Results for 'eudaimonism'

48 found
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  1. Eudaimonistic Argumentation.Andrew Aberdein - 2019 - In Bart Garssen & Frans van Eemeren (eds.), From Argument Schemes to Argumentative Relations in the Wild: A Variety of Contributions to Argumentation Theory. Cham, Switzerland: Springer Verlag. pp. 97–106.
    Virtue theories have lately enjoyed a modest vogue in the study of argumentation, echoing the success of more far-reaching programmes in ethics and epistemology. Virtue theories of argumentation (VTA) comprise several conceptually distinct projects, including the provision of normative foundations for argument evaluation and a renewed focus on the character of good arguers. Perhaps the boldest of these is the pursuit of the fully satisfying argument, the argument that contributes to human flourishing. This project has an independently developed epistemic analogue: (...)
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  2. Psychological Eudaimonism and Interpretation in Greek Ethics.Mark Lebar & Nathaniel Goldberg - 2012 - Oxford Studies in Ancient Philosophy:287-319.
    Plato extends a bold, confident, and surprising empirical challenge. It is implicitly a claim about the psychological — more specifically motivational — economies of human beings, asserting that within each such economy there is a desire to live well. Call this claim ‘psychological eudaimonism’ (‘PE’). Further, the context makes clear that Plato thinks that this desire dominates in those who have it. In other words, the desire to live well can reliably be counted on (when accompanied with correct beliefs (...)
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  3. Eudaimonism” in Classical West and East as Philosophy of Education Today.Justin Nnaemeka Onyeukaziri - 2022 - Aquino Journal of Philosophy 2 (2):21-31.
    This paper is a critique of the culture, method and end of education today. It claims that education today does not aim at the integral formation and cultivation of a person. Put differently, it claims that philosophy of education critically speaking ought to be a kind of eudaimonism. Education ought to be fundamentally about the Ultimate good of the human person, and the task of philosophy of education is to critically establish and direct education towards the ultimate good of (...)
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  4. Spinoza’s Strong Eudaimonism.Brandon Smith - 2023 - Journal of Modern Philosophy 5 (3):1-21.
    In this paper I defend an eudaimonistic reading of Spinoza’s ethical philosophy. Eudaimonism refers to the mainstream ethical tradition of the ancient Greeks, which considers happiness a naturalistic, stable, and exclusively intrinsic good. Within this tradition, we can also draw a distinction between weak eudaimonists and strong eudaimonists. Weak eudaimonists do not ground their ethical conceptions of happiness in complete theories of metaphysics, epistemology, or psychology. Strong eudaimonists, conversely, build their conceptions of happiness around an overall philosophical system that (...)
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  5. Kantian Eudaimonism.E. Sonny Elizondo - 2023 - Journal of the American Philosophical Association 9 (4):655-669.
    My aim in this essay is to reorient our understanding of the Kantian ethical project, especially in relation to its assumed rivals. I do this by considering Kant's relation to eudaimonism, especially in its Aristotelian form. I argue for two points. First, once we understand what Kant and Aristotle mean by happiness, we can see that not only is it the case that, by Kant's lights, Aristotle is not a eudaimonist. We can also see that, by Aristotle's lights, Kant (...)
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  6.  53
    Towards a Universal Eudaimonism? Aristippus and Zhuangzi on Play, Dependence and the Good Life.Rudi Capra - 2023 - Tropos. Journal of Hermeneutics and Philosophical Criticism 14 (2):75-103.
    The article explores similarities between the philosophies of Zhuangzi and Aristippus, focusing in particular on play and eudaimonism. The main thesis is that both authors encourage the cultivation of a playful mindset, defined in the paper as the “ludic self”, which operates as a strategy for leading a flourishing life. By shaping a fluid, unstructured identity, the ludic self promotes negative subtraction from the structuring power of social nexus and proactive adaptation to shifting circumstances. Furthermore, some aspects of these (...)
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  7. Aristotelian Eudaimonism and Patriotism.Noell Birondo - 2015 - Dialogue and Universalism 25 (2):68-78.
    This paper concerns the prospects for an internal validation of the Aristotelian virtues of character. With respect to the more contentious trait of patriotism, this approach for validating some specific trait of character as a virtue of character provides a plausible and nuanced Aristotelian position that does not fall neatly into any of the categories provided by a recent mapping of the terrain surrounding the issue of patriotism. According to the approach advocated here, patriotism can plausibly, though qualifiedly, be defended (...)
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  8. Garve's Eudaimonism.Michael Walschots - 2021 - In Udo Roth & Gideon Stiening (eds.), Christian Garve (1742–1798): Philosoph und Philologe der Aufklärung. Berlin: De Gruyter. pp. 171-182.
    In this chapter I evaluate whether Garve was a ‘eudaimonist’, as Kant famously alleged he was. In the first sections of the paper I clarify that eudaimonism can mean either that happiness is the final end of creation, or that human beings are always motived by the desire for happiness, and I discuss Garve’s engagement with Aristotle’s understanding of eudaimonia. I then provide an account of Garve’s understanding of happiness and discuss his theory of motivation before arguing that Garve (...)
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  9. Søren Kierkegaard’s Critique of Eudaimonism and Autonomy.Roe Fremstedal - 2020 - In Douglas Moggach, Nadine Mooren & Michael Quante (eds.), Perfektionismus der Autonomie. Munich, Germany: pp. 291-308.
    This chapter focuses on how Kierkegaard criticizes both eudaimonism and Kantian autonomy for failing to account for unconditional obligations and genuine other-regard. Like Kant, Kierkegaard argues that eudaimonism makes moral virtue contingent on prudence. Kierkegaard views eudaimonism as an anthropocentric and self-regarding doctrine, which he contrasts not with Kantian autonomy but with theocentrism and proper other-regard. Kierkegaard then criticizes Kantian autonomy in much the same way as he criticizes eudaimonism. Whereas eudaimonism makes morality contingent on (...)
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  10. “Music to the Ears of Weaklings”: Moral Hydraulics and the Unseating of Desire.Louise Rebecca Chapman & Constantine Sandis - 2018 - Manuscrito 41 (4):71-112.
    Psychological eudaimonism is the view that we are constituted by a desire to avoid the harmful. This entails that coming to see a prospective or actual object of pursuit as harmful to us will unseat our positive evaluative belief about that object. There is more than one way that such an 'unseating' of desire may be caused on an intellectualist picture. This paper arbitrates between two readings of Socrates' 'attack on laziness' in the Meno, with the aim of constructing (...)
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  11.  55
    The Virtues and 'Becoming like God': Alcinous to Proclus.Dirk Baltzly - 2004 - Oxford Studies in Ancient Philosophy 26:297-321.
    Later versions of Platonic ethics fit the frame of eudaimonism and specify a telos based on Theaetetus 176B and Timaeus 90A-D: 'likeness to god in so far as possible'. This paper examines the development of this idea from the middle Platonist Alcinous to the Neoplatonist Proclus. It examines the way in which Proclus makes this specification of human happiness a bit less "other worldy".
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  12. Virtue and Prejudice: Giving and Taking Reasons.Noell Birondo - 2016 - The Monist 99 (2):212-223.
    The most long-standing criticism of virtue ethics in its traditional, eudaimonistic variety centers on its apparently foundational appeal to nature in order to provide a source of normativity. This paper argues that a failure to appreciate both the giving and taking of reasons in sustaining an ethical outlook can distort a proper understanding of the available options for this traditional version of virtue ethics. To insist only on giving reasons, without also taking (maybe even considering) the reasons provided by others, (...)
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  13. Virtue, Happiness, and Emotion.Antti Kauppinen - 2022 - Les Ateliers de l'Éthique / the Ethics Forum 17:126-150.
    Antti Kauppinen Les philosophes se sont efforcés de montrer que nous devons être vertueux pour être heureux. Mais tant que nous nous en tenons à la compréhension moderne du bonheur comme quelque chose de vécu par un sujet – et je soutiens contre les eudaimonistes contemporains que nous devrions effectivement le faire – il peut au mieux exister un lien de causalité contingent entre la vertu et le bonheur. Néanmoins, nous avons de bonnes raisons de penser qu’être vertueux est non (...)
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  14. Hopeless Fools and Impossible Ideals.Michael Vazquez - 2021 - Res Philosophica 98 (3):429-451.
    In this article, I vindicate the longstanding intuition that the Stoics are transitional figures in the history of ethics. I argue that the Stoics are committed to thinking that the ideal of human happiness as a life of virtue is impossible for some people, whom I dub ‘hopeless fools.’ In conjunction with the Stoic view that everyone is subject to the same rational requirements to perform ‘appropriate actions’ or ‘duties’ (kathēkonta/officia), and the plausible eudaimonist assumption that happiness is a source (...)
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  15. Naturalistic Moral Realism and Evolutionary Biology.Paul Bloomfield - 2021 - Philosophies 7 (1):2.
    Perhaps the most familiar understanding of “naturalism” derives from Quine, understanding it as a continuity of empirical theories of the world as described through the scientific method. So, it might be surprising that one of the most important naturalistic moral realists, Philippa Foot, rejects standard evolutionary biology in her justly lauded _Natural Goodness_. One of her main reasons for this is the true claim that humans can flourish (eudaimonia) without reproducing, which she claims cannot be squared with evolutionary theory and (...)
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  16. Diversity and Felicity: Hobbes’s Science of Human Flourishing.Ericka L. Tucker - 2016 - Science Et Esprit 68 (1):35-47.
    We do not generally take the Hobbesian project to be one that encourages human flourishing. I will argue that it is; indeed, I will propose that Hobbes attempts the first modern project to provide for the possibility of the diversity of human flourishing in the civil state. To do so, I will draw on the recent work of Donald Rutherford, who takes Hobbes to be a eudaimonist in the Aristotelian tradition.
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  17. Gradations of Volition: An Essay in Honor of Father Joseph Owens CSsR.Robert Allen - manuscript
    I demonstrate here that St. Anselm”s understanding of free will fits neatly into an Aristotelian conceptual framework. Aristotle”s four causes are first aligned with Anselm”s four senses of “will”. The volitional hierarchy Anselm”s definition of free will entails is then detailed, culminating in its reconciliation with Eudaimonism. The summum bonum turns out to be the apex of that series of actualizations or perfections. I conclude by explicating Anselm’s teleological understanding of sin by reference to his analog of Aristotle’s essence-accident (...)
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  18. Towards a Constructivist Eudaemonism.Robert Bass - 2004 - Dissertation, Bowling Green State University
    Eudaemonism is the common structure of the family of theories in which the central moral conception is eudaemonia , understood as "living well" or "having a good life." In its best form, the virtues are understood as constitutive and therefore essential means to achieving or having such a life. What I seek to do is to lay the groundwork for an approach to eudaemonism grounded in practical reason, and especially in instrumental reasoning, rather than in natural teleology. In the first (...)
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  19. Explanatory perfectionism: A fresh take on an ancient theory.Michael Prinzing - 2020 - Analysis (4):704-712.
    The ‘Big 3’ theories of well-being—hedonism, desire-satisfactionism, and objective list theory—attempt to explain why certain things are good for people by appealing to prudentially good-making properties. But they don’t attempt to explain why the properties they advert to make something good for a person. Perfectionism, the view that well-being consists in nature-fulfilment, is often considered a competitor to these views (or else a version of the objective list theory). However, I argue that perfectionism is best understood as explaining why certain (...)
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  20. Examining the bodhisattva's brain.Bronwyn Finnigan - 2014 - Zygon 49 (1):231-241.
    Owen Flanagan's The Bodhisattva's Brain aims to introduce secular-minded thinkers to Buddhist thought and motivate its acceptance by analytic philosophers. I argue that Flanagan provides a compelling caution against the hasty generalizations of recent “science of happiness” literature, which correlates happiness with Buddhism on the basis of certain neurological studies. I contend, however, that his positive account of Buddhist ethics is less persuasive. I question the level of engagement with Buddhist philosophical literature and challenge Flanagan's central claim, that a Buddhist (...)
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  21. In Search of Buddhist Virtue: A Case for a Pluralist-Gradualist Moral Philosophy.Oren Hanner - 2021 - Comparative Philosophy 12 (2):58-78.
    Classical presentations of the Buddhist path prescribe the cultivation of various good qualities that are necessary for spiritual progress, from mindfulness and loving-kindness to faith and wisdom. Examining the way in which such qualities are described and classified in early Buddhism—with special reference to their treatment in the Visuddhimagga by the fifth-century Buddhist thinker Buddhaghosa—the present article employs a comparative method in order to identify the Buddhist catalog of virtues. The first part sketches the characteristics of virtue as analyzed by (...)
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  22. The Ethical Maxims of Democritus of Abdera.Monte Johnson - 2020 - In David Conan Wolfsdorf (ed.), Early Greek Ethics. Oxford: Oxford University Press. pp. 211-242.
    Democritus of Abdera, best known as a cosmologist and the founder of atomism, wrote more on ethics than anyone before Plato. His work Peri euthumiês (On Contentment) was extremely influential on the later development of teleological and intellectualist ethics, eudaimonism, hedonism, therapeutic ethics, and positive psychology. The loss of his works, however, and the transmission of his fragments in collections of maxims (gnomai), has obscured the extent his contribution to the history of systematic ethics and influence on later philosophy, (...)
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  23. A Defense of Aristotelian Justice.Dhananjay Jagannathan - forthcoming - Ergo: An Open Access Journal of Philosophy.
    Aristotle’s account of the virtue of justice has been regarded as one of the least successful aspects of his ethics. Among the most serious criticisms lodged against his views are (i) that he fails to identify the proper subject matter of justice (LeBar 2020), (ii) that he wrongly identifies the characteristic motives relevant for justice and injustice (Williams 1980), and (iii) that his account is parochial, i.e., that it fails to correctly recognize or characterize our obligations of justice to those (...)
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  24. The Cyrenaics on Pleasure, Happiness, and Future-Concern.Tim O'Keefe - 2002 - Phronesis 47 (4):395-416.
    The Cyrenaics assert that (1) particular pleasure is the highest good, and happiness is valued not for its own sake, but only for the sake of the particular pleasures that compose it; (2) we should not forego present pleasures for the sake of obtaining greater pleasure in the future. Their anti-eudaimonism and lack of future-concern do not follow from their hedonism. So why do they assert (1) and (2)? After reviewing and criticizing the proposals put forward by Annas, Irwin (...)
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  25. The virtue of justice revisited.Mark LeBar - 2014 - In S. van Hooft, N. Athanassoulis, J. Kawall, J. Oakley & L. van Zyl (eds.), The handbook of virtue ethics. Durham: Acumen Publishing.
    Some of the earliest Western ideas about the virtues of character gave justice a prominent position, but if moral philosophy has made any progress at all in the past two centuries, we might think it worthwhile to reconsider what that virtue involves. Kant seems (even to most non-Kantians) to have crystallized something important to our relations with others in formulating a proscription against treating others merely as means. And twentieth-century moral and political theory put the justice of social institutions in (...)
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  26.  73
    On the Adequacy of Action Guidance in Virtue Ethics.Nevim Borçin - forthcoming - Journal of Value Inquiry.
    A continuous objection to virtue ethics has been its alleged inadequacy in providing a distinctive account of right action and determinate action guidance. The virtue ethical criterion “An action is right if and only if it is what a virtuous agent would characteristically (i.e., acting in character) do in the circumstances,” has been claimed by some to give wrong results in some cases, and thus doomed to failure. However, I argue that the opponents who raise these objections overlook an important (...)
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  27. The Primacy of Hope for Human Flourishing.Anne Jeffrey & Krista Mehari - 2023 - The Monist 106 (1):12-24.
    In this paper we argue that the eudaimonist virtue of hope holds pride of place in development of psychological traits that promote human flourishing. The argument is part theoretical and part empirical. On the theoretical side, hope, the virtue, is the disposition to envision future good possibilities for oneself and one’s community and to move towards those possibilities. This renders hope necessary for any agent’s self-conscious pursuit of the goods that constitute flourishing, and also for the development of other virtues. (...)
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  28. Tracking Eudaimonia.Paul Bloomfield - 2018 - Philosophy, Theory, and Practice in Biology 10 (2).
    A basic challenge to naturalistic moral realism is that, even if moral properties existed, there would be no way to naturalistically represent or track them. Here, the basic structure for a tracking account of moral epistemology is given in empirically respectable terms, based on a eudaimonist conception of morality. The goal is to show how this form of moral realism can be seen as consistent with the details of evolutionary biology as well as being amenable to the most current understanding (...)
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  29.  58
    The ethics of celestial physics in late antique Platonism.Dirk Baltzly - 2016 - In Thomas Buchheim, David Meissner & Nora Wachsmann (eds.), Sōma: Körperkonzepte und körperliche Existenz in der antiken Philosophie und Literatur. Hamburg: Felix Meiner Verlag. pp. 183-97.
    Plato's Tim. 90b1-c6 describes a pathway to the soul's salvation via the study of the heavens. This paper poses three questions about this theme in Platonism: 1. The epistemological question: How is the paradigmatic function of the visible heavenly bodies to be reconciled with various Platonic misgivings about the faculty of perception? 2. The metaphysical question: How can »assimilation« to the motions of bodies in the realm of Becoming provide for the salvation of souls when souls are »higher«- a mid-point (...)
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  30. A comparison of approaches to virtue for nursing ethics.Matt Ferkany & Roger Newham - 2019 - Ethical Perspectives 26 (3):427-457.
    As in many other fields of practical ethics, virtue ethics is increasingly of interest within nursing ethics. Nevertheless, the virtue ethics literature in nursing ethics remains relatively small and underdeveloped. This article aims to categorize which broad theoretical approaches to virtue have been taken, to undertake some initial comparative assessment of their relative merits given the peculiar ethical dilemmas facing nurse practitioners, and to highlight the prob- lem areas for virtue ethics in the nursing context. We find the most common (...)
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  31. John Calvin and Virtue Ethics: Augustinian and Aristotelian Themes.David S. Sytsma - 2020 - Journal of Religious Ethics 48 (3):519-556.
    Many scholars have argued that the Protestant Reformation generally departed from virtue ethics, and this claim is often accepted by Protestant ethicists. This essay argues against such discontinuity by demonstrating John Calvin’s reception of ethical concepts from Augustine and Aristotle. Calvin drew on Augustine’s concept of eudaimonia and many aspects of Aristotle’s Nicomachean Ethics , including concepts of choice, habit, virtue as a mean, and the specific virtues of justice and prudence. Calvin also evaluated the problem of pagan virtue in (...)
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  32.  78
    Jak pogodzić perfekcjonizm i eudajmonizm z hedonizmem? Wokół utylitaryzmu J. S. Milla.Elżbieta Filipow - 2016 - Hybris. Internetowy Magazyn Filozoficzny 35 (4B):1-18.
    J. S. Mill is commonly considered as a representative of psychological hedonism. However, his utilitarianism has also eudaimonic and perfectionistic aspects. Thus, various aspects are interelated with one another not only in his moral philosophy, but are present also in his political philosophy. Interpretators of Mill’s philosophy inquire: how those aspects can be reconciled and if Mill's conception can be consistent then? Main aim of the paper is to explain and justify the view, that the idea of happiness by J. (...)
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  33. Kant’s Moderate Cynicism and the Harmony between Virtue and Worldly Happiness.David Forman - 2016 - Journal of the History of Philosophy 54 (1):75-109.
    For Kant, any authentic moral demands are wholly distinct from the demands of prudence. This has led critics to complain that Kantian moral demands are incompatible with our human nature as happiness-seekers. Kant’s defenders have pointed out, correctly, that Kant can and does assert that it is permissible, at least in principle, to pursue our own happiness. But this response does not eliminate the worry that a life organized around the pursuit of virtue might turn out to be one from (...)
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  34. Error Theory and the Concept of Morality.Paul Bloomfield - 2013 - Metaphilosophy 44 (4):451-469.
    Error theories about morality often take as their starting point the supposed queerness of morality, and those resisting these arguments often try to argue by analogy that morality is no more queer than other unproblematic subject matters. Here, error theory (as exemplified primarily by the work of Richard Joyce) is resisted first by arguing that it assumes a common, modern, and peculiarly social conception of morality. Then error theorists point out that the social nature of morality requires one to act (...)
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  35. Was Jesus Ever Happy? How John Wesley Could Have Answered.Rem B. Edwarads - 2017 - Wesleyan Theological Journal 52 (2017):119-132.
    John Wesley did not directly address the question, but he could have answered "Yes'" to "Was Jesus Ever Happy?" given his understanding of "happiness." His eudaimonistic understanding of happiness was that it consists in renewing and actualizing the image of God within us, especially the image of love. More particularly, it consists in actually living a life of moral virtue, love included, of spiritual fulfillment, of joy or pleasure taken in loving God, others, and self, and in minimizing unnecessary pain (...)
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  36. Virtue Ethics and the Interests of Others.Mark Lebar - 1999 - Dissertation, The University of Arizona
    In recent decades "virtue ethics" has become an accepted theoretical structure for thinking about normative ethical principles. However, few contemporary virtue ethicists endorse the commitments of the first virtue theorists---the ancient Greeks, who developed their virtue theories within a commitment to eudaimonism. Why? I believe the objections of modern theorists boil down to concerns that eudaimonist theories cannot properly account for two prominent moral requirements on our treatment of others. ;First, we think that the interests and welfare of at (...)
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  37. El solipsismo y el papel de la divinidad en las reflexiones de Epicteto.Rodrigo Sebastián Braicovich - 2012 - Pensamiento 68 (255):153-161.
    En el presente trabajo propongo una interpretación de las Dissertationes de Epicteto estructurada sobre dos argumentos centrales: el Argumento Eudaimonista y el Argumento Teleológico. Sugeriré que a pesar de las estrategias que el autor presenta para evitar la acusación de solipsismo, Epicteto no puede escapar a la misma, y que la figura de la divinidad adquiere, por esa misma razón, una dimensión que ha sido desestimada por los comentaristas contemporáneos. -/- In the present paper I put forward an interpretation of (...)
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  38. 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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  39. Why happiness is of marginal value in ethical decision-making.James Liszka - 2005 - Journal of Value Inquiry 39 (3-4):325-344.
    In the last few decades psychologists have gained a clearer picture of the notion of happiness and a more sophisticated account of its explanation. Their research has serious consequences for any ethic based on the maximization of happiness, especially John Stuart Mill’s classical eudaimonistic utilitarianism. In the most general terms, the research indicates that a congenital basis for homeostatic levels of happiness in populations, the hedonic treadmill effect, and other personality factors, contribute to maintain a satisfactory level of happiness over (...)
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  40. Ciceronian Officium and Kantian Duty.Andree Hahmann & Michael Vazquez - 2022 - Review of Metaphysics 75 (4):667-706.
    In this paper we examine the genealogy and transmission of moral duty in Western ethics. We begin with an uncontroversial account of the Stoic notion of the kathēkon, and then examine the pivotal moment of Cicero’s translation of it into Latin as ‘officium’. We take a deflationary view of the impact of Cicero’s translation and conclude that his translation does not mark a departure from the Stoic ideal. We find further confirmation of our deflationary position in the development of the (...)
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  41. What Does the Happy Life Require? Augustine on What the Summum Bonum Includes.Caleb Cohoe - 2020 - Oxford Studies in Medieval Philosophy 8:1-41.
    Many critics of religion insist that believing in a future life makes us less able to value our present activities and distracts us from accomplishing good in this world. In Augustine's case, this gets things backwards. It is while Augustine seeks to achieve happiness in this life that he is detached from suffering and dismissive of the body. Once Augustine comes to believe happiness is only attainable once the whole city of God is triumphant, he is able to compassionately engage (...)
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  42. Why Virtue Is not Quite Enough: Descartes on Attaining Happiness.Valtteri Viljanen - 2021 - Archiv für Geschichte der Philosophie 103 (1):54-69.
    Descartes explicitly states that virtue is sufficient for attaining happiness. In this paper I argue that, within the framework he develops, this is not exactly true: more than virtuous action is needed to secure happiness. I begin by analyzing, in Section 2, the Cartesian notion of virtue in order to show the way in which it closely connects to what, for Descartes, forms the very essence of morality – the correct use of our free will. Section 3, in turn, discusses (...)
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  43. The Self-Absorption Objection and Neo-Aristotelian Virtue Ethics.Jeff D’Souza - 2018 - American Catholic Philosophical Quarterly 92 (4):641-668.
    This paper examines one of the central objections levied against neo-Aristotelian virtue ethics: the self-absorption objection. Proponents of this objection state that the main problem with neo-Aristotelian accounts of moral motivation is that they prescribe that our ultimate reason for acting virtuously is that doing so is for the sake of and/or is constitutive of our own eudaimonia. In this paper, I provide an overview of the various attempts made by neo-Aristotelian virtue ethicists to address the self-absorption objection and argue (...)
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  44. Foundations of Ancient Ethics/Grundlagen Der Antiken Ethik.Jörg Hardy & George Rudebusch - 2014 - Göttingen, Germany: Vandenhoek.
    This book is an anthology with the following themes. Non-European Tradition: Bussanich interprets main themes of Hindu ethics, including its roots in ritual sacrifice, its relationship to religious duty, society, individual human well-being, and psychic liberation. To best assess the truth of Hindu ethics, he argues for dialogue with premodern Western thought. Pfister takes up the question of human nature as a case study in Chinese ethics. Is our nature inherently good (as Mengzi argued) or bad (Xunzi’s view)? Pfister ob- (...)
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  45. Morality and Prudence: A Case for Substantial Overlap and Limited Conflict.Roe Fremstedal - 2018 - Journal of Value Inquiry 52 (1):1-16.
    In this paper, I discuss and reject both the idea of a moral order, in which morality and prudence generally coincide, and the idea of a tragic world, in which morality and prudence generally collide. I then discuss and defend an intermediary position in which morality and prudence converge substantially. It is argued that moral agency presuppose friction that prevents morality from coinciding perfectly with prudence. Still, morality and prudence should not be thought of as being fundamentally incompatible, because this (...)
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  46. When does self‐interest distort moral belief?Nicholas Smyth - 2022 - Wiley: Analytic Philosophy 2 (4):392-408.
    In this paper, I critically analyze the notion that self-interest distorts moral belief-formation. This belief is widely shared among modern moral epistemologists, and in this paper, I seek to undermine this near consensus. I then offer a principle which can help us to sort cases in which self-interest distorts moral belief from cases in which it does not. As it turns out, we cannot determine whether such distortion has occurred from the armchair; rather, we must inquire into mechanisms of social (...)
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  47. Is ethical egoism really inconsistent?Laszlo Versenyi - 1970 - Ethics 80 (3):240-242.
    Glasgow's conception of the doctrine of ethical egoism - that everyone ought to promote his own interest - is mistaken. Ethical egoism rightly understood holds no such doctrine or normative principle, and regards the promotion of one's own interest neither a "duty" nor an "ought." Everyone does in fact promote his own interests.
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  48. Review of Christopher Bobonich (ed.), The Cambridge Companion to Ancient Ethics[REVIEW]Noell Birondo - 2018 - The Classical Review 68 (2):305-308.
    ‘Greek Ethics’, an undergraduate class taught by the British moral philosopher N. J. H. Dent, introduced this reviewer to the ethical philosophy of ancient Greece. The class had a modest purview—a sequence of Socrates, Plato, and Aristotle—but it proved no less effective, in retrospect, than more synoptic classes for having taken this apparently limited and (for its students and academic level) appropriate focus. This excellent Companion will now serve any such class extremely well, allowing students a broader exposure than that (...)
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