Virtue Ethics

Edited by Jason Kawall (Colgate University)
About this topic
Key works The essential work inspiring much of the virtue ethics tradition is Aristotle & Ostwald 1911.  Many consider David Hume 1751 and Adam Smith 1759) to provide important, sentimentalist virtue ethics in the early modern period.  Contemporary interest in virtue ethics is often traced to Elizabeth Anscombe's [Anscombe 1958: Modern Moral Philosophy 1958.  In the following decades key contemporary works appeared including Foot 1978, Pincoffs 1971, w#, Hursthouse, Slote, Swanton
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  1. Understanding Anscombe’s Absolutism.Marshall Bierson - 2024 - In Nathan Hauthaler & Nicholas Ogle (eds.), Anscombe and the Anscombe Archive. Philadelphia, PA: Collegium Institute for Catholic Thought and Culture. pp. 97-120.
  2. Characterizing Digital Design: A Philosophical Approach.Christopher Quintana - 2024 - Dissertation, Villanova University
    In this dissertation, I investigate the resources for Neo-Aristotelian moral philosophy to address social and ethical issues that arise in the use of technologies that rely on digital environments. The theoretical underpinnings of this dissertation represent efforts from contemporary philosophers to re-engineer the theories of Ancient Greek philosopher Aristotle for the present. I offer my own contribution to this tradition in the context of the ethics and philosophy of technology. I aim to answer the following question: what moral and social (...)
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  3. Learning From Anishinaabe Principles of Relationality, Process, and Reciprocity to Expand the Reach of Positive Psychology and Address Loneliness.Jenae Nelson, Anne Jeffrey, Michael Ferguson & Sarah Schnitker - forthcoming - International Journal for Applied Positive Psychology.
    This paper reflects on the contrast between the individualistic philosophical underpinnings of positive psychology and the relational underpinnings of a particular indigenous philosophical framework: that of Anishinaabe (North American Indigenous peoples) philosophy. The salience of the global loneliness epidemic and the fact that positive psychology, constrained by its existing assumptions, has struggled to address it effectively make such an exploration of alternatives timely (Van Zyl et al., 2023). Traditional positive psychological tools may be iatrogenic by perpetuating an isolated view of (...)
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  4. KENP và quá trình tiêu thụ tri thức giữa hai ngày cuối năm âm và dương.Nguyễn Minh Hoàng - 2025 - 1 Million Kenp.
    Người Việt Nam đón năm mới theo lịch âm, vì vậy ngoài việc đón năm mới theo lịch dương giống nhiều quốc gia khác, Việt Nam còn chào đón năm mới lần hai, thường rơi vào khoảng một tháng sau đó. Trong thời gian này, các hoạt động công việc thường bị chậm lại do khoảng cách giữa hai kỳ nghỉ lễ tạo ra một “độ ì” đáng kể. Tuy nhiên, qua số liệu theo dõi KENP, chúng tôi nhận thấy (...)
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  5. Les six piliers de la Sagesse.Paul Franceschi - 2025 - Seattle (USA): KDP.
    Dans cet ouvrage, Paul Franceschi propose une méthode novatrice pour aborder et résoudre les conflits de valeurs. Il guide pas-à-pas le lecteur à travers l’analyse de nombreuses situations, représentatives des types de conflits de valeurs les plus courants. il présente des stratégies adaptées, issues de l'analyse logique de ces situations. Chaque cas est exploré en détail, avec des exemples tirés de la vie quotidienne, d’événements historiques et de la littérature mondiale. Rédigé dans un style clair et accessible, ce livre ne (...)
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  6. The Good Life and the Good State.Katharina Nieswandt - 2025 - London and New York: Anthem Press.
    There is no good human life outside of a state, and the good state enables us to live well together – so says Constitutivism, the theory developed in this book. Reinvigorating Aristotelian ideas, the author asks in what sense citizens of modern, populous and pluralistic societies share a common good. -/- While we can easily find examples of cooperation that benefit each member, such as insurances, the idea that persons could share a common good became puzzling with modernity – a (...)
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  7. Education, A Thin Concept with A Thick Skin: What Do Supervillains and Anti-Heroes Teach Us About Virtuous Action-Guidedness?Shadi Heidarifar - forthcoming - Episteme.
    Education as a Thick Epistemic Concept (ETEC) is a thick epistemology project that highlights the role of education in both epistemic virtues acquirement and motivation. In this paper, I argue that ETEC is not satisfactory because it relies on a version of Virtue Responsibilism (VR) that is also not plausible, in so far as it relies on the premise that both the motivation and the action-guidedness of epistemic and moral virtues are unified. By rejecting this unification premise, I show that (...)
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  8. Confucian Harmony, Civility and the Echo Chamber.Kyle van Oosterum - forthcoming - Journal of Applied Philosophy.
    How should we interact with people in echo chambers? Recently, some have argued that echo-chambered individuals are not entitled to civility. Civility is the virtue whereby we communicate respect for persons to manage our profound disagreements with them. But for civil exchanges to work, people must trust one another and their testimony. Therefore, some argue, we can be moderately uncivil towards those in echo chambers who are unlikely to trust our attempts to be civil. I argue against this position. I (...)
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  9. The Apparent Disunity of Virtue.Charles Starkey & Cynthia L. S. Pury - forthcoming - In Blaine J. Fowers (ed.), The VIrtue of Courage. Oxford University Press.
    Though courage is widely regarded as a core virtue there is controversy over what kinds of acts are courageous. Moreover, some see courageous acts as necessarily good, whereas others believe that some acts can be both courageous and bad. We examine this disagreement and argue that it largely rests on two sorts of confusion or misunderstanding. We examine this disagreement and argue that it largely rests on two sorts of confusion or misunderstanding. One regards differences in the descriptor under which (...)
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  10. Courage Interventions: Future Directions and Cautions.Cynthia L. S. Pury & Charles Starkey - 2014 - In Stephen Schueller & Acacia Parks (eds.), The Handbook of Positive Psychological Interventions. Wiley Blackwell. pp. 168-178.
  11. Character and Emotion.Charles Starkey - 2015 - In Christian B. Miller, R. Michael Furr, Angela Knobel & William Fleeson (eds.), Character: New Perspectives in Psychology, Philosophy, and Theology. New York, NY: Oxford University Press. pp. 192-211.
    Despite the tremendous growth of interest in both emotion and character in recent years, little has been said about the relation between the two. I argue that emotions have a proximal and fundamental role in determining character. The proximal role consists in the effects of emotion on the way that a person perceives and ensuingly cognizes the object of emotion. This plays a significant part in determining character-relevant actions. The fundamental role consists in the function that emotions have in sustaining (...)
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  12. Review of David. E. Cooper, Pessimism, Quietism, and Nature as Refuge. [REVIEW]Ian James Kidd - forthcoming - Religious Studies.
  13. Engineering ethics education through a critical view.Cristiano Cordeiro Cruz, Aline Medeiros Ramos & Jie Gao - 2025 - In Shannon Chance, Tom Børsen, Diana Adela Martin, Roland Tormey, Thomas Taro Lennerfors & Gunter Bombaerts (eds.), The Routledge international handbook of engineering ethics education. New York, NY: Routledge. pp. 149-164.
    This chapter delves into the intricate relationships among engineering, technology, ethics, and morality, highlighting their interconnected nature as they shape and are shaped by individual and collective human existence. Exploring the profound philosophical and religious underpinnings that underlie ethical and moral contemplation, the chapter also introduces seven distinct ethical systems, emphasizing three non-Western paradigms: South American Buen Vivir, African Ubuntu, and Asian Confucianism. These ethical systems are examined in the context of their implications for technology and engineering. This exposition illuminates (...)
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  14. Virtuous People and Moral Reasons.Julia Annas - 2024 - Ethical Theory and Moral Practice 27 (5):681-692.
    Do we have a unified pre-theoretical concept of _morality_? This paper makes a start on the larger argument that we do not, by countering criticisms of virtue ethics on the ground that it does not adequately capture such a pre-theoretical concept. One criticism is discussed and met, namely that the reasons on which virtuous people act fail to have the special force of _moral_ reasons.
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  15. Neighborliness and Hospitality.Brandon Warmke - 2024 - Cosmos + Taxis 12 (11+12):26-31.
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  16. Kant on the "Duties of Virtue"--A response to Alasdair Macintyre's critique of Kant's ethics.Ming-Huei Lee - 2016 - EurAmerica 46 (2):211-241.
    In his masterpiece, After Virtue, Alasdair MacIntyre criticizes Kant's ethics from a virtue ethical perspective, making reference to the "ethic of rules," "rigorism," "formalism," as well as his "inadequate conception of human reason." However, Onora O'Neill, Marcia W. Baron, and Nafsika Athanassoulis point out that MacIntyre's critique of Kant's ethics is based on a partial understanding of Kant's ethical works and suffers from his neglect of Kant's later work Metaphysical First Principles of the Doctrine of Virtue (1797), which misshapes his (...)
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  17. Love, Freedom, and Resentment.Samuel Lundquist - 2023 - Dissertation, University of Virginia
    In recent decades, P. F. Strawson’s “Freedom and Resentment” (1962) has had an enormous influence on philosophical views of moral responsibility. Many contemporary views follow Strawson in centering questions of responsibility on the appropriateness of certain attitudes in our interpersonal relations, especially attitudes of blame and anger, rather than on the abstract nature of free will. Strawson’s influence has in many ways been beneficial, but the prevailing Strawsonian views have taken on some of the more dubious tendencies of contemporary moral (...)
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  18. Variations in Virtue Phenomenology.Sabrina Little - 2024 - Journal of Value Inquiry 58 (4):681-700.
    The virtue development literature often draws on the language of goal-directed automaticity and flow states in discussions of virtue. This article examines the attentional features of various virtues and argues that only some virtuous actions can be adequately described in these terms. It proposes a distinction between three kinds of virtuous actions—flow state actions, deliberative actions, and presence actions—which have varying attentional features, bodily reliance, and conscious reasoning in virtue performance. Then the article motivates these distinctions as important, describing how (...)
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  19. Roger Scruton’s theory of the imagination and aesthetics as a formulation of Aristotelian virtue ethics.Jack Haughton - 2024 - History of European Ideas 50 (7):1278-1293.
    Scholars who mention the turn to Aristotelian virtue ethics in the Mid-Twentieth Century tend to cite G. E. M. Anscombe’s famous ‘complaint’, and sometimes Alasdair MacIntyre’s After Virtue. It is less usual to write of Roger Scruton. Placed in the context of Bernard Williams and John Casey’s works – at the intersection of moral philosophy and the philosophy of the emotions – Scruton’s theory of the imagination is shown to concern the rationality of moral attitudes. In short, it concerns virtue (...)
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  20. Kantian Ethics Concerning the Respect.Can Okan - 2024 - Kaygı, Bursa Uludağ University Faculty of Arts and Sciences Journal of Philosophy 23 (3):296-308.
    This article will be based on the concept of respect which is one of the keystone concepts of moral philosophy by Immanuel Kant who is one of the most important philosophers of the history. The Groundwork of the Metaphysics of Morals and Critique of Practical Reason by Kant will be the works to be based on throughout the article. The form of morality of the human who is a social being will be considered by means of the concepts of respect (...)
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  21. Love First.P. Quinn White - forthcoming - Philosophy and Phenomenological Research.
    How should we respond to the humanity of others? Should we care for others’ well-being? Respect them as autonomous agents? Largely neglected is an answer we can find in the religious traditions of Judaism, Christianity and Buddhism: we should love all. This paper argues that an ideal of love for all can be understood apart from its more typical religious contexts and moreover provides a unified and illuminating account of the the nature and grounds of morality. I defend a novel (...)
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  22. Tusian Perfectionism.Reza Hadisi - forthcoming - The Journal of Ethics:1-23.
    I offer a reconstructive reading of Ṭūsī’s (1201-1274) account of natural goodness in the Naserian Ethics. I show that Ṭūsī’s version of Aristotelian ethics is especially well-suited to accommodate an intuition that is hard to integrate into a theory of natural goodness: human good is nobler or more elevated than animal and vegetative goods. To do this, I analyze Ṭūsī’s discussion of the relationship between different kinds of perfection from non-living material compounds to vegetative, animal, human, and divine beings. I (...)
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  23. Moral judgement: an introduction through Anglo-American, German and French philosophy.Étienne Brown - 2022 - Lanham: Rowman & Littlefield.
    This book is the first to introduce readers to contemporary philosophical works on moral judgement stemming from France, Germany and the Anglo-American world – many of which remain untranslated. By integrating Kantian and Aristotelian reflections on this subject, the author combines historiography and critical reflection to offer a rich picture of what it means to make good moral decisions. As both Kantians and Aristotelians argue, moral judgements are ultimately grounded in the normativity of practical identities. Thus, it is by identifying (...)
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  24. AI and society: a virtue ethics approach.Mirko Farina, Petr Zhdanov, Artur Karimov & Andrea Lavazza - 2024 - AI and Society 39 (3):1127-1140.
    Advances in artificial intelligence and robotics stand to change many aspects of our lives, including our values. If trends continue as expected, many industries will undergo automation in the near future, calling into question whether we can still value the sense of identity and security our occupations once provided us with. Likewise, the advent of social robots driven by AI, appears to be shifting the meaning of numerous, long-standing values associated with interpersonal relationships, like friendship. Furthermore, powerful actors’ and institutions’ (...)
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  25. Leibniz as a virtue ethicist.Hao Dong - 2024 - Philosophy and Phenomenological Research 109 (2):505-527.
    In this paper I argue that Leibniz's ethics is a kind of virtue ethics where virtues of the agent are explanatorily primary. I first examine how Leibniz obtained his conception of justice as a kind of love in an early text, Elements of Natural Law. I show that in this text Leibniz's goal was to find a satisfactory definition of justice that could reconcile egoism with altruism, and that this was achieved through the Aristotelian virtue of friendship where friends treat (...)
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  26. The Virtue of Religion and the Act of Doing Sacred Theology.David Francis Sherwood - 2024 - The Downside Review.
    In the theological tradition of St. Thomas Aquinas, this paper will argue that the practical actions of studying, contemplation, and teaching sacred theology are acts proper to the infused Christian virtue of religion. To understand this, the framework of Thomistic moral theology and anthropology is necessary. After introducing this background, St. Thomas’s understanding of the virtue of justice is explained alongside the virtue of religion, which is a potential part of this cardinal virtue. The second part of the paper moves (...)
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  27. Neo-Aristotelian Naturalism as a Metaethical Route to Virtue-Ethical Longtermism.Richard Friedrich Runge - 2024 - Moral Philosophy and Politics.
    This article proposes a metaethical route from neo-Aristotelian naturalism, as developed in particular by Philippa Foot, to virtue-ethical longtermism. It argues that the metaethical assumptions of neo-Aristotelian naturalism inherently imply that a valid description of the life-form of a species must satisfy a formal requirement of internal sustainability. The elements of a valid life-form description then serve as a normative standard. Given that humans have the ability to influence the fate of future generations and know about their influence, this article (...)
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  28. Bene comune, fondamenti e pratiche.Francesco Botturi & Angelo Campodonico (eds.) - 2015 - Milan: Vita e pensiero.
    The book concerns the topic of the common good (bonum commune).
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  29. Tommaso e l'etica analitica.Angelo Campodonico - 2014 - In Paolo Bettineschi & Riccardo Fanciullacci (eds.), Tommaso d’Aquino e i filosofi analitici. Napoli: Orthotes. pp. 27-51..
    The article concerns the influence of Thomas Aquinas' ethics on the ethics of contemporary analytical philosophy.
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  30. I presupposti di un'etica delle virtù.Angelo Campodonico - 2017 - In Francesco Botturi, Paolo Gomarasca, Giacomo Samek Lodovici & Paolo Monti (eds.), Critica della ragione generativa. Milano: Vita e pensiero.
    The article concerns the anthropological presuppositions of Virtue Ehics.
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  31. Human Limitedness and the Virtues.Ian James Kidd - 2024 - Cosmos and Taxis 12 (11-12):19-25.
    An essay review of David McPherson's book "The Virtues of Limits". After summarising the main claims, I suggest some points of contact with the Buddhist and Confucian traditions. I then argue that McPherson should draw out the pessimism latent in his discussion, and be more sympathetic to varieties of moral quietism.
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  32. Dalla phronesis di Aristotele alla prudentia di Tommaso d'Aquino.Angelo Campodonico - 2009 - In Walter Lapini, Luciano Malusa, Letterio Mauro & A. M. Battegazzore (eds.), Gli antichi e noi: scritti in onore di Antonio Mario Battegazzore. Genova: G. Brigati. pp. 511-524.
    The article concerns the relationship between the concept of phronesis in Aristotle and that of prudentia in Thomas Aquinas.
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  33. Tugendethik: Einführung.Richard Runge - 2024 - Baden-Baden: Verlag Karl Alber.
    Eine neutrale Einführung in die Tugendethik – den ältesten ethischen Ansatz in der Philosophiegeschichte, der auf Aristoteles und Platon zurückgeht, aber seit der Aufklärung an Bedeutung verlor. Ende des 20. Jahrhunderts erlebte die Tugendethik eine Renaissance und gilt heutzutage, neben dem Konsequentialismus und der Deontologie, als eines der drei großen Paradigmen der normativen Ethik. Die Rolle der Tugend im Sinne der Vortrefflichkeit des Charakters und des Verstandes lässt sich dabei von verschiedenen (meta-)ethischen Positionen aus begründen. Die vorliegende Einführung führt im (...)
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  34. Gill, Michael B. A Philosophy of Beauty: Shaftesbury on Nature, Virtue, and Art. Princeton: Princeton University Press 2022, 238 pp. [REVIEW]Ruth Boeker - 2024 - Archiv für Geschichte der Philosophie 106 (3):660-664.
    Michael B. Gill’s A Philosophy of Beauty: Shaftesbury on Nature, Virtue, and Art focuses on Shaftesbury’s thinking about nature, religion, morality, and art. This beautifully and engagingly written book is insightful for scholars and general readers alike, and invites readers to explore the philosophical issues that arise from Shaftesbury’s philosophy. Gill not only shows how Shaftesbury’s ideas were revolutionary at the turn of the eighteenth century but also how they remain relevant today. Shaftesbury’s major work, Characteristicks of Men, Manners, Opinions, (...)
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  35. Environmental Neologisms Through the Lens of the Virtue Ethics of Catholicism and Stoicism.María Carmen Molina & Kai Whiting - 2024 - Ethics, Policy and Environment 27 (3):386-413.
    The complexity and emotional/psychological responses to the environmental challenges of the 21st century has led to the coining and development of new words and concepts that, for some people, better describe how they are personally grappling with anthropogenic ecosystem damage and climate breakdown. This paper identifies some of the more commonly used environmental neologisms within scholarly literature and evaluates their usefulness and contradictions for those influenced by the virtue ethics promoted by the ancient Stoics and the Catholic Church. We find (...)
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  36. Does God Only Forgive Us If We Forgive Others?Grace Hibshman - forthcoming - Faith and Philosophy.
    In the Sermon on the Mount, Christ teaches that God will only forgive [aphiemi] us if we forgive [aphiemi] others; however, it’s hard to understand why God would only forgive us conditionally and yet expect us to forgive unconditionally. I argue that understanding aphiemi as not counting a person’s sin against their relative moral standing makes sense of Christ's teaching.
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  37. Don’t Be So Extreme: Getting Virtue Just Right. Aristotle’s Nicomachean Ethics, Book II.Katherine Sweet - 2024 - The Philosophy Teaching Library.
    The ancient Greek philosopher and teacher Aristotle was the founder of the Lyceum, a school in Athens dedicated to the study of nature and philosophical inquiry for over a hundred years. In opposition to his own teacher, Plato, Aristotle developed a metaphysical and ethical theory based on the view that human beings are embodied creatures, not merely thinking things. In doing so, he clarified and expanded the concept of virtue, developing a theory of virtue that has impacted how we think (...)
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  38. And All Shall Be Changed: Virtue in the New Creation.Marshall Bierson - 2022 - In Lara Buchak & Dean W. Zimmerman (eds.), Oxford Studies in Philosophy of Religion Volume 10. Oxford University Press. pp. 1-39.
    Mortality seems important in explaining the value of virtues. It seems that courage is valuable because we face dangers of death and pain, just as it seems temperance is valuable because we can harm our health by overindulgence. This poses a serious problem for Christian ethics. If the virtues are valuable because they ameliorate harms stemming from limitations like mortality, then the virtues will lose much of their value in the new creation, where those limitations are no more. This chapter (...)
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  39. The Ethical Tradeoffs of Medical Surveillance: Tracking, Compassion, and Moral Formation.Robert Weston Siscoe - manuscript
    Research has shown that when healthcare providers have the time to show their patients compassion, medical outcomes not only improve, but unnecessary costs are reduced as well. At the same time, compassion also helps curtail physician burnout, as connecting with patients makes doctors happier and more fulfilled. But due to an emphasis on efficiency and increased medical surveillance, many doctors already say that they do not have enough time for compassion in their clinical routines. If compassion plays a significant role (...)
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  40. A Triadic Model of How to Become like the Saints.Grace Hibshman - 2025 - In Eric Yang (ed.), Exemplars, Imitation, and Character Formation A Philosophical, Psychological, and Christian Inquiry.
    Traditional forms of Christianity often portray the saints as examples of what we should try to become. However, it is not clear how we should engage with the examples of saints whose spirituality is bound up with practices that are inappropriate for most people. If we copy a saint’s exact behavior, then we will likely end up imitating traits that are inappropriate for us. Alternatively, if we don’t try to replicate any particular features of a saint, then it’s hard to (...)
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  41. Feminist Virtue Ethics.Karen Stohr - 2015 - In Lorraine Besser-Jones & Michael Slote (eds.), The Routledge Companion to Virtue Ethics. New York: Routledge. pp. 271-282.
    I evaluate the ways in which feminist philosophy intersects with the major strands of contemporary virtue ethics, especially neo-Aristotelian and sentimentalist versions of virtue ethics. I note the common strands of thought present in both feminist philosophy and virtue ethics, and I show how two important elements of feminist thought might fit within various virtue ethics frameworks. I consider whether virtue ethics can account for the full range of women's lived experiences and also whether virtue ethics is capable of giving (...)
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  42. Anchoring Social Purpose Beyond ESG.Julian Friedland - 2024 - California Management Review 2024 (Summer).
    Wellbeing is classically considered a bi-product or externality of economic activity, which can either be positively or negatively influenced. This conventional view is returning to the fore in the face of renewed criticisms of ESG reporting standards as leading business astray from its core financial purpose. However, such reactivism overlooks the fact that wellbeing is the functional and overarching aim of human activity, which Aristotle defines as self-actualization. As such, any sound economic system must, in a fundamental way, enhance individual (...)
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  43. Ethical theory: 50 puzzles, paradoxes, and thought experiments.Daniel Stroud Munoz & Sarah Stroud - 2025 - New York, NY: Routledge. Edited by Sarah Stroud.
    In this new kind of introduction to ethical theory, Daniel Muñoz and Sarah Stroud present 50 of the field's most exciting puzzles, paradoxes, and thought experiments. Over the course of 11 chapters, the authors cover a huge variety of topics, starting with the classic debate between utilitarians and deontologists and ending on existential questions about the future of humanity. Every chapter begins with a helpful introduction, and each of the 50 entries includes references for further reading and questions for reflection. (...)
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  44. Does Eudaimonism Rest on a Mistake?Frans Svensson - 2011 - In Sliwinski Rysiek & Svensson Frans (eds.), Neither/Nor - Philosophical Papers Dedicated to Erik Carlson on the Occasion of His Fiftieth Birthday. Uppsala Philosophical Studies.
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  45. Developing appropriate emotions.Xiaoyu Ke - 2024 - Synthese 203 (6):1-18.
    A central thesis held by neo-Aristotelian virtue theories is that virtues require robust dispositions to have appropriate emotions. This thesis is challenged by a particular form of situationism, which suggests that human beings cannot develop this kind of emotional disposition because our integral emotions are too easily influenced by morally and epistemically irrelevant incidental affect. If the challenge stands, it implies that human beings cannot be virtuous. In response to the challenge, I propose an agential solution that’s grounded in the (...)
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  46. 'I forgot that you existed': Making people responsible for their memories.Marina Trakas - 2024 - Https://Imperfectcognitions.Blogspot.Com/2024/06/I-Forgot-That-You-Existed-Making-People.Html.
    A post written by Marina Trakas, a philosopher and cognitive scientist interested in the ethical and epistemological aspects of memories of our personal past. -/- .
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  47. From Conscience to Constitution: Should the Government Mandate Virtue?Robert Weston Siscoe - manuscript
    An important aspect of liberal democracies is their ability to accommodate reasonable pluralism. Many take this to mean that democracies should be completely hands-off when it comes to the moral formation of its citizens. In this article, I use Martha Nussbaum's capabilities approach to argue that there are certain virtues that are necessary for leading self-directed lives, giving even liberal democracies reason to encourage particular minimal virtues in their citizens.
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  48. Educating Character through the Arts. Edited By Laura D’olimpio, Panos Paris, and Aidan P Thompson. [REVIEW]Irene Martínez Marín - 2024 - Philosophical Quarterly 74 (3):1049-1052.
  49. El Criterio del Placer en las Leyes V 733a-734e.José Antonio Giménez - 2021 - Méthexis 33 (1):80-101.
    In Book v of Plato’s Laws, he defends that a virtuous life is better than a vicious one, based on the idea that the former involves more pleasure than the latter (733a-734e). The use of this kind of argumentation seems to contradict other passages of the Laws, in which it will be objected that pleasure can work as a criterion of election. This essay aims to show that this recourse does not presuppose any kind of hedonism. In order to prove (...)
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  50. Honesty and the Truth: Against Subjectivism About Honesty.Matt Dougherty - forthcoming - Journal of Value Inquiry:1-12.
    The standard view of honesty is a subjectivist one, according to which honesty concerns the facts merely “as the agent sees them”. Against this view, the present paper argues for a non-subjectivist view of honesty. It argues, in particular, that ideal honesty requires not merely expressing what one believes to be true but, moreover, expressing what is true. In that case, though one can be honest to an extent while merely expressing what one believes to be true, one cannot be (...)
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