Results for 'Aristotelian Eudaimonism'

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  1.  33
    Many students of Aristotle's Nicomachean Ethics recognize the value of comparisons between Aristotle and modern moralists. We are familiar with some of the ways in which reflection on Hume, Kant, Mill, Sidgwick, and more recent moral theorists can throw light on Aristotle. The light may come either from recognition of similarities or from a sharper awareness of differences.“Themes ancient and modern” is a familiar part of the contemporary study of Aristotle that needs no further commendation. [REVIEW]Natural Law Aquinas & Aristotelian Eudaimonism - 2006 - In Richard Kraut (ed.), The Blackwell Guide to Aristotle's Nicomachean Ethics. Blackwell.
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  2. Aristotelian Eudaimonism and Patriotism.Noell Birondo - 2015 - Dialogue and Universalism 25 (2):68-78.
    This paper concerns the prospects for an internal validation of the Aristotelian virtues of character. With respect to the more contentious trait of patriotism, this approach for validating some specific trait of character as a virtue of character provides a plausible and nuanced Aristotelian position that does not fall neatly into any of the categories provided by a recent mapping of the terrain surrounding the issue of patriotism. According to the approach advocated here, patriotism can plausibly, though qualifiedly, (...)
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  3. Aristotelian Eudaimonism and the Dualism of Practical Reason.Sukaina Hirji - 2020 - In Tyler Paytas & Tim Henning (eds.), Kantian and Sidgwickian Ethics: The Cosmos of Duty Above and the Moral Law Within. New York and London: Routledge.
    Both Kant and Sidgwick recognize a deep tension between moral and prudential reasons. On the basis of what we can observe, both agree that fulfilling one’s moral obligation is not always prudentially optimal. And, both agree, if acting morally must sometimes come at the cost of one’s own happiness, then we should be skeptical about the possibility of having a completely rationalized — that is, a completely systematic and coherent — account of practical reason. Both suggest that, the empirical world (...)
     
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  4.  33
    Aquinas, natural law, and aristotelian eudaimonism.T. H. Irwin - 2006 - In Richard Kraut (ed.), The Blackwell Guide to Aristotle's Nicomachean Ethics. Oxford, UK: Blackwell. pp. 323--341.
    The prelims comprise: I II III IV V VI VII VIII IX Notes Reference Further reading.
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  5.  11
    On Thomistic Eudaimonism as an Alternative to Aristotelian Eudaimonism.Joshua Rollins - 2017 - Southwest Philosophy Review 33 (2):83-87.
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  6. Feminist Eudaimonism: Eudaimonism as Non-Ideal Theory.Lisa Tessman - 2009 - In Feminist Ethics and Social and Political Philosophy: Theorizing the Non-Ideal. Springer. pp. 47--58.
    This paper considers whether eudaimonism is necessarily an idealizing approach to ethics. I argue, contrary to what is implied by Christine Swanton, that it is not, and I suggest that a non-ideal eudaimonistic virtue ethics can be useful for feminist and critical race theorists. For eudaimonist theorists in the Aristotelian tradition, the claim that one should aim to live virtuously assumes that there will typically be good enough background conditions so that an exercise of the virtues, in conjunction (...)
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  7.  40
    Eudaimonism, Human Nature, and the Burdened Virtues.Celeste Harvey - 2018 - Hypatia 33 (1):40-55.
    This article explores the prospects for a eudaimonist moral theory that is both feminist and Aristotelian. Making the moral philosophy developed by Aristotle compatible with a feminist moral perspective presents a number of philosophical challenges. Lisa Tessman offers one of the most sustained feminist engagements with Aristotelian eudaimonism. However, in arguing for the account of flourishing that her eudaimonist theory invokes, Tessman avoids taking a stand either for or against the role Aristotle assigned to human nature. She (...)
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  8.  74
    Thomistic Eudaimonism, Virtue, and Well-Being.Matthew Shea - 2017 - Southwest Philosophy Review 33 (1):173-185.
    In contemporary discussions of human well-being, well-being is typically understood in secular terms. Analogously, most contemporary discussions of eudaimonistic virtue ethics, influenced by Aristotle, take human flourishing to be a matter of living virtuously, where flourishing and virtue are both secular notions. For many religious believers, however, well-being and virtuous activity involve not just ethical dispositions and actions, but primarily relationship to God. In this paper, I present an alternative eudaimonistic account of well-being that is theological in nature. This view, (...)
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  9. Eudaimonism and the Appeal to Nature in the Morality of Happiness.John M. Cooper - 1995 - Philosophy and Phenomenological Research 55 (3):587-598.
    Recent scholarship has steadily been opening up for philosophical study an increasingly wide range of the philosophical literature of antiquity. We no longer think only of Socrates, Plato and Aristotle, and their pre-Socratic forebears, when someone refers to the views of the ancient philosophers. Julia Annas has been one of the philosophers most closely engaged in the renewed study of Hellenistic philosophy over the past fifteen years, enabling herself and other scholars to acquire the necessary ground-level knowledge of the widely-dispersed (...)
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  10. Kantian Eudaimonism.E. Sonny Elizondo - 2023 - Journal of the American Philosophical Association 9 (4):655-669.
    My aim in this essay is to reorient our understanding of the Kantian ethical project, especially in relation to its assumed rivals. I do this by considering Kant's relation to eudaimonism, especially in its Aristotelian form. I argue for two points. First, once we understand what Kant and Aristotle mean by happiness, we can see that not only is it the case that, by Kant's lights, Aristotle is not a eudaimonist. We can also see that, by Aristotle's lights, (...)
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  11. Two-Level Eudaimonism and Second-Personal Reasons.Bradford Cokelet - 2012 - Ethics 122 (4):773-780.
    In “Virtue Ethics and Deontic Constraints,” Mark LeBar claims to have discovered a two-level eudaimonist position that coheres with the claim that moral obligations are “real” and have “nonderivative normative authority.” In this article, I raise worries about how “real” second-personal reasons are on LeBar’s account, and then argue that second-personal reasons ramify up from the first to the second level in a way that LeBar denies. My argument is meant to encourage philosophers in the Aristotelian tradition to question (...)
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  12. Towards an Aristotelian Theory of Care.Steven Steyl - 2019 - Dissertation, University of Notre Dame Australia
    The intersection between virtue and care ethics is underexplored in contemporary moral philosophy. This thesis approaches care ethics from a neo-Aristotelian virtue ethical perspective, comparing the two frameworks and drawing on recent work on care to develop a theory thereof. It is split into seven substantive chapters serving three major argumentative purposes, namely the establishment of significant intertheoretical agreement, the compilation and analysis of extant and new distinctions between the two theories, and the synthesis of care ethical insights with (...)
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  13.  19
    Welfare-Prior Eudaimonism, Excellence-Prior Eudaimonism, and the Self-Absorption Objection.Jeff D’Souza - 2019 - Journal of Philosophical Research 44:237-250.
    One of the longest standing objections levied against virtue ethics is the Self-Absorption Objection. Proponents of this objection state that the main problem with neo-Aristotelian accounts is that the virtuous agent’s motive is to promote her own eudaimonia. In this paper, I examine Christopher Toner’s attempt to address this objection by arguing that we should understand the virtuous agent as acting virtuously because doing so is what it means to live well qua human. I then go on to defend (...)
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  14.  15
    Welfare-Prior Eudaimonism, Excellence-Prior Eudaimonism, and the Self-Absorption Objection.Jeff D’Souza - 2019 - Journal of Philosophical Research 44:237-250.
    One of the longest standing objections levied against virtue ethics is the Self-Absorption Objection. Proponents of this objection state that the main problem with neo-Aristotelian accounts is that the virtuous agent’s motive is to promote her own eudaimonia. In this paper, I examine Christopher Toner’s attempt to address this objection by arguing that we should understand the virtuous agent as acting virtuously because doing so is what it means to live well qua human. I then go on to defend (...)
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  15. A Defense of Aristotelian Justice.Dhananjay Jagannathan - forthcoming - Ergo: An Open Access Journal of Philosophy.
    Aristotle’s account of the virtue of justice has been regarded as one of the least successful aspects of his ethics. Among the most serious criticisms lodged against his views are (i) that he fails to identify the proper subject matter of justice (LeBar 2020), (ii) that he wrongly identifies the characteristic motives relevant for justice and injustice (Williams 1980), and (iii) that his account is parochial, i.e., that it fails to correctly recognize or characterize our obligations of justice to those (...)
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  16. John Calvin and Virtue Ethics: Augustinian and Aristotelian Themes.David S. Sytsma - 2020 - Journal of Religious Ethics 48 (3):519-556.
    Many scholars have argued that the Protestant Reformation generally departed from virtue ethics, and this claim is often accepted by Protestant ethicists. This essay argues against such discontinuity by demonstrating John Calvin’s reception of ethical concepts from Augustine and Aristotle. Calvin drew on Augustine’s concept of eudaimonia and many aspects of Aristotle’s Nicomachean Ethics , including concepts of choice, habit, virtue as a mean, and the specific virtues of justice and prudence. Calvin also evaluated the problem of pagan virtue in (...)
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  17. The Self-Absorption Objection and Neo-Aristotelian Virtue Ethics.Jeff D’Souza - 2018 - American Catholic Philosophical Quarterly 92 (4):641-668.
    This paper examines one of the central objections levied against neo-Aristotelian virtue ethics: the self-absorption objection. Proponents of this objection state that the main problem with neo-Aristotelian accounts of moral motivation is that they prescribe that our ultimate reason for acting virtuously is that doing so is for the sake of and/or is constitutive of our own eudaimonia. In this paper, I provide an overview of the various attempts made by neo-Aristotelian virtue ethicists to address the self-absorption (...)
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  18. Autonomous Action: Self-Determination in the Passive Mode Autonomous Action: Self-Determination in the Passive Mode (pp. 647-691). [REVIEW]Two-Level Eudaimonism, Second-Personal Reasons Two-Level Eudaimonism, Second-Personal Reasons, Anita L. Allen, Jack Balkin, Seyla Benhabib, Talbot Brewer, Peter Cane, Thomas Hurka & Robert N. Johnson - 2012 - Ethics 122 (4).
     
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  19. The obstacles against reaching the highest level of Aristotelian friendship online.Robert Sharp - 2012 - Ethics and Information Technology 14 (3):231-239.
    The ubiquity of online social networks has led to the phenomena of having friends that are known only through online interaction. In many cases, no physical interaction has taken place, but still people consider each other friends. This paper analyzes whether these friendships would satisfy the conditions of Aristotle’s highest level of friendship–what he calls perfect friendship. Since perfect friendship manifests through a shared love of virtue, physical proximity would seem to be unnecessary at first glance. However, I argue that (...)
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  20.  8
    Hume and Nietzsche as Response Dependence Virtue Ethicists.Christine Swanton - 2015 - In The Virtue Ethics of Hume and Nietzsche. Malden, MA: Wiley. pp. 19–41.
    This chapter outlines the kind of virtue ethics the author attributes to Hume and Nietzsche. There are two major differences between Aristotelian eudaimonistic virtue ethics and that of Hume and Nietzsche, discussed in the chapter. First, though character plays an important, even central role in their theories, the notions of ideal character and character as a highly robust set of dispositions are not evident. Second, the chapter explicates the virtue ethics of Nietzsche and Hume in an empiricist naturalistic manner. (...)
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  21. Character development and.Aristotelian Virtue - 1999 - In David Carr & J. W. Steutel (eds.), Virtue Ethics and Moral Education. Routledge. pp. 35.
     
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  22.  8
    The republication of Draco's law on homicide.Aristotelian Athenaion Politeia - 2004 - Classical Quarterly 54:451-460.
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  23. Pairs of negative syllogistic premises yielding conclusions.Aristotelian Logic - forthcoming - Logique Et Analyse.
     
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  24.  13
    Against ockhamism, David Widerker.Aristotelian Mimesis Re-Evaluated - 1990 - The Monist 73 (3).
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  25.  19
    Appearance and Reality in Heraclitus'" Philosophy".Heraclitean Satiety & Aristotelian Actuality - 1992 - The Monist 75 (1).
  26.  25
    The politics of modern reason: Politics, anti-politics and norms on continental philosophy, James Bohman.Quantification Parts & Aristotelian Predication - 1999 - The Monist 82 (2).
  27. Evolution, naturalism, and the worthwhile: A critique of Richard Joyce's evolutionary debunking of morality.Christopher Toner - 2011 - Metaphilosophy 42 (4):520-546.
    Abstract: In The Evolution of Morality, Richard Joyce argues there is good reason to think that the “moral sense” is a biological adaptation, and that this provides a genealogy of the moral sense that has a debunking effect, driving us to the conclusion that “our moral beliefs are products of a process that is entirely independent of their truth, … we have no grounds one way or the other for maintaining these beliefs.” I argue that Joyce's skeptical conclusion is not (...)
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  28.  41
    Will as commitment and resolve: an existential account of creativity, love, virtue, and happiness.John J. Davenport - 2007 - New York: Fordham University Press.
    In contemporary philosophy, the will is often regarded as a sheer philosophical fiction. In Will as Commitment and Resolve , Davenport argues not only that the will is the central power of human agency that makes decisions and forms intentions but also that it includes the capacity to generate new motivation different in structure from prepurposive desires. The concept of "projective motivation" is the central innovation in Davenport's existential account of the everyday notion of striving will. Beginning with the contrast (...)
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  29.  62
    A Moral Philosophy of Their Own? The Moral and Political Thought of Eighteenth-Century British Women.Karen Green - 2015 - The Monist 98 (1):89-101.
    Despite the fact that the High-Church Tory, Mary Astell, held political views diametrically opposed to the Whiggish Catharine Trotter Cockburn and Catharine Macaulay, it is here argued that their metaethical views were surprisingly similar. All were influenced by a blend of Christian universalism and Aristotelian eudaimonism, which accepted the existence of a law of nature, that we strive for happiness, and that happiness results from living in accord with our God-given nature. They differed with regard to epistemological issues; (...)
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  30.  50
    Eudaimonia, Happiness, and the Redemption of Unhappiness.Timothy Chappell - 2013 - Philosophical Topics 41 (1):27-52.
    In this paper I argue for five theses. The first thesis is that ethicists should think about happiness and unhappiness together, with as much detail and particularity as possible. Thinking about unhappiness will help us get clear about happiness, and distinguish the different things that come under that name. The second is that happiness and unhappiness can both be important positively valuable features of a worthwhile life. The third thesis is that Modern Eudaimonism, the claim that every reason to (...)
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  31.  45
    Rights, Happiness and God: A Response to Justice: Rights and Wrongs.Roger Crisp - 2010 - Studies in Christian Ethics 23 (2):156-162.
    This paper is a discussion of some themes from Justice: Rights and Wrongs, by Nicholas Wolterstorff. The paper begins with a discussion of Wolterstorff’s distinction between justice as inherent rights and justice as inherent worth. It is suggested that what especially distinguishes Wolterstorff’s position is his grounding of rights in divine love. An elucidation and defence of an Aristotelian eudaimonist grounding for rights is offered. The paper ends with a critique of the ideas that human well-being can be understood (...)
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  32.  58
    The Virtuous Life in Greek Ethics.Burkhard Reis & Stella Haffmans (eds.) - 2006 - Cambridge: Cambridge University Press.
    There is now a renewed concern for moral psychology among moral philosophers. Moreover, contemporary philosophers interested in virtue, moral responsibility and moral progress regularly refer to Plato and Aristotle, the two founding fathers of ancient ethics. The book contains eleven chapters by distinguished scholars which showcase current research in Greek ethics. Four deal with Plato, focusing on the Protagoras, Euthydemus, Symposium and Republic, and discussing matters of literary presentation alongside the philosophical content. The four chapters on Aristotle address problems such (...)
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  33.  80
    Well-Being and Eudaimonia.Mark LeBar & Daniel Russell - 2013 - In Julia Peters (ed.), Aristotelian Ethics in Contemporary Perspective. Routledge. pp. 52.
    Daniel Haybron’s recent book, The Pursuit of Unhappiness, includes a defense of a normative notion of well-being. Haybron’s main contribution is to argue that a central component of well-being is the fulfillment of one’s “emotional nature,” that is, fulfillment as a unique individual who is such as to find happiness in some things rather than others. We argue that the contrast he draws between his view and “Aristotelian” views of well-being is problematic in two ways. First, Haybron says that (...)
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  34. Virtue and Prejudice: Giving and Taking Reasons.Noell Birondo - 2016 - The Monist 99 (2):212-223.
    The most long-standing criticism of virtue ethics in its traditional, eudaimonistic variety centers on its apparently foundational appeal to nature in order to provide a source of normativity. This paper argues that a failure to appreciate both the giving and taking of reasons in sustaining an ethical outlook can distort a proper understanding of the available options for this traditional version of virtue ethics. To insist only on giving reasons, without also taking (maybe even considering) the reasons provided by others, (...)
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  35.  16
    Aquinas's Theory of Natural Law: An Analytic Reconstruction (review).Victor Bradley Lewis - 1999 - Journal of the History of Philosophy 37 (3):526-528.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Aquinas’s Theory of Natural Law: An Analytic Reconstruction by Anthony J. LisskaV. Bradley LewisAnthony J. Lisska. Aquinas’s Theory of Natural Law: An Analytic Reconstruction. Oxford: Clarendon Press, 1996. Pp. xv + 320. Paper, $24.95.This volume aims to provide an explication of the natural law theory of St. Thomas Aquinas “consistent with the expectation of philosophers in the analytic tradition” (10–11, 17). Accordingly, the author begins, in the first (...)
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  36. Diversity and Felicity: Hobbes’s Science of Human Flourishing.Ericka L. Tucker - 2016 - Science Et Esprit 68 (1):35-47.
    We do not generally take the Hobbesian project to be one that encourages human flourishing. I will argue that it is; indeed, I will propose that Hobbes attempts the first modern project to provide for the possibility of the diversity of human flourishing in the civil state. To do so, I will draw on the recent work of Donald Rutherford, who takes Hobbes to be a eudaimonist in the Aristotelian tradition.
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  37. Gradations of Volition: An Essay in Honor of Father Joseph Owens CSsR.Robert Allen - manuscript
    I demonstrate here that St. Anselm”s understanding of free will fits neatly into an Aristotelian conceptual framework. Aristotle”s four causes are first aligned with Anselm”s four senses of “will”. The volitional hierarchy Anselm”s definition of free will entails is then detailed, culminating in its reconciliation with Eudaimonism. The summum bonum turns out to be the apex of that series of actualizations or perfections. I conclude by explicating Anselm’s teleological understanding of sin by reference to his analog of Aristotle’s (...)
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  38.  23
    A Problem With Aristotle’s Ethical Essentialism.Tibor R. Machan - 2010 - Libertarian Papers 2:10.
    Aristotelian ethics is still very promising, mainly because of its meta-ethical naturalism. As in medicine, what’s good versus bad is based on knowledge of the nature of something. With the addition of a strong doctrine of voluntary action, the morally good life is one within which one pursues one’s human flourishing . An obstacle is Aristotle’s essentialism whereby he stresses what is distinctive about human beings, not what is a matter of their nature, as the standard of right versus (...)
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  39.  58
    De Rerum Natura.Edwin M. Hartman - 2004 - The Ruffin Series of the Society for Business Ethics 4:201-220.
    Aristotelian naturalism is a good vantage point from which to consider the moral implications of evolution. Sociobiologists err in arguing that evolution is the basis for morality: not all or only moral features and institutions are selected for. Nor does the longevity of an institution argue for its moral status. On the other hand, facts about human capacities can have implications concerning human obligations, as Aristotle suggests. Aristotle’s eudaimonistic approach to ethics suggests that the notion of interests is far (...)
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  40.  16
    De Rerum Natura.Edwin M. Hartman - 2004 - The Ruffin Series of the Society for Business Ethics 4:201-220.
    Aristotelian naturalism is a good vantage point from which to consider the moral implications of evolution. Sociobiologists err in arguing that evolution is the basis for morality: not all or only moral features and institutions are selected for. Nor does the longevity of an institution argue for its moral status. On the other hand, facts about human capacities can have implications concerning human obligations, as Aristotle suggests. Aristotle’s eudaimonistic approach to ethics suggests that the notion of interests is far (...)
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  41.  26
    Naturalized Virtue Ethics.Stephen R. Brown - 2003 - Dissertation, The University of Oklahoma
    I defend a neo-Aristotelian ethical theory I call "naturalized virtue ethics," or NVE. This is a naturalistic, teleological theory. Human beings are a species of social animal for whom there is a characteristic form of life. An individual human being may be evaluated as a good or bad specimen according to how well that individual realizes the human form of life. To be a good human being, one must possess those traits of character that reliably enable one to achieve (...)
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  42. The problem of happiness in moral philosophy.M. Fula - 2004 - Filozofia 59 (2):110-123.
    The paper outlines Aristotelian and Aquinian eudaimonistic conception of hap_piness and its criticism in modern ethics in the context of the rehabilitation of this concept in contemporary moral philosophy. On the background of the modern discussion it presents the objectivist theory of happiness in the frame of Neoaristotelian ethics of virtues. In its description the author introduces the inclusive concept of happiness. He defines the true happiness as an optimal relationship between the subject and the world, making a difference (...)
     
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  43.  17
    Moral Wisdom and Good Lives.John Kekes - 2018 - Cornell University Press.
    In this profound and yet accessible book, John Kekes discusses moral wisdom: a virtue essential to living a morally good and personally satisfying life. He advances a broad, nontechnical argument that considers the adversities inherent in the human condition and assists in the achievement of good lives. The possession of moral wisdom, Kekes asserts, is a matter of degree: more of it makes lives better, less makes them worse. Exactly what is moral wisdom, however, and how should it be sought? (...)
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  44.  58
    Virtue ethics: A contemporary introduction.Liezl L. Van Zyl - 2018 - New York: Routledge.
    This volume provides a clear and accessible overview of central concepts, positions, and arguments in virtue ethics. While it focuses primarily on Aristotelian virtue ethics, it also includes discussion of alternative forms of virtue ethics and competing normative theories. The first six chapters are organized around central questions in normative ethics that are of particular concern to virtue ethicists and their critics: -/-  What is virtue ethics?  What makes a trait a virtue?  Is there a link (...)
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  45. A Humean particularist virtue ethic.Erin Frykholm - 2015 - Philosophical Studies 172 (8):2171-2191.
    Virtue ethical theories typically follow a neo-Aristotelian or quasi-Aristotelian model, making use of various combinations of key features of the Aristotelian model including eudaimonism, perfectionism, an account of practical wisdom, and the thesis of the unity of the virtues. In this paper I motivate what I call a Humean virtue ethic, which is a deeply particularist account of virtue that rejects all of these central tenets, at least in their traditional forms. Focusing on three factors by (...)
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  46.  45
    Recent Work on the Concept of Happiness.Douglas Den Uyl & Tibor R. Machan - 1983 - American Philosophical Quarterly 20 (2):115-134.
    The first part of this project deals with the more recent historical discussions of the topic, Most of which focus on the views of aristotle and j s mill. These two authors turn out to be the focus of attention of most writers who wish to consider the major historical reflections on happiness, Ones that have shaped our thinking on the topic. The second part of this project deals with contemporary original thinking about happiness. Yet here, Too, The major themes (...)
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  47.  24
    Eudaimon in the Rough: Perfecting Rand’s Egoism.Roger E. Bissell - 2020 - Journal of Ayn Rand Studies 20 (2):452-478.
    The author argues that Rand’s ethical theory is much closer in essence to the eudaimonist, self-perfectionist perspectives of Aristotle and the neo-Aristotelians, Douglas Den Uyl and Douglas Rasmussen, than to the “selfish,” egoistic ethics many assume to be her basic position. He discusses Rand’s anti-hedonist and pro-rational selfishness positions as corollaries of man’s life as the standard of moral value, as well as Rand’s point that treating either happiness or personal benefit as the standard of moral value is a reversal (...)
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  48.  32
    Agent-centered Morality. [REVIEW]Robert C. Roberts - 2002 - Philosophy and Phenomenological Research 65 (3):730-733.
    Harris develops a neo-Aristotelian account of practical and moral reasoning that does account for such decisions of good people. On this account moral reasoning is part of a larger practice of practical reasoning and is viable only if it integrates smoothly into this larger practice. Good people, on Harris’s view of them, have a number of kinds of concerns that are integrated in their practical reasoning dispositions. Persons with “integrity in the thick sense” care about their family members, their (...)
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  49. In Search of Buddhist Virtue: A Case for a Pluralist-Gradualist Moral Philosophy.Oren Hanner - 2021 - Comparative Philosophy 12 (2):58-78.
    Classical presentations of the Buddhist path prescribe the cultivation of various good qualities that are necessary for spiritual progress, from mindfulness and loving-kindness to faith and wisdom. Examining the way in which such qualities are described and classified in early Buddhism—with special reference to their treatment in the Visuddhimagga by the fifth-century Buddhist thinker Buddhaghosa—the present article employs a comparative method in order to identify the Buddhist catalog of virtues. The first part sketches the characteristics of virtue as analyzed by (...)
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  50. The relevance of Aristotle’s conception of eudaimonia for the psychological study of happiness.Alan S. Waterman - 1990 - Theoretical and Philosophical Psychology 10 (1):39-44.
    According to the ethical system of eudaimonism, a philosophy that predates Aristotle, individuals have a responsibility to recognize and live in accordance with their daimon or "true self." The daimon refers to the potentialities of each person, the realization of which represents the greatest fulfillment in living of which each is capable. The daimon is an ideal in the sense of being an excellence, a perfection toward which one strives and, hence, it can give meaning and direction to one's (...)
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