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  1.  51
    Regimenting Reasons.Jonas Olson & Frans Svensson - 2005 - Theoria 61 (3):203-214.
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  2. Virtue Ethics and the Search for an Account of Right Action.Frans Svensson - 2010 - Ethical Theory and Moral Practice 13 (3):255-271.
    Conceived of as a contender to other theories in substantive ethics, virtue ethics is often associated with, in essence, the following account or criterion of right action: VR: An action A is right for S in circumstances C if and only if a fully virtuous agent would characteristically do A in C. There are serious objections to VR, which take the form of counter-examples. They present us with different scenarios in which less than fully virtuous persons would be acting rightly (...)
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  3.  91
    Eudaimonist Virtue Ethics and Right Action: A Reassessment. [REVIEW]Frans Svensson - 2011 - Journal of Ethics 15 (4):321-339.
    My question in this paper concerns what eudaimonist virtue ethics (EVE) might have to say about what makes right actions right. This is obviously an important question if we want to know what (if anything) distinguishes EVE from various forms of consequentialism and deontology in ethical theorizing. The answer most commonly given is that according to EVE, an action is right if and only if it is what a virtuous person would do in the circumstances. However, understood as a claim (...)
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  4.  37
    Thaddeus Metz Meaning in Life: An Analytic Study. Oxford University Press, 2013. Xi + 269 Pp. Isbn 978‐0‐19‐959931‐8. [REVIEW]Frans Svensson - 2014 - Theoria 80 (4):377-384.
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  5.  21
    The Role of Virtue in Descartes' Ethical Theory, Or: Was Descartes a Virtue Ethicist?Frans Svensson - forthcoming - History of Philosophy Quarterly.
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  6.  74
    Happiness, Well-Being, and Their Relation to Virtue in Descartes' Ethics.Frans Svensson - 2011 - Theoria 77 (3):238-260.
    My main thesis in this article is that Descartes' ethics should be understood as involving a distinction between happiness and well-being. The distinction I have in mind is never clearly stated or articulated by Descartes himself, but I argue that we nevertheless have good reason to embrace it as an important component in a charitable reconstruction of his ethical thought. In section I, I present Descartes' account of happiness and of how he thinks happiness can (and cannot) be acquired. Then, (...)
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  7.  49
    Virtue Ethics and Elitism.Frans Svensson - 2008 - Philosophical Papers 37 (1):131-155.
    Because of its reliance on a basically Aristotelian conception of virtue, contemporary virtue ethics is often criticised for being inherently elitist. I argue that this objection is mistaken. The core of my argument is that we need to take seriously that virtue, according to Aristotle, is something that we acquire gradually, via a developmental process. People are not just stuck with their characters once and for all, but can always aspire to become better (more virtuous). And that is plausibly the (...)
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  8.  67
    Does Non-Cognitivism Rest on a Mistake?Frans Svensson - 2007 - Utilitas 19 (2):184-200.
    Philippa Foot has recently argued that non-cognitivism rests on a mistake. According to Foot, non-cognitivism cannot properly account for the role of reasons in moral thinking. Furthermore, Foot argues that moral judgements share a conceptual structure with the kind of evaluations that we make about plants and animals, which cannot be couched in non-cognitivist terms. In this article I argue that, in the form of expressivism, non-cognitivism is capable of accommodating most of what Foot says about reasons and morality. I (...)
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  9.  73
    A Particular Consequentialism: Why Moral Particularism and Consequentialism Need Not Conflict.Jonas Olson & Frans Svensson - 2003 - Utilitas 15 (2):194-205.
    Moral particularism is commonly presented as an alternative to approaches to ethics, such as consequentialism or Kantianism. This paper argues that particularists' aversions to consequentialism stem not from a structural feature of consequentialism per se, but from substantial and structural axiological views traditionally associated with consequentialism. Given a particular approach to (intrinsic) value, there need be no conflict between moral particularism and consequentialism. We consider and reject a number of challenges holding that there is after all such a conflict. We (...)
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  10.  19
    Non-Eudaimonism, The Sufficiency of Virtue for Happiness, and Two Senses of the Highest Good in Descartes's Ethics.Frans Svensson - 2014 - British Journal for the History of Philosophy 23 (2):277-296.
    In his reflections on ethics, Descartes distances himself from the eudaimonistic tradition in moral philosophy by introducing a distinction between happiness and the highest good. While happiness, in Descartes’s view, consists in an inner state of complete harmony and satisfaction, the highest good instead consists in virtue, i.e. in ‘a firm and constant resolution' to always use our free will well or correctly. In Section 1 of this paper, I pursue the Cartesian distinction between happiness and the highest good in (...)
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  11. Partikularistisk konsekventialism.Jonas Olson & Frans Svensson - 2004 - Norsk Filosofisk Tidsskrift 3.
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  12. Neither/Nor.Rysiek Sliwinski & Frans Svensson (eds.) - 2011 - Uppsala university.
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