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Virtue Ethics

Edited by Jason Kawall (Colgate University)
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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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Subcategories:History/traditions: Virtue Ethics
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  1. Aristóteles (2009). Virtues and Vices. Discusiones Filosóficas 10 (14):133-145.
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  2. Mark Alfano (2016). Swanton, Christine. The Virtue Ethics of Hume & Nietzsche. [REVIEW] 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 (...)
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  3. Nk Ambasht (2002). Value-Education: A Sociological Perspective. 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.
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  4. Celso Martins Azar Filho (2007). The Cannibal Virtue. In Corinne Noirot-Maguire & Valérie M. Dionne (eds.), Revelations of Character: Ethos, Rhetoric, and Moral Philosophy in Montaigne. Cambridge Scholars Press.
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  5. H. J. Curzer (2014). Virtues and Their Vices. Philosophical Quarterly 65 (258):108-113.
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  6. Brian Davies (2011). The New Atheism: Its Virtues and its Vices. New Blackfriars 92 (1037):18-34.
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  7. N. J. H. Dent (1982). Review: Reviews. [REVIEW] Philosophy 57 (222):563 - 565.
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  8. Anthony Ellis (1982). Review: Reviews. [REVIEW] Philosophy 57 (222):551 - 553.
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  9. Ruby Fay (1937). Applied Psychology and Virtue. New Blackfriars 18 (207):449-456.
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  10. Philippa Foot (1997). Virtues and Vices. 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 (...)
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  11. Peter A. French, Theodore Edward Uehling & Howard K. Wettstein (1988). Ethical Theory Character and Virtue.
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  12. J. M. Greenberg (2003). Julia Driver, Uneasy Virtue. Journal of Value Inquiry 37 (2):271-274.
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  13. Louis Groarke (2001). Freedom, Virtue, and the Common Good. [REVIEW] Maritain Studies/Etudes Maritainiennes 17:130-131.
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  14. Raja Halwani (2003). Care Ethics and Virtue Ethics. Hypatia 18 (3):161-192.
  15. Jereme B. Hudson (2008). A Theory of Virtue. Review of Metaphysics 61 (3):605-606.
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  16. Lester H. Hunt (2003). Julia Driver, Uneasy Virtue:Uneasy Virtue. Ethics 114 (1):167-170.
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  17. Eric Hutton (2008). Han Feizi's Criticism of Confucianism and its Implications for Virtue Ethics. 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 (...)
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  18. Bill Kauffman (1993). The Virtue of Smallness. The Chesterton Review 19 (2):281-282.
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  19. Paul Kurtz (1998). The McCarthyites of Virtue. Free Inquiry 19.
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  20. H. A. L. (1950). Reviewed Work: Man as Man: The Science and Art of Ethics by Thomas J. Higgins. [REVIEW] Journal of Philosophy 47 (7):191-192.
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  21. Daniel Markovits (2010). Chapter 3. The Seeds of a Lawyerly Virtue. In A Modern Legal Ethics: Adversary Advocacy in a Democratic Age. Princeton University Press. pp. 79-100.
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  22. Jane Roland Martin (1987). Martial Virtues or Capital Vices. Journal of Thought 22:32-44.
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  23. Nancy J. Matchett (1998). The Virtues of Sharing. Dissertation, University of Maryland, College Park
    In "The Virtues of Sharing" I defend two central theses: that sharing is our most overarching ethical ideal, and that virtue ethics is able to serve as a comprehensive and free-standing approach to moral theory. My arguments for these theses are intertwined, because they are also designed to show how a virtue-ethical theory that treats the "Will to Share" as the basis of moral agency helps to resolve the contemporary Justice/Care Debate.
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  24. J. McDowell (1997). Virtues and Vices. In Daniel Statman (ed.), Virtue Ethics. Georgetown University Press. pp. 141--162.
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  25. John McDowell (1979). Virtue and Reason. The Monist 62 (3):331-350.
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  26. Jean Porter (2011). Virtues and Vices. In Brian Davies & Eleonore Stump (eds.), The Oxford Handbook of Aquinas. Oxford University Press.
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  27. Jean Porter (2007). Virtue. In Gilbert Meilaender & William Werpehowski (eds.), The Oxford Handbook of Theological Ethics. Oxford University Press.
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  28. Phyllis Roberts (1996). The Treatise on Vices and Virtues in Latin and the Vernacular. [REVIEW] Speculum 71 (2):471-473.
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  29. Nancy Sherman (1989). The Fabric of Character: Aristotle's Theory of Virtue. Oxford University Press.
    Most traditional accounts of Aristotle's theory of ethical education neglect its cognitive aspects. This book asserts that, in Aristotle's view, excellence of character comprises both the sentiments and practical reason. Sherman focuses particularly on four aspects of practical reason as they relate to character: moral perception, choicemaking, collaboration, and the development of those capacities in moral education. Throughout the book, she is sensitive to contemporary moral debates, and indicates the extent to which Aristotle's account of practical reason provides an alternative (...)
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  30. Guangyu Song (2008). Lun Yu Xin Jie: Cong Xin Xing de Xiu Lian He Ti Wu Tan Suo "Lun Yu" de Zhen Shi Yi Han. Wan Juan Lou Tu Shu Gu Fen You Xian Gong Si.
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  31. Robert Sparrow (2013). War Without Virtue? In Bradley Jay Strawser (ed.), Killing By Remote Control. Oxford University Press. pp. 84-105.
    A number of recent and influential accounts of military ethics have argued that there exists a distinctive “role morality” for members of the armed services—a “warrior code.” A “good warrior” is a person who cultivates and exercises the “martial” or “warrior” virtues. By transforming combat into a “desk job” that can be conducted from the safety of the home territory of advanced industrial powers without need for physical strength or martial valour, long-range robotic weapons, such as the “Predator” and “Reaper” (...)
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  32. Matthias Steup (1999). Virtues of the Mind: An Inquiry Into the Nature of Virtue and the Ethical Foundations of the Mind Linda Trinkaus Zagzebski New York: Cambridge University Press, 1966, Xvi + 365 Pp., $64.95, $19.95 Paper. [REVIEW] Dialogue 38 (03):619-.
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  33. Christine Swanton (2014). The Notion of the Moral: The Relation Between Virtue Ethics and Virtue Epistemology. Philosophical Studies 171 (1):121-134.
    In this paper I argue that virtue ethics should be understood as a form of ethics which integrates various domains of the practical in relation to which virtues are excellences. To argue this it is necessary to distinguish two senses of the “moral”: the broad sense which integrates the domains of the practical and a narrow classificatory sense. Virtue ethics, understood as above, believes that all genuine virtue should be understood as what I call virtues proper. To possess a virtue (...)
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  34. Christine Swanton (2001). A Virtue Ethical Account of Right Action. Ethics 112 (1):32-52.
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  35. Lauren Tillinghast (2008). Virtues and Vices. [REVIEW] Philosophical Practice 3 (2):304-305.
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  36. Kevin Timpe & Craig Boyd (eds.) (2014). Virtues and Their Vices. 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.
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  37. Jennifer Todd (1982). After Virtue. Philosophical Studies 29:281-286.
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  38. Martin James Townley (2002). Kant and Aristotle on Practical Reason and Virtue. Dissertation, University of Kentucky
    It has been widely assumed in the history of philosophy that the moral theories of Aristotle and Kant are so different that there simply is no common ground on which to compare them. This dissertation seeks to dispel that assumption and prepare the ground for dialogue between Aristotle and Kant. The thesis of this investigation is that if an analysis of each theory is conducted independently, and if that analysis is delineated specifically in terms of practical reason and virtue, then (...)
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  39. P. K. Wainaina (1988). Can Virtue Be Taught? In J. M. Nyasani (ed.), Philosophical Focus on Culture and Traditional Thought Systems in Development. Konrad Adenauer Foundation. pp. 316.
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  40. A. D. M. Walker (1989). Virtue and Character. Philosophy 64 (249):349 - 362.
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  41. Thomas Williams (2005). Aquinas and the Ethics of Virtue. In Thomas Williams & E. M. Atkins (eds.), Disputed Questions on the Virtues. Cambridge University Press.
    Thomas Williams Note: This is a preprint of my introduction to the forthcoming translation by Margaret Atkins of Thomas Aquinas’s Disputed Questions on the Virtues (Cambridge Texts in the History of Philosophy). The basic procedure was simple. The topic would be announced in advance so that everyone could prepare an arsenal of clever arguments. When the faculty and students had gathered, the professor would offer a brief introduction and state his thesis. All morning long an appointed graduate student would take (...)
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Varieties of Virtue Ethics
  1. Robert Merrihew Adams (2002). Responses. Philosophy and Phenomenological Research 64 (2):475–490.
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  2. M. Ashraf Adeel (2015). Moderation in Greek and Islamic Traditions and a Virtue Ethics of the Quran. AMERICAN JOURNAL OF ISLAMIC SOCIAL SCIENCES 32 (3).
    This article looks at some of the salient analyses of moderation in the ancient Greek and the Islamic traditions and uses them to develop a contemporary view of the matter. Greek ethics played a huge role in shaping the ethical views of the Muslim philosophers and theologians, and thus the article starts with an overview of the revival of contemporary western virtue ethics--in may ways an extension of Platonic-Aristotelian ethics--and then looks at the place of moderation or temperance in Platonic-Aristotelian (...)
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  3. Brenda Almond (2010). The Ethics of Care and Empathy – Michael Slote. Philosophical Quarterly 60 (238):211-213.
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  4. Judith Andre (2013). Open Hope as a Civic Virtue. Social Philosophy Today 29:89-100.
    Hope as a virtue is an acquired disposition, shaped by reflection; as a civic virtue it must serve the good of the community. Ernst Bloch and Lord Buddha offer help in constructing such a virtue. Using a taxonomy developed by Darren Webb I distinguish open hope from goal-oriented hope, and use each thinker to develop the former. Bloch and Buddha are very different (and notoriously obscure; I do not attempt an exegesis). But they share a metaphysics of change, foundational for (...)
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  5. Chrisoula Andreou (2005). Review of Phillipa Foot's Natural Goodness (Oxford: Clarendon Press 2001). [REVIEW] Utilitas 17 (3):359-361.
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  6. Chrisoula Andreou (2005). Phillipa Foot, Natural Goodness (Oxford: Clarendon Press 2001), Pp. 125. Utilitas 17 (3):359-361.
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  7. Julia Annas (2011). Intelligent Virtue. 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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  8. Aristotle (2009). The Nicomachean Ethics. Oxford University Press.
    In the Nicomachean Ethics Aristotle examines the nature of happiness, which he defines as a specially good kind of life. He considers the nature of practical reasoning, friendship, and the role and importance of the moral virtues in the best life. This new edition features a revised translation and valuable new introduction and notes.
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  9. Nafsika Athanassoulis (2004). Virtue Ethics. Internet Encyclopedia of Philosophy.
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