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History/traditions: Virtues and Vices

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  1. Using Exemplars for Holistic Character Education: With Evidence about Embodiment and Learning from Neuroscience and Computer Science.Hyemin Han - manuscript
    In this chapter, I will discuss employing exemplars in moral and character education promoting virtue development with the involvement of embodiment. Virtue ethicists propose two phases of virtue development: early virtue habituation and later phronesis cultivation. I will overview prior research on the mechanism of habituation at the biological and neural levels to examine why embodiment is fundamental during the first phase, virtue habituation. Then, I will review recent philosophical and psychological studies about the nature of phronesis, i.e., practical wisdom, (...)
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  2. Virtues, robots, and the enactive self.Anco Peeters - manuscript
    Virtue ethics enjoys new-found attention in philosophy of technology and philosophical psychology. This attention informs the growing realization that virtue has an important role to play in the ethical evaluation of human–technology relations. But it remains unclear which cognitive processes ground such interactions in both their regular and virtuous forms. This paper proposes that an embodied, enactive cognition approach aptly captures the various ways persons and artefacts interact, while at the same time avoiding the explanatory problems its functionalist alternative faces. (...)
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  3. Stoic Lessons in Liberation: Epictetus as Educator.William O. Stephens - manuscript
    My project examines the pedagogical approach of the Stoic Epictetus by focusing on seven vital lessons he imparts. This study will deepen our understanding of his vocation as a Stoic educator striving to free his students from the fears and foolishness that hold happiness hostage. These lessons are (1) how freedom, integrity, self-respect, and happiness interrelate; (2) real versus fake tragedy and real versus fake heroism; (3) the instructive roles that various animals play in Stoic education; (4) athleticism, sport, and (...)
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  4. Une formulation néo-aristotélicienne de la doctrine du juste milieu.Paul Franceschi - 2024
    Dans cet article, nous présentons une formulation néo-aristotélicienne de la doctrine du juste milieu. Nous commençons par décrire la formulation classique de la doctrine par Aristote, telle qu'elle est exposée dans l’Éthique à Nicomaque. Nous présentons en outre les éléments fondamentaux qui régissent les matrices de concepts (Franceschi 2002). Nous proposons ensuite une nouvelle formulation de la doctrine du juste milieu, directement dérivée de la structure-même des matrices de concepts. Nous comparons également la présente formulation de la doctrine du juste (...)
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  5. The ins and outs of virtue and vice.Richard Davis - manuscript
    According to the nineteenth century English philosopher John Stuart Mill, all human beings desire to live lives pregnant with happiness; we all long to be the recipients of liberal amounts of varied, high quality pleasures with pain making as brief an appearance in our conscious experience as possible. Happiness is the one and only thing we desire for its own sake; everything else is desirable simply as a means to securing happiness. Perhaps this is so. Mill, however, went on to (...)
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  6. (1 other version)Mapping Human Values: Enhancing Social Marketing through Obituary Data-Mining.Mark Alfano, Andrew Higgins & Jacob Levernier - forthcoming - In Lynn Kahle & Eda Atay, Social and Cultural Values in a Global and Digital Age.
  7. Visualizing Values.Mark Alfano, Andrew Higgins, Jacob Levernier & Veronica Alfano - forthcoming - In David Rheams, Tai Neilson & Lewis Levenberg, Handbook of Methods in the Digital Humanities. Rowman & Littlefield.
    Digital humanities research has developed haphazardly, with substantive contributions in some disciplines and only superficial uses in others. It has made almost no inroads in philosophy; for example, of the nearly two million articles, chapters, and books housed at philpapers.org, only sixteen pop up when one searches for ‘digital humanities’. In order to make progress in this field, we demonstrate that a hypothesis-driven method, applied by experts in data-collection, -aggregation, -analysis, and -visualization, yields philosophical fruits. “Call no one happy until (...)
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  8. A multi-modal, cross-cultural study of the semantics of intellectual humility.Markus Christen, Mark Alfano & Brian Robinson - forthcoming - AI and Society.
    Intellectual humility can be broadly construed as being conscious of the limits of one’s existing knowledge and capable to acquire more knowledge, which makes it a key virtue of the information age. However, the claim “I am (intellectually) humble” seems paradoxical in that someone who has the disposition in question would not typically volunteer it. There is an explanatory gap between the meaning of the sentence and the meaning the speaker ex- presses by uttering it. We therefore suggest analyzing intellectual (...)
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  9. Against Obstructivism.Josh Dolin - forthcoming - Episteme:1-12.
    For Quassim Cassam, intellectual vices obstruct knowledge. On his view, that’s what makes them vices. But obstructing knowledge seems unnecessary. Some intellectual vices can manifest passively, without obstructing knowledge. What’s more, obstructing knowledge seems insufficient. Some traits of intellectual character, not yet matured to full virtues, obstruct knowledge but earn us no blame or criticism. A motive-based theory of intellectual vice – a rival theory – can handle both of these issues.
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  10. Intellectual Patience: Controlling Temporally-Charged Urges in the Life of the Mind.Josh Dolin & Jason Baehr - forthcoming - In Nathan L. King, Endurance.
    In this chapter, we analyze intellectual patience as a character trait. We look at the contexts that call for patience and at what patience demands in those contexts. Together these constitute our account of patience, though the focus is on patience in the life of the mind. We also consider how patience and perseverance differ, which offers a better understanding of the former and sheds light on how character traits can cooperate. We then consider how to become virtuously patient. We (...)
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  11. The Ethics of Putting Things Into Perspective.James Fritz - forthcoming - Oxford Studies in Normative Ethics.
    This paper looks into the ethics of positive perspective-taking. Positive perspective-taking is, roughly, an attitudinal orientation toward an object that treats that object as sufficiently good, or in other words, as meeting one’s normative expectations. Sometimes, positive perspective-taking is both prudent and virtuous. But sometimes, positive perspective-taking–especially about injustices done to others–seems morally suspicious. When is positive perspective-taking actually morally problematic, and in those cases, what is the nature of the moral problem? I argue that a complete answer to this (...)
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  12. Why do We Need to Employ Exemplars in Moral Education? Insights from Recent Advances in Research on Artificial Intelligence.Hyemin Han - forthcoming - Ethics and Behavior.
    In this paper, I examine why moral exemplars are useful and even necessary in moral education despite several critiques from researchers and educators. To support my point, I review recent AI research demonstrating that exemplar-based learning is superior to rule-based learning in model performance in training neural networks, such as large language models. I particularly focus on why education aiming at promoting the development of multifaceted moral functioning can be done effectively by using exemplars, which is similar to exemplar-based learning (...)
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  13. Meta-learning Contributes to Cultivation of Wisdom in Moral Domains: Implications of Recent Artificial Intelligence Research and Educational Considerations.Hyemin Han - forthcoming - International Journal of Ethics Education:1-23.
    Meta-learning is learning to learn, which includes the development of capacities to transfer what people learned in one specific domain to other domains. It facilitates finetuning learning parameters and setting priors for effective and optimal learning in novel contexts and situations. Recent advances in research on artificial intelligence have reported meta-learning is essential in improving and optimizing the performance of trained models across different domains. In this paper, I suggest that meta-learning plays fundamental roles in practical wisdom and its cultivation (...)
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  14. Civic Identity Consisting of Moral and Political Identity among Young Adults.Hyemin Han & Kelsie J. Dawson - forthcoming - Personality and Individual Differences.
    In the present study, we tested whether civic identity consisting of moral and political identity via the bifactor model of civic identity with the Stanford Civic Purpose dataset. Previous research in youth development proposed that civic identity consists of two closely related identity constructs, i.e., moral and political identity. Given the bifactor model in factor analysis assumes the presence of both the general and specific factors, we hypothesized that the bifactor model would better fit the data than conventional alternative models. (...)
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  15. Latent Structural Analysis for Measures of Character Strengths: Achieving Adequate Fit.Hyemin Han & Robert E. McGrath - forthcoming - Current Psychology.
    The VIA Classification of Strengths and Virtues is the most commonly used model of positive personality. In this study, we used two methods of model modification to develop models for two measures of the character strengths, the VIA Inventory of Strengths-Revised and the Global Assessment of Character Strengths. The first method consisted of freeing residual covariances based on modification indices until good fit was achieved. The second was residual network modeling (RNM), which frees residual partial correlations while minimizing a function (...)
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  16. The Virtue of Gratitude and Its Associated Vices.Tony Manela - forthcoming - The Moral Psychology of Gratitude.
    Gratitude, the proper or fitting response to benevolence, has often been conceptualized as a virtue—a temporally stable disposition to perceive, think, feel, and act in certain characteristic ways in certain situations. Many accounts of gratitude as a virtue, however, have not analyzed this disposition accurately, and as a result, they have not revealed the rich variety of ways in which someone can fail to be a grateful person. In this paper, I articulate an account of the virtue of gratitude, and (...)
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  17. Vice, Skill, and the Non-Ideal.Taylor Matthews - forthcoming - International Journal of Philosophical Studies:1-24.
    A central aim of non-epistemology is to eschew idealisations that tend to distort our epistemological theorising. In this paper, I use the resources of non-ideal epistemology to shed light on a perceived asymmetry between the structure of epistemic virtues and vices. On the one hand, epistemic virtues are widely held to exhibit a skill-component as part of their formal structure. On the other hand, epistemic vices are taken to lack this component. I cast doubt on this asymmetry by demonstrating that (...)
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  18. Private vices, business virtues?Carmelo Mazza - forthcoming - Business Ethics: A Critical Approach: Integrating Ethics Across the Business World.
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  19. Self-hatred and shame.Troy Seagraves - forthcoming - Philosophical Psychology.
    This paper argues for an explanation of self-hatred where quintessential cases of self-hatred are caused by shame. Self-hatred (hatred directed at oneself) is distinguished from other-hatred (hatred directed at others). While the latter has enjoyed much attention, the former has enjoyed little. Self-hatred, however, is interestingly different from its other-focused cousin in that other-hatred presupposes a sense of positive self-worth while self-hatred does not. In explaining self-hatred, I first contend that the formal object of hatred is best understood as incorrigibility, (...)
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  20. Virtuous and Vicious Expressions of Partiality.Eric Siverman (ed.) - forthcoming - Routledge.
    A foundational debate in ethics concerns the balance between our general moral obligations to everyone and our specific moral obligations to a smaller subset of people: our family, our nation, our friends, our coworkers, etc. There has been longstanding tension—if not outright contradiction—between the moral intuition that equality entails that we have identical moral duties to everyone and the moral intuition that special obligations entail that we have much greater duties to those people closer to us. This tension is the (...)
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  21. Smugness as a Kantian Vice.Karen Stohr - forthcoming - In Eric Siverman, Virtuous and Vicious Expressions of Partiality. Routledge.
    This paper is an exploration of smugness, understood through a Kantian lens. Smugness, as I interpret it, consists of an inappropriate partiality towards one’s own judgments, choices, situation, or preferences. What makes the partiality inappropriate is that it expresses a kind of self-satisfaction that has its roots in self-conceit. The smug person believes in the objective superiority of their choices (taste, judgment, etc.) in comparison to the choices of others. Even when the belief is true, the smug person’s pleasure in (...)
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  22. What are Hermeneutic Character Virtues and Vices? Four Ambiguous Tendencies in Gadamer’s Hermeneutic Retrieval of Phronēsis in advance.Giancarlo Tarantino - forthcoming - Epoché: A Journal for the History of Philosophy.
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  23. The Proud Self: A Humean Ethics of Virtue.Lorenzo Greco - 2025 - New York and Abingdon, Oxon: Routledge.
    This book presents a novel interpretation of Hume as a proponent of sentimental virtue ethics. This interpretation sheds light on the nature of Hume's ethics, as well as its relevance for contemporary debates in moral philosophy. The book starts by developing an understanding of the self in Hume based on the passion of pride. Contrary to the common view that Hume denies the unity of the self by diluting it into a bundle or collection of different perceptions, the author argues (...)
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  24. Rethinking Self-Control.Matthew C. Haug - 2025 - New York: Routledge.
    Research on self-control in both philosophy and psychology is thriving. Yet, despite a wealth of recent philosophical work on the exercise of self-control, there has been surprisingly little empirically informed work in philosophy on self-control as a psychological trait. This book aims to fill this gap. -/- There is abundant evidence that self-control is beneficial both to those who have it and to the societies in which they live. This book shows that the neo-Aristotelian framework for understanding self-control-related traits, which (...)
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  25. Fear as Preventer.Tim Kearl & Robert H. Wallace - 2025 - In Ami Harbin, The Philosophy of Fear: Historical and Interdisciplinary Approaches. New York: Bloomsbury Academic.
    Fear is a preventer, sometimes robustly so. When fear robustly prevents, it changes or diminishes what an agent is able to do. Various popular conceptions of fear focus on its negative role: fear sometimes prevents us from acting as we should, as in certain cases of akrasia. But by the same token, fear sometimes prevents us from acting as we shouldn’t, as in certain other cases of inverse akrasia. We end with a plea on behalf of fear, both in light (...)
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  26. Individual Vices and Institutional Failings as Drivers of Vulnerabilisation.Ian James Kidd & Havi Carel - 2025 - Social Epistemology 39 (2):150-165.
    This paper explores the phenomenon of vulnerabilisation in relation to the experiences of persons with chronic illnesses. We distinguish a range of kinds of vulnerability, including epistemic vulnerabilities related to epistemic injustices, and describe various interpersonal and institutional processes which can create, exacerbate and intensify those vulnerabilities. The dynamics of vulnerabilisation are related to individual vices and institutional failings, the pervasive pathophobia of many societies and various contingent life-events. We conclude that susceptibility to varieties of vulnerabilisation is ultimately reflective of (...)
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  27. Fear, Pathology, and Feelings of Agency: Lessons from Ecological Fear.Charlie Kurth & Panu Pihkala - 2025 - In Ami Harbin, The Philosophy of Fear: Historical and Interdisciplinary Approaches. New York: Bloomsbury Academic.
    This essay examines the connection between fear and the psychopathologies it can bring, looking in particular at the fears that individuals experience in the face of the climate crisis and environmental degradation more generally. We know that fear can be a source of good and ill. Fears of climate-change-driven heat waves, for instance, can spur both activism and denial. But as of yet, we don’t have a very good understanding of why eco-fears, as we will call them, shape our thoughts (...)
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  28. The Apparent Disunity of Virtue.Charles Starkey & Cynthia L. S. Pury - 2025 - In Blaine J. Fowers, 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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  29. Dogmatic Withholding: Confessions of a Serial Offender.Chris Tucker - 2025 - In Verena Wagner & Zinke Alexandra, Suspension in epistemology and beyond. New York, NY: Routledge.
    This chapter provides an account of what dogmatism is, why the term matters, and how it applies to withholding judgment. Roughly, a person is dogmatic about P when a certain problematic personal investment—a superiority complex, broadly construed—biases their judgment concerning whether P. The term dogmatism and its cognates matter because of their social function. To accuse you of dogmatism is to signal how you are to be treated: your judgment or behavior needs to be “brought down to earth,” so that (...)
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  30. Having a Sense of Humor as a Virtue.Mark Alfano, Mandi Astola & Paula Urbanowicz - 2024 - Journal of Value Inquiry 58 (4):659-680.
  31. Honesty Isn’t Always a Virtue.Heather Battaly - 2024 - Analysis 84 (2):414-424.
  32. Justice as the Virtue of Respect.Paul Bloomfield - 2024 - The Journal of Ethics 28 (4):743-768.
    Plato's _Republic_ divided subsequent study of justice in two, as a virtue of people and of institutions. Here, the start of a reunification is attempted. Justice is first understood personally as the virtuous mean between arrogance and servility, where just people properly respect themselves and others. Because justice requires that like cases be treated alike and self-respect is a special instance of respect generally, justice requires a single standard for self and others. In understanding justice in terms of respect, structural (...)
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  33. Hume’s Justice and the Problem of the Missing Motive.Ian Cruise - 2024 - Ergo: An Open Access Journal of Philosophy 11.
    The task that Hume explicitly sets himself in 3.2 of the Treatise is to identify the motive that renders just actions virtuous and constitutes justice as a virtue. But surprisingly, he never provides a clear account of what this motive is. This is the problem of the missing motive. The goal of this paper is to explain this problem and offer a novel solution. To set up my solution, I analyze a recent proposal from Geoffrey Sayre-McCord and illustrate what it (...)
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  34. The Science of Virtue: A Framework for Research.Blaine J. Fowers, Bradford Cokelet & Nathan D. Leonhardt - 2024 - Cambridge University Press.
    This book is a methodological guide for the emerging, interdisciplinary science of virtue traits and their value. The authors situate this emerging empirical field in the history of psychology, critically survey existing work, defend the scientific validity of virtue science, and develop a general model that can guide, unify, and catalyze future research. In addition, chapters discuss how philosophy and philosophers can contribute to empirical inquiry and how a mature science of virtue could inform moral philosophy. The book is co-authored (...)
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  35. Exploring the relationship between purpose and moral psychological indicators.Hyemin Han - 2024 - Ethics and Behavior 34 (1):28-39.
    ABSTRACT In the present study, I explore the relationship between purpose, which was measured by the Claremont Purpose Scale, and moral psychological indicators, moral reasoning, moral identity, and empathy. Purpose was quantified in terms of three subcomponents: meaning, goal, and beyond-the-self motivation. Moral reasoning was assessed in terms of utilization of postconventional moral reasoning. Moral identity was examined with two subscales: moral internalization, and symbolization. Among diverse subscales of empathy, I focused on empathic concern and perspective taking, which have been (...)
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  36. Relatable and attainable moral exemplars as sources for moral elevation and pleasantness.Hyemin Han & Kelsie J. Dawson - 2024 - Journal of Moral Education 53 (1):14-30.
    ABSTRACT In the present study, we examined how the perceived attainability and relatability of moral exemplars predicted moral elevation and pleasantness among both adult and college student participants. Data collected from two experiments were analyzed with Bayesian multilevel modeling to explore which factors significantly predicted outcome variables at the story level. The analysis results demonstrated that the main effect of perceived relatability and the interaction effect between attainability and relatability shall be included in the best prediction model, and thus, were (...)
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  37. Modesty's Inoffensive Self-Presentation.Derick Hughes - 2024 - Philosophical Psychology 37:1-23.
    Philosophers often characterize modesty as a disposition that primarily or exclusively involves individual attitudes about one’s worth in relation to others. Borrowing from William James, I offer an interpersonal view of modesty that requires an emotional disposition sensitive to causing others offense based upon one’s self-presentation. On this view, modesty is a trait with the following three necessary features: (1) the modest person, A, endorses a norm of self-presentation M, (2) A is justified in believing that another person, B, endorses (...)
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  38. Police Deception and Dishonesty – The Logic of Lying.Luke William Hunt - 2024 - New York: Oxford University Press.
    Cooperative relations steeped in honesty and good faith are a necessity for any viable society. This is especially relevant to the police institution because the police are entrusted to promote justice and security. Despite the necessity of societal honesty and good faith, the police institution has embraced deception, dishonesty, and bad faith as tools of the trade for providing security. In fact, it seems that providing security is impossible without using deception and dishonesty during interrogations, undercover operations, pretextual detentions, and (...)
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  39. Reappraisal as a means to self-transcendence: Aquinas’s model of emotion regulation informs the extended process model.Anne Jeffrey, Catherine Marple & Sarah Schnitker - 2024 - Philosophical Psychology.
    Recent work in positive psychology demonstrates the importance of self-transcendence: understanding oneself to be part of something greater than the self, such as a family, community, or tradition of sacred practice. Self-transcendence is positively associated with wellbeing and a sense of meaning and purpose. Philosophers have argued that self-transcendent motivation has a central role in good character, or virtue. Positive psychologists are just now beginning to integrate the aim of developing such motivation in character interventions. In this paper we draw (...)
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  40. 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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  41. Assessing the Structuralist Challenge to Vice Epistemology.Nicolo M. Masakayan - 2024 - Journal of Philosophical Research 49:19-30.
    Epistemic structuralism, the idea that social structures have an immense influence on our inquiries and epistemic behavior, presents a unique challenge to the emerging field of vice epistemology. The most extreme application of this challenge results in the rejection of vice explanations in favor of structural explanations for epistemic behavior. Some vice epistemologists have expressed the intuitive idea that vice explanations and structural explanations may be synthesized, but the exact details of such a synthesis have yet to be adequately examined. (...)
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  42. Why Personhood Is Not So Social: Reflections on Oyowe’s Menkiti.Thaddeus Metz - 2024 - Philosophia Africana 23 (1):1-20.
    In Menkiti’s Moral Man, Oritsegbubemi Oyowe aims to provide a sympathetic interpretation of the works of Ifeanyi Menkiti as they address personhood, community, and other facets of morality. In my contribution I maintain that, while Oyowe’s Menkiti is more plausible than the way Menkiti has often been read, there are still respects in which the account of personhood advanced invites criticism. One criticism is that it is implausible to think that personhood is constituted by others recognizing one as a person. (...)
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  43. Olivi on Moral Vices and Self-Love.Juhana Toivanen - 2024 - Cithara 63 (2):18-40.
    The present essay examines Peter Olivi's (ca. 1248-98) theory of morally bad choices and moral vices, focusing in particular on his view of the substantiality of moral vices, moral psychology, and the role of self-love and its relation to pride.
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  44. (1 other version)Honesty: Respect for the Right Not to be Deceived.Sungwoo Um - 2024 - The Journal of Moral Education 53 (2):292-306.
    In this paper, I explore the characteristic reason that motivates a virtuously honest person to perform honest actions. I critically examine previous accounts of honesty’s characteristic motivating reason, including Christian Miller’s pluralistic account, which allows various virtuous motivating reasons to count as honesty’s motivation. I then introduce the respect for the right not to be deceived as the moral ground that characteristically motivates a virtuously honest person’s honest action. After addressing possible objections, I conclude by discussing its educational implications on (...)
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  45. The co-evolution of virtue and desert: debunking intuitions about intrinsic value.Isaac Wiegman & Michael T. Dale - 2024 - Synthese 204 (4):1-18.
    Thomas Hurka’s recursive account of value appeals to certain intuitions to expand the class of intrinsic values, placing concepts of virtue and desert within the realm of second and third order intrinsic goods, respectively. This is a formalization of a tradition of thought extending back to Aristotle and Kant via the British moralists, G. E. Moore, and W. D. Ross. However, the evidential status of such intuitions vis a vis the real, intrinsic value of virtue and desert is hostage to (...)
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  46. Viciousness and the Beautiful Soul: A Critique of McGinn’s Aesthetic Theory of Virtue.Joshua Anderson - 2023 - Humanities Bulletin 6 (1):188196.
    This paper presents a sustained critique of Colin McGinn’s aesthetic theory of virtue. The critique is twofold. First, I demonstrate that there are a number of theoretical flaws which suggest that McGinn’s theory is unable to properly evaluate racist literature. Then, using the novel Frankenstein, I show that, practically, McGinn’s theory incorrectly evaluates problematically racist characters, such as Victor Frankenstein.
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  47. Role Modeling is Beneficial in Moral Character Education: A Commentary on Carr (2023).Nafsika Athanassoulis & Hyemin Han - 2023 - Philosophical Inquiry in Education 30 (3):240-243.
  48. Partiality Traps and our Need for Risk-Aware Ethics and Epistemology.Guy Axtell - 2023 - In Eric Siverman, Virtuous and Vicious Expressions of Partiality. Routledge.
    Virtue theories can plausibly be argued to have important advantages over normative ethical theories which prescribe a strict impartialism in moral judgment, or which neglect people’s special roles and relationships. However, there are clear examples of both virtuous and vicious partiality in people’s moral judgments, and virtue theorists may struggle to adequately distinguish them, much as proponents of other normative ethical theories do. This paper first adapts the “expanding moral circle” concept and some literary examples to illustrate the difficulty of (...)
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  49. Intellectual Honesty and Intellectual Transparency.T. Ryan Byerly - 2023 - Episteme 20 (2):410-428.
    The purpose of this paper is to advance understanding of intellectually virtuous honesty, by examining the relationship between a recent account of intellectual honesty and a recent account of intellectual transparency. The account of intellectual honesty comes from Nathan King, who adapts the work of Christian Miller on moral honesty, while the account of intellectual transparency comes from T. Ryan Byerly. After introducing the respective accounts, I identify four potential differences between intellectual honesty and intellectual transparency as understood by these (...)
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  50. Virtues and vices – between ethics and epistemology.Nenad Cekić (ed.) - 2023 - Belgrade: Faculty of Philosophy, University of Belgrade.
    The statement everyone wants to live a fulfilled and happy life may seem simple, self-evident, and even trivial at first glance. However, upon closer philosophical analysis, can we unequivocally assert that people are truly focused on well-being? Assuming they are, the question becomes: what guidelines should be followed and how should one behave in order to achieve true well-being and attain their goals? One popular viewpoint is that cultivating moral virtues and personal qualities is essential for a life of "true" (...)
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