Results for 'virtue ethics'

999 found
Order:
  1. Virtue Ethics in the Military.Peter Olsthoorn - 2014 - In Stan van Hooft (ed.), The Handbook of Virtue Ethics. Acumen Publishing. pp. 365-374.
    In addition to the traditional reliance on rules and codes in regulating the conduct of military personnel, most of today’s militaries put their money on character building in trying to make their soldiers virtuous. Especially in recent years it has time and again been argued that virtue ethics, with its emphasis on character building, provides a better basis for military ethics than deontological ethics or utilitarian ethics. Although virtue ethics comes in many varieties (...)
    Download  
     
    Export citation  
     
    Bookmark  
  2. Virtue Ethics, Positive Psychology, and a New Model of Science and Engineering Ethics Education.Hyemin Han - 2015 - Science and Engineering Ethics 21 (2):441-460.
    This essay develops a new conceptual framework of science and engineering ethics education based on virtue ethics and positive psychology. Virtue ethicists and positive psychologists have argued that current rule-based moral philosophy, psychology, and education cannot effectively promote students’ moral motivation for actual moral behavior and may even lead to negative outcomes, such as moral schizophrenia. They have suggested that their own theoretical framework of virtue ethics and positive psychology can contribute to the effective (...)
    Download  
     
    Export citation  
     
    Bookmark   15 citations  
  3. 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 (...)
    Download  
     
    Export citation  
     
    Bookmark   6 citations  
  4. How Can Neuroscience Contribute to Moral Philosophy, Psychology and Education Based on Aristotelian Virtue Ethics?Hyemin Han - 2016 - International Journal of Ethics Education 1 (2):201-217.
    The present essay discusses the relationship between moral philosophy, psychology and education based on virtue ethics, contemporary neuroscience, and how neuroscientific methods can contribute to studies of moral virtue and character. First, the present essay considers whether the mechanism of moral motivation and developmental model of virtue and character are well supported by neuroscientific evidence. Particularly, it examines whether the evidence provided by neuroscientific studies can support the core argument of virtue ethics, that is, (...)
    Download  
     
    Export citation  
     
    Bookmark   4 citations  
  5. What's Aristotelian About Neo‐Aristotelian Virtue Ethics?Sukaina Hirji - 2019 - Philosophy and Phenomenological Research 98 (3):671-696.
    It is commonly assumed that Aristotle's ethical theory shares deep structural similarities with neo-Aristotelian virtue ethics. I argue that this assumption is a mistake, and that Aristotle's ethical theory is both importantly distinct from the theories his work has inspired, and independently compelling. I take neo-Aristotelian virtue ethics to be characterized by two central commitments: (i) virtues of character are defined as traits that reliably promote an agent's own flourishing, and (ii) virtuous actions are defined as (...)
    Download  
     
    Export citation  
     
    Bookmark   1 citation  
  6. Moderation in Greek and Islamic Traditions and a Virtue Ethics of the Quran.M. Ashraf Adeel - 2015 - AMERICAN JOURNAL OF ISLAMIC SOCIAL SCIENCES 32 (3).
    This article looks at some of the salient analyses of moderation in the ancient Greek and the Islamic traditions and uses them to develop a contemporary view of the matter. Greek ethics played a huge role in shaping the ethical views of the Muslim philosophers and theologians, and thus the article starts with an overview of the revival of contemporary western virtue ethics--in many ways an extension of Platonic-Aristotelian ethics--and then looks at the place of moderation (...)
    Download  
     
    Export citation  
     
    Bookmark   2 citations  
  7. Confucianism, Buddhism, and Virtue Ethics.Bradford Cokelet - 2016 - European Journal for the Philosophy of Religion 8 (1):187-214.
    Are Confucian and Buddhist ethical views closer to Kantian, Consequentialist, or Virtue Ethical ones? And how can such comparisons shed light on the unique aspects of Confucian and Buddhist views? This essay (i) provides a historically grounded framework for distinguishing western views, (ii) identifies a series of questions that we can ask in order to clarify the philosophic accounts of ethical motivation embedded in the Buddhist and Confucian traditions, and (iii) then critiques Lee Ming-huei’s claim that Confucianism is closer (...)
    Download  
     
    Export citation  
     
    Bookmark  
  8. 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 (...)
    Download  
     
    Export citation  
     
    Bookmark  
  9. Toward an Axiological Virtue Ethics.Rem B. Edwards - 2013 - Ethical Research 3 (3):21-48.
    This article introduces Formal Axiology, first developed by Robert S. Hartman, and explains its essential features—a formal definition of “good” (the “Form of the Good”), three basic kinds of value and evaluation—systemic, extrinsic, and intrinsic, and the hierarchy of value according to which good things having the richest quantity and quality of good-making properties are better than those having less. Formal Axiology is extended into moral philosophy by applying the Form of the Good to persons and showing how this culminates (...)
    Download  
     
    Export citation  
     
    Bookmark  
  10.  52
    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 (...)
    Download  
     
    Export citation  
     
    Bookmark  
  11. Virtue Ethics.Nafsika Athanassoulis - 2013 - London: Bloomsbury.
    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.
    Download  
     
    Export citation  
     
    Bookmark   2 citations  
  12. Why Information Ethics Must Begin with Virtue Ethics.Richard Volkman - 2010 - Metaphilosophy 41 (3):380-401.
    Abstract: The information ethics (IE) of Floridi and Sanders is evaluated here in the light of an alternative in virtue ethics that is antifoundationalist, particularist, and relativist in contrast to Floridi's foundationalist, impartialist, and universalist commitments. Drawing from disparate traditional sources like Aristotle, Nietzsche, and Emerson, as well as contemporary advocates of virtue ethics like Nussbaum, Foot, and Williams, the essay shows that the central contentions of IE, including especially the principle of ontological equality, must (...)
    Download  
     
    Export citation  
     
    Bookmark   3 citations  
  13.  73
    Mengzi and Virtue Ethics.Bryan Van Norden - 2003 - Journal of Ecumenical Studies 40 (1-2):120-36.
    I want first to present an overview of what I take to be Mengzi's own systematic ethics, which I shall approach as a version of "virtue ethics," and second to examine some of the standard arguments against Mengzi's position. -/- .
    Download  
     
    Export citation  
     
    Bookmark  
  14.  67
    Inner Diversity: An Alternative Ecological Virtue Ethics.Jason Kawall - 2001 - Philosophy in the Contemporary World 8 (2):27-35.
    I propose a modified virtue ethics, grounded in an analogy between ecosystems and human personalities. I suggest that we understand ourselves as possessing changing systems of inter-related sub personalities with different virtues, and view our characters as flexible and evolving.
    Download  
     
    Export citation  
     
    Bookmark  
  15.  50
    Soldierly Virtue: An Argument for the Restructuring of Western Military Ethics to Align with Aristotelian Virtue Ethics.John Baldari - 2018 - Dissertation, University of Leeds
    Because wars are fought by human beings and not merely machines, a strong virtue ethic is an essential prerequisite for those engaged in combat. From a philosophical perspective, war has historically been seen as separate and outside of the commonly accepted forms of morality. Yet there remains a general, though not well-thought out, sense that those human beings who fight wars should act ethically. Since warfighters are often called upon to contemplate and complete tasks during war that are not (...)
    Download  
     
    Export citation  
     
    Bookmark  
  16. Virtue Ethics and the Demands of Social Morality.Bradford Cokelet - 2014 - In Mark Timmons (ed.), Oxford Studies Normative Ethics: Volume 4. Oxford University Press. pp. 236-260.
    Building on work by Steve Darwall, I argue that standard virtue ethical accounts of moral motivation are defective because they don't include accounts of social morality. I then propose a virtue ethical account of social morality, and respond to one of Darwall's core objections to the coherence of any such (non-Kantian) account.
    Download  
     
    Export citation  
     
    Bookmark  
  17. Virtue Ethics Without Right Action: Anscombe, Foot, and Contemporary Virtue Ethics[REVIEW]John Hacker-Wright - 2010 - Journal of Value Inquiry 44 (2):209-224.
    Download  
     
    Export citation  
     
    Bookmark   3 citations  
  18.  74
    Aristotelian Virtue Ethics and the Normativity Challenge.Étienne Brown - 2016 - Dialogue 55 (1):131-150.
    Aristotelian virtue theorists are currently engaged in a discussion with philosophers who use psychological findings to question some of their main assumptions. In this article, I present and argue against one of these psychological challenges—Jesse Prinz’s Normativity Challenge—which rests on the claim that findings in cultural psychology contradict the Aristotelian thesis that the normativity of virtues derives from nature. First, I demonstrate that the Normativity Challenge is based on three problematic assumptions about contemporary Aristotelianism. Second, I argue that it (...)
    Download  
     
    Export citation  
     
    Bookmark   1 citation  
  19. Qualified Agent and Agent-Based Virtue Ethics and the Problems of Right Action.Jason Kawall - 2014 - In Stan van Hooft & Nafsika Athanassoulis (eds.), The Handbook of Virtue Ethics. Acumen Publishing.
    An on-going question for virtue ethics is whether it stands as a truly distinctive approach to ethics. In particular, there has been much discussion of whether virtue ethics can provide a viable understanding of right action, one that is a genuine rival to familiar consequentialist and deontological accounts. In this chapter I examine two prominent approaches to virtue ethics, (i) qualified agent and (ii) agent-based virtue ethics, and consider whether either can (...)
    Download  
     
    Export citation  
     
    Bookmark   1 citation  
  20. Hard Determinism, Humeanism, and Virtue Ethics.Ben Vilhauer - 2008 - Southern Journal of Philosophy 46 (1):121-144.
    Hard determinists hold that we never have alternative possibilities of action—that we only can do what we actually do. This means that if hard determinists accept the “ought implies can” principle, they mustaccept that it is never the case that we ought to do anything we do not do. In other words, they must reject the view that there can be “ought”- based moral reasons to do things we do not do. Hard determinists who wish to accommodate moral reasons to (...)
    Download  
     
    Export citation  
     
    Bookmark  
  21.  55
    On the Contemporary Ethics in Slovakia, Or on the Ethics of Virtue a Bit Differently.V. Gluchman - 2005 - Filozofia 60:64-68.
    Book review of a contemporary book on virtue ethics.
    Download  
    Translate
     
     
    Export citation  
     
    Bookmark  
  22. Hard Determinism, Remorse, and Virtue Ethics.Ben Vilhauer - 2004 - Southern Journal of Philosophy 42 (4):547-564.
    When hard determinists reject the claim that people deserve particular kinds of treatment because of how they have acted, they are left with a problem about remorse. Remorse is often represented as a way we impose retribution on ourselves when we understand that we have acted badly. (This view of remorse appears in the work of Freud, and I think it fits our everyday, pretheoretical understanding of one kind of remorse.) Retribution of any kind cannot be appropriate if we do (...)
    Download  
     
    Export citation  
     
    Bookmark  
  23. Swanton, Christine. The Virtue Ethics of Hume and Nietzsche.Hoboken, NJ: Wiley-Blackwell, 2015. Pp. 248. $99.95.Mark Alfano - 2016 - Ethics 126 (4):1120-1124.
    This book has a noble aim: to free virtue ethics from the grip of the neo- Aristotelianism that limits its scope in contemporary Anglophone philosophy. Just as there are deontological views that are not Kant’s or even Kantian, just as there are consequentialist views that are not Bentham’s or even utilitarian, so, Swanton contends, there are viable virtue ethical views that are not Aristotle’s or even Aristotelian. Indeed, the history of both Eastern and Western philosophy suggests that (...)
    Download  
     
    Export citation  
     
    Bookmark  
  24. Reflections on the Connection of Virtue Ethics to Therapeutic Jurisprudence.Adrian Evans & Michael King - 2012 - University of New South Wales Law Journal 35 (3):717-746.
    Therapeutic Jurisprudence (‘TJ’) and virtue ethics are major parallel forces for good in legal practice. Both seek to understand and mediate frailness in human behaviour and explain why such ‘goodness’ is important for lawyers and their clients. But while a TJ practitioner and a virtue ethicist are often in agreement, they are fraternal rather than identical twins. This paper is addressed to those practising lawyers for whom TJ may become a central motivation to practice law, by reflecting (...)
    Download  
     
    Export citation  
     
    Bookmark  
  25. Common-Sense Virtue Ethics and Moral Luck.Nafsika Athanassoulis - 2005 - Ethical Theory and Moral Practice 8 (3):265-276.
    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 (...)
    Download  
     
    Export citation  
     
    Bookmark   3 citations  
  26. Exploring the Relationship Between Virtue Ethics and Moral Identity.Changwoo Jeong & Hyemin Han - 2013 - Ethics and Behavior 23 (1):44-56.
    The concept of moral identity based on virtue ethics has become an issue of considerable import in explaining moral behavior. This attempt to offer adequate explanations of the full range of morally relevant human behavior inevitably provokes boundary issues between ethics and moral psychology. In terms of the relationship between the two disciplines, some argue for ?naturalized (or psychologized) morality,? whereas, on the other hand, others insist on ?moralized psychology.? This article investigates the relationship between virtue (...)
    Download  
     
    Export citation  
     
    Bookmark   10 citations  
  27.  54
    Ronald Sandler and Philip Cafaro, Environmental Virtue Ethics[REVIEW]Jason Kawall - 2006 - Environmental Ethics 28 (4):429-32.
    A short review of "Environmental Virtue Ethics" (2005), a collection edited by Ronald Sandler and Philip Cafaro.
    Download  
     
    Export citation  
     
    Bookmark  
  28. Virtue Ethics in the Twentieth Century.Timothy Chappell - unknown
    I explore, explain, and expound the history of the debates about virtue and virtue ethics in twentieth-century anglophone philosophy.
    Download  
     
    Export citation  
     
    Bookmark  
  29. Virtue Ethics and Rules.Timothy Chappell - unknown
    Examines the place of rules in virtue ethics, and concludes by reviewing examples that the idea that virtue ethics can have no place for rules is groundless.
    Download  
     
    Export citation  
     
    Bookmark  
  30. The Cultivation of Virtue in Buddhist Ethics.Charles K. Fink - 2013 - Journal of Buddhist Ethics 20:667-701.
    One question pursued in Buddhist studies concerns the classification of Buddhist ethics. Damien Keown has argued that Aristotelian virtue ethics provides a useful framework for understanding Buddhist ethics, but recently other scholars have argued that character consequentialism is more suitable for this task. Although there are similarities between the two accounts, there are also important differences. In this paper, I follow Keown in defending the aretaic interpretative model, although I do not press the analogy with Aristotelian (...)
    Download  
     
    Export citation  
     
    Bookmark  
  31. Is Xunzi’s Virtue Ethics Susceptible to the Problem of Alienation?James Harold - 2011 - Dao: A Journal of Comparative Philosophy 10 (1):71-84.
    In this essay I argue that if Kantian and consequentialist ethical theories are vulnerable to the so-called “problem of alienation,” a virtue ethics based on Xunzi’s ethical writings will also be vulnerable to this problem. I outline the problem of alienation, and then show that the role of ritual ( li ) in Xunzi’s theory renders his view susceptible to the problem as it has been traditionally understood. I consider some replies on Xunzi’s behalf, and also discuss whether (...)
    Download  
     
    Export citation  
     
    Bookmark  
  32.  13
    Virtue Ethics, Criminal Responsibility, and Dominic Ongwen.Renée Nicole Souris - 2019 - International Criminal Law Review 19 (3).
    In this article, I contribute to the debate between two philosophical traditions—the Kantian and the Aristotelian—on the requirements of criminal responsibility and the grounds for excuse by taking this debate to a new context: international criminal law. After laying out broadly Kantian and Aristotelian conceptions of criminal responsibility, I defend a quasi-Aristotelian conception, which affords a central role to moral development, and especially to the development of moral perception, for international criminal law. I show than an implication of this view (...)
    Download  
     
    Export citation  
     
    Bookmark  
  33. Virtue Ethics and Criminal Punishment.Katrina Sifferd - 2016 - In Jon Webber & Alberto Masala (eds.), From Personality to Virtue. Oxford University Press.
    In this chapter I use virtue theory to critique certain contemporary punishment practices. From the perspective of virtue theory, respect for rational agency indicates a respect for choice-making as the process by which we form dispositions which in turn give rise to further choices and action. To be a moral agent one must be able to act such that his or her actions deserve praise or blame; virtue theory thus demands that moral agents engage in rational choice-making (...)
    Download  
     
    Export citation  
     
    Bookmark  
  34. A Response to Harman: Virtue Ethics and Character Traits: Discusions.Nafsika Athanassoulis - 2000 - Proceedings of the Aristotelian Society 100 (2):215-221.
    Download  
     
    Export citation  
     
    Bookmark   25 citations  
  35. External Goods and the Complete Exercise of Virtue in Aristotle's Nicomachean Ethics.Sukaina Hirji - forthcoming - Archiv für Geschichte der Philosophie.
    In Nicomachean Ethics 1.8, Aristotle seems to argue that certain external goods are needed for happiness because, in the first place, they are needed for virtuous activity. This has puzzled scholars. After all, it seems possible for a virtuous agent to exercise her virtuous character even under conditions of extreme hardship or deprivation. Indeed, it is natural to think these are precisely the conditions under which one's virtue shines through most clearly. Why then does Aristotle think that a (...)
    Download  
     
    Export citation  
     
    Bookmark  
  36. 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 (...)
    Download  
     
    Export citation  
     
    Bookmark  
  37. Toward a Humean Virtue Ethics.Lorenzo Greco - 2013 - In Julia Peters (ed.), Aristotelian Ethics in Contemporary Perspective. Routledge. pp. 210-23.
    Download  
     
    Export citation  
     
    Bookmark  
  38.  76
    Degrees of Virtue in the Nicomachean Ethics.Doug Reed - 2017 - Ancient Philosophy 37 (1):91-112.
    I argue that Aristotle believes that virtue comes in degrees. After dispatching with initial concerns for the view, I argue that we should accept it because Aristotle conceives of heroic virtue as the highest degree of virtue. I support this interpretation of heroic virtue by considering and rejecting alternative readings, then showing that heroic virtue characterized as the highest degree of virtue is consistent with the doctrine of the mean.
    Download  
     
    Export citation  
     
    Bookmark   1 citation  
  39. From Internalist Evidentialism to Virtue Responsibilism: Reasonable Disagreement and the Ethics of Belief.Guy Axtell - 2011 - In Trent Dougherty (ed.), Evidentialism and its Discontents. Oxford: Oxford University Press.
    Evidentialism as its leading proponents describe it has two distinct senses, these being evidentialism as a conceptual analysis of epistemic justification, and as a prescriptive ethics of belief—an account of what one ‘ought to believe’ under different epistemic circumstances. These two senses of evidentialism are related, but in the work of leading evidentialist philosophers, in ways that I think are deeply problematic. Although focusing on Richard Feldman’s ethics of belief, this chapter is critical of evidentialism in both senses. (...)
    Download  
     
    Export citation  
     
    Bookmark   2 citations  
  40. Sympathy for Dolores: Moral Consideration for Robots Based on Virtue and Recognition.Massimiliano L. Cappuccio, Anco Peeters & William McDonald - 2019 - Philosophy and Technology:1-23.
    This paper motivates the idea that social robots should be credited as moral patients, building on an argumentative approach that combines virtue ethics and social recognition theory. Our proposal answers the call for a nuanced ethical evaluation of human-robot interaction that does justice to both the robustness of the social responses solicited in humans by robots and the fact that robots are designed to be used as instruments. On the one hand, we acknowledge that the instrumental nature of (...)
    Download  
     
    Export citation  
     
    Bookmark   1 citation  
  41.  32
    Moral Actions Vs. Virtuous Characters: Hursthouse's Virtue Ethics and the Problem of Personal Transformation.Christopher C. Yorke - 2008 - Philosophical Studies (University of Tokyo) 26.
    The central argument of this article is that the standard conception of character given in virtue theory, as exemplified in the work of Rosalind Hursthouse, is seriously flawed. Partially, this is because looking behind a moral action for a ‘character’ is suspiciously akin to looking behind an object for an ‘essence’, and is susceptible to the same interpretive errors as an epistemic strategy. Alternately, a character—once inducted and projected upon a moral agent—is supposed to be a more or less (...)
    Download  
     
    Export citation  
     
    Bookmark  
  42. The Epistemic Demands of Environmental Virtue.Jason Kawall - 2010 - Journal of Agricultural and Environmental Ethics 23 (1-2):109-28.
    To lead an environmentally virtuous life requires information—about morality, environmental issues, the impacts of our actions and commitments, our options for alternatives, and so on. On the other hand, we are finite beings with limited time and resources. We cannot feasibly investigate all of our options, and all environmental issues (let alone moral issues, more broadly). In this paper I attempt to provide initial steps towards addressing the epistemic demands of environmental virtue. In the first half of the paper (...)
    Download  
     
    Export citation  
     
    Bookmark   4 citations  
  43. Purpose as a Moral Virtue for Flourishing.Hyemin Han - 2015 - Journal of Moral Education 44 (3):291-309.
    Positive psychology has significantly influenced studies in the fields of moral philosophy, psychology and education, and scholars in those fields have attempted to apply its ideas and methods to moral education. Among various theoretical frameworks, virtue ethics is most likely to connect positive psychology to moral educational studies because it pursues eudaimonia (flourishing). However, some virtue ethicists have been concerned about whether the current mainstream concept of positive psychology can apply directly to moral education because it focuses (...)
    Download  
     
    Export citation  
     
    Bookmark   12 citations  
  44. Aristotle’s Aesthetic Ethics.John Milliken - 2006 - Southern Journal of Philosophy 44 (2):319-339.
    It is sometimes asked whether virtue ethics can be assimilated by Kantianism or utilitarianism, or if it is a distinct position. A look atAristotle’s ethics shows that it certanly can be distinct. In particular, Aristotle presents us with an ethics of aesthetics in contrast to themore standard ethics of cognition: A virtuous agent identifies the right actions by their aesthetic qualities. Moreover, the agent’s concernwith her own aesthetic character gives us a key to the important (...)
    Download  
     
    Export citation  
     
    Bookmark   5 citations  
  45. Supererogation, Wrongdoing, and Vice: On the Autonomy of the Ethics of Virtue.Gregory W. Trianosky - 1986 - Journal of Philosophy 83 (1):26-40.
    Download  
     
    Export citation  
     
    Bookmark   9 citations  
  46.  45
    Iranian Muslim Reformists and Contemporary Ethics; Revival of “Utilitarianism".Hossein Dabbagh - 2017 - Insan and Toplum: The Journal of Humanity and Society 8 (2):19-32.
    This paper raises a moral issue for contemporary post-revolutionary Muslim intellectuals in Iran. According to traditional Islamic teachings, ethics enables people to transcend from this mundane world and offers guidance on ways to improve virtues. Most contemporary Iranian Muslim intellectuals have attempted to pave the way for accomplishing this goal. After clarifying the ways in which Iranian Muslim intellectuals have faith in virtue ethics as a best possible moral normative theory, we claim that virtue ethics (...)
    Download  
     
    Export citation  
     
    Bookmark  
  47. Précis of Knowing Better: Virtue, Deliberation, and Normative Ethics.Daniel Star - 2016 - Philosophy and Phenomenological Research 93 (3):706-708.
    Download  
     
    Export citation  
     
    Bookmark  
  48.  77
    Phainomenon and Logos in Aristotle's Ethics.J. Hatab Lawrence - 2013 - In Phenomenology and Virtue Ethics. London: Bloomsbury. pp. 10-30.
    Download  
    Translate
     
     
    Export citation  
     
    Bookmark  
  49.  54
    On the Classification of Śāntideva’s Ethics in the Bodhicaryāvatāra.Stephen E. Harris - 2015 - Philosophy East and West 65 (1):249-275.
    In this essay several challenges are raised to the project of classifying Śāntideva’s ethical reasoning given in his Bodhicaryāvatāra, or Guide to the Way of the Bodhisattva, as a species of ethical theory such as consequentialism or virtue ethics. One set of difficulties highlighted here arises because Śāntideva wrote this text to act as a manual of psychological transformation, and it is therefore often difficult to determine when his statements indicate his own ethical views. Further, even assuming we (...)
    Download  
     
    Export citation  
     
    Bookmark  
  50.  21
    Ethics and the Perfect Moral Law.Harry Bunting - 2000 - Tyndale Bulletin 51 (2).
    Summary This paper examines contemporary virtue ethics and the claim that Christian ethics is a virtue ethic. Three central theses are identified as being central to virtue ethics: a priority thesis, a perfectionist thesis and a communitarian thesis. It is argued that defences of the priority thesis—it best addresses the moral crisis in our society, it does justice to historical consciousness and it remedies the incompleteness in deontic ethics—are unconvincing. It is argued that (...)
    Download  
     
    Export citation  
     
    Bookmark  
1 — 50 / 999