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  1. added 2019-02-17
    Pathophobia, Illness, and Vices.Ian James Kidd - forthcoming - International Journal of Philosophical Studies.
    I introduce the concept pathophobia, to capture the range of morally objectionable forms of treatment to which somatically ill persons are subjected. After distinguishing this concept from sanism and ableism, I argue that the moral wrongs of pathophobia are best analysed using a framework of vice ethics. To that end I describe five clusters of pathophobic vices and failings, illustrating each with examples from three influential illness narratives.
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  2. added 2018-12-23
    The Virtue of Gratitude and Its Associated Vices.Tony Manela - forthcoming - The Moral Psychology of Gratitude.
    Gratitude, the proper or fitting response to benevolence, has often been conceptualized as a virtue—a temporally stable disposition to perceive, think, feel, and act in certain characteristic ways in certain situations. Many accounts of gratitude as a virtue, however, have not analyzed this disposition accurately, and as a result, they have not revealed the rich variety of ways in which someone can fail to be a grateful person. In this paper, I articulate an account of the virtue of gratitude, and (...)
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  3. added 2018-11-19
    L'epistemologia delle virtù: Bibliografia tematica.Michel Croce - 2018 - Acta Philosophica 27 (2):369-386.
    L’obiettivo di questa bibliografia tematica, tuttavia, è quello di fornire al lettore una panoramica, sintetica ma informativa, sull’evoluzione dell’epistemologia delle virtù nell’arco di quasi quattro decenni. La selezione dei testi che verranno menzionati in questa bibliografia tematica tenta, per quanto possibile, di rispettare lo sviluppo cronologico dell’epistemologia delle virtù. Tuttavia, il criterio che ho scelto di adottare per la classificazione di queste opere è primariamente tematico: dopo una prima sezione dedicata alle origini dell’epistemologia delle virtù, verranno indicati alcuni testi che (...)
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  4. added 2018-10-17
    Kant, Buddhism, and Self-Centered Vice.Bradford Cokelet - 2018 - In Philip J. Ivanhoe, Owen Flanagan, Victoria S. Harrison, Hagop Sarkissian & Eric Schwitzgebel (eds.), The Oneness Hypothesis: Beyond the Boundary of Self. New York, USA: Columbia University Press. pp. 169-191.
    This article discusses the vice of self-centeredness, argues that it inhibits our ability to treat humanity as an end in itself, and that Kantian moral theory cannot account for this fact. After in this way arguing that Kantian theory fails to provide a fully adequate account of agents who live up to the formula of humanity, I discuss Buddhist resources for developing a better account.
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  5. added 2018-10-08
    Aristotele e le virtù sociali: EN IV, 1126b 1-1128b 9.María Silvia Vaccarezza - 2012 - Acta Philosophica 21 (2):309 - 336.
    In EN II, 1108 9-1108 b10 e più estesamente in EN IV, 1126b 10-1128b 9 Aristotele analizza tre virtù (amichevolezza, sincerità e arguzia) che, coinvolgendo il linguaggio e il senso dell’umorismo, riguardano quell’aspetto fondamentale della natura umana che è la socialità, al punto che pare giustificato l’utilizzo dell’etichetta “virtù sociali” per riferirsi ad esse. Tali virtù, infatti, rappresentano le eccellenze nell’ambito dei rapporti sociali non connotati da affetto e amicizia, ma caratterizzati da un legame ben definito, sufficiente a giustificare l’emergere (...)
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  6. added 2018-09-21
    Review of 'Evil and Moral Psychology, Written by Peter Brian Barry'. [REVIEW]Paul Formosa - 2016 - Journal of Moral Philosophy 13 (4):495-497.
    Review of 'Evil and Moral Psychology, written by Peter Brian Barry'.
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  7. added 2018-09-18
    Jalousie.Frédéric Minner - 2018 - Encyclopédie Philosophique.
    On conçoit souvent la jalousie comme une émotion ayant pour objet les relations de proximité (amour, amitié, fratrie, etc.). Elle a généralement mauvaise presse et est typiquement envisagée comme une émotion moralement condamnable, voire comme un vice. Or, la jalousie ne porte pas uniquement sur les relations de proximité : elle peut également porter sur divers biens (prestige, richesses, biens matériels, privilèges, etc.). Par ailleurs, certains auteurs soutiennent que des cas de jalousie pourraient être moralement justifiés, voire que la jalousie (...)
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  8. added 2018-09-12
    Review: Gabriele Taylor: Deadly Vices. [REVIEW]Michelle Mason - 2008 - Mind 117 (467):742-744.
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  9. added 2018-08-31
    Ideals and Idols: On the Nature and Appropriateness of Agential Admiration.Antti Kauppinen - forthcoming - In Alfred Archer & Andre Grahlé (eds.), The Moral Psychology of Admiration. Rowman and Littlefield.
    When we admire a person, we don’t just have a wow-response towards them, as we might towards a painting or a sunset. Rather, we construe them as realizing an ideal of the person in their lives to a conspicuous degree. To merit admiration, it is not enough simply to do something valuable or to possess desirable character traits. Rather, one’s achievements must manifest commitments and character traits that define a worthwhile ideal. Agential admiration, I argue, is a person-focused attitude like (...)
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  10. added 2018-07-17
    Epistemic Vices in Public Debate: The Case of New Atheism.Ian James Kidd - 2017 - In Christopher Cotter & Philip Quadrio (eds.), New Atheism's Legacy: Critical Perspectives From Philosophy and the Social Sciences. Dordrecht: Springer. pp. 51-68..
    Although critics often argue that the new atheists are arrogant, dogmatic, closed-minded and so on, there is currently no philosophical analysis of this complaint - which I will call 'the vice charge' - and no assessment of whether it is merely a rhetorical aside or a substantive objection in its own right. This Chapter therefore uses the resources of virtue epistemology to articulate this ' vice charge' and to argue that critics are right to imply that new atheism is intrinsically (...)
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  11. added 2018-07-08
    Prostitution and the Good of Sex.Sascha Settegast - 2018 - Social Theory and Practice 44 (3):377-403.
    On some accounts, prostitution is just another form of casual sex and as such not particularly harmful in itself, if regulated properly. I claim that, although casual sex in general is not inher-ently harmful, prostitution in fact is. To show this, I defend an account of sex as joint action characteristically aimed at sexual enjoyment, here understood as a tangible experience of com-munity among partners, and argue that prostitution fails to achieve this good by incentivizing partners to mistreat each other. (...)
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  12. added 2018-06-13
    The Reward of Virtue: An Essay on the Relationship Between Character and Well-Being.Ian Stoner - 2011 - Dissertation, University of Minnesota
    Most work in neo-Aristotelian virtue ethics begins by supposing that the virtues are the traits of character that make us good people. Secondary questions, then, include whether, why, and in what ways the virtues are good for the people who have them. This essay is an argument that the neo-Aristotelian approach is upside down. If, instead, we begin by asking what collection of character traits are good for us---that is, what collection of traits are most likely to promote our own (...)
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  13. added 2018-06-05
    Intellectual Humility: Owning Our Limitations.Dennis Whitcomb, Heather Battaly, Jason Baehr & Daniel Howard‐Snyder - 2017 - Philosophy and Phenomenological Research 94 (3):509-539.
    What is intellectual humility? In this essay, we aim to answer this question by assessing several contemporary accounts of intellectual humility, developing our own account, offering two reasons for our account, and meeting two objections and solving one puzzle.
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  14. added 2018-05-24
    Healthy Conflict in Contemporary American Society: From Enemy to Adversary.Jason A. Springs - 2018 - Cambridge: Cambridge University Press.
    US citizens perceive their society to be one of the most diverse and religiously tolerant in the world today. Yet seemingly intractable religious intolerance and moral conflict abound throughout contemporary US public life - from abortion law battles, same-sex marriage, post-9/11 Islamophobia, public school curriculum controversies, to moral and religious dimensions of the Black Lives Matter and Occupy Wall Street movements, and Tea Party populism. Healthy Conflict in Contemporary American Society develops an approach to democratic discourse and coalition-building across deep (...)
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  15. added 2018-05-15
    The Virtues of Compassion.Bradford Cokelet - 2018 - In Justin Caouette & Carolyn Price (eds.), The Moral Psychology of Compassion. New York, NY: Rowman & Littlefield International. pp. 15-32.
    This paper defends a new, role-differentiated account of the virtues of compassion. My main thesis is that in order to understand compassion’s value and advance debate about its ethical importance we need to recognize that the virtue of compassion involves substantively different dispositions and attitudes in different spheres of life – for example in our personal, professional, and civic lives. In each sphere, compassion is an apt and distinctive form of good-willed responsiveness to the value of living beings and their (...)
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  16. added 2018-04-12
    Moral Virtues and Responsiveness for Reasons.Garrett Cullity - 2017 - In Stewart Braun & Noell Birondo (eds.), Virtue's Reasons: New Essays on Virtue, Character, and Reasons. New York: Routledge. pp. 11-31.
    Moral discourse contains judgements of two prominent kinds. It contains deontic judgements about rightness and wrongness, obligation and duty, and what a person ought to do. As I understand them, these deontic judgements are normative: they express conclusions about the bearing of normative reasons on the actions and other responses that are available to us. And it contains evaluative judgements about goodness and badness. Prominent among these are the judgements that evaluate the quality of our responsiveness to morally relevant reasons. (...)
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  17. added 2018-03-24
    Three Varieties of Faith.Ryan Preston-Roedder - 2018 - Philosophical Topics 46 (1):173-199.
    Secular moral philosophy has devoted little attention to the nature and significance of faith. Perhaps this is unsurprising. The significance of faith is typically thought to depend on the truth of theism, and so it may seem that a careful study of faith has little to offer non-religious philosophy. But I argue that, whether or not theism holds, certain kinds of faith are centrally important virtues, that is, character traits that are morally admirable or admirable from some broader perspective of (...)
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  18. added 2018-03-05
    Socrates, Wisdom and Pedagogy.George Rudebusch - 2009 - Philosophical Inquiry 31 (1-2):153-173.
    Intellectualism about human virtue is the thesis that virtue is knowledge. Virtue intellectualists may be eliminative or reductive. If eliminative, they will eliminate our conventional vocabulary of virtue words-'virtue', 'piety', 'courage', etc.-and speak only of knowledge or wisdom. If reductive, they will continue to use the conventional virtue words but understand each of them as denoting nothing but a kind of knowledge (as opposed to, say, a capacity of some other part of the soul than the intellect, such as the (...)
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  19. added 2017-12-11
    Valuing Anger.Antti Kauppinen - 2018 - In Myisha Cherry & Owen Flanagan (eds.), The Moral Psychology of Anger. Rowman & Littlefield.
    It is widely acknowledged that susceptibility to suitable emotional responses is part of what it is to value something. Indeed, the value of at least some things calls for such emotional responses – if we lack them, we don’t respond appropriately to their value. In this paper, I argue that susceptibility to anger is an essential component of valuing other people, ourselves, and our relationships. The main reason is that various modes of valuing, such as respect, self-respect, and love, ground (...)
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  20. added 2017-11-19
    Aquinas on Temperance.Reginald Mary Chua - 2019 - New Blackfriars 100 (1085):5-21.
    The purpose of this essay is to explore, and clarify, some key features in Aquinas’ account of the virtue of temperance, with an eye to answering some common objections raised against a positive evaluation of temperance. In particular, I consider three features of Aquinas’ understanding of temperance: First, the role of the rational mean in temperance; second, the role of rightly ordered passions in temperance; and third, the ‘despotic’ control of reason over the passions in temperance. Along the way I (...)
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  21. added 2017-10-12
    Modesty as an Executive Virtue.Sungwoo Um - forthcoming - American Philosophical Quarterly.
    This paper aims to offer a new insight on the virtue of modesty. It argues that modesty is best understood as an executive virtue with the moderate evaluative attitude at its center. The main goals are to describe the main features of this evaluative attitude and to distinguish it from other features that are only contingently associated with modesty. Then some distinctive features of modesty as an executive virtue are suggested and defended. Next, some of existing accounts are critically examined. (...)
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  22. added 2017-06-23
    Invideo Et Amo: On Envying the Beloved.Sara Protasi - 2017 - Philosophia 45 (4):1765-1784.
    Can we love and envy the same person at the same time? There is an overwhelming, cross-cultural and cross-disciplinary, consensus that love and envy are deeply incompatible. In this paper, I challenge this consensus, and focus in particular on the normative thesis that true love should be void of envy proper. I first propose an indirect argument. Because love and envy thrive in the same psychological conditions, it is not unlikely to feel envy toward the beloved. If we want ideals (...)
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  23. added 2017-06-03
    The Good Flow: How Happiness Emerges From the Skillful Enactment of Morality.Justin Kitchen - 2016 - Dissertation, San Francisco State University
    In this paper, I will argue that 'being good' positively correlates to 'being happy.' First, I will clarify how I’ll be using the word ‘morality’ and the phrase ‘being good’. Second, I will claim that moral goodness is developed and exercised as a kind of practical skill. This will allow me to propose that ‘being good’ – like other complex and engaging skills – entails the elicitation of a kind of flow experience. Third, I will propose that ‘being good’ involves (...)
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  24. added 2017-05-01
    The Problem with Moralism.Alfred Archer - 2018 - Ratio:342-350.
    Moralism is often described as a vice. But what exactly is wrong with moralism that makes it aptly described as a character flaw? This paper will argue that the problem with moralism is that it downgrades the force of legitimate moral criticism. First, I will argue that moralism involves an inflated sense of the extent to which moral criticism is appropriate. Next, I will examine the value of legitimate moral criticism, arguing that its value stems from enabling us to take (...)
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  25. added 2017-04-19
    La riscoperta dell'umiltà come virtù relazionale: la risposta della tradizione ai problemi contemporanei.Michel Croce - 2014 - In Simona Langella & Maria Silvia Vaccarezza (eds.), Emozioni e virtù. Percorsi e prospettive di un tema classico. Napoli-Salerno: Orthotes. pp. 159-170.
    Questo contributo riguarda il tema specifico dell’umiltà come virtù etica e nasce all’interno di uno studio più ampio sulla relazione tra umiltà in campo morale e umiltà intellettuale, tema ricorrente tra i sostenitori della Virtue Epistemology. L’intento di questo saggio è quello di approfondire il recente dibattito circa la natura dell’umiltà come virtù e la sua definizione e il mio obiettivo è quello di mostrare come la tradizione aristotelico-tomista, generalmente sottovalutata da chi si occupa di umiltà nella filosofia analitica contemporanea, (...)
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  26. added 2017-04-08
    How Can Neuroscience Contribute to Moral Philosophy, Psychology and Education Based on Aristotelian Virtue Ethics?Hyemin Han - 2016 - International Journal of Ethics Education 1 (2):201-217.
    The present essay discusses the relationship between moral philosophy, psychology and education based on virtue ethics, contemporary neuroscience, and how neuroscientific methods can contribute to studies of moral virtue and character. First, the present essay considers whether the mechanism of moral motivation and developmental model of virtue and character are well supported by neuroscientific evidence. Particularly, it examines whether the evidence provided by neuroscientific studies can support the core argument of virtue ethics, that is, motivational externalism. Second, it discusses how (...)
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  27. added 2017-02-19
    Consistent Egoists and Situation Managers: Two Problems for Situationism.Pauline Kleingeld - 2015 - Philosophical Explorations 18 (3):344-361.
    According to philosophical “situationism”, psychological evidence shows that human action is typically best explained by the influence of situational factors and not by “global” and robust character traits of the agent. As a practical implication of their view, situationists recommend that efforts in moral education be shifted from character development to situation management. Much of the discussion has focused on whether global conceptions of virtue and character, and in particular Aristotelian virtue ethics, can be defended against the situationist challenge. After (...)
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  28. added 2017-02-18
    Honor in the Military and the Possible Implication for the Traditional Separation of Jus Ad Bellum and Jus in Bello.Jacob Blair - 2011 - In Applied Ethics Series (Center for Applied Ethics and Philosophy). pp. 94-102.
    Traditional just war theory maintains that the two types of rules that govern justice in times of war, jus ad bellum (justice of war) and jus in bello (justice in war), are logically independent of one another. Call this the independence thesis. According to this thesis, a war that satisfies the ad bellum rules does not guarantee that the in bello rules will be satisfied; and a war that violates the ad bellum rules does not guarantee that the in bello (...)
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  29. added 2016-12-31
    Pride, Achievement, and Purpose.Antti Kauppinen - 2017 - In J. Adam Carter & Emma C. Gordon (eds.), The Moral Psychology of Pride. London: Rowman and Littlefield.
    Pride in our own actions tells a story: we faced a challenge, overcame it, and achieved something praiseworthy. In this paper, I draw on recent psychological literature to distinguish to between two varieties of pride, 'authentic' pride that focuses on particular efforts (like guilt) and 'hubristic' pride that focuses on the whole self (like shame). Achievement pride is fitting when either efforts or traits explain our success in meeting contextually relevant, authoritative, and challenging standards without excessive opportunity cost. When it (...)
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  30. added 2016-10-31
    Précis of Knowing Better: Virtue, Deliberation, and Normative Ethics.Daniel Star - 2016 - Philosophy and Phenomenological Research 93 (3):706-708.
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  31. added 2016-09-19
    Pride in Christian Philosophy and Theology.Kevin Timpe & Neal A. Tognazzini - 2017 - In J. Adam Carter Emma C. Gordon (ed.), The Moral Psychology of Pride. London: Rowman & Littlefield. pp. 211-234.
    Our focus in this chapter will be the role the pride has played, both historically and contemporarily, in Christian theology and philosophical theology. We begin by delineating a number of different types of pride, since some types are positive (e.g., when a parent tells a daughter “I’m proud of you for being brave”), and others are negative (e.g., “Pride goes before a fall”) or even vicious. We then explore the role that the negative emotion and vice play in the history (...)
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  32. added 2016-08-29
    Integrity, Commitment, and a Coherent Self.Warren J. von Eschenbach - 2012 - Journal of Value Inquiry 46 (3):369-378.
    Integrity not only is a central concept within virtue ethics and a subject of considerable debate among philosophers regarding its nature and relation to other virtues, but also is important for our understanding of what it means to possess a constituted and coherent self. Much of the literature on integrity is focused on relationships among moral principles and virtues, while less attention is paid to any relationship that integrity might have to practical agency or personal identity. In maintaining this focus, (...)
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  33. added 2016-08-21
    Rethinking Greed.Jason Kawall - 2012 - In Allen Thompson Jeremy Bendik-Keymer (ed.), Human Adaptation to Climate Change: Human Virtues of the Future. The MIT Press. pp. 223-39.
    In this paper I attempt to clarify the nature of the vice of greed, focusing on what can be called “modest greed”. Agents who are modestly greedy do not long for material goods or wealth with intense desires. Rather, they have quite modest desires, but ones whose satisfaction they pursue excessively relative to other goods. Greed - including modest greed - emerges as a particularly troubling and problematic vice.
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  34. added 2016-03-23
    Character, Caricature, and Gossip.Brian Robinson - 2016 - The Monist 99 (2):198-211.
    Gossip is rarely praised. There seems little virtuous that is about talking behind someone’s back. Whether there is anything virtuous about gossip, however, depends on the kind of gossip. Some gossip is idle, but some evaluative gossip promulgates and enforces norms. When properly motivated, such gossip effects positive change in society and counts as gossiping well. The virtue of gossiping well even includes some kinds of false gossip, namely the sort that exaggerates a pre-existing trait, thereby creating a caricature of (...)
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  35. added 2016-03-13
    Arrogance.Valerie Tiberius & John D. Walker - 1998 - American Philosophical Quarterly 35 (4):379 - 390.
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  36. added 2016-03-04
    Utilitarian Moral Virtue, Admiration, and Luck.Robert J. Hartman - 2015 - Philosophia 43 (1):77-95.
    Every tenable ethical theory must have an account of moral virtue and vice. Julia Driver has performed a great service for utilitarians by developing a utilitarian account of moral virtue that complements a broader act-based utilitarian ethical theory. In her view, a moral virtue is a psychological disposition that systematically produces good states of affairs in a particular possible world. My goal is to construct a more plausible version of Driver’s account that nevertheless maintains its basic integrity. I aim to (...)
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  37. added 2016-02-26
    The Nature and Ethics of Indifference.Hallvard Lillehammer - 2017 - The Journal of Ethics 21 (1):17-35.
    Indifference is sometimes said to be a virtue. Perhaps more frequently it is said to be a vice. Yet who is indifferent; to what; and in what way is poorly understood, and frequently subject to controversy and confusion. This paper presents a framework for the interpretation and analysis of ethically significant forms of indifference in terms of how subjects of indifference are variously related to their objects in different circumstances; and how an indifferent orientation can be either more or less (...)
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  38. added 2016-02-25
    Gossip as a Burdened Virtue.Mark Alfano & Brian Robinson - 2017 - Ethical Theory and Moral Practice 20 (3):473-82.
    Gossip is often serious business, not idle chitchat. Gossip allows those oppressed to privately name their oppressors as a warning to others. Of course, gossip can be in error. The speaker may be lying or merely have lacked sufficient evidence. Bias can also make those who hear the gossip more or less likely to believe the gossip. By examining the social functions of gossip and considering the differences in power dynamics in which gossip can occur, we contend that gossip may (...)
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  39. added 2016-02-06
    A Multi-Modal, Cross-Cultural Study of the Semantics of Intellectual Humility.Markus Christen, Mark Alfano & Brian Robinson - forthcoming - AI and Society.
    Intellectual humility can be broadly construed as being conscious of the limits of one’s existing knowledge and capable to acquire more knowledge, which makes it a key virtue of the information age. However, the claim “I am (intellectually) humble” seems paradoxical in that someone who has the disposition in question would not typically volunteer it. There is an explanatory gap between the meaning of the sentence and the meaning the speaker ex- presses by uttering it. We therefore suggest analyzing intellectual (...)
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  40. added 2015-10-28
    Virtues, Skills, and Right Action.Matt Stichter - 2011 - Ethical Theory and Moral Practice 14 (1):73-86.
    According to Rosalind Hursthouse’s virtue based account of right action, an act is right if it is what a fully virtuous person would do in that situation. Robert Johnson has criticized the account on the grounds that the actions a non-virtuous person should take are often uncharacteristic of the virtuous person, and thus Hursthouse’s account of right action is too narrow. The non-virtuous need to take steps to improve themselves morally, and the fully virtuous person need not take these steps. (...)
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  41. added 2015-10-27
    Trust, Trustworthiness, and the Moral Consequence of Consistency.Jason D'Cruz - 2015 - Journal of the American Philosophical Association 1 (3):467-484.
    Situationists such as John Doris, Gilbert Harman, and Maria Merritt suppose that appeal to reliable behavioral dispositions can be dispensed with without radical revision to morality as we know it. This paper challenges this supposition, arguing that abandoning hope in reliable dispositions rules out genuine trust and forces us to suspend core reactive attitudes of gratitude and resentment, esteem and indignation. By examining situationism through the lens of trust we learn something about situationism (in particular, the radically revisionary moral implications (...)
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  42. added 2015-10-03
    Is Forgiveness a Good Thing?Maria Magoula Adamos - 2012 - Forgiveness: Promise, Possibility and Failure.
    While most scholars focus on the advantages of forgiveness, the negative effects of hasty forgiveness have been largely neglected in the literature. In this essay I shall argue that in certain contexts granting forgiveness to a wrongdoer could be morally questionable, and sometimes it could even be morally wrong. Following Aristotle’s view of emotion, and, in particular, his notion of virtuous anger, I shall claim that appropriate, righteous anger is instrumental for justice, and, as a result, inappropriate, or imprudent forgiveness (...)
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  43. added 2015-08-17
    Toward a Humean Virtue Ethics.Lorenzo Greco - 2013 - In Julia Peters (ed.), Aristotelian Ethics in Contemporary Perspective. Routledge. pp. 210-23.
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  44. added 2015-07-13
    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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  45. added 2015-04-01
    La vertu.Christine Tappolet - forthcoming - In Emma Dayer-Tieffenbach & Julien Deonna (eds.), Dictionnaire des valeurs. Edition d’Ithaque.
    I argue on the basis of a discussion of Aristotelian and Humean accounts of virtue that virtue is fundamentally a disposition to undergo appropriate emotions.
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  46. added 2015-03-24
    Ronald Sandler and Philip Cafaro, Environmental Virtue Ethics. [REVIEW]Jason Kawall - 2006 - Environmental Ethics 28 (4):429-32.
    A short review of "Environmental Virtue Ethics" (2005), a collection edited by Ronald Sandler and Philip Cafaro.
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  47. added 2014-12-17
    The Embedded and Extended Character Hypotheses.Mark Alfano & Gus Skorburg - 2017 - In Julian Kiverstein (ed.), Philosophy of the Social Mind. Routledge.
    This paper brings together two erstwhile distinct strands of philosophical inquiry: the extended mind hypothesis and the situationist challenge to virtue theory. According to proponents of the extended mind hypothesis, the vehicles of at least some mental states (beliefs, desires, emotions) are not located solely within the confines of the nervous system (central or peripheral) or even the skin of the agent whose states they are. When external props, tools, and other systems are suitably integrated into the functional apparatus of (...)
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  48. added 2014-09-13
    Master Day - Teachers Day.Shriniwas Hemade - 2013 - In Anil Jayabhaye Diapk Kasale (ed.), Shikshak Din - An anthology. Hariti Publications, Pune, India. pp. 163-199.
    This article is bout the history of Masters Degree. It elaborates from the etymology of meaning of 'Master' to the honor of being the Degree.
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  49. added 2014-08-28
    Great Anger.Anthony Cunningham - 2005 - The Dalhousie Review 85 (3).
    Anger has an undeniable hand in human suffering and horrific deeds. Various schools of thought call for eliminating or moderating the capacity for anger. I argue that the capacity for anger, like the capacity for grief, is at the heart of our humanity.
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  50. added 2014-08-28
    Modesty.Anthony Cunningham - 2001 - The Dalhousie Review 81 (3).
    Modesty is sometimes understood in terms of ignorance and underestimation (one simply doesn't realize how good one really is), a keen awareness of one's relative imperfections (one can always be better), a preoccupation with moral equality (our humanity matters most), or a disinterest in any personal credit for one's attributes or accomplishments (only the work or the cause matters). I point to serious problems with each of these accounts of modesty and I suggest a different understanding of modesty as a (...)
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