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John Hacker-Wright
University of Guelph
  1. Virtue Ethics Without Right Action: Anscombe, Foot, and Contemporary Virtue Ethics. [REVIEW]John Hacker-Wright - 2010 - Journal of Value Inquiry 44 (2):209-224.
  2. Teichmann, Roger. Nature, Reason, and the Good Life: Ethics for Human Beings. Oxford: Oxford University Press, 2011. Pp. 224. $65.00. [REVIEW]John Hacker-Wright - 2012 - Ethics 122 (3):637-641.
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  3. What is Natural About Foot's Ethical Naturalism?John Hacker-Wright - 2009 - Ratio 22 (3):308-321.
    Philippa Foot's Natural Goodness is in the midst of a cool reception. It appears that this is due to the fact that Foot's naturalism draws on a picture of the biological world at odds with the view embraced by most scientists and philosophers. Foot's readers commonly assume that the account of the biological world that she must want to adhere to, and that she nevertheless mistakenly departs from, is the account offered by contemporary neo-Darwinian biological sciences. But as is evident (...)
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  4. Ethical Naturalism and the Constitution of Agency.John Hacker-Wright - 2012 - Journal of Value Inquiry 46 (1):13-23.
  5.  85
    Skill, Practical Wisdom, and Ethical Naturalism.John Hacker-Wright - 2015 - Ethical Theory and Moral Practice 18 (5):983-993.
    IntroductionRecent work in virtue theory has breathed new life into the analogy between virtue and skill.See, for example, Annas ; Bloomfield ; Stichter ; Swartwood . There is good reason to think that this analogy is worth pursuing since it may help us understand the distinctive nexus of reasoning, knowledge, and practical ability that is found in virtue by pointing to a similar nexus found outside moral contexts in skill. In some ways, there is more than an analogy between skill (...)
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  6.  44
    Human Nature, Virtue, and Rationality.John Hacker-Wright - 2013 - In Julia Peters (ed.), Aristotelian Ethics in Contemporary Perspective. Routledge. pp. 83.
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  7. Human Nature, Personhood, and Ethical Naturalism.John Hacker-Wright - 2009 - Philosophy 84 (3):413-427.
    John McDowell has argued that for human needs to matter in practical deliberation, we must have already acquired the full range of character traits that are imparted by an ethical upbringing. Since our upbringings can diverge considerably, his argument makes trouble for any Aristotelian ethical naturalism that wants to support a single set of moral virtues. I argue here that there is a story to be told about the normal course of human life according to which it is no coincidence (...)
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  8.  4
    Virtues as Perfections of Human Powers: On the Metaphysics of Goodness in Aristotelian Naturalism.John Hacker-Wright - 2020 - Royal Institute of Philosophy Supplement 87:127-149.
    The central idea of Philippa Foot’s Natural Goodness is that moral judgments belong to the same logical kind of judgments as those that attribute natural goodness and defect to plants and animals. But moral judgments focus on a subset of human powers that play a special role in our lives as rational animals, namely, reason, will, and desire. These powers play a central role in properly human actions: those actions in which we go for something that we see and understand (...)
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  9. Moral Status in Virtue Ethics.John Hacker-Wright - 2007 - Philosophy 82 (3):449-473.
    My contention is that virtue ethics offers an important critique of traditional philosophical conceptions of moral status as well as an alternative view of important moral issues held to depend on moral status. I argue that the scope of entities that deserve consideration depends on our conception of the demands of virtues like justice; which entities deserve consideration emerges from a moral view of a world shaped by that conception. The deepest disputes about moral status depend on conflicting conceptions of (...)
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  10.  4
    Passions, Virtue, and Rational Life.John Hacker-Wright - 2020 - Philosophy and Social Criticism 46 (2):131-140.
    Neo-Aristotelian ethical naturalists argue that moral norms are natural norms that apply to human beings. A central issue for neo-Aristotelians is to determine what belongs to the good human life; the question is complicated, since we take up a diversity of different lives, many of which seem good, and it seems unclear what the human species-characteristic life really is. The Aristotelian tradition gives some guidance on this question, however, because it describes us as rational animals with intellectual and appetitive powers; (...)
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  11. Blasphemy And Virtue Ethics.John Hacker-Wright - 2008 - Florida Philosophical Review 8 (1):41-50.
    In this paper I argue for a secular conception of blasphemy as a grave moral wrong. I argue for this conception on the basis of a neo-Aristotelian conception of virtue ethics. Specifically, I argue that there is a virtue of intellectual fidelity to matters of great importance: morally permissible ends. In order to structure our lives around such ends, which is essential to living a characteristic human life, we must consistently bear in mind what we know to be true about (...)
     
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  12.  16
    Normativity Judith Jarvis Thomson Chicago: Open Court Press, 2008, Ix + 271 Pp., $39.93. [REVIEW]John Hacker-Wright - 2011 - Dialogue 50 (1):220-222.
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    No Title Available: Dialogue.John Hacker-Wright - 2011 - Dialogue 50 (1):220-222.
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  14. Philippa Foot on Goodness and Virtue.John Hacker-Wright (ed.) - 2018 - Springer Verlag.
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