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Introduction

Apeiron 35 (4):ix-xxxiii (2002)

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  1. Why Is Aristotle’s Vicious Person Miserable?Gösta Grönroos - 2015 - In Rabbås Øyvind, Emilsson Eyjolfur Kjálar, Fossheim Hallvard & Fossheim Miira (eds.), The quest for the good life: Ancient philosophers on happiness. OUP. pp. 146–163.
    The question raised in this chapter is why Aristotle portrays the bad person as being in a miserable state. It is argued that the bad person suffers from a mental conflict, which consists of a clash between two different kinds of desire, and that fulfilling one of the desires violates values that she also desires. But in contrast to the akratic person, the bad person has no proper conception of the good. Nevertheless, although the bad person may succeed in achieving (...)
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  • Spielraum, phenomenology, and the art of virtue: hints of an ‘embodied’ ethics in Kant.Donald A. Landes - 2016 - International Journal of Philosophical Studies 24 (2):234-251.
    Although the suggestion that Kant offers a significant contribution to Virtue Ethics might be a surprising one, in The Metaphysics of Morals Kant makes virtue central to his ethics. In this paper, I introduce a Merleau-Pontian phenomenological perspective into the ongoing study of the convergence between Kant and Virtue Ethics, and argue that such a perspective promises to illuminate the continuity of Kant’s thought through an emphasis on the implicit structure of moral experience, revealing the insights his perspective contains for (...)
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