Call the ethos understanding rightness in terms of spiritual purity and piety, and wrongness in terms of corruption and sacrilege, the “fetish ethic.” Jonathan Haidt and his colleagues suggest that this ethos is particularly salient to political conservatives and non-liberal cultures around the globe. In this essay, I point to numerous examples of moral fetishism in mainstream academic ethics. Once we see how deeply “infected” our ethical reasoning is by fetishistic intuitions, we can respond by 1) repudiating the fetishistic impulse, (...) by 2) “sublimating” our fetishism into liberal rationales, or by 3) accepting the fetishism on its own terms. Of these options, I argue that sublimating our fetishism is not advisable, and that embracing our ethical fetishism isn’t as obviously misguided as some suggest. (shrink)

Comparing Aristotle's and Confucius' ethics, where each represents an ethics of virtue, I show that they are not susceptible to some of the frequent charges against them when compared to non-virtue ethical theories like utilitarianism and deontology. These charges are that virtue ethics: (1) lack universal laws; they cannot (a) provide content for actions, and (b) they do not consider actions in the evaluation of morality. (2) Virtue ethics cannot provide the resources for dealing with social justice and human rights (...) practices. Contrary to these charges, I show how these thinkers' ethics can account for the first generation civil and political rights, and the second generation economic, social and cultural rights. (shrink)

Abstract Truth-telling is a key issue within the nurse–patient relationship. Nurses make decisions on a daily basis regarding what information to tell patients. This paper analyses truth-telling within an end of life scenario. Virtue ethics provides a useful philosophical approach for exploring decisions on information disclosure in more detail. Virtue ethics allows appropriate examination of the moral character of the nurse involved, their intention, ability to use wisdom and judgement when making decisions and the virtue of truth-telling. It is appropriate (...) to discuss nursing as a 'practice' in relation to virtue ethics. This is achieved through consideration of the implications of arguments made by Alasdair MacIntyre who believes that qualities such as honesty, courage and justice are virtues because they enable us to achieve the internal goods of practices. (shrink)

This paper explores the value of benevolence as a cardinal virtue by analyzing the evolving history of virtue ethics from ancient Greek tradition to emotivism and contemporary thoughts. First, I would like to start with a brief idea of virtue ethics. Greek virtue theorists recognize four qualities of moral character, namely, wisdom, temperance, courage, and justice. Christianity recognizes unconditional love as the essence of its theology. Here I will analyze the transition within the doctrine of virtue ethics in the Christian (...) era and afterward since the eighteenth-century thinkers are immensely inspired by this Christian notion of love consider universal benevolence as the cardinal virtue. Later, Hume introduces an emotivist turn by considering the moral worth of sympathetic emotions in his ethical doctrine. In this paper, I aim to discover the cardinality of the virtue of benevolence following the evolutionary history of virtue ethics. (shrink)

It stands to reason that a criterion is needed that can serve as a common denominator for weighing or assessing different values or ideals. Dignity is offered as a possible candidate, to be presented from religio-legal and cross-cultural vantages. A definition will be offered for dignity and its parts defended throughout the paper. The approach is not only not rigorously analytic – there are no case studies – but is instead a presentation of topic areas where we should expect to (...) find the concept of dignity to be relevant. Utilizing a rights-moral and duties-ethical framework, it is in essence an argument for further elevating the prestige of dignity so that it might provide a widely-accepted groundwork for ethics and morality.. (shrink)

The dissertation investigates whether virtue ethics can provide the normative ground for the justification of rights. Most justificatory accounts of rights consist in different explanations of the function of rights. On the view I will defend, rights have a plurality of functions and one of the main functions of rights is to make the right-holder more virtuous. The idea that the possession of rights leads to the development of virtues, called the function of virtue acquisition, is the core of a (...) virtue-based justification of rights elaborated in this dissertation. Based on Leif Wenar’s Kind-Desire Theory of rights and Nancy E. Snow’s Minimal Virtue of the Folk, I argue that there are two general types of rights, enabling rights and protective rights, and that both types are essential to the development of virtues. Enabling rights have the function of virtue acquisition because they allow the right-holder to strive for approximation of ideal role models while performing duties and other tasks. Such models are called heuristic models of virtues for they define what virtues are and how these virtues should be expressed in action. Some protective rights, namely promissory rights and the power-right to promise, behave like enabling rights when it comes to their ability to develop virtues. Other protective rights, especially children’s rights, make right-holders more virtuous via protecting their essential needs. The dissertation succeeds in elaborating the virtue-based justification of many rights, hence it suggests that people hold and should have rights because rights make them better people. (shrink)

Most contemporary variants of virtue ethics have a neo-Aristotelian timbre. However, standing alongside the neo-Aristotelians are a number of others playing similar tunes on different instruments. This chapter highlights the four most important virtue ethical alternatives to the dominant neo-Aristotelian chorus. These are Michael Slote’s agent-based approach, Linda Zagzebski’s exemplarism, Christine Swanton’s target-centered theory, and Robert Merrihew Adams’s neo-Platonic account. What these four approaches showcase is the range of possible theoretical structures available to virtue ethicists. A virtue ethicist might attempt (...) to define other normative qualities like goodness or rightness in terms of virtuous traits. But she need not. Instead, she might develop a theory in which virtue is fundamental but other normative qualities obey a logic that is at least partially independent of virtue. This chapter draws attention to an exciting range of possibilities for virtue ethics that both critics and advocates alike will want to explore. (shrink)

Indirect situationist critiques of virtue ethics grant that virtue exists and is possible to acquire, but contend that given the low probability of success in acquiring it, a person genuinely interested in behaving as morally as possible would do better to rely on situationist strategies - or, in other words, strategies of environmental or ecological engineering or control. In this paper, I develop a partial answer to this critique drawn from work in early Confucian ethics and in contemporary philosophy and (...) psychology. From early Confucian ethics, I lean on the concept of li, or ritual. Ritual represents both a set of situational manipulations that are especially effective at directly producing moral behavior and at indirectly cultivating virtue over time, and also a virtue that consists of facility with and expertise in these situational manipulations. Appealing to the particular example of social power, I then argue that one is justified in attempting to acquire virtue if one knows that one will frequently encounter circumstances in which purely situationist strategies lose effectiveness, if these circumstances also carry moral urgency: the risk of great harm or opportunity for great benefit to others is high, and if utilizing the potent combination of situationist strategies and virtue envisioned by the early Confucians as ritual is possible. (shrink)

What is virtue? How can we lead moral lives? Exploring how contemporary moral philosophy has led to a revival of interest in the concepts of 'virtue', 'character' and 'flourishing', this is an accessible and critical introduction to virtue ethics. The book includes chapter summaries and guides to further reading throughout to help readers explore, understand and develop a critical perspective towards this important school of contemporary ethical thought.

Moral luck poses a problem for out conception of responsibility because it highlights a tension between morality and lack of control. Michael Slote’s common-sense virtue ethics claims to avoid this problem. However there are a number of objections to this claim. Firstly, it is not clear that Slote fully appreciates the problem posed by moral luck. Secondly, Slote’s move from the moral to the ethical is problematic. Thirdly it is not clear why we should want to abandon judgements of moral (...) blame in favour of judgements of ethical deplorability. Finally this paper defends an alternative solution to the problem of moral luck, which focuses on judgements of probability, but which has been rejected by Slote. (shrink)

The Church is facing a dilemma in how to apply and live out its message in a postmodern world. For many in the Church an understanding and application of morals and ethics has become bewildering. This assignment attempts to develop a Christian vocabulary and conceptual framework for morality. This is done by firstly elucidating the milieu out of which postmodernism arose. Modernism, through universal claims of reason and instrumental rationality, believed in the ultimate mastery of the world. The failure of (...) the Enlightenment project to develop universal morality and law led to a new perspective on reason and reality and new reflection on life, morality and meaning. Thus, I reflect on the parturition and value of postmodernism through offering an evaluation and critique of the ideology of postmodernism. Next, I propose the need for Christian ideology to be firstly separated from cultural interpretations so as to avoid ethnocentrism and cultural imperialism. After exploring the development and purpose of worldviews I argue for the building of cultural bridges and for the Gospel and Biblical worldview to be suitably encoded. After learning about God's nature as reflected in the narrative of the Prodigal Son I posit an understanding of what postmodern ethics entails and how then to define and respond to ethical issues. Through case studies I apply the key principles identified in the study. These are that moderation is a virtue; that many timeless truths are customary truths that arise in a specific historical/cultural situations; that many problems are not ethical issues but are rather a comprehension and/or a misinterpretation of the Scriptures regarding what it means to be a Christian and how we are to live our Christian profession to mention a few. I reason and plead for a Christian ethical system of incarnational engaged compassion in a postmodern world. I hope this academic paper stimulates critical theological reflection whilst hopefully illuminating and enlightening the reader. (shrink)

ABSTRACT : According to the most popular version of virtue ethics (Hursthouse, 1991; Zagzebsk,i 1996), the right action in a given situation is the action that a fully virtuous agent would do given the circumstances. However, this criterion raises two objections: in some situations, it does not determine the right action correctly, and in other situations, it does not determine any right action at all. In this article, we argue that these objections stem from either simple imaginative resistance or a (...) question-begging stance. We propose thereby to modify the criterion in such a way as to exclude the character of the non-virtuous agent from the morally relevant circumstances. Finally, we examine the implications of our proposal for the issue of moral development. (shrink)

This volume brings together papers by some of the leading figures working on virtue-theoretic accounts in both ethics and epistemology. A collection of cutting edge articles by leading figures in the field of virtue theory including Guy Axtell, Julia Driver, Antony Duff and Miranda Fricker. The first book to combine papers on both virtue ethics and virtue epistemology. Deals with key topics in recent epistemological and ethical debate.

We readily claim that great moral catastrophes such as the Holocaust involve evil in some way, although it' not clear what this amounts to in a secular context. This paper seeks to provide a secular account of what evil is. It examines what is intuitively the most plausible account, namely that the evil act involves the production of great suffering (or other disvalue), and argues that such outcomes are neither necessary nor sufficient for an act to be evil. Only an (...) appeal to distinctive patterns of motivation, so it is argued, will allow us to accommodate our intuitionsabout which acts are evil, and hence will provide an adequate account of the nature of evil. (shrink)

Drawing upon contemporary virtue ethics theory, The Model of The Principled Advocate and The Pathological Partisan is introduced. Profiles are developed of diametrically opposed archetypes of public relations and advertising practitioners. The Principled Advocate represents the advocacy virtues of humility, truth, transparency, respect, care, authenticity, equity, and social responsibility. The Pathological Partisan represents the opposing vices of arrogance, deceit, secrecy, manipulation, disregard, artifice, injustice, and raw self-interest. One becomes either a Principled Advocate or a Pathological Partisan by habitually enacting or (...) embodying the virtues or vices in the context of professional practices. (shrink)

Ethics in accounting and ethical education have seen an increase in interest in the last decade. However, despite the renewed interest some important shortcomings persist. Generally, rules, principles, values and virtues are presented in a fragmented fashion. In addition, only a few authors consider the role of the accountants character in presenting relevant and truthful information in financial reporting and the importance of practical reasoning in accounting. This article holds that rules, values and virtues are interconnected. This provides a sound (...) approach to ethics in accounting, in which character and practical reasoning are crucial. Consequently, ethical education in accounting has to simultaneously include the knowledge of proper rules and principles and their correct application; values (understood as moral goods) and virtues, whose acquisition, in the view of the author, should be encouraged. (shrink)

Consequentialism is seen by Philip Pettit mainly as a theory of the appropriate; in his conception of virtual consequentialism he is much less concerned with the theory of Good. Nevertheless, he pays attention to values such as rights, freedom, loyalty, confidence, dignity and love, although his analyses are isolated, and the connections with other values are not taken into account. He focuses especially on the values of freedom and rights. Contrary to Pettit, Amaryta Sen is much more concerned with the (...) latter, although there is no complex value framework to be find in his evaluator relative theory. He sees these values as the basis of the value system of any morais. (shrink)

In this paper I argue that the disagreement between modern moral philosophers and (some) virtue ethicists about whether motive affects rightness is a result of conceptual disagreement, and that when they develop a theory of ‘right action,’ the two parties respond to two very different questions. Whereas virtue ethicists tend to use ‘right’ as interchangeable with ‘good’ or ‘virtuous’ and as implying moral praise, modern moral philosophers use it as roughly equivalent to ‘in accordance with moral obligation.’ One implication of (...) this is that the possibility of an act being right by accident does not pose a problem for consequentialism or deontology. A further implication is that it reveals a shortcoming in virtue ethics, namely that it does not—yet needs to—present an account of moral obligation. (shrink)

Dimensions of character are often overlooked in professional practice at the expense of the development of technical competence and operational efficiency. Drawing on philosophical accounts of virtue ethics and positive psychology, the present work attempts to elevate the role of ‘good’ character in the professional domain. A ‘good’ professional is ideally one that exemplifies dimensions of character informed by sound judgement. A total of 2340 professionals, from five discrete professions, were profiled based on their valuation of qualities pertaining to character (...) and judgement. Profile differences were subsequently examined in the self-reported experience of professional purpose towards a wider societal ‘good’. Analysis of covariance, controlling for stage of career, revealed that professionals valuing character reported higher professional purpose than those overweighting the importance of judgement or valuing neither character nor judgement, F = 7.92, p <.001. No differences were found between the two groups valuing character, irrespective of whether judgement was valued simultaneously. This profiling analysis of entry-level and in-service professionals, based on their holistic character composition, paves the way for fresh philosophical discussion regarding what constitutes a ‘good’ professional and the interplay between character and judgement. The empirical findings may be of substantive value in helping to recognise how the dimensions of character and judgement may impact upon practitioners’ professional purpose. (shrink)

Deleuze’s philosophical method is analyzed and positioned against the background of the intellectual/religious tradition of practical mysticism that has been traveling the globe across times, places, languages, and cultural barriers. The paper argues that Deleuze’s unorthodox ontology of the virtual enables a naturalistic interpretation of the functioning of mysticism when the triad of concepts, percepts and affects is formed in accordance with the logic of the included middle.

Human papillomavirus (HPV) is one of the most common sexually transmitted infections. It is a leading cause of cervical cancer in women but the virus is increasingly being linked to several other cancers in men and women alike. Since the introduction of safe and effective but also expensive vaccines, many developed countries have implemented selective vaccination programs for girls. Some however argue that these programs should be expanded to include boys, since (1) HPV constitutes non-negligible health risks for boys as (...) well and (2) protected boys will indirectly also protect girls. In this paper we approach this discussion from an ethical perspective. First, on which moral grounds can one justify not reimbursing vaccination for the male sex? We develop an ethical framework to evaluate selective vaccination programs and conclude that, in the case of HPV, efficiency needs to be balanced against non-stigmatization, non-discrimination and justice. Second, if vaccination programs were to be expanded to boys as well, do the latter then also have a moral duty to become immunized? Two arguments in favor of such a moral duty are well known in vaccination ethics: the duty not to harm others and to contribute to the public good of public health. However, we argue that these are not particularly convincing in the context of HPV. In contrast, we believe a third, more powerful but also more controversial argument is possible. In our view, the sexual mode of transmission of HPV constitutes an additional reason to believe that boys in fact may have a moral obligation to accept vaccination. (shrink)

This article analyzes the moral reasoning implied in a very commonly used expression, namely, "What the eye doesn't see, the heart doesn't grieve over", or "What you don't know won't hurt you." It especially deals with situations in which it is used for trying to justify acts that are, in themselves, reprehensible. For instance, when a cheating husband tries to justify his adultery by appealing to the alleged fact that he does not tell his wife about it and thus she (...) is not harmed by it: "If you are not informed, you are not hurt" (NINH). The components of NINH reasoning are unfolded, as well as its grounds, starting from a consequentialistic, deontological, or virtue ethics perspective. Two special characteristics of NINH reasoning are discussed, namely, that it tries to bridge deontological and consequentialistic approaches of morality in a commonsense way and that it contains a special type of paternalism. Finally, some ethical implications are discussed. (shrink)

Many comparative philosophers discuss ceyinzhixin 惻隱之心 and its moral psychological nature to understand the Confucian heart-mind and the unique Confucian approach to other-concerning love. This essay examines and analyzes different interpretations of ceyinzhixin. First, it surveys and compares the four interpretations in recent publications of comparative Chinese philosophy, and analyzes their moral psychological viewpoints. Second, three major approaches to ceyinzhixin and their differences are analyzed. Third, the moral psychological complexity of ceyinzhixin and the advantage of the integrative approach are discussed. (...) The integrative approach, in comparison to other approaches, explains both the complexity and the unity of ceyinzhixin better and develops an inclusive and comprehensive interpretation of ceyinzhixin and the unique moral psychological nature of the Confucian heart-mind in its empathic other-concerning love. (shrink)

My thesis focuses on Nietzsche’s ethics. More precisely, its main objective is to explore Nietzsche’s substantive ethical framework in a comprehensive, detailed, and systematic manner. Furthermore, the thesis also attempts to examine the epistemological, non-ethical ground of the Nietzschean substantive ethics. Also, it deals with Nietzsche’s critique of conventional morality, and explains Nietzsche’s criticism of morality in terms of his substantive ethics. The central argument of the thesis is, very briefly, that Nietzsche’s philosophy as a whole does have a distinctive, (...) substantive ethical system. Its constitutive elements or contents, being coherently related, are rich, complicated, and concrete. The major category Nietzsche employs in his ethics is the notion of ‘value’ understood as merit or desirability; he is not much concerned with the right or obligatory. Nietzsche views some human qualities, abilities and states and a style of life as noble and desirable for us. Specifically, the creative way of life, creative capacity, self-discipline, the capacity for ‘self-commanding’, knowledge, health, strong affectivity, and vitality constitute the core of Nietzsche’s evaluative standard. Moreover, a variety of dispositions, such as honesty, solitude, courage, and magnanimity, position themselves within his theory of value and are posited as crucial virtues. Finally, my thesis aims at analysing these particular contents of Nietzsche’s substantive ethical system and to examine how the system as a whole works. As such, the thesis is fundamentally an exposition based upon Nietzsche’s own texts, especially, his later works including Thus Spoke Zarathustra, Beyond Good and Evil, The Genealogy of Morals, Twilight of the Idols, and The Antichrist. (shrink)

In this article I will discuss employing the classical prescripts of Aristotle’s virtue ethics in education as a guide for youth education. For Aristotle, the practice of virtues was not a goal in itself, since virtues are dispositions which may be revealed in various acts reflecting human perfection. Virtues tell us how to act to achieve a particular goal. The ethics of virtue highlights the love of good and perfection. The attitude of a justly proud man consists, among other things, (...) in approving of what is good; at the same time, however, he strives towards selfsufficiency. Self-improvement, which emphasises self-sufficiency, often becomes behaviour that can, unfortunately, generate standoffishness, arrogance, and egotism. (shrink)

The contemporary situation within the realm of ethical theories is quite complicated. Were it not enough that many classical ethical theories are evolving into the new modern forms, new types of ethical theories are arising, as well. The main aim of the paper is to introduce this issue of ethical theories which are known under the term hybrid ethical theories. A secondary aim of the paper is to describe and characterize the contemporary ethical theory of ethics of social consequences, and (...) look for the answer whether it can be an example of this type of theory. To achieve the scope, the paper begins with a short introduction into the issue of contemporary consequentialism, followed by a presentation of the concept of hybrid ethical theories and its examples. Later the variability of consequentialism and ethics of social consequences are presented. The normative basis of this theory is subsequently analysed and explored in the context of hybrid ethical theories. Finally, the study clarify that the ethics of social consequences might be considered as a hybrid ethical theory. (shrink)

The primary aim of this research is to develop a new philosophical analysis of the concept of character that reflects the complexity of people and meets the demands of moral explanation. It places the agent's particular perspective and the wider context at the centre of moral judgement. The reason for undertaking this project is to establish an account of morality that is not in conflict with discoveries in empirical psychology. It responds to the challenge that the situation usually has the (...) explanatory role and that character traits rarely function as explanations for action. It argues that the best interpretation of the situationist position is that reasons would have to be features of the situation to separate the situationist argument from behaviourism. However, it argues that this would then commit the situationist to a controversial theory of action where what explains an action need not obtain. It argues that to evaluate a person or his action properly we need to tell an explanatory story and that this narrative construction is what best reflects the richness and complexity involved. It further argues that an adequate attribution of character to an individual will also take narrative form. Hence character traits can explain action because a narrative explanation of why an individual acted in a certain way can also be an explanation of why a certain character can be attributed to that person. It argues that narrative has central importance in the attribution of character traits because the narrative structure gives us an understanding of character that cannot be gained from a non-narrative presentation of the actions and events. This additional knowledge connects with the emotions important to moral evaluation of persons and actions. (shrink)

In Can We Live Together? Alain Touraine combines a consummate analysis of crucial social tensions in contemporary societies with a strong normative appeal for a new emancipatory 'Subject' capable of overcoming the twin threats of atomisation or authoritarianism. He calls for a move from 'politics to ethics' and then from ethics back to politics to enable the new Subject to make a reality out of the goals of democracy and solidarity. However, he has little to say about the nature of (...) such an ethics. This article argues that this lacuna could usefully be filled by adopting a form of radical humanism found in the work of Erich Fromm. It defies convention in the social sciences by operating from an explicit view of the 'is' and the 'ought' of common human nature, specifying reason, love and productive work as the qualities to be realised if we are to move closer to human solidarity. Although there remain significant philosophical and political differences between the two positions, particularly on the role to be played by 'the nation', their juxtaposition opens new lines of inquiry in the field of cosmopolitan ethics. (shrink)

Intimacy, Admirability, and Virtue: An Examination of Michael Slote's View Virtues, according to Michael Slote, are our inner traits or dispositions. Slote defends "balanced caring" as an admirable character trait. He believes that caring more for intimates than others is admirable. A virtuous person attains balanced caring between intimates and others. This account of virtue conceived "balanced caring" as "fundamentally admirable" and it is the basic virtue. All other virtues, such as honesty, kindness, generosity, truthfulness, and so forth, are "derivatively (...) admirable". This paper examines Slote's view and argues that Slote should explore the opposite situation because his idea of "balanced caring" and "admirability" is so vague and misleading. In contrast to his ideas, a reverse formulation that is caring for others more than for intimates seems plausible. (shrink)

This paper aims to show that by confronting the ethical alternatives proposed by Nietzsche and MacIntyre as resulting of their critical analyses of the modern moral condition respectively done in Genealogy of the Morals and After Virtue , we can find shared theoretical presumptions that point to those alternatives as convergent in many cases and not simply as excluding each other, even in a opposed direction to the MacIntyre’s point of view concerning that issue.