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  1. Measuring ‘virtue’ in medicine.Ben Kotzee & Agnieszka Ignatowicz - 2016 - Medicine, Health Care and Philosophy 19 (2):149-161.
    Virtue-approaches to medical ethics are becoming ever more influential. Virtue theorists advocate redefining right or good action in medicine in terms of the character of the doctor performing the action. In medical education, too, calls are growing to reconceive medical education as a form of character formation. Empirical studies of doctors’ ethics from a virtue-perspective, however, are few and far between. In this respect, theoretical and empirical study of medical ethics are out of alignment. In this paper, we survey the (...)
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  • (1 other version)Experimental moral philosophy.Mark Alfano, Don Loeb & Alex Plakias - 2018 - Stanford Encyclopedia of Philosophy:1-32.
    Experimental moral philosophy emerged as a methodology in the last decade of the twentieth century, as a branch of the larger experimental philosophy (X-Phi) approach. Experimental moral philosophy is the empirical study of moral intuitions, judgments, and behaviors. Like other forms of experimental philosophy, it involves gathering data using experimental methods and using these data to substantiate, undermine, or revise philosophical theories. In this case, the theories in question concern the nature of moral reasoning and judgment; the extent and sources (...)
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  • The Milgram Experiments, Learned Helplessness, and Character Traits.Neera K. Badhwar - 2009 - The Journal of Ethics 13 (2):257-289.
    The Milgram and other situationist experiments support the real-life evidence that most of us are highly akratic and heteronomous, and that Aristototelian virtue is not global. Indeed, like global theoretical knowledge, global virtue is psychologically impossible because it requires too much of finite human beings with finite powers in a finite life; virtue can only be domain-specific. But unlike local, situation-specific virtues, domain-specific virtues entail some general understanding of what matters in life, and are connected conceptually and causally to our (...)
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  • Social Psychology, Mood, and Helping: Mixed Results for Virtue Ethics.Christian Miller - 2009 - The Journal of Ethics 13 (2):145-173.
    I first summarize the central issues in the debate about the empirical adequacy of virtue ethics, and then examine the role that social psychologists claim positive and negative mood have in influencing compassionate helping behavior. I argue that this psychological research is compatible with the claim that many people might instantiate certain character traits after all which allow them to help others in a wide variety of circumstances. Unfortunately for the virtue ethicist, however, it turns out that these helping traits (...)
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  • The Normativity Challenge: Cultural Psychology Provides the Real Threat to Virtue Ethics.Jesse Prinz - 2009 - The Journal of Ethics 13 (2-3):117-144.
    Situationists argue that virtue ethics is empirically untenable, since traditional virtue ethicists postulate broad, efficacious character traits, and social psychology suggests that such traits do not exist. I argue that prominent philosophical replies to this challenge do not succeed. But cross-cultural research gives reason to postulate character traits, and this undermines the situationist critique. There is, however, another empirical challenge to virtue ethics that is harder to escape. Character traits are culturally informed, as are our ideals of what traits are (...)
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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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  • How Ethical Theory Can Improve Practice: Lessons from Abu Ghraib.Nancy E. Snow - 2009 - Ethical Theory and Moral Practice 12 (5):555-568.
    Abuses at Abu Ghraib prison in Iraq confront us with the question of how seemingly ordinary soldiers could have perpetrated harms against prisoners. In this essay I argue that a Stoic approach to the virtues can provide a bulwark against the social and personal forces that can lead to abusive behavior. In part one, I discuss Abu Ghraib. In two, I examine social psychological explanations of how ordinary, apparently decent people are able to commit atrocities. In three, I address a (...)
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  • Saving Character.Erik J. Wielenberg - 2006 - Ethical Theory and Moral Practice 9 (4):461-491.
    In his recent book Lack of Character, John Doris argues that people typically lack character (understood in a particular way). Such a claim, if correct, would have devastating implications for moral philosophy and for various human moral projects (e.g. character development). I seek to defend character against Doris's challenging attack. To accomplish this, I draw on Socrates, Aristotle, and Kant to identify some of the central components of virtuous character. Next, I examine in detail some of the central experiments in (...)
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  • Comments on Robert Adams, A theory of virtue: excellence in being for the good.Rachana Kamtekar - 2010 - Philosophical Studies 148 (1):147-158.
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  • 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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  • The Oxford Handbook of Philosophical Methodology.Herman Cappelen, Tamar Gendler & John Hawthorne (eds.) - 2016 - Oxford, United Kingdom: Oxford University Press.
    This is the most comprehensive book ever published on philosophical methodology. A team of thirty-eight of the world's leading philosophers present original essays on various aspects of how philosophy should be and is done. The first part is devoted to broad traditions and approaches to philosophical methodology. The entries in the second part address topics in philosophical methodology, such as intuitions, conceptual analysis, and transcendental arguments. The third part of the book is devoted to essays about the interconnections between philosophy (...)
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  • The Empirical Argument Against Virtue.Candace L. Upton - 2016 - The Journal of Ethics 20 (4):355-371.
    The virtues are under fire. Several decades’ worth of social psychological findings establish a correlation between human behavior and the situation moral agents inhabit, from which a cadre of moral philosophers concludes that most moral agents lack the virtues. Mark Alfano and Christian Miller introduce novel versions of this argument, but they are subject to a fatal dilemma. Alfano and Miller wrongly assume that their requirements for virtue apply universally to moral agents, who vary radically in their psychological, physiological, and (...)
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  • How Bad Can Good People Be?Nancy E. Schauber - 2014 - Ethical Theory and Moral Practice 17 (4):731-745.
    Can a virtuous person act contrary to the virtue she possesses? Can virtues have “holes”—or blindspots—and nonetheless count as virtues? Gopal Sreenivasan defends a notion of a blindspot that is, in my view, an unstable moral category. I will argue that no trait possessing such a “hole” can qualify as a virtue. My strategy for showing this appeals to the importance of motivation to virtue, a feature of virtue to which Sreenivasan does not adequately attend. Sreenivasan’s account allows performance alone (...)
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  • Does Habit Interference Explain Moral Failure?James Bernard Murphy - 2015 - Review of Philosophy and Psychology 6 (2):255-273.
    Social psychologists have performed many well-known experiments demonstrating that experimental subjects will perform in ways that are normatively inconsistent even across very similar situations. Situationist social psychologists and philosophers have often interpreted these findings to imply that most people lack general moral dispositions. These situationists have argued that our moral dispositions are at best narrowly local traits; they often describe our moral characters as fragmented. In this paper, I offer an alternative hypothesis for the same experimental results. I argue that (...)
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  • Biotechnology, Justice and Health.Ruth Faden & Madison Powers - 2013 - Journal of Practical Ethics 1 (1):49-61.
    New biotechnologies have the potential to both dramatically improve human well-being and dramatically widen inequalities in well-being. This paper addresses a question that lies squarely on the fault line of these two claims: When as a matter of justice are societies obligated to include a new biotechnology in a national healthcare system? This question is approached from the standpoint of a twin aim theory of justice, in which social structures, including nation-states, have double-barreled theoretical objectives with regard to human well-being. (...)
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  • Virtue ethics and practical guidance.Jennifer Baker - 2013 - Social Philosophy and Policy 30 (1-2):297-313.
    In this essay I argue that contemporary accounts of virtue ought to incorporate methods ancient virtue ethicists used in addressing an audience whose members were interested in improving their behavior. Ancient examples of these methods, I argue, model how to represent practical rationality in ethical arguments. They show us that when we argue for virtue we ought to address common claims, refer to moral reasoning as a stepwise process, and focus on norms when making recommendations. Our own ethical arguments will (...)
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  • Situationism versus Situationism.Travis J. Rodgers & Brandon Warmke - 2015 - Ethical Theory and Moral Practice 18 (1):9-26.
    Most discussions of John Doris’s situationism center on what can be called descriptive situationism, the claim that our folk usage of global personality and character traits in describing and predicting human behavior is empirically unsupported. Philosophers have not yet paid much attention to another central claim of situationism, which says that given that local traits are empirically supported, we can more successfully act in line with our moral values if, in our deliberation about what to do, we focus on our (...)
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  • The person–situation debate: Implications for military leadership and civilian–military relations.George R. Mastroianni - 2011 - Journal of Military Ethics 10 (1):2-16.
    The so-called person?situation debate in psychology, which pits internal, personality-based explanations of behavior against external, environment or situation-based explanations seems headed for a resolution that will somehow include elements of both perspectives. These two alternative views of human behavior have also been applied to that subset of human behavior thought of as leadership, and in this domain a rapprochement also seems well underway. In the domain of ethical leadership, however, especially as applied to military misconduct, public discussion of such events (...)
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  • Moral Character for Political Leaders: A Normative Account.Lucas Swaine - 2013 - Res Publica 19 (4):317-333.
    This article analyzes the moral and political implications of strong moral character for political action. The treatment provides reason to hold that strong moral character should play a role in a robust normative account of political leadership. The case is supported by empirical findings on character dispositions and the political viability of the account’s normative prescriptions.
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  • (1 other version)Situationism, Responsibility, and Fair Opportunity.David O. Brink - 2013 - Social Philosophy and Policy (1-2):121-149.
    The situationist literature in psychology claims that conduct is not determined by character and reflects the operation of the agent’s situation or environment. For instance, due to situational factors, compassionate behavior is much less common than we might have expected from people we believe to be compassionate. This article focuses on whether situationism should revise our beliefs about moral responsibility. It assesses situationism’s implications against the backdrop of a conception of responsibility that is grounded in norms about the fair opportunity (...)
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  • Psychology and the Aims of Normative Ethics.Regina A. Rini - 2014 - In Jens Clausen & Neil Levy (eds.), Springer Handbook of Neuroethics. Dordrecht.
    This chapter discusses the philosophical relevance of empirical research on moral cognition. It distinguishes three central aims of normative ethical theory: understanding the nature of moral agency, identifying morally right actions, and determining the justification of moral beliefs. For each of these aims, the chapter considers and rejects arguments against employing cognitive scientific research in normative inquiry. It concludes by suggesting that, whichever of the central aims one begins from, normative ethics is improved by engaging with the science of moral (...)
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  • Moral Character versus Situations: an Aristotelian contribution to the debate.Anna Marmodoro - 2011 - Journal of Ancient Philosophy 5 (2).
    In everyday life we assume substantial behavioural reliability in others, and on the basis of it we talk of people as acting “in character” and “out of character”. This common assumption seems intuitively well founded. But recent experiments in social psychology have generated philosophical controversy around it. In the context of this debate, John Doris challenges Aristotle’s well known and influential view that people’s behavioural reliability with respect to acting virtuously is underpinned by character traits, understood as settled and integrated (...)
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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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  • 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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  • The Situationist Critique and Early Confucian Virtue Ethics.Edward Slingerland - 2011 - Ethics 121 (2):390-419.
    This article argues that strong versions of the situationist critique of virtue ethics are empirically and conceptually unfounded, as well as that, even if one accepts that the predictive power of character may be limited, this is not a fatal problem for early Confucian virtue ethics. Early Confucianism has explicit strategies for strengthening and expanding character traits over time, as well as for managing a variety of situational forces. The article concludes by suggesting that Confucian virtue ethics represents a more (...)
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  • What the Science of Morality Doesn’t Say About Morality.Gabriel Abend - 2013 - Philosophy of the Social Sciences 43 (2):157-200.
    In this article I ask what recent moral psychology and neuroscience can and can’t claim to have discovered about morality. I argue that the object of study of much recent work is not morality but a particular kind of individual moral judgment. But this is a small and peculiar sample of morality. There are many things that are moral yet not moral judgments. There are also many things that are moral judgments yet not of that particular kind. If moral things (...)
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  • (1 other version)Identifying and Defending the Hard Core of Virtue Ethics.Mark Alfano - 2013 - Journal of Philosophical Research 38:233-260.
    Virtue ethics has been challenged on empirical grounds by philosophical interpreters of situationist social psychology. Challenges are necessarily challenges to something or other, so it’s only possible to understand the situationist challenge to virtue ethics if we have an antecedent grasp on virtue ethics itself. To this end, I first identify the non-negotiable “hard core” of virtue ethics with the conjunction of nine claims, arguing that virtue ethics does make substantive empirical assumptions about human conduct. Next, I rearticulate the situationist (...)
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  • Situationism and Confucian Virtue Ethics.Deborah S. Mower - 2013 - Ethical Theory and Moral Practice 16 (1):113-137.
    Situationist research in social psychology focuses on the situational factors that influence behavior. Doris and Harman argue that this research has powerful implications for ethics, and virtue ethics in particular. First, they claim that situationist research presents an empirical challenge to the moral psychology presumed within virtue ethics. Second, they argue that situationist research supports a theoretical challenge to virtue ethics as a foundation for ethical behavior and moral development. I offer a response from moral psychology using an interpretation of (...)
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  • Believing For a Reason.John Turri - 2011 - Erkenntnis 74 (3):383-397.
    This paper explains what it is to believe something for a reason. My thesis is that you believe something for a reason just in case the reason non-deviantly causes your belief. In the course of arguing for my thesis, I present a new argument that reasons are causes, and offer an informative account of causal non-deviance.
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  • Minor Tweaks, Major Payoffs: The Problems and Promise of Situationism in Moral Philosophy.Hagop Sarkissian - 2010 - Philosophers' Imprint 10.
    Moral philosophers of late have been examining the implications of experimental social psychology for ethics. The focus of attention has been on situationism—the thesis that we routinely underestimate the extent to which minor situational variables influence morally significant behavior. Situationism has been seen as a threat to prevailing lay and philosophical theories of character, personhood, and agency. In this paper, I outline the situationist literature and critique one of its upshots: the admonition to carefully select one’s situational contexts. Besides being (...)
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  • “Of what use are the odes? ” Cognitive science, virtue ethics, and early confucian ethics.Edward Slingerland - 2011 - Philosophy East and West 61 (1):80-109.
    In his well-known 1994 work Descartes’ Error, the neuroscientist Antonio Damasio describes his work with patients suffering from damage to the prefrontal cortex, a center of emotion processing in the brain. The accidents or strokes that had caused this damage had spared these patients’ “higher” cognitive faculties: their short- and long-term memories, abstract reasoning skills, mathematical aptitude, and performance on standard IQ tests were completely unimpaired. They were also perfectly healthy physically, with no apparent motor or sensory disabilities. Nonetheless, these (...)
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  • Aristotelean Virtue and the Interpersonal Aspect of Ethical Character.Maria Merritt - 2009 - Journal of Moral Philosophy 6 (1):23-49.
    I examine the Aristotelean conception of virtuous character as firm and unchangeable, a normative ideal endorsed in the currently influential, broadly Aristotelean school of thought known as 'virtue ethics'. Drawing on central concepts of Aristotle's Nicomachean Ethics, I offer an account of how this ideal is supposed to be realized psychologically. I then consider present-day empirical findings about relevant psychological processes, with special attention to interpersonal processes. The empirical evidence suggests that over time, the same interpersonal processes that sometimes help (...)
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  • An alternative proof of the universal propensity to evil.Pablo Muchnik - 2009 - In Sharon Anderson-Gold & Pablo Muchnik (eds.), Kant's Anatomy of Evil. New York: Cambridge University Press.
    In this paper, I develop a quasi-transcendental argument to justify Kant’s infamous claim “man is evil by nature.” The cornerstone of my reconstruction lies in drawing a systematic distinction between the seemingly identical concepts of “evil disposition” (böseGesinnung) and “propensity to evil” (Hang zumBösen). The former, I argue, Kant reserves to describe the fundamental moral outlook of a single individual; the latter, the moral orientation of the whole species. Moreover, the appellative “evil” ranges over two different types of moral failure: (...)
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  • Virtue, Character and Situation.Jonathan Webber - 2006 - Journal of Moral Philosophy 3 (2):193-213.
    Philosophers have recently argued that traditional discussions of virtue and character presuppose an account of behaviour that experimental psychology has shown to be false. Behaviour does not issue from global traits such as prudence, temperance, courage or fairness, they claim, but from local traits such as sailing-in-rough-weather-with-friends-courage and office-party-temperance. The data employed provides evidence for this view only if we understand it in the light of a behaviourist construal of traits in terms of stimulus and response, rather than in the (...)
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  • The indeterminacy paradox: Character evaluations and human psychology.Peter B. M. Vranas - 2005 - Noûs 39 (1):1–42.
    You may not know me well enough to evaluate me in terms of my moral character, but I take it you believe I can be evaluated: it sounds strange to say that I am indeterminate, neither good nor bad nor intermediate. Yet I argue that the claim that most people are indeterminate is the conclusion of a sound argument—the indeterminacy paradox—with two premises: (1) most people are fragmented (they would behave deplorably in many and admirably in many other situations); (2) (...)
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  • Commonsense morality and the bearable automaticity of being.Samuel Murray & Thomas Nadelhoffer - 2024 - Consciousness and Cognition 125 (C):103748.
    Some research suggests that moral behavior can be strongly influenced by trivial features of the environment of which we are completely unaware. Philosophers, psychologists, and neuroscientists have argued that these findings undermine our commonsense notions of agency and responsibility, both of which emphasize the role of practical reasoning and conscious deliberation in action. We present the results of four vignette-based studies (N = 1,437) designed to investigate how people think about the metaphysical and moral implications of scientific findings that reveal (...)
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  • Honesty and the Truth: Against Subjectivism About Honesty.Matt Dougherty - forthcoming - Journal of Value Inquiry:1-12.
    The standard view of honesty is a subjectivist one, according to which honesty concerns the facts merely “as the agent sees them”. Against this view, the present paper argues for a non-subjectivist view of honesty. It argues, in particular, that ideal honesty requires not merely expressing what one believes to be true but, moreover, expressing what is true. In that case, though one can be honest to an extent while merely expressing what one believes to be true, one cannot be (...)
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  • Meritocracy and the Tests of Virtue in Greek and Confucian Political Thought.Justin Tiwald & Jeremy Reid - 2024 - Journal of Confucian Philosophy and Culture 41:111–147.
    A crucial tenet of virtue-based or expertise-based theorizing about politics is that there are ways to identify and select morally and epistemically excellent people to hold office. This paper considers historical challenges to this task that come from within Greek and Confucian thought and political practice. Because of how difficult it is to assess character in ordinary settings, we argue that it is even more difficult to design institutions that select for virtue at the much wider political scale. Specifically, we (...)
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  • Practice for Wisdom: On the Neglected Role of Case-Based Critical Reflection.Jason D. Swartwood - 2024 - Topoi 43 (3):1-13.
    Despite increased philosophical and psychological work on practical wisdom, contemporary interdisciplinary wisdom research provides few specifics about how to develop wisdom (Kristjánsson 2022). This lack of practically useful guidance is due in part to the difficulty of determining how to combine the tools of philosophy and psychology to develop a plausible account of wisdom as a prescriptive ideal. Modeling wisdom on more ordinary forms of expertise is promising, but skill models of wisdom (Annas 2011; De Caro et al. 2018; Swartwood (...)
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  • Proposing an Islamic virtue ethics beyond the situationist debates.Muhammad Velji - forthcoming - Inquiry: An Interdisciplinary Journal of Philosophy.
    I begin the first part by showing how situationism should make us question traditional understandings of virtues as intrinsic dispositions. I concentrate specifically on situationist experiments related to mood. I then introduce Islamic virtue ethics and the dawa movement. In parts two and three I examine ethnography of the dawa movement to explore how they deal with worries about the influence of mood on their virtue. In part two I show how they train their habits in very traditional virtue ethics (...)
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  • Making sense of things: Moral inquiry as hermeneutical inquiry.Paulina Sliwa - 2023 - Philosophy and Phenomenological Research 109 (1):117-137.
    We are frequently confronted with moral situations that are unsettling, confusing, disorienting. We try to come to grips with them. When we do so, we engage in a distinctive type of moral inquiry: hermeneutical inquiry. Its aim is to make sense of our situation. What is it to make sense of one's situation? Hermeneutical inquiry is part of our everyday moral experience. Understanding its nature and its place in moral epistemology is important. Yet, I argue, that existing accounts of moral (...)
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  • Towards an Aristotelian Theory of Care.Steven Steyl - 2019 - Dissertation, University of Notre Dame Australia
    The intersection between virtue and care ethics is underexplored in contemporary moral philosophy. This thesis approaches care ethics from a neo-Aristotelian virtue ethical perspective, comparing the two frameworks and drawing on recent work on care to develop a theory thereof. It is split into seven substantive chapters serving three major argumentative purposes, namely the establishment of significant intertheoretical agreement, the compilation and analysis of extant and new distinctions between the two theories, and the synthesis of care ethical insights with neo-Aristotelianism (...)
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  • impeccability and perfect virtue.Luke Henderson - 2017 - Religious Studies 53:261-280.
    Whatever else a theory of impeccability assumes about the moral life of heavenly agents, it seems to imply something about the type of actions possible for such agents, along with the quality of their moral characters. Regarding these characters, there are many that have argued impeccable and heavenly agents must also be perfectly virtuous agents. Michael Slote has recently argued, however, that perfect virtue is impossible. Assuming Slote’s argument is successful, a theory of impeccability that relies on the possibility of (...)
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  • Virtue in a time of depraved ideals.Iskra Fileva - forthcoming - Inquiry: An Interdisciplinary Journal of Philosophy.
    Aristotle owned slaves and held racist and misogynist views. If anyone today engaged in the same practices or held Aristotle’s views, that person would be judged harshly. However, we do not judge Aristotle particularly harshly. Should we? What standard of virtue ought we apply in judging the characters of people who lived in remote times and places? This is the question I discuss in this paper. I consider and reject several alternatives and then propose a new one.
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  • The impact of perceived due care on trustworthiness and free market support in the Dutch banking sector.Johan Graafland & Eefje de Gelder - 2022 - Business Ethics, the Environment and Responsibility 32 (1):384-400.
    Public interest theory has argued that lack of trust in companies may reduce support for free markets. The literature did not address, however, the underlying causes of lack of trust and support of free markets in customer’s perceptions of virtuousness in economic actors. Combining public interest theory with virtue theory and stakeholder trust theory of organizations, we surmise that if customers perceive that employees of companies have insufficient due care for customers’ interests, the perceived trustworthiness of those companies will be (...)
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  • Malleable character: organizational behavior meets virtue ethics and situationism.Santiago Mejia & Joshua August Skorburg - 2022 - Philosophical Studies 179 (12):3535-3563.
    This paper introduces a body of research on Organizational Behavior and Industrial/organizational Psychology that expands the range of empirical evidence relevant to the ongoing character-situation debate. This body of research, mostly neglected by moral philosophers, provides important insights to move the debate forward. First, the OB/io scholarship provides empirical evidence to show that social environments like organizations have significant power to shape the character traits of their members. This scholarship also describes some of the mechanisms through which this process of (...)
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  • Aristotelian Virtuous Leadership: between Calculative Bureaucracy and Emotional Tyranny.Charilaos Platanakis - 2021 - Philosophy of Management 21 (1):105-126.
    This paper argues for an Aristotelian account of good leader as ethical and effective by outlining the ethical motivation and the constraints that moral luck imposes on effectiveness. This account of a good leader, which is grounded on practical wisdom, is assessed against the contemporary leadership debate by addressing the tension between the ethical and the effective and by contrasting the Aristotelian virtuous leader against the dominant contemporary types of leadership. My Aristotelian proposal of a virtuous leader relies on an (...)
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  • Brady on Suffering and Virtue.Christian B. Miller - 2021 - Journal of Value Inquiry 55 (4):583-591.
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  • Surprising Empirical Directions for Thomistic Moral Psychology: Social Information Processing and Aggression Research.Anne Jeffrey & Krista Mehari - 2022 - American Catholic Philosophical Quarterly 96 (2):263-289.
    One of the major contemporary challenges to Thomistic moral psychology is that it is incompatible with the most up-to-date psychological science. Here Thomistic psychology is in good company, targeted along with most virtue-ethical views by philosophical situationism, which uses replicated psychological studies to suggest that our behaviors are best explained by situational pressures rather than by stable traits (like virtues and vices). In this essay we explain how this body of psychological research poses a much deeper threat to Thomistic moral (...)
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  • Opacity of Character: Virtue Ethics and the Legal Admissibility of Character Evidence.Jacob Smith & Georgi Gardiner - 2021 - Philosophical Issues 31 (1):334-354.
    Many jurisdictions prohibit or severely restrict the use of evidence about a defendant’s character to prove legal culpability. Situationists, who argue that conduct is largely determined by situational features rather than by character, can easily defend this prohibition. According to situationism, character evidence is misleading or paltry. -/- Proscriptions on character evidence seem harder to justify, however, on virtue ethical accounts. It appears that excluding character evidence either denies the centrality of character for explaining conduct—the situationist position—or omits probative evidence. (...)
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