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  1. Authenticity as a normative category.Alessandro Ferrara - 1997 - Philosophy and Social Criticism 23 (3):77-92.
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  • (1 other version)What’s good about the good life? Action theory, virtue ethics and modern morality.Frédéric Vandenberghe - 2020 - Philosophy and Social Criticism 47 (7):814-830.
    The article explores the scope and the limits of virtue ethics from the perspective of critical theory and critical realism. Based on new research in moral sociology and anthro...
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  • (1 other version)What’s good about the good life? Action theory, virtue ethics and modern morality.Frédéric Vandenberghe - 2021 - Philosophy and Social Criticism 47 (7):814-830.
    The article explores the scope and the limits of virtue ethics from the perspective of critical theory and critical realism. Based on new research in moral sociology and anthropology, it ponders how the self-realization of each can be combined with the self-determination of all. The article adopts an action-theoretical perspective on morality and defends the priority of the right over the good. It suggests that in plural and polarized societies, there no longer exists a consensus on any version of the (...)
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  • Sociology as Practical Philosophy and Moral Science.Frédéric Vandenberghe - 2018 - Theory, Culture and Society 35 (3):77-97.
    The philosophical assumptions that organize moral sociology as practical philosophy are the outcome of a secular quest to investigate the principles, norms and values behind the constitution of society. As a protracted response to the whole utilitarian-atomistic-individualistic tradition that systematically deemphasizes the constitutive role that morality plays in the structuration of self and society, the sociological tradition has continued, by its own means, the tradition of moral and practical philosophy in theoretically informed empirical research of social practices. Going back to (...)
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  • Problems with Autonomy.Beate Rössler - 2002 - Hypatia 17 (4):143-162.
    The article first develops an account of autonomy, explaining individual autonomy by means of three normative components and then discussing two objections. The first objection claims that autonomy has to be thought of as essentially relational; this objection is refuted. The second objection, labeled the skeptical objection, claims that we simply do not live autonomously, nor could we ever. Reference is made to novels by Iris Murdoch to present a skeptical solution to this objection.
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