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  1. Review of Moral Particularism (Ed. Brad Hooker and Margaret Little). [REVIEW]Pekka Väyrynen - 2002 - Philosophical Review 111 (3):478-483.
    This is a short review of Moral Particularism, ed. Brad Hooker and Margaret Little (Oxford University Press, 2002).
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  • Virtues of the Mind: An Inquiry Into the Nature of Virtue and the Ethical Foundations of Knowledge.Linda Trinkaus Zagzebski - 1996 - Cambridge, England: Cambridge University Press.
    Almost all theories of knowledge and justified belief employ moral concepts and forms of argument borrowed from moral theories, but none of them pay attention to the current renaissance in virtue ethics. This remarkable book is the first attempt to establish a theory of knowledge based on the model of virtue theory in ethics. The book develops the concept of an intellectual virtue, and then shows how the concept can be used to give an account of the major concepts in (...)
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  • Aristotle on Becoming Virtuous by Doing Virtuous Actions.Marta Jimenez - 2016 - Phronesis 61 (1):3-32.
    Aristotle ’s claim that we become virtuous by doing virtuous actions raises a familiar problem: How can we perform virtuous actions unless we are already virtuous? I reject deflationary accounts of the answer given in _Nicomachean Ethics_ 2.4 and argue instead that proper habituation involves doing virtuous actions with the right motive, i.e. for the sake of the noble, even though learners do not yet have virtuous dispositions. My interpretation confers continuity to habituation and explains in a non-mysterious way how (...)
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  • Aristotle.C. C. W. Taylor - 2006 - In John Skorupski (ed.), The Routledge Companion to Ethics. Routledge.
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  • Virtue and Reason.John McDowell - 1979 - The Monist 62 (3):331-350.
    1. Presumably the point of, say, inculcating a moral outlook lies in a concern with how people live. It may seem that the very idea of a moral outlook makes room for, and requires, the existence of moral theory, conceived as a discipline which seeks to formulate acceptable principles of conduct. It is then natural to think of ethics as a branch of philosophy related to moral theory, so conceived, rather as the philosophy of science is related to science. On (...)
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  • From Duty and for the Sake of the Noble: Kant and Aristotle on Morally Good Action.Christine M. Korsgaard - 1996 - In Stephen Engstrom & Jennifer Whiting (eds.), Aristotle, Kant, and the Stoics: Rethinking Happiness and Duty. Cambridge University Press.
    Aristotle believes that an agent lacks virtue unless she enjoys the performance of virtuous actions, while Kant claims that the person who does her duty despite contrary inclinations exhibits a moral worth that the person who acts from inclination lacks. Despite these differences, this chapter argues that Aristotle and Kant share a distinctive view of the object of human choice and locus of moral value: that what we choose, and what has moral value, are not mere acts, but actions: acts (...)
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  • Situationism and Virtue Ethics on the Content of Our Character.Rachana Kamtekar - 2004 - Ethics 114 (3):458-491.
    Situationist social psychologists tell us that information about people’s distinctive character traits, opinions, attitudes, values, or past behavior is not as useful for determining what they will do as is information about the details of their situations.1 One would expect, they say, that the possessor of a given character trait (such as helpfulness) would behave consistently (helpfully) across situations that are similar in calling for the relevant (helping) behavior, but under experimental conditions, people’s behavior is not found to be cross-situationally (...)
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  • Aristotelian Actions. [REVIEW]T. H. Irwin - 1986 - Phronesis 31 (1):68-89.
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  • On Virtue Ethics.Rosalind Hursthouse - 1999 - Oxford University Press.
    Virtue ethics is perhaps the most important development within late twentieth-century moral philosophy. Rosalind Hursthouse, who has made notable contributions to this development, here presents a full exposition and defense of her neo-Aristotelian version of virtue ethics. She shows how virtue ethics can provide guidance for action, illuminate moral dilemmas, and bring out the moral significance of the emotions.
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  • ‘Moral Particularism: Wrong and Bad’.Brad Hooker - 2000 - In Brad Hooker & Margaret Olivia Little (eds.), Moral Particularism. Oxford, UK: Oxford University Press. pp. 1-22.
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  • Aristotle’s Philosophy of Action.David Charles - 1968 - Cornell University Press.
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  • Aristotle on Action.John L. Ackrill - 1976 - Mind 87 (348):595-601.
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  • Aristotle's Philosophy of Action.T. H. Irwin - 1986 - Phronesis 31 (1):68-89.
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  • The Phenomenology of Virtue.Julia Annas - 2008 - Phenomenology and the Cognitive Sciences 7 (1):21-34.
    What is it like to be a good person? I examine and reject suggestions that this will involve having thoughts which have virtue or being a good person as part of their content, as well as suggestions that it might be the presence of feelings distinct from the virtuous person’s thoughts. Is there, then, anything after all to the phenomenology of virtue? I suggest that an answer is to be found in looking to Aristotle’s suggestion that virtuous activity is pleasant (...)
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  • Socrates: Ironist and Moral Philosopher.Gregory Vlastos - 1991 - Cornell University Press.
    Putnam discusses each of the fifteen odes found in the book, studying the work both as a whole and as a series of interactive units.
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  • Eudaimonia, External Results, and Choosing Virtuous Actions for Themselves.Jennifer Whiting - 2002 - Philosophy and Phenomenological Research 65 (2):270-290.
    Aristotle's requirement that virtuous actions be chosen for themselves is typically interpreted, in Kantian terms, as taking virtuous action to have intrinsic rather than consequentialist value. This raises problems about how to reconcile Aristotle's requirement with (a) the fact that virtuous actions typically aim at ends beyond themselves (usually benefits to others); and (b) Aristotle's apparent requirement that everything (including virtuous action) be chosen for the sake of eudaimonia. I offer an alternative interpretation, based on Aristotle's account of loving a (...)
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  • Aristotle’s Conception of Τò Καλόυ.Kelly Rogers - 1993 - Ancient Philosophy 13 (2):355-371.
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  • Aristotle’s Conception of Τò Καλόυ.Kelly Rogers - 1993 - Ancient Philosophy 13 (2):355.
    All the virtues, Aristotle says, are undertaken for the sake of the noble ("to kalon"). Curiously, however, he offers no direct account of this concept, despite its role as the end ("telos") of virtue. Fortunately, two patterns of usage in Aristotle's ethical discourse offer a means to clarification. Aristotle is found to link nobility jointly with his conceptions of appropriateness and praiseworthiness. An examination of these usage- patterns is found not only to elucidate Aristotle's view of nobility, moreover, but to (...)
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  • A Defense of Aristotle’s Doctrine That Virtue Is a Mean.Howard J. Curzer - 1996 - Ancient Philosophy 16 (1):129-138.
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  • Doing and Being: An Interpretation of Aristotle’s Metaphysics Theta.Jonathan Beere - 2009 - Oxford University Press UK.
    Doing and Being confronts the problem of how to understand two central concepts of Aristotle's philosophy: energeia and dunamis. While these terms seem ambiguous between actuality/potentiality and activity/capacity, Aristotle did not intend them to be so. Through a careful and detailed reading of Metaphysics Theta, Beere argues that we can solve the problem by rejecting both "actuality" and "activity" as translations of energeia, and by working out an analogical conception of energeia. This approach enables Beere to discern a hitherto unnoticed (...)
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  • Ethics Without Principles.Jonathan Dancy - 2004 - Oxford University Press.
    In this much-anticipated book, Jonathan Dancy offers the only available full-scale treatment of particularism in ethics, a view with which he has been associated for twenty years. Dancy now presents particularism as the view that the possibility of moral thought and judgement does not in any way depend on an adequate supply of principles. He grounds this claim on a form of reasons-holism, holding that what is a reason in one case need not be any reason in another, and maintaining (...)
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  • Reason and Human Good in Aristotle.John M. Cooper - 1975 - Harvard University Press.
    I Deliberation, Practical Syllogisms , and Intuition. Introduction Aristotle's views on moral reasoning are a difficult and much disputed subject. ...
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  • Virtue Ethics: A Misleading Category? [REVIEW]Martha C. Nussbaum - 1999 - The Journal of Ethics 3 (3):163-201.
    Virtue ethics is standardly taught and discussed as a distinctive approach to the major questions of ethics, a third major position alongside Utilitarian and Kantian ethics. I argue that this taxonomy is a confusion. Both Utilitarianism and Kantianism contain treatments of virtue, so virtue ethics cannot possibly be a separate approach contrasted with those approaches. There are, to be sure, quite a few contemporary philosophical writers about virtue who are neither Utilitarians nor Kantians; many of these find inspiration in ancient (...)
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  • Kinesis Vs. Energeia: A Much-Read Passage in (but Not of) Aristotle's Metaphysics.Myles F. Burnyeat - 2008 - Oxford Studies in Ancient Philosophy 34:219-291.
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  • Aristotle’s Distinction Between Energeia and Kinesis.J. L. Ackrill - 1965 - In ed R. Bambrough (ed.), New Essays on Plato and Aristotle. Routledge. pp. 121-141.
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  • States, Activities & Performances.Timothy C. Potts & C. C. W. Taylor - 1965 - [S.N.].
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  • The Structure of Aristotle's Ethical Theory: Is It Teleological or a Virtue Ethics?Gerasimos Santas - 1996 - Topoi 15 (1):59-80.
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  • Contemplation and Happiness: A Reconsideration.John M. Cooper - 1987 - Synthese 72 (2):187 - 216.
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  • Unprincipled Virtue: An Inquiry Into Moral Agency.Nomy Arpaly - 2002 - Oxford University Press.
    Nomy Arpaly rejects the model of rationality used by most ethicists and action theorists. Both observation and psychology indicate that people act rationally without deliberation, and act irrationally with deliberation. By questioning the notion that our own minds are comprehensible to us--and therefore questioning much of the current work of action theorists and ethicists--Arpaly attempts to develop a more realistic conception of moral agency.
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  • Happy Lives and the Highest Good: An Essay on Aristotle's "Nicomachean Ethics".Gabriel Richardson Lear - 2005 - Princeton University Press.
    Gabriel Richardson Lear presents a bold new approach to one of the enduring debates about Aristotle's Nicomachean Ethics: the controversy about whether it coherently argues that the best life for humans is one devoted to a single activity, namely philosophical contemplation. Many scholars oppose this reading because the bulk of the Ethics is devoted to various moral virtues--courage and generosity, for example--that are not in any obvious way either manifestations of philosophical contemplation or subordinated to it. They argue that Aristotle (...)
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  • Dilemmas.Gilbert Ryle - 1954 - Cambridge University Press.
    These two puzzles were classic if academic examples of the dilemmas Professor Ryle is concerned with.
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  • Virtue Ethics.Roger Crisp & Michael Slote (eds.) - 1997 - Oxford University Press.
    This volume brings together much of the most influential work undertaken in the field of virtue ethics over the last four decades. The ethics of virtue predominated in the ancient world, and recent moral philosophy has seen a revival of interest in virtue ethics as a rival to Kantian and utilitarian approaches to morality. Divided into four sections, the collection includes articles critical of other traditions; early attempts to offer a positive vision of virtue ethics; some later criticisms of the (...)
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  • Virtues and Vices.Phillipa Foot - 1997 - In Thomas L. Carson & Paul K. Moser (eds.), Morality and the Good Life. Oup Usa.
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  • Doing and Being: An Interpretation of Aristotle's Metaphysics Theta.Jonathan Beere - 2009 - Oxford University Press.
    Doing and Being confronts the problem of how to understand two central concepts of Aristotle's philosophy: energeia and dunamis.
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  • From Morality to Virtue.Michael Slote - 1992 - Oxford University Press.
    In this book, Slote offers the first full-scale foundational account of virtue ethics to have appeared since the recent revival of interest in the ethics of virtue. Slote advocates a particular form of such ethics for its intuitive and structural advantages over Kantianism, utilitarianism, and common-sense morality, and he argues that the problems of other views can be avoided and a contemporary plausible version of virtue ethics achieved only by abandoning specifically moral concepts for general aretaic notions like admirability and (...)
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  • Ethical Theory: An Anthology.Russ Shafer-Landau (ed.) - 2007 - Wiley-Blackwell.
    _Ethical Theory: An Anthology_ is an authoritative collection of key essays by top scholars in the field, addressing core issues including consequentialism, deontology, and virtue ethics, as well as traditionally underrepresented topics such as moral knowledge and moral responsibility. Brings together seventy-six classic and contemporary pieces by renowned philosophers, from classic writing by Hume and Kant to contemporary writing by Derek Parfit, Susan Wolf, and Judith Jarvis Thomson Guides students through key areas in the field, among them consequentialism, deontology, contractarianism, (...)
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  • The Aristotelian Ethics: A Study of the Relationship Between the Eudemian and Nicomachean Ethics of Aristotle.Anthony Kenny - 1978 - Clarendon Press.
    A study of the relationship between the Eudemian and Nichomachean Ethics of Aristotle.
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  • Aristotle, the Nicomachean Ethics: A Commentary.Harold H. Joachim - 1951 - Greenwood Press.
    An edited collection of lectures delivered by the late H. H. Joachim on the subject of Aristotle's Nichomachean Ethics.
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  • Ethics: The Fundamentals.Julia Driver - 2006 - Wiley-Blackwell.
    _Ethics: The Fundamentals_ explores core ideas and arguments in moral theory by introducing students to different philosophical approaches to ethics, including virtue ethics, Kantian ethics, divine command theory, and feminist ethics. The first volume in the new Fundamentals of Philosophy series. Presents lively, real-world examples and thoughtful discussion of key moral philosophers and their ideas. Constitutes an excellent resource for readers coming to the subject of ethics for the first time.
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  • Ethica Nicomachea.W. D. Aristotle & Ross - 1894 - Clarendon Press.
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  • Morality and Virtue: An Assessment of Some Recent Work in Virtue Ethics.David Copp & David Sobel - 2004 - Ethics 114 (3):514-554.
    This essay focuses on three recent books on morality and virtue, Michael Slote's 'Morals from Motives', Rosalind Hursthouse's 'On Virtue Ethics', and Philippa Foot's 'Natural Goodness'. Slote proposes an "agent-based" ethical theory according to which the ethical status of acts is derivative from assessments of virtue. Following Foot's lead, Hursthouse aims to vindicate an ethical naturalism that explains human goodness on the basis of views about human nature. Both Hursthouse and Slote take virtue to be morally basic in a way (...)
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  • Aristotle and Egoism.Dennis McKerlie - 1998 - Southern Journal of Philosophy 36 (4):531-555.
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  • Aristotle on Moral Virtue and the Fine.Gabriel Richardson Lear - 2006 - In Richard Kraut (ed.), The Blackwell Guide to Aristotle's Nicomachean Ethics. Blackwell.
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  • Virtue of Character in Aristotle's Nicomachean Ethics.Hendrik Lorenz - 2009 - In Brad Inwood (ed.), Oxford Studies in Ancient Philosophy Volume 37. Oxford University Press.
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  • Morals From Motives.Michael Slote - 2002 - Philosophical Quarterly 52 (208):415-418.
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  • Nicomachean Ethics.C. C. W. Taylor - 1988 - Philosophical Review 97 (2):247.
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  • Dilemmas.Abraham Kaplan & Gilbert Ryle - 1955 - Philosophical Review 64 (4):644.
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  • Virtues and Vices.Philippa Foot - 1983 - Noûs 17 (1):117-121.
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  • Human Nature and Intellectualism in Aristotle.Jennifer Whiting - 1986 - Archiv für Geschichte der Philosophie 68 (1):70-95.
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  • Is Aristotle's Definition of Change Circular?Robert Heinaman - 1994 - Apeiron 27 (1):25 - 37.
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