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 & Ostwald 1911.  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. Virtue Ethics and Action Guidance.Joshua Duclos - manuscript
    Virtue ethics has been dogged by the objection that it lacks the ability to provide adequate action-guidance, that it is agent-centered rather act-centered. Virtue ethics has also been faulted for devolving into moral cultural relativism. Rosalind Hursthouse has presented an action-based, naturalistic theory of virtue ethics intended to defuse these charges. Despite its merits, I argue that Hurthouse’s theory fails to successfully solve the problems associated with action guidance and relativism precisely because her attempt to provide a non-cultural basis for (...)
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  2. How should we respond to climate change? Virtue ethics and aggregation problems.Dominic Lenzi - 2022 - Journal of Social Philosophy 54 (3):421-436.
    Journal of Social Philosophy, EarlyView.
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  3. The Pleasure of Fear; The Scarecrow as an Extremely Immoral, Vicious and Pro-Passion Character According to Stoicism.Francisco Miguel Ortiz-Delgado - 2023 - In Batman´s Villains and Villainesses: Multidisciplinary Perspectives on Arkham´s Souls. Lanham: pp. 277-290.
    Study of Batman´s villain Scarecrow through the lens of ancient Stoicism, particularly according to the Stoic theory of passions.
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  4. Virtue Ethics in Social Theory.J. L. A. Garcia - 2023 - American Philosophical Quarterly 60 (4):329-340.
    Tommie Shelby has offered an influential, carefully stated, and well-argued set of objections to any volitional analysis of racism (VAR) as consisting centrally in certain forms of race-based disregard. Here I hope to defend aspects of VAR by analyzing, evaluating, and sometimes countering several of his major contentions, which have stood unchallenged in the literature over more than two decades. First, I sketch and respond to his Methodological objection to VAR, which criticizes VAR's reliance on language and linguistic intuitions; then (...)
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  5. The goods of design: Professional ethics for designersBy ArielGuersenzvaig. Lanham, Md.: Rowman and Littlefield, 2021. Pp. xiii + 294. [REVIEW]Nick Danne - forthcoming - Metaphilosophy.
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  6. Implications of Virtue Ethics On Yulgok's Sincere Intention〔誠意〕. 崔普京 - 2023 - THE JOURNAL OF ASIAN PHILOSOPHY IN KOREA 59:87-114.
    The purpose of this study is to demonstrate that Yulgok's sincere intention〔誠意〕 implies the characteristics of virtue ethics. This paper aims to establish the meaningful discussion that Yulgok's sincere intention goes beyond the limits of normative ethics, duty ethics, or the constraints of knowledge, and is significant in pursuing the goal of individual's daily moral practice and well-being. Virtue ethics place emphasis on the will for the prosperity of the community, well-being, the virtues, character, and the cultivation of the agent. (...)
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  7. Machiavelli’s The Prince: How to Refute Virtue Ethics in Three Steps.Mindaugas Stoškus - 2023 - Studia Philosophiae Christianae 59 (1):31-47.
    This article examines Niccolò Machiavelli’s account of virtues in his famous work The Prince. The Italian philosopher uses three different stages or steps of argumentation. All these steps are analyzed in this paper. It is argued that in each step, Machiavelli makes partial conclusions which are neglected in the next step. In the last step, Machiavelli concludes that not only some virtues lead to failure, but all virtues are harmful to a successful leader. Instead of an honest and just way (...)
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  8. Radikale Hoffnung: Ethik im Angesicht kultureller Zerstörung.Jonathan Lear - 2020 - Berlin: Suhrkamp. Translated by Jens Pier.
    Kurz vor seinem Tod erzählte Plenty Coups, der letzte große Häuptling der Crow, seine Geschichte – bis zu einem gewissen Punkt: »Als die Büffelherden verschwanden, fielen die Herzen meiner Leute zu Boden und sie konnten sie nicht mehr aufheben. Danach ist nichts mehr geschehen.« Diese verstörende Äußerung über ein Volk, das vor dem Ende seiner Lebensweise steht, ist Ausgangspunkt für Jonathan Lears bewegende philosophische Untersuchung. Ihm zufolge wirft die Geschichte von Plenty Coups eine tiefgreifende ethische Frage auf, die uns alle (...)
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  9. A personalist approach to business ethics: New perspectives for virtue ethics and servant leadership.Germán Scalzo, Kleio Akrivou & Manuel Joaquín Fernández González - 2023 - Business Ethics, the Environment and Responsibility 32 (S2):145-158.
    This article has a twofold purpose: first, it explores how Leonardo Polo's personalist anthropology enriches and enhances neo-Aristotelian virtue ethics and second, it highlights how this specific personalist approach brings new perspectives to servant leadership. The recently revived neo-Aristotelian virtue ethics tradition finds that MacIntyre's scholarship significantly contributes to virtue ethics in business—particularly his conception of practices, institutions, and internal/external goods. However, we argue that some of his latest insights about the virtues of acknowledged dependence and human vulnerability remain underdeveloped (...)
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  10. Neo-Aristotelian Environmental Virtue Ethics.David Wiles - 2003 - Dissertation, Colorado State University
    Neo-Aristotelian virtue ethics has recently emerged as an important ethical alternative, challenging Kantianism and utilitarianism for theoretical dominance. This thesis argues that virtue ethics is indeed the best ethical theory available, both generally, and as a grounding framework for environmental ethics. An environmental virtue ethics uniquely recognizes the intricate connections between a healthy environment and human flourishing. It also recognizes the diverse values that nature affords in our quest for eudaimonia, and provides good reason for protecting and preserving these values. (...)
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  11. New perspectives on young children's moral education: developing character through a virtue ethics approach.Tony Eaude - 2016 - New York: Bloomsbury Academic, an imprint of Bloomsbury Publishing, Plc.
    What is moral education? How do young children learn to act and interact appropriately? How do we enable children to recognise that how they act and interact matters? How can character, virtues and value help young children internalise qualities associated with living 'a good life'? Challenging many current assumptions about ethics and education, Tony Eaude suggests that a moral dimension runs through every aspect of life and that ethics involves learning to act and interact appropriately, based on an 'ethic of (...)
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  12. Virtue Ethics.Corine Pelluchon - 2023 - In Nathanaël Wallenhorst & Christoph Wulf (eds.), Handbook of the Anthropocene. Springer. pp. 1071-1075.
    Virtue ethics, which is concerned with the set of representations, emotions and ways of being that drive us to act individually and collectively, is an important resource in the Anthropocene. Indeed, it helps to bridge the gap between theory and practice, which is striking in the environmental field, since individuals and States recognize the seriousness of global warming and the erosion of biodiversity, their human causes and their global consequences, but changes in lifestyles and public policies are non-existent or too (...)
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  13. Normative appraisals of faith in God.Daniel Howard-Snyder & Daniel J. McKaughan - 2023 - Religious Studies 59 (Special Issue 3):383-393.
    Many theistic religions place a high value on faith in God and some traditions regard it as a virtue. However, philosophers commonly assign either very little value to faith in God or significant negative value, or even view it as a vice. Progress in assessing whether and when faith in God can be valuable or disvaluable, virtuous or vicious, rational or irrational, or otherwise apt or inapt requires understanding what faith in God is. This Special Issue on the normative appraisal (...)
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  14. Aftervirtue and virtue ethics.Tom Angier - 2024 - In Tom P. S. Angier (ed.), MacIntyre's After Virtue at 40. Cambridge University Press.
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  15. Engineering virtue: constructionist virtue ethics.Jakob Ohlhorst - forthcoming - Inquiry: An Interdisciplinary Journal of Philosophy.
    Virtue ethics is traditionally a conservative project. It analyses the virtues that humanity has been relying on since antiquity. This conservatism unduly limits the potential of virtue ethics to contribute to moral progress. Instead, we should pay more attention to constructionist virtue ethics with the help of conceptual engineering. I will argue that revising and ameliorating the virtue concepts which a community uses directly and indirectly leads to a change of the virtues that exist in this community. By revising and (...)
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  16. "Honor" (draft of entry for Encyclopedia of Heroism Studies).Dan Demetriou - forthcoming - In Scott Allison, James Beggan & George Goethals (eds.), Encyclopedia of Heroism Studies. Springer.
    Such a bewildering and contradictory welter of behaviors and traits are connoted by “honor” and its best equivalents in other languages that analyses of the concept have daunted philosophers, anthropologists, sociologists, political scientists, historians, and literary scholars for millennia. Is it an external good given — and revoked just as easily — by others? Or does “honor” name an inner good that’s absolutely in our control: our integrity, our very commitment to right conduct? Is honor a central moral virtue — (...)
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  17. Un enfoque aristotélico del desarrollo humano.Felipe Correa Mautz - 2023 - Aporia 4:102-117.
    El desarrollo humano es, en el contexto de los estudios del desarrollo internacional, un concepto difundido a partir de 1990 por el Programa de las Naciones Unidas para el Desarrollo (PNUD). Este artículo propone una interpretación alternativa del concepto de desarrollo humano que resuelve algunas inconsistencias producidas por la confluencia de las distintas corrientes teóricas que dieron origen al concepto. La nueva interpretación propuesta proviene de los aportes del enfoque aristotélico de Martha Nussbaum y, más directamente, de la antropología aristotélica (...)
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  18. Is Sanctification Real? Empirical Evidence for and against Christian Moral Transformation.Lari Launonen - 2023 - Religions 14 (1):26.
    According to a widely held view of the New Testament teaching on sanctification; the Holy Spirit brings about a significant moral transformation in the character of every true believer. This claim about Christian moral transformation (CMT) has empirical implications. Thus, its truth can be evaluated from a scientific perspective. Sociological and psychological data on the relationship of religion and morality suggests that (Christian) religion is negatively correlated with undesirable moral behavior such as alcohol and substance abuse, criminal behavior, domestic abuse, (...)
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  19. The Supremacy of Love: An Agape-Centered Vision of Aristotelian Virtue Ethics, written by Eric J. Silverman.Cole Feix - 2023 - Journal of Moral Philosophy 20 (3-4):335-338.
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  20. Responses to Ryan, Fosl and Gautier: SKEPSIS Book Symposium on 'Recasting Hume and Early Modern Philosophy', by Paul Russell.Paul Russell - 2023 - Skepsis: A Journal for Philosophy and Interdisciplinary Research 14 (26):121-139.
    In the replies to my critics that follow I offer a more detailed account of the specific papers that they discuss or examine. The papers that they are especially concerned with are: “The Material World and Natural Religion in Hume’s Treatise” (Ryan) [Essay 3], “Hume’s Skepticism and the Problem of Atheism” (Fosl) [Essay 12], and “Hume’s Philosophy of Irreligion and the Myth of British Empiricism (Gautier) [Essay 16].
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  21. The Supremacy of Love: An Agape-Centered Vision of Aristotelian Virtue Ethics. [REVIEW]Eli Driskill - 2023 - Essays in Philosophy 24 (1):131-135.
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  22. Duty, Virtue, and Filial Love.Sungwoo Um - forthcoming - Philosophy.
    The aim of this paper is to argue that the normative significance of the inner aspects of filial piety—in particular, filial love—is better captured when we understand it as a part of the virtue of filial piety rather than as an object of duty. After briefly introducing the value of filial love, I argue that the idea of a duty to love one’s loving parents faces serious difficulties in making sense of the normative significance of filial love. Then I show (...)
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  23. Precis of Recasting Hume and Early Modern Philosophy. SKEPSIS Book Symposium: Paul Russell, Recasting Hume and Early Modern Philosophy, With replies to critics: Peter Fosl (pp. 77-95), Claude Gautier (pp. 96-111) , and Todd Ryan (pp.112-122).Paul Russell - 2023 - Skepsis: A Journal for Philosophy and Interdisciplinary Research 14 (26):71-73.
    Recasting Hume and Early Modern Philosophy is a collection of essays that are all concerned with major figures and topics in the early modern philosophy. Most of the essays are concerned, more specifically, with the philosophy of David Hume (1711-1776). The sixteen essays included in this collection are divided into five parts. These parts are arranged under the headings of: (1) Metaphysics and Epistemology; (2) Free Will and Moral Luck; (3) Ethics, Virtue and Optimism; (4) Skepticism, Religion and Atheism; and (...)
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  24. Friendship as characterological and educational. [REVIEW]Bradford Jean-Hyuk Kim - 2023 - Metascience 32 (2):231-234.
  25. Environmental Neologisms Through the Lens of the Virtue Ethics of Catholicism and Stoicism.María Carmen Molina & Kai Whiting - forthcoming - Ethics, Policy and Environment.
    The complexity and emotional/psychological responses to the environmental challenges of the 21st century has led to the coining and development of new words and concepts that, for some people, better describe how they are personally grappling with anthropogenic ecosystem damage and climate breakdown. This paper identifies some of the more commonly used environmental neologisms within scholarly literature and evaluates their usefulness and contradictions for those influenced by the virtue ethics promoted by the ancient Stoics and the Catholic Church. We find (...)
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  26. Virtue Ethics and Repugnant Conclusions.David Schmidtz & Matt Zwolinski - 2005 - In . Rowman & Littlefield.
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  27. Ética hedonista en la Carta a Meneceo de Epicuro de Samos. Resignificación del concepto placer.Estiven Valencia Marin - 2015 - Dissertation, Universidad Católica de Pereira
    Los aspectos ético y moral se insertan en los problemas de la filosofía antigua, aspectos que han sido tenidos en cuenta como determinantes en la búsqueda de la vida feliz. Una de tantas propuestas fue desarrollada por el heleno Epicuro oriundo de la isla de Samos quien argumenta que el placer es el fin de la vida feliz. Tal identificación del placer con la felicidad ha sido fundamento para que otros pensadores cataloguen a este filósofo de libertino, promiscuo, antimoral, etc. (...)
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  28. Neo-Stoicism and Agricultural Biotechnology: A Stoic Virtue Ethics Perspective on Genetically Modified Crops.Anthony J. Gavin - forthcoming - .
    In “A Virtue Ethics Perspective on Genetically Modified Crops”, Sandler develops a virtue ethics framework for assessing whether certain genetically modified crops should be promoted. The framework maintains a presumption against the use of.
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  29. Virtue Ethics.Linda Zagzebski - 2023 - Think 22 (63):15-21.
    Is ethics all about rights and duties, or is it about living a happy, flourishing life? For millennia in the West, ethics was about the way to flourish as an individual and a community. The qualities that enable people to live that way are the virtues, and that style of ethics is called Virtue Ethics. In the early modern period, Virtue Ethics went out of fashion and ethics began to focus on right and duties, where rights and duties are demands (...)
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  30. Der zwanglose Zwang des "Always on": Informationsdruck, soziale Vernetzung und das neue Bild des Menschen in der Digitalität.Oliver Zöllner - 2019 - In Petra Grimm, Tobias O. Keber & Oliver Zöllner (eds.), Digitale Ethik: Leben in vernetzten Welten. Ditzingen: Reclam. pp. 76-89.
    This article is an introduction to the concept of dominion without a ruler, as is so often observable in digital contexts, i.e., the compulsion to be "always on" and to be constantly networking, leading to new norms and a new kind of relational subject position in the digital age.
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  31. Beyond the Brave New Nudge: Activating Ethical Reflection Over Behavioral Reaction.Julian Friedland, Kristian Myrseth & David Balkin - forthcoming - Academy of Management Perspectives.
    Behavioral intervention techniques leveraging reactive responses have gained popularity as tools for promoting ethical behavior. Choice architects, for example, design and present default opt-out options to nudge individuals into accepting preselected choices deemed beneficial to both the decision-maker and society. Such interventions can also employ mild financial incentives or affective triggers including joy, fear, empathy, social pressure, and reputational rewards. We argue, however, that ethical competence is achieved via reflection, and that heavy reliance on reactive behavioral interventions can undermine the (...)
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  32. Environmental Virtue Ethics.Ronald L. Sandler - 2013 - In . Wiley.
    Environmental ethics (see Environmental Ethics) is the study of the ethical relationships between human beings and the natural environment, including the nonhuman individuals that populate and constitute it. It involves developing a proper understanding of the human–nature relationship, identifying the goods and values that are part of or emerge from that relationship, determining the norms (rules/principles) that those goods and values justify, and applying those norms to generate guidance on environmental issues and interactions. Environmental virtue ethics is that part of (...)
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  33. Whose work? Which markets? Rethinking work and markets in light of virtue ethics.Martin Schlag, Germán Scalzo & Javier Pinto-Garay - 2022 - Business Ethics, the Environment and Responsibility 32 (3):4-14.
    Neo‐Aristotelian virtue ethics applied to work and business theory have received increasing attention due to Alasdair MacIntyre's philosophy. At the same time, this approach has been accused of being inapplicable, a romantic nostalgia for an ideal world far from the reality of today's markets. Moreover, the more this theory evolves, the bigger the gap seems to become, as if good work were at odds with its economic dimension. This paper aims to address this gap by explaining how MacIntyre's neo‐Aristotelianism conceives (...)
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  34. Virtue Ethics.Andy Gustafson & Eric Peterson - 2023 - In Deborah C. Poff & Alex C. Michalos (eds.), Encyclopedia of Business and Professional Ethics. Springer Verlag. pp. 1856-1859.
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  35. Climate Change and Virtue Ethics.Enrico Galvagni - 2023 - In Pellegrino Gianfranco & Marcello Di Paola (eds.), Handbook of Philosophy of Climate Change. Springer Nature.
    Over the past two decades, virtue ethicists have begun to devote increasing attention to applied ethics. In particular, the application of virtue ethical frameworks to the environmental ethics debate has flourished. This chapter reviews recent contributions to the literature in this field and highlights some strengths and weaknesses of thinking about climate change through a virtue ethical lens. Section “Two Benefits of Virtue Ethical Approaches to Climate Change” explores two benefits of applying virtue ethics to climate change: (a) we can (...)
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  36. The Right to Do Wrong: Morality and the Limits of Law, by Mark Osiel (Cambridge: Harvard University Press), 2019. [REVIEW]Daniel Muñoz - 2023 - Criminal Law and Philosophy 17 (2):523-529.
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  37. Theorizing about Christian Faith in God with John Bishop.Daniel J. McKaughan & Daniel Howard-Snyder - 2023 - Religious Studies 59 (Special Issue 3):410-433.
    We assess John Bishop’s theory of the nature of Christian faith in God, as most recently expressed in ‘Reasonable Faith and Reasonable Fideism’, although we dip into other writings as well. We explain several concerns we have about it. However, in the end, our reflections lead us to propose a modified theory, one that avoids our concerns while remaining consonant with some of his guiding thoughts about the nature of Christian faith in God. We also briefly examine three normative issues (...)
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  38. Interpreting Anselm of Canterbury as a Virtue Ethicist.Gregory B. Sadler - 2019 - The Saint Anselm Journal 14 (2):97-116.
    What sort of moral theory should we view Saint Anselm of Canterbury as holding and using in his writings? In this paper, I argue that Anselm is best understood as a virtue ethicist. In the first part of the paper, I consider whether his approach could be understood in terms of deontological or natural law theories. In the second, I make a case for Anselm being a virtue ethicist. In the third part, I focus on this theme as found in (...)
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  39. Review of Rebecca Stangl, Neither Heroes Nor Saints: Ordinary Virtue, Extraordinary Virtue, and Self-Cultivation[REVIEW]Jeremy Reid - forthcoming - Mind.
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  40. Virtues and vices – between ethics and epistemology.Nenad Cekić (ed.) - 2023 - Belgrade: Faculty of Philosophy, University of Belgrade.
    The statement everyone wants to live a fulfilled and happy life may seem simple, self-evident, and even trivial at first glance. However, upon closer philosophical analysis, can we unequivocally assert that people are truly focused on well-being? Assuming they are, the question becomes: what guidelines should be followed and how should one behave in order to achieve true well-being and attain their goals? One popular viewpoint is that cultivating moral virtues and personal qualities is essential for a life of "true" (...)
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  41. El tiempo del ensueño. Memoria y duración en Rousseau.Pablo Pavesi - 2021 - Disputatio. Philosophical Research Bulletin 10 (16):47-75.
    The time of the Reverie. Memory and duration in Rousseau There are three modes adopted by the temporal succession to which we are subjected: succession of desires, succession of identities and succession of instants. But happiness is a permanent state; therefore, it is not a state that corresponds to man. We propose that succession is the horizon from which Rousseau thinks about the possibility of happiness that, being discontinuous and brief, can achieve a permanence that results from another experience of (...)
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  42. A Computational Model of the Situationist Critique.Renjie Yang - 2020 - Journal of Human Cognition 4 (1):5-21.
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  43. Intellectual sources and disciplinary engagements. Moral & political philosophy / Hallvard Lillehammer ; Virtue ethics / Jonathan Mair ; Agnostic pluralists / James Laidlaw & Patrick McKearney ; The two faces of Michel Foucault / Paolo Heywood ; Phenomenology / Samuel Williams ; Cognitive science / Harry Walker & Natalia Buitron ; Theology.Michael Banner - 2023 - In James Laidlaw (ed.), The Cambridge handbook for the anthropology of ethics. Cambridge University Press.
  44. Virtue, Happiness, and Emotion.Antti Kauppinen - 2022 - Les Ateliers de l'Éthique / the Ethics Forum 17:126-150.
    Antti Kauppinen Les philosophes se sont efforcés de montrer que nous devons être vertueux pour être heureux. Mais tant que nous nous en tenons à la compréhension moderne du bonheur comme quelque chose de vécu par un sujet – et je soutiens contre les eudaimonistes contemporains que nous devrions effectivement le faire – il peut au mieux exister un lien de causalité contingent entre la vertu et le bonheur. Néanmoins, nous avons de bonnes raisons de penser qu’être vertueux est non (...)
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  45. Porphyry on the Value of Non-Human Animals.Patricia Marechal - forthcoming - Journal of the History of Philosophy.
    This paper argues that Book 3 of Porphyry’s De abstinentia contains an overlooked argument in favor of vegetarianism for the sake of non-human animals themselves. The argument runs as follows: animals are essentially sentient creatures. Sentience (αἴσθησις) allows them to discern what is good for their survival and what is destructive to them, so that they can pursue the former and avoid the latter. As a result, animals (human and non-human) have preferences, desires, and hopes. Having purposeful strivings that can (...)
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  46. Against the Opacity, and for a Qualitative Understanding, of Artificially Intelligent Technologies (R&R).Mahdi Khalili - manuscript
    The paper argues that using opaque technologies, including opaque AI, discourages the understanding of reasons behind decisions. According to virtue ethics, this entails that using opaque technologies discourages their users from realizing their moral capacity. This argument is not directed against opaque technologies unqualifiedly, but against using them where morally relevant factors depend on our understanding of these technologies. The paper also argues that the kind of understanding that we need to have about technologies is qualitative. In this regard, the (...)
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  47. What Is Virtue?Anne Jeffrey, Tim Pawl, Sarah Schnitker & Juliette Ratchford - 2023 - Philosophical Psychology.
    We compare the definition of virtue in philosophy with the definition and operationalization of virtue in psychology. We articulate characteristics that virtue is presented as possessing in the perennial western philosophical tradition. Virtues are typically understood as (a) dispositional (b) deep-seated (c) habits (d) that contribute to flourishing and (e) that produce activities with the following three features: they are (f) done well, (g) not done poorly, and (h) in accordance with the right motivation and reason. We form a definition (...)
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  48. Virtue and Action: Selected Papers.Julia Annas & Jeremy Reid (eds.) - 2023 - Oxford, GB: Oxford University Press.
    This volume brings together a selection of Rosalind Hursthouse’s essays on Aristotle, virtue ethics, and social philosophy. These articles—many of which are published in more obscure venues—provide valuable context and clarification for much of her more famous work on virtue ethics while drawing attention to new avenues of philosophical investigation Hursthouse pursued. Important contributions include articles on the development of virtue in children, what the Aristotelian practically wise person knows, how virtue ethicists can inform discussions about environmental and animal ethics, (...)
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  49. Suffering and Schadenfreude in sport.Sean Foley & Michael Rohlf - 2023 - Journal of the Philosophy of Sport 50 (1):133-147.
    We argue that some sports test athletes’ capacities to endure specific types of suffering, and in such cases the suffering is constitutive of the sport: the sporting contest would not be a good sporting contest if that capacity were not tested. We then argue that it is morally acceptable for athletes to experience pleasure (Schadenfreude) in response to the constitutive suffering of competitors insofar as that pleasure is compatible with pity or sympathy for non-constitutive suffering. We use the case of (...)
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  50. Cultivating Technomoral Interrelations: A Review of Shannon Vallor’s Technology and the Virtues[REVIEW]Damien P. Williams - 2018 - Social Epistemology Review and Reply Collective 7 (2):64-69.
    Shannon Vallor’s most recent book, Technology and the Virtues: A Philosophical Guide to a Future Worth Wanting takes a look at what she calls the “Acute Technosocial Opacity” of the 21st century, a state in which technological, societal, political, and human-definitional changes occur at such a rapid-yet-shallow pace that they block our ability to conceptualize and understand them.[1] -/- Vallor is one of the most publicly engaged technological ethicists of the past several years, and much of her work’s weight comes (...)
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