lifetime of searching for him; offer an interpretation of the innate presence of Shiva in the world and its consequences for epistemology; and explore the sense of tragic love inherent in devotional searching for Shiva. (...)
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  22. A Feminist Defense of the Unity of the Virtues.Ben Bryan - 2013 - Philosophia 41 (3):693-702.
    In The Impossibility of Perfection, Michael Slote tries to show that the traditional Aristotelian doctrine of the unity of the virtues is mistaken. His argumentative strategy is to provide counterexamples to this doctrine, by showing that there are what he calls “partial virtues”—pairs of virtues that conflict with one another but both of which are ethically indispensible. Slote offers two lines of argument for the existence of partial virtues. The first is an argument for the partiality of a particular pair (...)
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  23. Virtue Ethics and Moral Education.David Carr & J. W. Steutel (eds.) - 1999 - Routledge.
    This book takes a major step in the philosophy of education by moving back past the Enlightenment and reinstating Aristotelian Virtue at the heart of moral education.
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  24. Phronesis as Ethical Expertise: Naturalism of Second Nature and the Unity of Virtue.Mario De Caro, Maria Silvia Vaccarezza & Ariele Niccoli - 2018 - Journal of Value Inquiry 52 (3):287-305.
    This paper has a twofold aim. On the one hand, we will discuss the much debated question of the source of normativity (which traditionally has nature and practical reason as the two main contenders to this role) and propose a new answer to it. Second, in answering this question, we will present a new account of practical wisdom, which conceives of the ethical virtues as ultimately unified in the chief virtue of phronesis, understood as ethical expertise. To do so, we (...)
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  25. Psychologies of Moral Perceivers.Peggy Desautels - 1998 - Midwest Studies in Philosophy 22 (1):266-280.
  26. Virtues and Vices.Phillipa Foot - 1997 - In Thomas L. Carson & Paul K. Moser (eds.), Morality and the Good Life. Oup Usa.
  27. Life, Sex, and Ideas: The Good Life Without God.A. C. Grayling - 2002 - Oxford University Press.
    "A distinctive voice somewhere between Mark Twain and Michel Montaigne" is how Psychology Today described A.C. Grayling. In Life, Sex, and Ideas: The Good Life Without God, readers have the pleasure of hearing this distinctive voice address some of the most serious topics in philosophy--and in our daily lives--including reflections on guns, anger, conflict, war; monsters, madness, decay; liberty, justice, utopia; suicide, loss, and remembrance. A civilized society, says Grayling, is one which never ceases having a discussion with itself about (...)
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  28. Aspirazione, riflessione e felicità: l’etica della virtù di Julia Annas.Lorenzo Greco - 2016 - Iride: Filosofia e Discussione Pubblica 29 (1):173-80.
    In this essay I offer a survey of Julia Annas’ perspective on virtue ethics. I focus on her most recent work, and highlight the role reflection plays in shaping her conception of the virtuous agent. I compare her approach with that of rival moral conceptions, both within and outside virtue ethics, and conclude with a doubt raised from a Humean point of view.
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  29. Consilium and the Foundations of Ethics.Raymond Hain - 2015 - The Thomist 79 (1):43-74.
    This essay develops the foundations of a Thomistic ethics of inquiry by proposing an account of 'consilium' (or practical deliberation) that is essentially social. This account in turn has three important implications. First, the moral knowledge available to us prior to the workings of 'consilium' is too vague to ground anything approaching substantive moral conclusions (the content of 'synderesis' is significantly limited). Second, if the apprehension of all but the very highest moral truths depends on a series of deliberative relationships, (...)
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  30. Bridging the Gap Between Aristotle's Science and Ethics.Devin Henry & Karen Margrethe Nielsen (eds.) - 2015 - Cambridge University Press.
    This book consolidates emerging research on Aristotle's science and ethics in order to explore the extent to which the concepts, methods, and practices he developed for scientific inquiry and explanation are used to investigate moral phenomena. Each chapter shows, in a different way, that Aristotle's ethics is much more like a science than it is typically represented. The upshot of this is twofold. First, uncovering the links between Aristotle's science and ethics promises to open up new and innovative directions for (...)
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  31. Why Is Virtue Naturally Pleasing?Jonathan Jacobs - 1995 - Review of Metaphysics 49 (1):21 - 48.
  32. The Benefits of Comedy: Teaching Ethics Through Shared Laughter.Christine James - 2005 - Academic Exchange Extra (April).
    Over the last three years I have been fortunate to teach an unusual class, one that provides an academic background in ethical and social and political theory using the medium of comedy. I have taught the class at two schools, a private liberal arts college in western Pennsylvania and a public regional state university in southern Georgia. While the schools vary widely in a number of ways, there are characteristics that the students share: the school in Pennsylvania had a large (...)
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  33. Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics.Christoph Jedan - 2009 - Continuum.
    The book argues that the theological motifs in Stoic philosophy are pivotal to our understanding of Stoic ethics. Part One offers an introductory overview of the religious world view of the Stoics. Part Two examines the Stoic characterizations of virtue and the virtues. Part Three deals with Stoic theories of how human beings can become virtuous. Part Four studies the practices of Stoic ethics. It shows inter alia how the Chrysippean table of virtues is still an (unacknowledged) influence behind Panaetius’ (...)
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  34. The Parts of Prudence and Scientific Solutions for Weakness of Will.Christopher Kaczor - 2013 - Diametros 38:127-132.
    This essay outlines a view of practical wisdom drawing on the thought of St. Thomas Aquinas. In it, I discuss the presuppositions of practical wisdom, namely the ordering to the end of true human happiness. Next, the focus shifts to the “parts” or elements of practical wisdom in order to highlight the intellectual aspects of practical wisdom as a cognitive perfection. Finally, the essay addresses prudence as practical, the actual carrying out of the right deed, at the right time and (...)
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  35. The Value of Living Well.Mark LeBar - 2013 - Oup Usa.
    In this book, Mark LeBar develops Virtue Eudaimonism, which brings the philosophy of the ancient Greeks to bear on contemporary problems in metaethics, especially the metaphysics of norms and the nature of practical rationality.
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  36. Teach the Children Well.Michelle Mason - 2017 - Journal of Moral Philosophy 14 (6):734-760.
    _ Source: _Page Count 27 What connection is there between living well, in the sense of living a life of ethical virtue, and faring well, in the sense of living a life good for the agent whose life it is? Defenses of a connection between exercising the virtues and living a good life often display two commitments: first, to addressing their answer to the person whose life is in question and, second, to showing that virtue is what I call a (...)
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  37. Is the Wisdom Revolution Underway?Nicholas Maxwell - manuscript
    The world faces grave global problems. These have been made possible by modern science and technology. We have put knowledge-inquiry into academic practice – a seriously irrational kind of inquiry that seeks knowledge and technological know-how dissociated from a more fundamental concern to seek and promote wisdom. We urgently need to bring about a revolution in academic inquiry, so that knowledge-inquiry becomes wisdom-inquiry – a kind of inquiry rationally designed and devoted to helping humanity make progress towards a wiser world. (...)
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  38. How Universities Can Help Create a Wiser World: The Urgent Need for an Academic Revolution.Nicholas Maxwell - 2014 - Imprint Academic.
    In order to make progress towards a better world we need to learn how to do it. And for that we need institutions of learning rationally designed and devoted to helping us solve our global problems, make progress towards a better world. It is just this that we lack at present. Our universities pursue knowledge. They are neither designed nor devoted to helping humanity learn how to tackle global problems — problems of living — in more intelligent, humane and effective (...)
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  39. Does Philosophy Betray Both Reason and Humanity?Nicholas Maxwell - 2013 - The Philosophers' Magazine (62):17-18.
    A bad philosophy of inquiry, built into the intellectual/institutional structure of universities round the world, betrays both reason and humanity.
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  40. How to Create a Better World: Bring About a Revolution in Universities.Nicholas Maxwell - 2013 - Discussion Blog.
    In order to create a better world we need to bring about a revolution in universities so that they become devoted to helping humanity learn how to make progress towards as good a world as possible.
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  41. Replies to Criticisms and Comments.Nicholas Maxwell - 2012 - Dialogue and Universalism 22 (3):133-152.
    This article consists of my replies to criticisms of and comments on a talk I gave at the Polish Academy of Sciences, Warsaw, Poland, in 2011. My original talk was called "The Menace of Science without Civilization: From Knowledge to Wisdom": for the text, see http://philpapers.org/rec/MAXTMO-4 . In my talk I argued that our extraordinarily successful pursuit of scientific knowledge and technology has vastly increased our power to act, without increasing our power to act wisely. This puts us into a (...)
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  42. The Menace of Science Without Wisdom.Nicholas Maxwell - 2012 - Ethical Record 117 (9):10-15.
    We urgently need to bring about a revolution in the aims and methods of science – and of academic inquiry more generally. Instead of giving priority to the search for knowledge, universities need to devote themselves to seeking and promoting wisdom by rational means, wisdom being the capacity to realize what is of value in life, for oneself and others, wisdom thus including knowledge, understanding and technological know-how, but much else besides. A basic task ought to be to help humanity (...)
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  43. A Revolution in Universities.Nicholas Maxwell - 2012 - Bedales Association and Old Bedalian Newsletter:19.
    For much of my working life I have argued, in and out of print, that we need to bring about a revolution in the aims and methods of science – and of academic inquiry more generally. Instead of giving priority to the search for knowledge, universities need to devote themselves to seeking and promoting wisdom by rational means, wisdom being the capacity to realize what is of value in life, for oneself and others, wisdom thus including knowledge, understanding and technological (...)
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  44. Attention, Self, and The Sovereignty of Good.Christopher Mole - 2007 - In Anne Rowe (ed.), Iris Murdoch: A reassessment.
    Iris Murdoch held that states of mind and character are of the first moral importance, and that attention to one's states of mind and character are a widespread source of moral failure. Maintaining both of these claims can lead to problems in the account of how one could become good. This paper explains the way in which Murdoch negotiated those problems, focusing, in particular on /The Sovereignty of Good/ and /The Nice and The Good/.
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  45. Renewing the Moral Life: Some Recent Work in Virtue Theory.Craig Paterson - 2000 - New Blackfriars 81 (952):238-44.
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  46. Gewissen und Identität. Philosophisches zu Kleists Prinz von Homburg und Marquise von O.,.Giovanna Pinna - 2015 - In Simon Bunke (ed.), Gewissen zwischen Gefühl und Vernunft. Interdisziplinäre Perspektiven auf das 18. Jahrhundert, ed. by S. Bunke. Würzburg: Königshauesen und Neumann. pp. 373-386.
    In the article I discuss the philosophical premises of Kleist's literary work, focussing on the relationship between his conception of moral conscience and Kant's ethics.
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  47. Automaticity in Virtuous Action.Clea F. Rees & Jonathan Webber - 2014 - In Nancy E. Snow & Franco V. Trivigno (eds.), The Philosophy and Psychology of Character and Happiness. Routledge. pp. 75-90.
    Automaticity is rapid and effortless cognition that operates without conscious awareness or deliberative control. An action is virtuous to the degree that it meets the requirements of the ethical virtues in the circumstances. What contribution does automaticity make to the ethical virtue of an action? How far is the automaticity discussed by virtue ethicists consonant with, or even supported by, the findings of empirical psychology? We argue that the automaticity of virtuous action is automaticity not of skill, but of motivation. (...)
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  48. Situationism Versus Situationism.Travis J. Rodgers & Brandon Warmke - 2015 - Ethical Theory and Moral Practice 18 (1):9-26.
    Most discussions of John Doris’s situationism center on what can be called descriptive situationism, the claim that our folk usage of global personality and character traits in describing and predicting human behavior is empirically unsupported. Philosophers have not yet paid much attention to another central claim of situationism, which says that given that local traits are empirically supported, we can more successfully act in line with our moral values if, in our deliberation about what to do, we focus on our (...)
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  49. Changing the Paradigm for Engineering Ethics.Jon Alan Schmidt - 2014 - Science and Engineering Ethics 20 (4):985-1010.
    Modern philosophy recognizes two major ethical theories: deontology, which encourages adherence to rules and fulfillment of duties or obligations; and consequentialism, which evaluates morally significant actions strictly on the basis of their actual or anticipated outcomes. Both involve the systematic application of universal abstract principles, reflecting the culturally dominant paradigm of technical rationality. Professional societies promulgate codes of ethics with which engineers are expected to comply, while courts and the public generally assign liability to engineers primarily in accordance with the (...)
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  50. Caring and Incapacity.Jeffrey Seidman - 2010 - Philosophical Studies 147 (2):301 - 322.
    This essay seeks to explain a morally important class of psychological incapacity—the class of what Bernard Williams has called “incapacities of character.” I argue for two main claims: (1) Caring is the underlying psychological disposition that gives rise to incapacities of character. (2) In competent, rational adults, caring is, in part, a cognitive and deliberative disposition. Caring is a mental state which disposes an agent to believe certain considerations to be good reasons for deliberation and action. And caring is a (...)
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