102 found
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  1. Virtues and Vices in Positive Psychology: A Philosophical Critique.Kristján Kristjánsson - 2013 - Cambridge University Press.
    Positive psychology is one of the biggest growth industries in the discipline of psychology. At the present time, the subfield of 'positive education' seems poised to take the world of education and teacher training by storm. In this first book-length philosophical study of positive psychology, Professor Kristján Kristjánsson subjects positive psychology's recent inroads into virtue theory and virtue education to sustained conceptual and moral scrutiny. Professor Kristjánsson's interdisciplinary perspective constructively integrates insights, evidence and considerations from social science and philosophy in (...)
     
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  2.  35
    The Self and its Emotions.Kristján Kristjánsson - 2010 - Cambridge University Press.
    Introduction -- What selves are -- Exploring selves -- The emotional self -- Self-concept : self-esteem and self-confidence -- The self as moral character -- Self-respect -- Multicultural selves -- Self-pathologies -- Self-change and self-education.
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  3.  78
    Justifying Emotions: Pride and Jealousy.Kristjan Kristjansson - 2001 - Routledge.
    The two central emotions of pride and jealousy have long been held to have no role in moral judgements, and have been a source of controversy in both ethics and moral psychology. Kristjan Kristjansson challenges this common view and argues that emotions are central to moral excellence and that both pride and jealousy are indeed ingredients of a well-rounded virtuous life.
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  4.  39
    Phronesis as an Ideal in Professional Medical Ethics: Some Preliminary Positionings and Problematics.Kristján Kristjánsson - 2015 - Theoretical Medicine and Bioethics 36 (5):299-320.
    Phronesis has become a buzzword in contemporary medical ethics. Yet, the use of this single term conceals a number of significant conceptual controversies based on divergent philosophical assumptions. This paper explores three of them: on phronesis as universalist or relativist, generalist or particularist, and natural/painless or painful/ambivalent. It also reveals tensions between Alasdair MacIntyre’s take on phronesis, typically drawn upon in professional ethics discourses, and Aristotle’s original concept. The paper offers these four binaries as a possible analytical framework for classifying (...)
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  5.  32
    Awe: An Aristotelian Analysis of a Non-Aristotelian Virtuous Emotion.Kristján Kristjánsson - 2017 - Philosophia 45 (1):125-142.
    While interest in the emotion of awe has surged in psychology, philosophers have yet to devote a single self-standing article to awe’s conceptual contours and moral standing. The present article aims to rectify this imbalance and begin to make up for the unwarranted philosophical neglect. In order to do so, awe is given the standard Aristotelian treatment to uncover its conceptual contours and moral relevance. Aristotelianism typically provides the most useful entry point to ‘size up’ any emotion – more problematically (...)
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  6.  71
    Emulation and the Use of Role Models in Moral Education.Kristján Kristjánsson - 2006 - Journal of Moral Education 35 (1):37-49.
    This article is about (1) the ancient (Aristotelian) emotional virtue of emulation, (2) some current character?education inspired accounts of the use of role models in moral education and, most importantly, (3) the potential relevance of (1) for (2). The author argues that the strategy of role?modelling, as explicated by the character?education movement, is beset with three unsolved problems: an empirical problem of why this method is needed; a methodological problem of how students are to be inspired to emulation; and a (...)
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  7.  71
    Recent Work on the Concept of Gratitude in Philosophy and Psychology.Liz Gulliford, Blaire Morgan & Kristján Kristjánsson - 2013 - Journal of Value Inquiry 47 (3):285-317.
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  8.  79
    Justice, Luck, and Knowledge.Kristján Kristjánsson - 2004 - Mind 113 (450):361-365.
  9.  54
    Ten Myths About Character, Virtue and Virtue Education – Plus Three Well-Founded Misgivings.Kristján Kristjánsson - 2013 - British Journal of Educational Studies 61 (3):269-287.
    ABSTRACT Initiatives to cultivate character and virtue in moral education at school continue to provoke sceptical responses. Most of those echo familiar misgivings about the notions of character, virtue and education in virtue ? as unclear, redundant, old-fashioned, religious, paternalistic, anti-democratic, conservative, individualistic, relative and situation dependent. I expose those misgivings as ?myths?, while at the same time acknowledging three better-founded historical, methodological and practical concerns about the notions in question.
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  10.  33
    Virtuous Medical Practice : Research Report.James Arthur, Kristján Kristjánsson, Hywel Thomas, Ben Kotzee, Agnieszka Ignatowicz & Tian Qiu - unknown
    The Jubilee Centre’s new report, Virtuous Medical Practice, examines the place of character and values in the medical profession in Britain today. Its findings are drawn from a UK-focused multi-methods study of 549 doctors and aspiring doctors at three career stages, first and final year students and experienced doctors.
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  11.  65
    Justice and Desert-Based Emotions.Kristján Kristjánsson - 2005 - Philosophical Explorations 8 (1):53-68.
    A number of contemporary philosophers have pointed out that justice is not primarily an intellectual virtue, grounded in abstract, detached beliefs, but rather an emotional virtue, grounded in certain beliefs and desires that are compelling and deeply embedded in human nature. As a complex emotional virtue, justice seems to encompass, amongst other things, certain desert-based emotions that are developmentally and morally important for an understanding of justice. This article explores the philosophical reasons for the rising interest in desert-based emotions and (...)
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  12.  78
    An Aristotelian Virtue of Gratitude.Kristján Kristjánsson - 2015 - Topoi 34 (2):499-511.
    The aim of this paper is to offer a reconstruction of gratitude as an Aristotelian virtue. The account I propose is meant to be essentially Aristotelian although it is clearly not Aristotle’s own account. I start in section “Current Discourses on Gratitude” with an overview of recent discourses on gratitude in philosophy and psychology. I then proceed, in section “Putting the Aristotelian Pieces Together”, to spell out a formal characterisation of gratitude as an Aristotelian emotional virtue. Section “Reappraising Aristotle on (...)
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  13. An Aristotelian Critique of Situationism.Kristján Kristjánsson - 2008 - Philosophy 83 (1):55-76.
  14. The Self and its Emotions.Kristján Kristjánsson - 2010 - Cambridge University Press.
    If there is one value that seems beyond reproach in modernity, it is that of the self and the terms that cluster around it, such as self-esteem, self-confidence and self-respect. It is not clear, however, that all those who invoke the self really know what they are talking about, or that they are all talking about the same thing. What is this thing called 'self', then, and what is its psychological, philosophical and educational salience? More specifically, what role do emotions (...)
     
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  15.  18
    Ten Un‐Aristotelian Reasons for the Instability of Aristotelian Character Friendships.Kristján Kristjánsson - forthcoming - Journal for the Theory of Social Behaviour.
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  16.  59
    Is Shame an Ugly Emotion? Four Discourses—Two Contrasting Interpretations for Moral Education.Kristján Kristjánsson - 2014 - Studies in Philosophy and Education 33 (5):495-511.
    This paper offers a sustained philosophical meditation on contrasting interpretations of the emotion of shame within four academic discourses—social psychology, psychological anthropology, educational psychology and Aristotelian scholarship—in order to elicit their implications for moral education. It turns out that within each of these discourses there is a mainstream interpretation which emphasises shame’s expendability or moral ugliness (and where shame is typically described as guilt’s ugly sister), but also a heterodox interpretation which seeks to retrieve and defend shame. As the heterodox (...)
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  17.  83
    The Trouble with Ambivalent Emotions.Kristján Kristjánsson - 2010 - Philosophy 85 (4):485-510.
    Mixed or ambivalent emotions have long intrigued philosophers. I dissect various putative cases of emotional ambivalence and conclude that the alleged 'psychological problem' surrounding them admits of a solution. That problem has, however, often been conflated with 'moral problem' - of how one should react morally to such ambivalence — which remains active even after the psychological one has been solved. I discuss how the moral problem hits hardest at virtue ethics, old and new. I distinguish between particularist and generalist (...)
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  18.  48
    There is Something About Aristotle: The Pros and Cons of Aristotelianism in Contemporary Moral Education.Kristján Kristjánsson - 2014 - Journal of Philosophy of Education 48 (1):48-68.
    The aim of this article is to pinpoint some of the features that do—or should—make Aristotelianism attractive to current moral educators. At the same time, it also identifies theoretical and practical shortcomings that contemporary Aristotelians have been overly cavalier about. Section II presents a brisk tour of ten of the ‘pros’: features that are attractive because they accommodate certain powerful and prevailing assumptions in current moral philosophy and moral psychology—applying them to moral education. Section III explores five versions of the (...)
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  19.  35
    Emotion Education Without Ontological Commitment?Kristján Kristjánsson - 2010 - Studies in Philosophy and Education 29 (3):259-274.
    Emotion education is enjoying new-found popularity. This paper explores the ‘cosy consensus’ that seems to have developed in education circles, according to which approaches to emotion education are immune from metaethical considerations such as contrasting rationalist and sentimentalist views about the moral ontology of emotions. I spell out five common assumptions of recent approaches to emotion education and explore their potential compatibility with four paradigmatic moral ontologies. I argue that three of these ontologies fail to harmonise with the common assumptions. (...)
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  20.  21
    Undoing Bad Upbringing Through Contemplation: An Aristotelian Reconstruction.Kristján Kristjánsson - 2014 - Journal of Moral Education 43 (4):468-483.
    The aim of this article is to reconstruct two counter-intuitive Aristotelian theses—about contemplation as the culmination of the good life and about the impossibility of undoing bad upbringing—to bring them into line with current empirical research, as well as with the essentials of an overall Aristotelian approach to moral education. I start by rehearsing those essentials. I then illustrate the two theses and their counter-intuitive ramifications by dint of three life stories of imaginary persons. Subsequently, I offer a reconstruction of (...)
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  21.  14
    Recent Work on Flourishing as the Aim of Education: A Critical Review.Kristján Kristjánsson - 2017 - British Journal of Educational Studies 65 (1):87-107.
  22.  75
    On the Very Idea of "Negative Emotions".Kristjan Kristjansson - 2003 - Journal for the Theory of Social Behaviour 33 (4):351–364.
    Kristján Kristjánsson, On the Very Idea of Negative Emotions, pp. 351364 As attention has shifted towards the emotions in general, the notion of so-called negative emotions has come in for renewed interest. The author explores this notion and argues that its invocation cannot be done without cost to our understanding since it obscures all sorts of relevant complexities. There are thus no emotions around to which we can helpfully refer collectively as negative, although there are of course painful emotions, emotions (...)
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  23.  30
    Smoothing It: Some Aristotelian Misgivings About the Phronesis‐Praxis Perspective on Education.Kristján Kristjánsson - 2005 - Educational Philosophy and Theory 37 (4):455-473.
    A kind of ‘neo‐Aristotelianism’ that connects educational reasoning and reflection to phronesis, and education itself to praxis, has gained considerable following in recent educational discourse. The author identifies four cardinal claims of this phronesis‐praxis perspective: that a) Aristotle's epistemology and methodology imply a stance that is essentially, with regard to practical philosophy, anti‐method and anti‐theory; b) ‘producing’, under the rubric of techné, as opposed to ‘acting’ under the rubric of phronesis, is an unproblematically codifiable process; c) phronesis must be given (...)
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  24. Aristotelian Motivational Externalism.Kristján Kristjánsson - 2013 - Philosophical Studies 164 (2):419-442.
    Recent virtue theorists in psychology implicitly assume the truth of motivational internalism, and this assumption restricts the force and scope of the message that they venture to offer as scientists. I aim to contrive a way out of their impasse by arguing for a version of Aristotelian motivational externalism and suggesting why these psychologists should adopt it. There is a more general problem, however. Although motivational externalism has strong intuitive appeal, at least for moral realists and ‘Humeans’ about motivation, it (...)
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  25.  89
    Educating Moral Emotions or Moral Selves: A False Dichotomy?Kristján Kristjánsson - 2010 - Educational Philosophy and Theory 42 (4):397-409.
    In the post‐Kohlbergian era of moral education, a ‘moral gap’ has been identified between moral cognition and moral action. Contemporary moral psychologists lock horns over how this gap might be bridged. The two main contenders for such bridge‐building are moral emotions and moral selves. I explore these two options from an Aristotelian perspective. The moral‐self solution relies upon an anti‐realist conception of the self as ‘identity’, and I dissect its limitations. In its stead, I propose a Humean conception of the (...)
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  26.  34
    Measuring Self-Respect.Kristján Kristjánsson - 2007 - Journal for the Theory of Social Behaviour 37 (3):225–242.
    Can “self-respect” supplant the now much-maligned “global self-esteem” in psychological research and therapy? The aim of the present paper is to examine this suggestion and develop it further. It is argued that there are two distinct philosophical concepts of self-respect abroad in the literature, Kantian and Aristotelian, between which psychologists need to choose. The main components of Aristotelian self-respect are then worked out. The paper concludes by exploring how, in order to make those components objectively measurable, certain methodological pitfalls must (...)
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  27.  60
    Fortunes-of-Others Emotions and Justice.Kristján Kristjánsson - 2003 - Journal of Philosophical Research 28:105-128.
    Despite the resurgent interest in the emotions, not much attention has focused specifically on those emotions that relate to others. deserved or undeserved fortunes. In this essay, I explore such emotions, logically and morally, with special emphasis on indignation and Schadenfreude. I argue that, when Aristotle.s treatment of this family of emotions is stripped of certain anomalies, it gives a logically satisfying and morally suggestive, if perhaps overly rigid, account of all the relevant emotions and their relations. I use those (...)
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  28.  11
    On the Old Saw That Dialogue Is a Socratic But Not an Aristotelian Method of Moral Education.Kristján Kristjánsson - 2014 - Educational Theory 64 (4):333-348.
    Kristján Kristjánsson's aim in this article is to bury the old saw that dialogue is exclusively a Socratic but not an Aristotelian method of education for moral character. Although the truncated discussion in Aristotle's Nicomachean Ethics of the character development of the young may indicate that it is merely the result of a mindless process of behavioral conditioning, Nancy Sherman has argued convincingly that such a process would never yield the end result that Aristotle deems all-important — a precondition for (...)
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  29.  39
    Justified Self-Esteem.Kristján Kristjánsson - 2007 - Journal of Philosophy of Education 41 (2):247–261.
  30.  39
    “Emotional Intelligence” in the Classroom? An Aristotelian Critique.Kristjan Kristjansson - 2006 - Educational Theory 56 (1):39-56.
    A recent trend in moral education, social and emotional learning, incorporates the mantra of emotional intelligence as a key element in an extensive program of character building. In making his famous claim that the good life would have to include appropriate emotions, Aristotle obviously considered the schooling of emotions to be an indispensable part of moral education. However, in this essay Kristján Kristjánsson casts doubt on the assumption that Aristotelians should approve of the clarion call for EI, as understood by (...)
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  31.  27
    Aristotelian Character Education: A Précis of the 2015 Book.Kristján Kristjánsson - 2016 - Journal of Moral Education 45 (4):481-489.
    This article provides a précis of Kristján Kristjánsson’s 2015 book, Aristotelian Character Education, under discussion in the present issue.
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  32.  65
    Can We Teach Justified Anger?Kristjan Kristjansson - 2005 - Philosophy of Education 39 (4):671-689.
    The question of whether there is such a thing as teachable justified anger encompasses three distinct questions: the psychological question of whether the emotions in general, and anger in particular, are regulatable; the moral question of whether anger can ever be morally justified; and the educational question of whether we have any sound methods at our disposal for teaching justified anger. In this paper I weave Aristotelian responses to those questions together with insights from the current psychology literature on emotion (...)
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  33.  55
    Jealousy Revisited: Recent Philosophical Work on a Maligned Emotion.Kristján Kristjánsson - 2015 - Ethical Theory and Moral Practice (3):1-14.
    Taking as its starting point a previous work by the author which reviewed early philosophical sources on jealousy and proposed both a conceptual and moral account of this much-maligned emotion, the present article reviews the relevant philosophical literature from the last decade or so. Most noticeable is how scarce those sources still are. Special attention is given, however, to a new conceptual model proposed by Purshouse and Fredericks which rejects the standard architectonic of jealousy as a three-party compound emotion. While (...)
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  34.  50
    Character Education in UK Schools: Research Report.James Arthur, Kristján Kristjánsson, David Walker, Wouter Sanderse & Chantel Jones - unknown
    The research project described in this report represents one of the most extensive studies of character education ever undertaken, including over 10,000 students and 255 teachers in schools across England, Scotland, Northern Ireland and Wales. Research techniques consisted of a mixture of surveys, moral dilemmas and semi-structured interviews. This report explores: - The current situation in character education, both in the UK and internationally - How developed British students are with respect to moral character and the extent to which they (...)
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  35.  6
    Justified Self-Esteem.KristjÁn KristjÁnsson - 2007 - Philosophy of Education 41 (2):247-261.
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  36.  39
    Pity: A Mitigated Defence.Kristján Kristjánsson - 2014 - Canadian Journal of Philosophy 44 (3-4):343-364.
    The aim of this article is to offer a mitigated moral justification of a much maligned emotional trait, pity, in the Aristotelian sense of ‘pain at deserved bad fortune’. I lay out Aristotle's taxonomic map of pity and its surrounding conceptual terrain and argue – by rehearsing modern accounts – that this map is not anachronistic with respect to contemporary conceptions. I then offer an ‘Aristotelian’ moral justification of pity, not as a full virtue intrinsically related to eudaimonia but as (...)
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  37.  32
    Virtuous Character for the Practice of Law : Research Report.James Arthur, Kristján Kristjánsson, Hywel Thomas, Michael Holdsworth, Luca Badini Confalonieri & Tian Qiu - unknown
    The Jubilee Centre’s new report, Virtuous Character for the Practice of Law, sets about trying to examine the place of character and values in the legal profession in Britain. The report draws its findings from a UK focused survey of 966 lawyers and aspiring lawyers at varying stages of their careers. It is one of the largest pieces of research carried out in Britain focusing on issues of character and virtue within a specific industry sector.
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  38. Social Freedom and the Test of Moral Responsibility.Kristjan Kristjansson - 1992 - Ethics 103 (1):104-116.
    The responsibility view of social freedom views obstacles as constraints on freedom if and only if there is an agent morally responsible for the obstacle's existence or nonsuppression. However, the test of moral responsibility offered by S.I. Benn and W.L. Weinstein is too narrow, W.E. Connolly's is too broad and D. Miller's is either trivial or wrong depending on whether a permissive or narrow interpretation is adopted. A plausible definition assigns moral responsibility for nonsuppression of an obstacle when a reasonable (...)
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  39.  11
    In Defence of ‘Non–Expansive’ Character Education.Kristján Kristjánsson - 2002 - Journal of Philosophy of Education 36 (2):135-156.
  40.  11
    Moral Education Today: Ascendancy and Fragmentation.Kristján Kristjánsson - 2017 - Journal of Moral Education 46 (4):339-346.
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  41.  14
    [Book Review] Social Freedom, the Responsibility View. [REVIEW]Kristjan Kristjansson - 1998 - Ethics 108 (3):610-611.
    When is it correct to say that a person's freedom is restricted? Can poverty constrain freedom? Can you constrain your own freedom, for instance through weakness of the will or self-deception, and are you not truly free unless you act on a rational choice? Kristján Kristjánsson offers a critical analysis of the main components of a theory of negative liberty: the nature of obstacles and constraints, the weight of obstacles and the relation of freedom to power and autonomy. Through this (...)
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  42.  30
    A Philosophical Critique of Psychological Studies of Emotion: The Example of Jealousy.Kristján Kristjánsson - 2016 - Philosophical Explorations 19 (3):238-251.
    The aim of this article is to provide a critical review of recent writings about jealousy in psychology, as seen from a philosophical perspective. At a more general level of inquiry, jealousy offers a useful lens through which to study generic issues concerned with the conceptual and moral nature of emotions, as well as the contributions that philosophers and social scientists can make to understanding them. Hence, considerable space is devoted to comparisons of psychological and philosophical approaches to emotion research (...)
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  43. Social Freedom: The Responsibility View.Kristjan Kristjánsson - 1996 - Cambridge University Press.
    When is it correct to say that a person's freedom is restricted? Can poverty constrain freedom? Can you constrain your own freedom, for instance through weakness of the will or self-deception, and are you not truly free unless you act on a rational choice? Kristján Kristjánsson offers a critical analysis of the main components of a theory of negative liberty: the nature of obstacles and constraints, the weight of obstacles and the relation of freedom to power and autonomy. Through this (...)
     
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  44.  3
    Seeking the Common Good in Education Through a Positive Conception of Social Justice.James Arthur, Kristján Kristjánsson & Candace Vogler - forthcoming - British Journal of Educational Studies:1-17.
  45.  3
    Aristotelian Character Friendship as a ‘Method’ of Moral Education.Kristján Kristjánsson - forthcoming - Studies in Philosophy and Education:1-16.
    The aim of this article is to make a case for Aristotelian friendship as a ‘method’ of moral education qua mutual character development. After setting out some Aristotelian assumptions about friendship and education in the “Aristotle and Beyond: Some Basics about Character Friendship and Education”section, I devote the “Role-Model Moral Education Contrasted with Learning from Character Friends” section to role modelling and how it differs from the idea of cultivating character through friendships. “The Mechanisms of Learning from Character Friends” section (...)
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  46.  23
    Justice, Desert, and Virtue Revisited.Kristján Kristjánsson - 2003 - Social Theory and Practice 29 (1):39-63.
  47.  45
    Virtue Development and Psychology's Fear of Normativity.Kristján Kristjánsson - 2012 - Journal of Theoretical and Philosophical Psychology 32 (2):103-118.
    This paper explores the idea—rife in various recent theories in moral education—that virtue ethicists, psychologists, and educators interested in the cultivation of character should pool their resources in order to launch wide-ranging initiatives in virtue development. I uncover the roots of this idea and maintain that the reason why the desired cooperation has not yet come about lies primarily in psychology's failure to deliver the required empirical evidence about the ingredients of a morally good life. I trace the origin of (...)
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  48.  92
    Parents and Children as Friends.Kristján Kristjánsson - 2005 - Journal of Social Philosophy 37 (2):250–265.
  49.  46
    Is the Virtue of Integrity Redundant in Aristotelian Virtue Ethics?Kristján Kristjánsson - 2019 - Apeiron 52 (1):93-115.
    Journal Name: Apeiron Issue: Ahead of print.
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  50.  54
    Private Feelings, Public Expressions: Professional Jealousy and the Moral Practice of Teaching.Yen-Hsin Chen & Kristján Kristjánsson - 2011 - Journal of Moral Education 40 (3):349-358.
    This paper explores the issue of personal factors that impinge upon education. More specifically, it addresses professional jealousy among teachers and how it affects the moral practice of teaching. Our focus is teachers? emotions in general and teachers? jealousies in particular, in the context of the ideal of the moral teacher. We identify and criticise three common dichotomies that tend to mar explorations of teachers? emotions. We illustrate issues of professional jealousy as revealed in an interview with a headteacher in (...)
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