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  1. The Identity-Enactment Account of Associative Duties.Saba Bazargan-Forward - 2019 - Philosophical Studies 176 (9):2351-2370.
    Associative duties are agent-centered duties to give defeasible moral priority to our special ties. Our strongest associative duties are to close friends and family. According to reductionists, our associative duties are just special duties—i.e., duties arising from what I have done to others, or what others have done to me. These include duties to abide by promises and contracts, compensate our benefactors in ways expressing gratitude, and aid those whom we have made especially vulnerable to our conduct. I argue, though, (...)
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  • Recent Work in Applied Virtue Ethics.Guy Axtell & Philip Olson - 2012 - American Philosophical Quarterly 49 (3):183-204.
    The use of the term "applied ethics" to denote a particular field of moral inquiry (distinct from but related to both normative ethics and meta-ethics) is a relatively new phenomenon. The individuation of applied ethics as a special division of moral investigation gathered momentum in the 1970s and 1980s, largely as a response to early twentieth- century moral philosophy's overwhelming concentration on moral semantics and its apparent inattention to practical moral problems that arose in the wake of significant social and (...)
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  • The Virtues of Acknowledged Ecological Dependence: Sustainability, Autonomy and Human Flourishing.Mike Hannis - 2015 - Environmental Values 24 (2):145-164.
  • An Aristotelian View of Therapists' Practice in Multifamily Therapy for Young Adults with Severe Eating Disorders.Berit Støre Brinchmann, Cathrine Moe, Mildrid Elisabeth Valvik, Steven Balmbra, Siri Lyngmo & Tove Skarbø - 2019 - Nursing Ethics 26 (4):1149-1159.
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  • Is Filial Piety a Virtue? A Reading of the Xiao Jing From the Perspective of Ideology Critique.Hektor K. T. Yan - 2017 - Educational Philosophy and Theory 49 (12):1184-1194.
    The recent revival of Confucianism in the PRC raises questions regarding the legitimacy of cultivating Confucian virtues such as ren, li and xiao in an educational context. This article is based on the assumptions that education is an ideologically laden practice and that moral virtues have the potential of functioning to sustain hegemony and other forms of social control. By focusing on the Xiao Jing, a lesser known Confucian classic, it offers the Confucian account of filial piety a charitable reading (...)
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  • Moral Courage Through a Collective Voice.Julie Aultman - 2008 - American Journal of Bioethics 8 (4):67-69.
  • Distinct Rural Ethics.Andrew Crowden - 2008 - American Journal of Bioethics 8 (4):65-67.
  • Confucian Ethics, Concept-Clusters, and Human Rights.Sumner B. Twiss - 2008 - In Marthe Chandler Ronnie Littlejohn (ed.), Polishing the Chinese Mirror: Essays in Honor of Henry Rosemont, Jr. pp. 49.
  • The Way, the Right, and the Good.Erin M. Cline - 2009 - Journal of Religious Ethics 37 (1):107-129.
    This article argues that Kongzi's religious ethics suggests an alternative way of understanding the relationship between the right and the good, in which neither takes clear precedence in terms of being more foundational for ethics. The religious underpinnings of Kongzi's understanding of the Way are examined, including the close relationship between tian ("Heaven") and the Way. It is shown that following the Way is defined primarily by the extent to which one's actions express certain virtues, and not whether one's actions (...)
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  • Pluralism, Toleration, and Ethical Promiscuity.Philip J. Ivanhoe - 2009 - Journal of Religious Ethics 37 (2):311-329.
    This paper argues that from an ethical point of view tolerance, which is simply one of a number of possible responses to ethical pluralism, is not an acceptable ideal. It fails to acknowledge and appreciate the good in other forms of life and thereby does not adequately respect the people who live these lives. Toleration limits the range of goods we might appreciate in our own lives and in the lives of those we care most about, and it tends to (...)
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  • Epistemic Corruption and Education.Ian James Kidd - 2019 - Episteme 16 (2):220-235.
    I argue that, although education should have positive effects on students’ epistemic character, it is often actually damaging, having bad effects. Rather than cultivating virtues of the mind, certain forms of education lead to the development of the vices of the mind - it is therefore epistemically corrupting. After sketching an account of that concept, I offer three illustrative case studies.
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  • Relation, Virtue, and Relational Virtue: Three Concepts of Caring.Shirong Luo - 2007 - Hypatia: A Journal of Feminist Philosophy 22 (3):92-110.
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  • Narrative Ethics:A Narrative.Howard Brody & Mark Clark - 2014 - Hastings Center Report 44 (s1):S7-S11.
  • Does Aristotle Believe That Habituation is Only for Children?Wouter Sanderse - forthcoming - Journal of Moral Education:1-13.
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  • Putting Confucian Ethics to the Test: The Role of Empirical Inquiry in Comparative Ethics.Erin M. Cline - 2017 - Journal of Religious Ethics 45 (4):666-686.
    This essay presents a case study of how normative and descriptive approaches to comparative religious ethics, as well as textual and empirical approaches, can be mutually enriching. Taking early Confucian ethical views on the centrality of parent-child relationships in childhood moral development as an example, I examine how empirical evidence can be brought to bear on certain dimensions of traditional ethical views in order to deepen our appreciation for them and help us to see how their insights might be applied (...)
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