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  1. (1 other version)Does non-cognitivism rest on a mistake?Frans Svensson - 2007 - Utilitas 19 (2):184-200.
    Philippa Foot has recently argued that non-cognitivism rests on a mistake. According to Foot, non-cognitivism cannot properly account for the role of reasons in moral thinking. Furthermore, Foot argues that moral judgements share a conceptual structure with the kind of evaluations that we make about plants and animals, which cannot be couched in non-cognitivist terms. In this article I argue that, in the form of expressivism, non-cognitivism is capable of accommodating most of what Foot says about reasons and morality. I (...)
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  • (1 other version)An unconnected Heap of duties?David McNaughton - 1996 - Philosophical Quarterly 46 (185):433-447.
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  • Let the donkeys be donkeys: in defense of inspiring envy.Maria Silvia Vaccarezza & Ariele Niccoli - 2022 - In Sara Protasi (ed.), The Moral Psychology of Envy. Rowman & Littlefield Publishers. pp. 111-127.
    Once upon a time, Aesop says, there was a donkey who wanted to be a pet dog. The pet dog was given many treats by the master and the household servants, and the donkey was envious of him. Hence, the donkey began emulating the pet dog. What happened next? The story ends up with the donkey beaten senseless, chased off to the stables, exhausted and barely alive. Who is to blame for the poor donkey’s unfortunate fate? Well, there could be (...)
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  • The Phronimos as a moral exemplar: two internal objections and a proposed solution.N. Athanassoulis - 2024 - Journal of Value Inquiry 58 (1):131-150.
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  • Can we measure practical wisdom?Jason Swartwood - 2020 - Journal of Moral Education 49 (1):71-97.
    Wisdom, 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 (phronesis). 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 (...)
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  • On the Limitations of Moral Exemplarism: Socio-Cultural Values and Gender.Alkis Kotsonis - 2020 - Ethical Theory and Moral Practice 23 (1):223-235.
    In this paper, I highlight and discuss two significant limitations of Zagzebski’s exemplarist moral theory. Although I focus on Zagzebski’s theory, I argue that these limitations are not unique to her approach but also feature in previous versions of moral exemplarism. The first limitation I identify is inspired by MacIntyre’s understanding of the concept of virtue and stems from the realization that the emotion of admiration, through which agents identify exemplars, should not be examined in vacuo. Scholars working on moral (...)
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  • Mental time-travel, semantic flexibility, and A.I. ethics.Marcus Arvan - 2023 - AI and Society 38 (6):2577-2596.
    This article argues that existing approaches to programming ethical AI fail to resolve a serious moral-semantic trilemma, generating interpretations of ethical requirements that are either too semantically strict, too semantically flexible, or overly unpredictable. This paper then illustrates the trilemma utilizing a recently proposed ‘general ethical dilemma analyzer,’ GenEth. Finally, it uses empirical evidence to argue that human beings resolve the semantic trilemma using general cognitive and motivational processes involving ‘mental time-travel,’ whereby we simulate different possible pasts and futures. I (...)
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  • Stories and the development of virtue.Adam M. Willows - 2017 - Ethics and Education 12 (3):337-350.
    From folk tales to movies, stories possess features which naturally suit them to contribute to the growth of virtue. In this article I show that the fictional exemplars help the learner to grasp the moral importance of internal states and resolves a tension between existing kinds of exemplars discussed by virtue ethicists. Stories also increase the information conveyed by virtue terms and aid the growth of prudence. Stories can provide virtuous exemplars, inform learners as to the nature of the virtues (...)
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  • 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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  • Considering the roles of values in practical reasoning argumentation evaluation.Michael D. Baumtrog - 2013 - Virtues of Argumentation. Proceedings of the 10th International Conference of the Ontario Society for the Study of Argumentation (OSSA).
    Building upon the role values take in Walton’s theory of practical reasoning, this paper will frame the question of how values should be evaluated into the broader question of what reasonable practical argumentation is. The thesis argued for is that if a positive evaluation of practical reasoning argumentation requires that the argument avoid a morally negative conclusion, then the role of values should be given a central, rather than supportive, position in practical argument evaluation.
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  • Virtue and Disagreement.Bridget Clarke - 2010 - Ethical Theory and Moral Practice 13 (3):273-291.
    One of the most prominent strands in contemporary work on the virtues consists in the attempt to develop a distinctive—and compelling—account of practical reason on the basis of Aristotle’s ethics. In response to this project, several eminent critics have argued that the Aristotelian account encourages a dismissive attitude toward moral disagreement. Given the importance of developing a mature response to disagreement, the criticism is devastating if true. I examine this line of criticism closely, first elucidating the features of the Aristotelian (...)
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  • Oxford Studies Normative Ethics, Volume 4.Mark Timmons (ed.) - 2014 - Oxford, GB: Oxford University Press UK.
    OSNE is an annual forum for new work in normative ethical theory. Leading philosophers advance our understanding of a wide range of moral issues and positions, from analysis of competing normative theories to questions of how we should act and live well. OSNE will be an essential resource for scholars and students working in moral philosophy.
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  • Cultivating Practical Wisdom.Jason Swartwood - 2013 - Dissertation, University of Minnesota
    Practical wisdom (hereafter simply “wisdom”) is the intellectual virtue that enables a person to make reliably good decisions about how, all-things-considered, to live and conduct herself. Because wisdom is such an important and high-level achievement, we should wonder: what is the nature of wisdom? What kinds of skills, habits and capacities does it involve? Can real people actually develop it? If so, how? I argue that we can answer these questions by modeling wisdom on expert decision-making skill in complex areas (...)
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  • Wisdom as an Expert Skill.Jason D. Swartwood - 2013 - Ethical Theory and Moral Practice 16 (3):511-528.
    Practical wisdom is the intellectual virtue that enables a person to make reliably good decisions about how, all-things-considered, to live. As such, it is a lofty and important ideal to strive for. It is precisely this loftiness and importance that gives rise to important questions about wisdom: Can real people develop it? If so, how? What is the nature of wisdom as it manifests itself in real people? I argue that we can make headway answering these questions by modeling wisdom (...)
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  • Virtue Ethics and Elitism.Frans Svensson - 2008 - Philosophical Papers 37 (1):131-155.
    Because of its reliance on a basically Aristotelian conception of virtue, contemporary virtue ethics is often criticised for being inherently elitist. I argue that this objection is mistaken. The core of my argument is that we need to take seriously that virtue, according to Aristotle, is something that we acquire gradually, via a developmental process. People are not just stuck with their characters once and for all, but can always aspire to become better (more virtuous). And that is plausibly the (...)
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  • Virtue Ethics.Rosalind Hursthouse & Glen Pettigrove - 2022 - Stanford Encyclopedia of Philosophy.
    Virtue ethics is currently one of three major approaches in normative ethics. It may, initially, be identified as the one that emphasizes the virtues, or moral character, in contrast to the approach that emphasizes duties or rules (deontology) or that emphasizes the consequences of actions (consequentialism). Suppose it is obvious that someone in need should be helped. A utilitarian will point to the fact that the consequences of doing so will maximize well-being, a deontologist to the fact that, in doing (...)
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  • Perfection and Fiction : A study in Iris Murdoch's Moral Philosophy.Frits Gåvertsson - 2018 - Dissertation, Lund University
    This thesis comprises a study of the ethical thought of Iris Murdoch with special emphasis, as evidenced by the title, on how morality is intimately connected to self-improvement aiming at perfection and how the study of fiction has an important role to play in our strive towards bettering ourselves within the framework set by Murdoch’s moral philosophy.
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  • Moral learning: Psychological and philosophical perspectives.Fiery Cushman, Victor Kumar & Peter Railton - 2017 - Cognition 167 (C):1-10.
    The past 15 years occasioned an extraordinary blossoming of research into the cognitive and affective mechanisms that support moral judgment and behavior. This growth in our understanding of moral mechanisms overshadowed a crucial and complementary question, however: How are they learned? As this special issue of the journal Cognition attests, a new crop of research into moral learning has now firmly taken root. This new literature draws on recent advances in formal methods developed in other domains, such as Bayesian inference, (...)
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  • Virtue Ethics and the Search for an Account of Right Action.Frans Svensson - 2010 - Ethical Theory and Moral Practice 13 (3):255-271.
    Conceived of as a contender to other theories in substantive ethics, virtue ethics is often associated with, in essence, the following account or criterion of right action: VR: An action A is right for S in circumstances C if and only if a fully virtuous agent would characteristically do A in C. There are serious objections to VR, which take the form of counter-examples. They present us with different scenarios in which less than fully virtuous persons would be acting rightly (...)
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  • Normative Virtue Ethics.Rosalind Hursthouse - 1998 - In Roger Crisp (ed.), How Should One Live?: Essays on the Virtues. Oxford: Oxford University Press. pp. 19-33.
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  • Is Virtue Ethics Self-Effacing?Joel A. Martinez - 2011 - Australasian Journal of Philosophy 89 (2):277-288.
    Virtue ethicists argue that modern ethical theories aim to give direct guidance about particular situations at the cost of offering artificial or narrow accounts of ethics. In contrast, virtue ethical theories guide action indirectly by helping one understand the virtues—but the theory will not provide answers as to what to do in particular instances. Recently, this had led many to think that virtue ethical theories are self-effacing the way some claim consequentialist and deontological theories are. In this paper I defend (...)
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  • The harms of unattainable pedagogical exemplars on social media.Gerry Dunne & Alkis Kotsonis - 2024 - Journal of Moral Education 53 (1):56-72.
    ABSTRACT This paper scrutinizes the nature and scope of deleterious consequences arising from the pursuit of unattainable pedagogical exemplars on social media. We cash out this phenomenon using exemplarist theory to emphasize the fact that social media (e.g., Facebook, Instagram, TikTok) are platforms in which the vast majority of users present idealized and curated versions of themselves. We focus specifically on educational practitioners and show that attempting to emulate unattainable pedagogical exemplars has negative impacts on agents’ emotional well-being: It can (...)
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  • A qualified defense of top-down approaches in machine ethics.Tyler Cook - forthcoming - AI and Society:1-15.
    This paper concerns top-down approaches in machine ethics. It is divided into three main parts. First, I briefly describe top-down design approaches, and in doing so I make clear what those approaches are committed to and what they involve when it comes to training an AI to behave ethically. In the second part, I formulate two underappreciated motivations for endorsing them, one relating to predictability of machine behavior and the other relating to scrutability of machine decision-making. Finally, I present three (...)
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  • Folly’s Interpersonal Dimension.David A. Holiday - 2022 - The Journal of Ethics 26 (2):295-317.
    Folly is an under-explored vice, despite its common occurrence and close relationship to core aspects of practical rationality and the good life. This paper develops an account of folly as a subspecies of imprudence and distinctive source of wrongdoing, with a special focus on its relational, social or inter-personal aspect. Drawing on Rotenstreich’s historically-based account, folly is defined as a form of practical irrationality resulting from closedness to the world. I expand Rotenstreich’s view and depart from him on two key (...)
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  • What Is Wrong With Self-effacing Ethical Theories?Austin Keefe - unknown
    Self-effacing ethical theories are those that recommend their own erasure. Such theories are a controversial topic in contemporary moral philosophy. In this thesis, I shed light on what is and is not wrong with this type of theory. I examine two kinds of self-effacing ethical theories, a radical version of sophisticated consequentialism and developmental virtue ethics. I defend them against three common objections to self-effacing theories. I raise and develop two novel objections to self-effacing theories: a self-erasure objection and an (...)
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  • Fair and equitable subject selection in concurrent COVID-19 clinical trials.Maud O. Jansen, Peter Angelos, Stephen J. Schrantz, Jessica S. Donington, Maria Lucia L. Madariaga & Tanya L. Zakrison - 2021 - Journal of Medical Ethics 47 (1):7-11.
    Clinical trials emerged in rapid succession as the COVID-19 pandemic created an unprecedented need for life-saving therapies. Fair and equitable subject selection in clinical trials offering investigational therapies ought to be an urgent moral concern. Subject selection determines the distribution of risks and benefits, and impacts the applicability of the study results for the larger population. While Research Ethics Committees monitor fair subject selection within each trial, no standard oversight exists for subject selection across multiple trials for the same disease. (...)
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  • The Virtues Project: An Approach to Developing Good Leaders.Toby Newstead, Sarah Dawkins, Rob Macklin & Angela Martin - 2019 - Journal of Business Ethics 167 (4):605-622.
    Virtue words, such as justice, fairness, care, and integrity, frequently feature in organizational codes of conduct and theories of ethical leadership. And yet our modern organizations remain blemished by examples lacking virtue. The philosophy of virtue ethics and numerous extant theories of leadership cite virtues as essential to good leadership. But we seem to lack understanding of how to develop or embed these virtues and notions of good leadership in practice. In 2012, virtue ethicist Julia Annas pointed to a training (...)
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  • Shadow People: Relational Personhood, Extended Diachronic Personal Identity, and Our Moral Obligations Toward Fragile Persons.Bartlomiej Lenart - 2014 - Dissertation, University of Alberta
    This Dissertation argues for a care-centrically grounded account of relational personhood and widely realized diachronic personal identity. The moral distinction between persons and non-persons is arguably one of the most salient ethical lines we can draw since many of our most fundamental rights are delineated via the bounds of personhood. The problem with drawing such morally salient lines is that the orthodox, rationalistic definition of personhood, which is widespread within philosophical, medical, and colloquial spheres, excludes, and thereby de-personifies, a large (...)
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  • The Possibility of Virtue.Miguel Alzola - 2012 - Business Ethics Quarterly 22 (2):377-404.
    ABSTRACT:To have a virtue is to possess a certain kind of trait of character that is appropriate in pursuing the moral good at which the virtue aims. Human beings are assumed to be capable of attaining those traits. Yet, a number of scholars are skeptical about the very existence of such character traits. They claim a sizable amount of empirical evidence in their support. This article is concerned with the existence and explanatory power of character as a way to assess (...)
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  • Moral Learning: Conceptual foundations and normative relevance.Peter Railton - 2017 - Cognition 167 (C):172-190.
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  • The perceptive judge.Iris van Domselaar - 2018 - Jurisprudence 9 (1):71-87.
    ABSTRACTThis article puts judicial perception at the centre of adjudication and of what makes a judge a good judge. It offers a philosophical and empiricist account of judicial perception. Judicial perception is presented as a special ethical, character-dependent skill that a judge needs in order to adequately attend and respond to the cases he is confronted with. In this account ‘thick concepts’ play a vital role. Throughout the text Ian McEwan’s novel The Children Act is used as an illustrative source.
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  • How Aristotelians Can Make Faith a Virtue.Anne Jeffrey - 2017 - Ethical Theory and Moral Practice 20 (2):393-409.
    Neo-Aristotelian virtue ethics identifies the virtues with the traits the fully virtuous person possesses. Further, it depicts the fully virtuous person as having all the cognitive perfections necessary for possessing practical wisdom. This paper argues that these two theses disqualify faith as trust, as construed on contemporary accounts of faith, as a virtue. For faith’s role as a virtue depends on limitations of its possessor that are incompatible with the psychological profile of the fully virtuous person on the neo-Aristotelian picture. (...)
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  • Unprincipled Ethics.Gerald Dworkin - 1995 - Midwest Studies in Philosophy 20 (1):224-239.
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  • Arguing from Reception History for the Viability of Rational Reconstruction: A Case Study Involving The Reception of Cartesian Ethics in an Anglophone Context From 1650.Frits Gåvertsson - unknown
    I argue that Lisa Shapiro’s rational reconstruction of Descartes’s provisional moral code in terms of a broad conception of morality supplies us with an interpretative framework that make historiographical sense of the reception of Descartes’s moral philosophy in an Anglophone context on three occasions: the appeal to Descartes made by Henry More, Henry Sidgwick’s abrupt dismissal, and the ensuing reaction to Sidgwick found in Grace Neal Dolson. This case shows, I maintain, how reception history can be utilized to inform and (...)
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  • The Right to Life after Death.Evan Simpson - 2007 - Dialogue 46 (3):531-551.
    Imagining a future world in which people no longer die provides a helpful tool for understanding our present ethical views. It becomes evident that the cardinal virtues of prudence, temperance, and courage are options for reasonable people rather than rational requirements. On the assumption that the medical means to immortality are not universally available, even justice becomes detached from theories that tie the supposed virtue to the protection of human rights. Several stratagems are available for defending a categorical right to (...)
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  • Annas: The Just Soul, the Community, and the Circularity Objection.Husain Sarkar - 2015 - Dialogue 54 (1):159-184.
    L’éthique de la vertu d’Annas est confrontée à l’objection de la circularité. Annas affirme qu’une âme juste est disposée à poser des actes justes. On contourne l’objection de la circularité si l’on ne définit l’âme juste ni en termes d’actes bons, ni en termes de règles. En m’appuyant sur les récents travaux de Korsgaard, je démontre que l’argument d’Annas se heurte de nouveau à l’objection de la circularité. Ensuite, j’examine de quelle façon Annas tente une fois de plus d’éviter l’objection (...)
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  • Possessing moral concepts.David Merli - 2009 - Philosophia 37 (3):535-556.
    Moral discourse allows for speakers to disagree in many ways: about right and wrong acts, about moral theory, about the rational and conative significance of moral failings. Yet speakers’ eccentricities do not prevent them from engaging in moral conversation or from having (genuine, not equivocal) moral disagreement. Thus differences between speakers are compatible with possession of moral concepts. This paper examines various kinds of moral disagreements and argues that they provide evidence against conceptual-role and informational atomist approaches to understanding our (...)
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  • Agent-Basing, Consequences, and Realized Motives.Joseph P. Walsh - 2016 - Ethical Theory and Moral Practice 19 (3):649-661.
    According to agent-based approaches to virtue ethics, the rightness of an action is a function of the motives which prompted that action. If those motives were morally praiseworthy, then the action was right; if they were morally blameworthy, the action was wrong. Many critics find this approach problematically insensitive to an act’s consequences, and claim that agent-basing fails to preserve the intuitive distinction between agent- and act-evaluation. In this article I show how an agent-based account of right action can be (...)
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  • Moral Incapacities of Vice.David Holiday - 2021 - Res Philosophica 98 (3):403-427.
    This article examines the moral-theoretic implications of a species of moral incapacity which is frequently acknowledged, but nowhere fully explored, in the extant literature. This is the species ‘moral incapacity of vice,’ comprised of those strict limits to intentional action that manifest a weakness or corruption of moral character. Such incapacities demand closer attention, because they block a prominent line of skepticism about the moral incapacities (skepticism resulting partly from theorists’ heretofore exclusive concern with moral incapacities of virtue). A literary (...)
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  • The Ethics of Blockchain in Organizations.Monica M. Sharif & Farshad Ghodoosi - 2022 - Journal of Business Ethics 178 (4):1009-1025.
    Blockchain is an open digital ledger technology that has the capability of significantly altering the way that people operations operate in organizations. This research takes a first step in proposing several ways in which the blockchain technology can be used to improve current organizational practices, while also considering the ethical implications. Specifically, the paper examines the role that blockchain technology plays in three primary areas of people operations: entry to the organization, intraorganizational processes, and exit. In each section, the paper (...)
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  • Annas: Virtuous Person, Relativism, and the Circularity Objection.Husain Sarkar - 2015 - Dialogue 54 (2):285-311.
    Cet article est fondé sur deux principes : le principe de partialité et le principe d’impartialité. M’appuyant sur un argument relativement peu connu de Kant, j’énonce et je défends le second principe. Je démontre ensuite que le premier principe est lié à la thèse présentée par Annas dans sa théorie sur l’éthique de la vertu, selon laquelle aucun adulte mûr ne souhaite qu’on lui dise quoi faire, ainsi qu’à son récit sur l’enseignement et l’apprentissage de la vertu. Je soutiens que (...)
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  • Virtue and the Normativity of Law.Amalia Amaya - 2022 - Ancient Philosophy Today 4 (Supplement):111-133.
    This paper examines the normativity of law, that is, law’s capacity to guide behavior by generating reasons for action, from the perspective of virtue jurisprudence. It articulates a virtue-based model of law’s normativity according to which the law generates first order reasons for action (that is, loyalty-reasons) that need to be factored in citizens’ and legal officials’ practical reasoning, which consists, primarily, in the search for the best specification of the values involved in light of an account of the good (...)
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  • On the Platonic pedagogical methodology: an alternative to the Aristotelian theory of education.Alkis Kotsonis - 2021 - Ethics and Education 16 (4):464-477.
    ABSTRACT My aim in this paper is to challenge the neo-Aristotelian tradition, currently dominant in contemporary theories of virtue education, by proposing the Platonic pedagogical methodology for virtue cultivation as a worthy alternative to the Aristotelian theory of education. I highlight that, in contrast to Aristotle’s limited remarks concerning virtue education, Plato conceptualizes and develops a rigorous educational theory in the Republic that considers many different facets of education – i.e. moral character education, intellectual character education, exemplarism and educational corruption. (...)
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  • Tugend als Wert: Christoph Halbig und Max Scheler im Vergleich.Susanne Moser - 2016 - Labyrinth: An International Journal for Philosophy, Value Theory and Sociocultural Hermeneutics 18 (2):158-192.
    Virtue as Value: A Comparison between Christoph Halbig and Max Scheler The aim of the following contribution is to compare the virtue conceptions of Christoph Halbig and Max Scheler in order to scrutinize their common positions and differences and thus to answer two questions: Firstly, is it true that Scheler's approach is based on the basic assumptions of the recursive theory of virtues, as Halbig asserts this? Secondly, can the virtues be defined as attitudes, or should they be conceived as (...)
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  • Neo-Aristotelian Naturalism and the Indeterminacy Objection.Scott Woodcock - 2015 - International Journal of Philosophical Studies 23 (1):20-41.
    Philippa Foot’s virtue ethics remains an intriguing but divisive position in normative ethics. For some, the promise of grounding human virtue in natural facts is a useful method of establishing normative content. For others, the natural facts on which the virtues are established appear naively uninformed when it comes to the empirical details of our species. In response to this criticism, a new cohort of neo-Aristotelians like John Hacker-Wright attempt to defend Foot by reminding critics that the facts at stake (...)
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  • Moral Exemplarism as a Powerful Indoctrinating Tool.Alkis Kotsonis - 2023 - Journal of Value Inquiry 57 (4):593-605.
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  • Leader narratives in Scottish banking: an Aristotelian approach.Angus Robson - unknown
    The banking sector has been under public scrutiny since the credit crisis of 2007/8, and a range of diagnoses and cures have been offered, particularly in terms of regulatory and financial structures. In the public media, much comment has been made about ethics in the sector, but this has provoked surprisingly little response from academic researchers. This thesis explores the crisis in banking as a moral one, taking Alasdair MacIntyre’s account of virtue ethics as a framework for understanding the careers (...)
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  • Dispositions and Skills: An Argument for Virtue Ethics against Situationism.Janina Angeli M. Magundayao - 2013 - Kritike 7 (1):96-114.
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  • Why helping the victims of disasters makes me a better person: Towards an anthropological theory of humanitarian action.Eleni M. Kalokairinou - 2016 - Human Affairs 26 (1):26-33.
    In this paper I examine which is the most appropriate moral theory for dealing with disaster bioethics contexts. It is pointed out that, contrary to what is usually believed, moral theories of right action cannot actually guide us in such difficult situations. Instead, it is claimed that a virtue ethics theory of an Aristotelian version, which gives emphasis not only on the virtuous person but also on the relevant developmental process of becoming virtuous, can provide us with the right theoretical (...)
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