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Siblings:History/traditions: Virtues and Vices

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  1. added 2020-05-06
    L'authenticité.Alexandre Erler - 2018 - In Julien A. Deonna & Emma Tieffenbach (eds.), Petit Traité des Valeurs. Paris, France: pp. 40-49.
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  2. added 2020-05-02
    Virtuous Distinctions: New Distinctions for Reliabilism and Responsibilism.Will Fleisher - 2017 - Synthese 194 (8):2973–3003.
    Virtue epistemology has been divided into two camps: reliabilists and responsibilists. This division has been attributed in part to a focus on different types of virtues, viz., faculty virtues and character virtues. I will argue that this distinction is unhelpful, and that we should carve up the theoretical terrain differently. Making several better distinctions among virtues will show us two important things. First, that responsibilists and reliabilists are actually engaged in different, complementary projects; and second, that certain responsibilist critiques of (...)
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  3. added 2020-04-29
    What It Takes to Live Philosophically: Or, How to Progress in the Art of Living.Caleb M. Cohoe & Stephen R. Grimm - 2020 - Metaphilosophy 51 (2-3):391-410.
    This essay presents an account of what it takes to live a philosophical way of life: practitioners must be committed to a worldview, structure their lives around it, and engage in truth‐directed practices. Contra John Cooper, it does not require that one’s life be solely guided by reason. Religious or tradition‐based ways of life count as truth directed as long as their practices are reasons responsive and would be truth directed if the claims made by their way of life are (...)
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  4. added 2020-04-15
    GEM ANSCOMBE, Human Life, Action and Ethics. [REVIEW]Sergio Volodia Cremaschi - 2008 - Rivista di Filosofia Neo-Scolastica 100 (2):431-432.
    A short review of the collection of Anscombe's ethical essays edited by Mary Geach and Luke Gormally.
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  5. added 2020-04-09
    Learning From Failure: Shame and Emotion Regulation in Virtue as Skill.Matt Stichter - forthcoming - Ethical Theory and Moral Practice:1-14.
    On an account of virtue as skill, virtues are acquired in the ways that skills are acquired. In this paper I focus on one implication of that account that is deserving of greater attention, which is that becoming more skillful requires learning from one’s failures, but that turns out to be especially challenging when dealing with moral failures. In skill acquisition, skills are improved by deliberate practice, where you strive to correct past mistakes and learn how to overcome your current (...)
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  6. added 2020-04-04
    Teorie dei vizi. Un'analisi critica.Michel Croce - 2020 - Ethics and Politics 22 (1):577-598.
    This paper offers a critical analysis of the current debate in vice theory. Its main aim is to provide the reader with the conceptual and methodological tools to navigate the discussion among reliabilist, responsibilist, and obstructivist approaches to moral and epistemic vices. After a brief exploration of the reasons underlying the recent flourishing of vice theories (§2), the responsibilist account is introduced (§3) and several critical remarks are offered to ensure that this view can accommodate the cases of malevolent and (...)
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  7. added 2020-03-13
    Can We Measure Practical Wisdom?Jason Swartwood - 2020 - Journal of Moral Education 49 (1):71-97.
    ABSTRACTWisdom, long a topic of interest to moral philosophers, is increasingly the focus of social science research. Philosophers have historically been concerned to develop a rationally defensible account of the nature of wisdom and its role in the moral life, often inspired in various ways by virtue theoretical accounts of practical wisdom. Wisdom scientists seek to, among other things, define wisdom and its components so that we can measure them. Are the measures used by wisdom scientists actually measuring what philosophers (...)
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  8. added 2020-03-06
    Negative Epistemic Exemplars.Mark Alfano & Emily Sullivan - 2019 - In Benjamin Sherman & Stacey Goguen (eds.), Overcoming Epistemic Injustice: Social and Psychological Perspectives. Rowman & Littlefield.
    In this chapter, we address the roles that exemplars might play in a comprehensive response to epistemic injustice. Fricker defines epistemic injustices as harms people suffer specifically in their capacity as (potential) knowers. We focus on testimonial epistemic injustice, which occurs when someone’s assertoric speech acts are systematically met with either too little or too much credence by a biased audience. Fricker recommends a virtue­theoretic response: people who do not suffer from biases should try to maintain their disposition towards naive (...)
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  9. added 2020-02-16
    One Desire Too Many.Nathan Robert Howard - forthcoming - Philosophy and Phenomenological Research.
    I defend the widely-held view that morally worthy action need not be motivated by a desire to promote rightness as such. Some have recently come to reject this view, arguing that desires for rightness as such are necessary for avoiding a certain kind of luck thought incompatible with morally worthy action. I show that those who defend desires for rightness as such on the basis of this argument misunderstand the relationship between moral worth and the kind of luck that their (...)
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  10. added 2020-02-16
    A Perspectival Account of Acedia in the Writings of Kierkegaard.Jared Brandt, Brandon Dahm & Derek McAllister - 2020 - Religions 80 (11):1-23.
    Søren Kierkegaard is well-known as an original philosophical thinker, but less known is his reliance upon and development of the Christian tradition of the Seven Deadly Sins, in particular the vice of acedia, or sloth. As acedia has enjoyed renewed interest in the past century or so, commentators have attempted to pin down one or another Kierkegaardian concept (e.g., despair, heavy-mindedness, boredom, etc.) as the embodiment of the vice, but these attempts have yet to achieve any consensus. In our estimation, (...)
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  11. added 2020-02-14
    Trust as an Unquestioning Attitude.C. Thi Nguyen - forthcoming - Oxford Studies in Epistemology.
    Most theories of trust presume that trust is a conscious attitude that can be directed only at other agents. I sketch a different form of trust: the unquestioning attitude. What it is to trust, in this sense, is not simply to rely on something, but to rely on it unquestioningly. It is to rely on a resource while suspending deliberation over its reliability. To trust, then, is to set up open pipelines between yourself and parts of the external world — (...)
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  12. added 2020-01-31
    Discovering the Virtue of Hope.Michael Milona - forthcoming - European Journal of Philosophy.
    This paper asks whether there is a moral virtue of hope, and if so, what it is. The enterprise is motivated by a historical asymmetry, namely that while Christian thinkers have long classed hope as a theological virtue, it has not traditionally been classed as a moral one. But this is puzzling, for hoping well is not confined to the sphere of religion; and consequently we might expect that if the theological virtue is structurally sound, there will be a secular, (...)
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  13. added 2020-01-23
    What is a Relational Virtue?Sungwoo Um - 2020 - Philosophical Studies:1-17.
    In this paper, I introduce what I call relational virtue and defend it as an important subcategory of virtue. In particular, I argue that it offers a valuable resource for answering questions concerning the value of intimate relationships such as parent-child relationship or friendship. After briefly sketching what I mean by relational virtue, I show why it is a virtue and in what sense we can meaningfully distinguish it from other sorts of virtue. I then describe some distinctive features of (...)
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  14. added 2019-10-29
    On The Incompatibility of Faith and Intellectual Humility.James Elliott - 2019 - In Gregory E. Trickett & J. R. Gilhooly (eds.), Open-mindedness in Philosophy of Religion. Newcastle upon Tyne, UK: Cambridge Scholars. pp. 121-139.
    Although the relationship between faith and intellectual humility has yet to be specifically addressed in the philosophical literature, there are reasons to believe that they are at least in some sense incompatible, especially when judging from pre-theoretical intuitions. In this paper I attempt to specify and explicate this incompatibility, which is found in specific conflicting epistemic attitudes they each respectively invite. I first suggest general definitions of both faith and intellectual humility (understood as intellectual virtues), building off current proposals in (...)
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  15. added 2019-10-26
    Consequentialism and Virtue.Robert J. Hartman & Joshua W. Bronson - forthcoming - In Christoph Halbig & Felix Timmermann (eds.), The Handbook of Virtue and Virtue Ethics.
    We examine the following consequentialist view of virtue: a trait is a virtue if and only if it has good consequences in some relevant way. We highlight some motivations for this basic account, and offer twelve choice points for filling it out. Next, we explicate Julia Driver’s consequentialist view of virtue in reference to these choice points, and we canvass its merits and demerits. Subsequently, we consider three suggestions that aim to increase the plausibility of her position, and critically analyze (...)
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  16. added 2019-09-30
    Nietzsche on Magnanimity, Greatness, and Greatness of Soul.Andrew Huddleston - forthcoming - In Sophia Vasalou (ed.), The Measure of Greatness: Philosophers on Magnanimity. Oxford, UK:
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  17. added 2019-07-04
    Epistemic Corruption and Social Oppression.Ian James Kidd - forthcoming - In Ian James Kidd, Quassim Cassam & Heather Battaly (eds.), Vice Epistemology. London: Routledge.
    I offer a working analysis of the concept of 'epistemic corruption', then explain how it can help us to understand the relations between epistemic vices and social oppression, and use this to motivate a style of vice epistemology, inspired by the work of Robin Dillon, that I call critical character epistemology.
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  18. added 2019-06-28
    Aristotelian Moral Psychology and the Situationist Challenge.Adam M. Croom - 2015 - Polish Psychological Bulletin 46:262-277.
    For some time now moral psychologists and philosophers have ganged up on Aristotelians, arguing that results from psychological studies on the role of character-based and situation-based influences on human behavior have convincingly shown that situations rather than personal characteristics determine human behavior. In the literature on moral psychology and philosophy this challenge is commonly called the “situationist challenge,” and as Prinz has previously explained, it has largely been based on results from four salient studies in social psychology, including the studies (...)
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  19. added 2019-06-24
    Faith and Humility: Conflict or Concord?Daniel Howard-Snyder & Daniel J. McKaughan - forthcoming - In Mark Alfano, Michael Lynch & Alessandra Tanesini (eds.), The Routledge Handbook of the Philosophy of Humility. New York, NY, USA: Routledge.
    In some circles, faith is said to be one of three theological virtues, along with hope and agape. But not everyone thinks faith is a virtue, theological or otherwise. Indeed, depending on how we understand it, faith may well conflict with the virtues. In this chapter we will focus on the virtue of humility. Does faith conflict with humility, or are they in concord? In what follows, we will do five things. First, we will sketch a theory of the virtue (...)
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  20. added 2019-06-13
    Stoic Lessons in Liberation: Epictetus as Educator.William O. Stephens - manuscript
    My project examines the pedagogical approach of the Stoic Epictetus by focusing on seven vital lessons he imparts. This study will deepen our understanding of his vocation as a Stoic educator striving to free his students from the fears and foolishness that hold happiness hostage. These lessons are (1) how freedom, integrity, self-respect, and happiness interrelate; (2) real versus fake tragedy and real versus fake heroism; (3) the instructive roles that various animals play in Stoic education; (4) athleticism, sport, and (...)
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  21. added 2019-06-06
    The Virtues of Intimate Relationships.Sungwoo Um - 2019 - Dissertation, Duke University
    My dissertation aims to shed light on the importance and distinctive nature of intimate relationships such as parent-child relationship and friendship by developing my own version of a virtue-ethical approach. -/- In Chapter 1, I critically examine important contemporary Western theories of filial piety and argue that they do not adequately capture the nature of a desirable parent-child relationship and filial piety. -/- In Chapter 2, I show why the duty-centered approach to filial piety is inadequate focusing on why it (...)
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  22. added 2019-06-05
    The Ethics of Singing Along: The Case of “Mind of a Lunatic”.Aaron Smuts - 2013 - Journal of Aesthetics and Art Criticism 71 (1):121-129.
    In contrast to film, theater, and literature, audiences typically sing along with popular songs. This can encourage a first-person mode of engagement with the narrative content. Unlike mere spectators, listeners sometimes imagine acting out the content when it is recited in the first-person. This is a common mode of engaging with popular music. And it can be uniquely morally problematic. It is problematic when it involves the enjoyment of imaginatively doing evil. I defend a Moorean view on the issue: It (...)
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  23. added 2019-05-14
    Ressentiment.Andrew Huddleston - manuscript
    In his On the Genealogy of Morality Nietzsche famously discusses a psychological condition he calls ressentiment, a form of toxic, vengeful anger. In this paper, I offer a free-standing theory in philosophical psychology of what is characteristic of this state. My view takes some inspiration from Nietzsche, but this paper will not be a work of exegesis. In the process of developing my account, I will try to chart the terrain around ressentiment and closely-related and sometimes overlapping states (ordinary moral (...)
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  24. added 2019-04-22
    Finding Middle Ground Between Intellectual Arrogance and Intellectual Servility: Development and Assessment of the Limitations-Owning Intellectual Humility Scale.Megan Haggard, Daniel Howard-Snyder, Wade C. Rowatt, Joseph C. Leman, Benjamin Meagher, Courtney Lomax, Thomas Ferguson, Heather Battaly, Jason Baehr & Dennis Whitcomb - 2018 - Personality and Individual Differences 124:184-193.
    Recent scholarship in intellectual humility (IH) has attempted to provide deeper understanding of the virtue as personality trait and its impact on an individual's thoughts, beliefs, and actions. A limitations-owning perspective of IH focuses on a proper recognition of the impact of intellectual limitations and a motivation to overcome them, placing it as the mean between intellectual arrogance and intellectual servility. We developed the Limitations-Owning Intellectual Humility Scale to assess this conception of IH with related personality constructs. In Studies 1 (...)
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  25. added 2019-04-13
    La rinascita dell'etica della virtù.Sergio Volodia Marcello Cremaschi - 2002 - In Franceso Botturi, Francesco Totaro & Carmelo Vigna (eds.), La persona e i nomi dell'essere. Scritti in onore di Virgilio Melchiorre. Volume 1. Milano, Italy: Vita e Pensiero. pp. 565-584..
    I argue that the idea of virtue has become central after the Fifties in both Anglo-Saxon and German moral philosophy and that this revival has come together with recognition of the legitimacy of discussion of issues in normative ethics, something that philosophers both on the Continent and in the Anglo-Saxon world used to overlook in the first half of the twentieth-century. I point at examples such as Stuart Hampshire and Elizabeth Anscombe as proof of the centrality of virtue ethics in (...)
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  26. added 2019-03-22
    Current Controversies in Virtue Theory, Edited by Mark Alfano. [REVIEW]Alina Beary - 2019 - Journal of Moral Philosophy 16 (1):89-92.
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  27. added 2019-03-15
    Anscombe on the Philosophy of Psychology as Propaedeutic to Ethics.Sergio Volodia Marcello Cremaschi - 2014 - In Matteo Galletti (ed.), La mente morale. Persone, ragioni, virtù. Rome, Italy: Edizioni di Storia e Letteratura. pp. 17-62.
    The chapter reconstructs and criticizes one of Anscombe's famous three these, namely the claim that a ‘philosophy of psychology’ is a preliminary task to the construction of any possible ethical theory, or that moral philosophy ‘should be laid aside at any rate until we have an adequate philosophy of psychology, in which we are conspicuously lacking’. The claim is that Anscombe’s idea of a philosophy of psychology cannot be simply identified with that of moral psychology with which we are familiar (...)
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  28. added 2019-02-17
    Pathophobia, Illness, and Vices.Ian James Kidd - 2019 - International Journal of Philosophical Studies 27 (2):286-306.
    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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  29. added 2019-02-11
    Love and Emotional Fit: What Does Christian Theology Tell Us About Unfitting Emotions?Mark J. Boone - 2018 - Heythrop Journal 59.
    Scholars have devoted considerable attention to the discovery by Justin D’Arms and Daniel Jacobson of a distinction between the fittingness of an emotion and the propriety of the same. Meanwhile, Christian theology has long been attentive to the relevance of Christian theology to the emotions. Although it seems that never so far have the twain discussions met, they should meet. A fitting emotion accurately construes a situation. Christian theology tells us something about the importance—or the lack thereof—of emotional fit for (...)
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  30. 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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  31. added 2018-12-17
    Epistemic Vices and Feminist Philosophies of Science.Ian James Kidd - forthcoming - In Kristen Intemann & Sharon Crasnow (eds.), The Routledge Handbook to Feminist Philosophy of Science. New York: Routledge. pp. 00-00.
    I survey some points of contact between contemporary vice epistemology and feminist philosophy of science.
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  32. 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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  33. 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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  34. 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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  35. 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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  36. 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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  37. 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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  38. 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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  39. 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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  40. 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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  41. 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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  42. 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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  43. added 2018-05-21
    Philosophical Foundations of Wisdom.Jason Swartwood & Valerie Tiberius - 2019 - In Robert Sternberg & Judith Gluek (eds.), The Cambridge Handbook of Wisdom. Cambridge, UK: Cambridge University Press. pp. 10-39.
    Practical wisdom (hereafter simply ‘wisdom’), which is the understanding required to make reliably good decisions about how we ought to live, is something we all have reason to care about. The importance of wisdom gives rise to questions about its nature: what kind of state is wisdom, how can we develop it, and what is a wise person like? These questions about the nature of wisdom give rise to further questions about proper methods for studying wisdom. Is the study of (...)
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  44. 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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  45. 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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  46. added 2018-04-05
    Virtue, Vice, and Situationism.Tom Bates & Pauline Kleingeld - 2018 - In Nancy E. Snow (ed.), The Oxford Handbook of Virtue. Oxford: Oxford University Press. pp. 524-545.
    On the basis of psychological research, a group of philosophers known as 'situationists' argue that the evidence belies the existence of broad and stable (or 'global') character traits. They argue that this condemns as psychologically unrealistic those traditions in moral theory in which global virtues are upheld as ideals. After a survey of the debate to date, this article argues that the thesis of situationism is ill-supported by the available evidence. Situationists overlook the explanatory potential of a large class of (...)
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  47. 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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  48. 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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  49. 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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  50. added 2017-12-07
    Aristotle and the Problem of Forgiveness.Jason W. Carter - 2018 - American Catholic Philosophical Quarterly 92 (1):49-71.
    In recent decades, it has been argued that the modern concept of forgiveness is absent from Aristotle’s conception of συγγνώμη as it appears in his Rhetoric and Nicomachean Ethics. In this paper, I argue that Aristotle’s view is more modern than it might appear. I defend the idea that Aristotle’s treatment of συγγνώμη, when seen in conjunction with his theory of ethical decision, involuntary action, and character alteration, commits him to a cognitive and emotional theory of forgiveness that is both (...)
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