Results for 'virtue ethics'

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  1. 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 (...)
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  2. 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.
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  3. A Virtue Ethical Account of Making Decisions About Risk.N. Athanassoulis & A. Ross - 2010 - Journal of Risk Research 13 (2):217.
    Abstract Most discussions of risk are developed in broadly consequentialist terms, focusing on the outcomes of risks as such. This paper will provide an alternative account of risk from a virtue ethical perspective, shifting the focus to the decision to take the risk. Making ethical decisions about risk is, we will argue, not fundamentally about the actual chain of events that the decision sets in process, but about the reasonableness of the decision to take the risk in the first (...)
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  4. Virtue Ethics Without Right Action: Anscombe, Foot, and Contemporary Virtue Ethics.John Hacker-Wright - 2010 - Journal of Value Inquiry 44 (2):209-224.
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  5.  80
    Virtue Ethics as Political Philosophy: The Structure of Ethical Theory in Early Chinese Philosophy.Yang Xiao - 2015 - In Michael Slote & Lorraine Besser-Jones (eds.), The Routledge Companion to Virtue Ethics. Routledge. pp. 471-489.
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  6. Virtue Ethics, Narrative, and Revisionary Accounts of Rightness.Jason Kawall - 2021 - In Joseph Ulatowski & Liezl Van Zyl (eds.), Virtue, Narrative, and Self: Explorations of Character in the Philosophy of Mind and Action. New York, NY, USA: pp. 91-116.
    In response to prominent criticisms of virtue ethical accounts of right action, Daniel Russell has argued that these criticisms are misguided insofar as they rest on an incorrect understanding of what virtue ethicists mean by ‘right action’, drawing on Rosalind Hursthouse’s influential account of the term. Liezl van Zyl has explored, though not fully-endorsed, a similar approach. The response holds that virtue ethicists do not embrace a strong connection between (i) right action and (ii) what any given (...)
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  7. 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.
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  8. 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.
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  9. Virtue Ethics in the Military.Peter Olsthoorn - 2014 - In Stan van Hooft (ed.), The Handbook of Virtue Ethics. Routledge. 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 (...)
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  10. Filipino Virtue Ethics and Meaningful Work.Ferdinand Tablan - 2021 - Humanities Bulletin 4 (1).
    A number of paradigms have been proposed to understand the sources of meaningful work, but a non-Western approach has attracted little attention. This study aims to make a theoretical contribution toward an understanding of meaningful work from a virtue-ethics framework that is culturally meaningful and relevant to Filipino realities and their distinct cultural heritage. It develops a paradigm for a Filipino view of meaningful work that could guide both researchers and practitioners in business ethics by defining what (...)
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  11. Sentimentalist Virtue Ethics.Michael L. Frazer & Michael Slote - 2015 - In Lorraine L. Besser & Michael Slote (eds.), The Routledge Companion to Virtue Ethics. New York, USA: Routledge. pp. 197-208.
    Moral sentimentalism can be understood as a metaethical theory, a normative theory, or some combination of the two. Metaethical sentimentalism emphasizes the role of affect in the proper psychology of moral judgment, while normative sentimentalism emphasizes the centrality of warm emotions to the phenomena of which these judgments properly approve. Neither form of sentimentalism necessarily implies a commitment to virtue ethics, but both have an elective affinity with it. The classical metaethical sentimentalists of the Scottish Enlightenment—such as David (...)
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  12. 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 (...)
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  13. Using a Virtue Ethics Lens to Develop a Socially Accountable Community Placement Programme for Medical Students.Mpho S. Mogodi, Masego B. Kebaetse, Mmoloki C. Molwantwa, Detlef R. Prozesky & Dominic Griffiths - 2019 - BMC Medical Education 19 (246).
    Background: Community-based education (CBE) involves educating the head (cognitive), heart (affective), and the hand (practical) by utilizing tools that enable us to broaden and interrogate our value systems. This article reports on the use of virtue ethics (VE) theory for understanding the principles that create, maintain and sustain a socially accountable community placement programme for undergraduate medical students. Our research questions driving this secondary analysis were; what are the goods which are internal to the successful practice of CBE (...)
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  14. Modern Views on Virtue Ethics.Carmen Dobre, Rosalind Hursthouse, G. E. M. Anscombe, Jeremy Bentham, Aristotle, Daniel Russell, Alasdair MacIntyre & John and Mendus Susan Horton - 2021 - Sofia Philosophical Review 14 (1):72-86.
    Abstract: This paper analyzes some influential ideas in virtue ethics. Alasdair MacIntyre, in his work After Virtue, and Elizabeth Anscombe, in his controversial essay “Modern Moral Philosophy”, brought fresh ideas into moral philosophy of their time changing views on contemporary morality. They strongly influenced moral philosophers who then followed their ideas. The two philosophers criticized contemporary moral philosophies such as emotivism, utilitarianism, deontology. Elizabeth Anscombe criticized also the use of the concepts of duty and moral obligation in (...)
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  15. 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 (...)
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  16. 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.
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  17. A Response to Harman: Virtue Ethics and Character Traits: Discusions.Nafsika Athanassoulis - 2000 - Proceedings of the Aristotelian Society 100 (2):215-221.
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  18. 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 (...)
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  19. 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 (...)
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  20. The Transition Within Virtue Ethics in the Context of Benevolence.Prasasti Pandit - 2022 - Philosophia (Philippines) 23 (1):135-151.
    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 (...)
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  21. 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 (...)
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  22. Opacity of Character: Virtue Ethics and the Legal Admissibility of Character Evidence.Jacob Smith & Georgi Gardiner - 2021 - Philosophical Issues 31 (1):334-354.
    Many jurisdictions prohibit or severely restrict the use of evidence about a defendant’s character to prove legal culpability. Situationists, who argue that conduct is largely determined by situational features rather than by character, can easily defend this prohibition. According to situationism, character evidence is misleading or paltry. -/- Proscriptions on character evidence seem harder to justify, however, on virtue ethical accounts. It appears that excluding character evidence either denies the centrality of character for explaining conduct—the situationist position—or omits probative (...)
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  23. 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 (...)
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  24.  16
    Virtue Ethics and Meaningful Work: A Contemporary Buddhist Approach.Ferdinand Tablan - 2019 - Humanities Bulletin 2:22-38.
    This study adds to the existing literature on meaningful work by offering a cross-cultural perspective. Since work shapes the kind of person that we are and plays an important role in our well-being, some theorists have adopted a virtue theory approach to meaningful work using an Aristotelian-MacIntyrean framework. For lack of a better term, I will call this a western virtue theory. This paper presents a contemporary virtue-focused Buddhist perspective on the topic. While a virtue-ethics (...)
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  25. The Limits of Virtue Ethics.Travis Timmerman & Yishai Cohen - 2020 - Oxford Studies in Normative Ethics 10:255-282.
    Virtue ethics is often understood as a rival to existing consequentialist, deontological, and contractualist views. But some have disputed the position that virtue ethics is a genuine normative ethical rival. This chapter aims to crystallize the nature of this dispute by providing criteria that determine the degree to which a normative ethical theory is complete, and then investigating virtue ethics through the lens of these criteria. In doing so, it’s argued that no existing account (...)
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  26. Virtue Ethics in Michelangelo’s The Last Judgment.David Beauregard - 2016 - Logos: A Journal of Catholic Thought and Culture 19 (2):33-52.
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  27.  53
    COVID-19 Calls for Virtue Ethics.Francesca Bellazzi & Konrad V. Boyneburgk - 2020 - Journal of Law and the Biosciences 7 (1).
    The global spread of severe acute respiratory syndrome coronavirus 2 (SARS-CoV-2) or coronavirus disease 19 (COVID-19) has led to the imposition of severely restrictive measures by governments in the Western hemisphere. We feel a contrast between these measures and our freedom. This contrast, we argue, is a false perception. It only appears to us because we look at the issue through our contemporary moral philosophy of utilitarianism and an understanding of freedom as absence of constraints. Both these views can be (...)
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  28. 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 (...)
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  29. 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 (...)
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  30. 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 (...)
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  31. 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, (...)
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  32. 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. -/- .
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  33. 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 (...)
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  34. 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 (...)
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  35. 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 (...)
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  36. 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 (...)
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  37. 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 (...)
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  38. Acting with Good Intentions: Virtue Ethics and the Principle That Ought Implies Can.Charles K. Fink - 2020 - Journal of Philosophical Research 45:79-95.
    In Morals from Motives, Michael Slote proposed an agent-based approach to virtue ethics in which the morality of an action derives solely from the agent’s motives. Among the many objections that have been raised against Slote’s account, this article addresses two problems associated with the Kantian principle that ought implies can. These are the problems of “deficient” and “inferior” motivation. These problems arise because people cannot freely choose their motives. We cannot always choose to act from good motives; (...)
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  39. 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 (...)
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  40. 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 (...)
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  41. Learning From COVID-19: Virtue Ethics, Pandemics and Environmental Degradation: A Case Study Reading of The Andromeda Strain (1971) and Contagion (2011).Fiachra O'Brolcháin & Pat Brereton - 2021 - Journal of Science Fiction and Philosophy 4.
    This paper uses virtue ethics to discuss the COVID-19 outbreak, Hollywood science-fiction/pandemic films, and the environmental crisis. We outline the ideas of hubris and nemesis and argue that responding to the COVID-19 pandemic requires that we develop virtues. We will explore these ethical issues through an eco-reading (Hiltner 2018) of two popular films cinematic representation of pandemics, The Andromeda Strain (1971) and Contagion (2011). Fictional narratives are particularly adept at celebrating the moral and intellectual virtues of individuals (as (...)
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  42. 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 (...)
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  43. 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 (...)
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  44.  79
    The Routledge Companion to Virtue Ethics Eds. By Lorraine Besser-Jones and Michael Slote. [REVIEW]Karyn Lai - 2018 - Philosophy East and West 68 (2):639-645.
    The Routledge Companion to Virtue Ethics, edited by Lorraine Besser-Jones and Michael Slote, is unusual among the recent crop of handbooks, encyclopedias, and compendiums in philosophy in a couple of respects. First, as well as presenting up-to-date surveys of the field, the Companion includes a number of entries that also engage in argument and negotiate tensions between different positions—some even questioning the nature of virtue ethics itself. These chapters are particularly interesting as they demonstrate the use (...)
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  45. 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 (...)
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  46. Malleable Character: Organizational Behavior Meets Virtue Ethics and Situationism.Santiago Mejia & Joshua August Skorburg - forthcoming - Philosophical Studies:1-29.
    This paper introduces a body of research on Organizational Behavior and Industrial/Organizational Psychology (OB/IO) that expands the range of empirical evidence relevant to the ongoing character-situation debate. This body of research, mostly neglected by moral philosophers, provides important insights to move the debate forward. First, the OB/IO scholarship provides empirical evidence to show that social environments like organizations have significant power to shape the character traits of their members. This scholarship also describes some of the mechanisms through which this process (...)
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  47.  93
    Wollstonecraft’s Feminist Virtue Ethics: Friendship and the Good Society.Justin P. Holt - 2021 - Academia Letters 717 (717):1-6.
    This paper will show that Mary Wollstonecraft developed a modern feminist version of virtue ethics. Virtue ethics is an all-encompassing moral theory which holds that the best life for individuals is commensurate with a good society. Simply, self-interest and our public duties are argued as identical and not at odds when we realize what is truly good for ourselves and for others. In the Western philosophic cannon, the most common version of virtue ethics is (...)
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  48.  37
    Terraforming, Vandalism and Virtue Ethics.Robert Sparrow - 2015 - In Jai Galliot (ed.), Commercial Space Exploration: Ethics, Policy, and Governance. Ashgate. pp. 161-178.
    ‘Terraforming’ is hypothetical climatic and geo-physical engineering of other planets on a grand scale, with the aim of turning the so-called ‘barren’ planets in our (or for that matter another) solar system into habitable earth-like eco-systems. Although terraforming sounds like an idea from science fiction (where it indeed has appeared), it has been seriously proposed as a future project for the human race. With such a technology we could colonise the solar system and perhaps eventually others, moulding them in an (...)
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  49.  36
    TOWARD A CROSS-CULTURAL VIRTUE ETHICS PARADIGM OF MEANINGFUL WORK: ARISTOTELIANISM AND BUDDHISM.Ferdinand Tablan - manuscript
    This study adds to the existing literature on meaningful work by offering a cross-cultural perspective. Since work shapes the kind of person that we are and plays an important role in our well-being, some theorists have adopted a virtue theory approach to meaningful work using an Aristotelian-MacIntyrean framework. For lack of a better term, I will call this a western virtue theory. This paper presents a contemporary virtue-focused Buddhist perspective on the topic. While a virtue-ethics (...)
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  50. Virtue, Perception and Reality. Virtue ethics between cultural sensitivity and relativism.Andreas Trampota - 2016 - In Jochen Schmidt & Idris Nassery (eds.), Moralische Vortrefflichkeit in der pluralen Gesellschaft. Tugendethik aus philosophischer, christlicher und muslimischer Perspektive. Paderborn: Schöningh. pp. 133-150.
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