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  1. Socrates, Ironist and Moral Philosopher.Gregory Vlastos - 1991 - Cornell University Press.
    Putnam discusses each of the fifteen odes found in the book, studying the work both as a whole and as a series of interactive units.
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  • From Morality to Virtue.Michael Slote - 1992 - Oxford University Press.
    In this book, Slote offers the first full-scale foundational account of virtue ethics to have appeared since the recent revival of interest in the ethics of virtue. Slote advocates a particular form of such ethics for its intuitive and structural advantages over Kantianism, utilitarianism, and common-sense morality, and he argues that the problems of other views can be avoided and a contemporary plausible version of virtue ethics achieved only by abandoning specifically moral concepts for general aretaic notions like admirability and (...)
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  • The Fabric of Character: Aristotle's Theory of Virtue.Nancy Sherman - 1989 - Oxford University Press.
    Most traditional accounts of Aristotle's theory of ethical education neglect its cognitive aspects. This book asserts that, in Aristotle's view, excellence of character comprises both the sentiments and practical reason. Sherman focuses particularly on four aspects of practical reason as they relate to character: moral perception, choicemaking, collaboration, and the development of those capacities in moral education. Throughout the book, she is sensitive to contemporary moral debates, and indicates the extent to which Aristotle's account of practical reason provides an alternative (...)
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  • Ethical Theory: An Anthology.Russ Shafer-Landau (ed.) - 2007 - Wiley-Blackwell.
    _Ethical Theory: An Anthology_ is an authoritative collection of key essays by top scholars in the field, addressing core issues including consequentialism, deontology, and virtue ethics, as well as traditionally underrepresented topics such as moral knowledge and moral responsibility. Brings together seventy-six classic and contemporary pieces by renowned philosophers, from classic writing by Hume and Kant to contemporary writing by Derek Parfit, Susan Wolf, and Judith Jarvis Thomson Guides students through key areas in the field, among them consequentialism, deontology, contractarianism, (...)
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  • Review of Moral Particularism (Ed. Brad Hooker and Margaret Little). [REVIEW]Pekka Väyrynen - 2002 - Philosophical Review 111 (3):478-483.
    This is a short review of Moral Particularism, ed. Brad Hooker and Margaret Little (Oxford University Press, 2002).
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  • The Aristotelian Ethics: A Study of the Relationship Between the Eudemian and Nicomachean Ethics of Aristotle.Anthony Kenny - 1978 - Clarendon Press.
    A study of the relationship between the Eudemian and Nichomachean Ethics of Aristotle.
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  • Aristotle, the Nicomachean Ethics: A Commentary.Harold Henry Joachim - 1951 - Greenwood Press.
    An edited collection of lectures delivered by the late H. H. Joachim on the subject of Aristotle's Nichomachean Ethics.
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  • On Virtue Ethics.Rosalind Hursthouse - 1999 - Oxford University Press.
    Virtue ethics is perhaps the most important development within late twentieth-century moral philosophy. Rosalind Hursthouse, who has made notable contributions to this development, here presents a full exposition and defense of her neo-Aristotelian version of virtue ethics. She shows how virtue ethics can provide guidance for action, illuminate moral dilemmas, and bring out the moral significance of the emotions.
     
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  • Ethics: The Fundamentals.Julia Driver - 2006 - Wiley-Blackwell.
    _Ethics: The Fundamentals_ explores core ideas and arguments in moral theory by introducing students to different philosophical approaches to ethics, including virtue ethics, Kantian ethics, divine command theory, and feminist ethics. The first volume in the new Fundamentals of Philosophy series. Presents lively, real-world examples and thoughtful discussion of key moral philosophers and their ideas. Constitutes an excellent resource for readers coming to the subject of ethics for the first time.
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  • Ethics Without Principles.Jonathan Dancy - 2004 - Oxford University Press.
    In this much-anticipated book, Jonathan Dancy offers the only available full-scale treatment of particularism in ethics, a view with which he has been associated for twenty years. Dancy now presents particularism as the view that the possibility of moral thought and judgement does not in any way depend on an adequate supply of principles. He grounds this claim on a form of reasons-holism, holding that what is a reason in one case need not be any reason in another, and maintaining (...)
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  • Virtue Ethics.Roger Crisp & Michael Slote (eds.) - 1997 - Oxford University Press.
    This volume brings together much of the most influential work undertaken in the field of virtue ethics over the last four decades. The ethics of virtue predominated in the ancient world, and recent moral philosophy has seen a revival of interest in virtue ethics as a rival to Kantian and utilitarian approaches to morality. Divided into four sections, the collection includes articles critical of other traditions; early attempts to offer a positive vision of virtue ethics; some later criticisms of the (...)
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  • Reason and Human Good in Aristotle.John M. Cooper - 1975 - Harvard University Press.
    I Deliberation, Practical Syllogisms , and Intuition. Introduction Aristotle's views on moral reasoning are a difficult and much disputed subject. ...
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  • Aristotle’s Philosophy of Action.David Owain Maurice Charles - 1968 - Cornell University Press.
  • Unprincipled Virtue: An Inquiry Into Moral Agency.Nomy Arpaly - 2002 - Oxford University Press.
    Nomy Arpaly rejects the model of rationality used by most ethicists and action theorists. Both observation and psychology indicate that people act rationally without deliberation, and act irrationally with deliberation. By questioning the notion that our own minds are comprehensible to us--and therefore questioning much of the current work of action theorists and ethicists--Arpaly attempts to develop a more realistic conception of moral agency.
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  • Ethica Nicomachea.W. D. Aristotle & Ross - 1894 - Clarendon Press.
  • Virtues of the Mind: An Inquiry Into the Nature of Virtue and the Ethical Foundations of Knowledge.Linda Trinkaus Zagzebski - 1996 - Cambridge, England: Cambridge University Press.
    Almost all theories of knowledge and justified belief employ moral concepts and forms of argument borrowed from moral theories, but none of them pay attention to the current renaissance in virtue ethics. This remarkable book is the first attempt to establish a theory of knowledge based on the model of virtue theory in ethics. The book develops the concept of an intellectual virtue, and then shows how the concept can be used to give an account of the major concepts in (...)
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  • Aristotle on the Human Good.Richard Kraut - 1989 - Princeton University Press.
    Aristotle's Nicomachean Ethics, which equates the ultimate end of human life with happiness, is thought by many readers to argue that this highest goal consists in the largest possible aggregate of intrinsic goods. Richard Kraut proposes instead that Aristotle identifies happiness with only one type of good: excellent activity of the rational soul. In defense of this reading, Kraut discusses Aristotle's attempt to organize all human goods into a single structure, so that each subordinate end is desirable for the sake (...)
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  • Doing and Being: An Interpretation of Aristotle's Metaphysics Theta.Jonathan Beere - 2009 - Oxford University Press.
    Doing and Being confronts the problem of how to understand two central concepts of Aristotle's philosophy: energeia and dunamis.
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  • Doing and Being: An Interpretation of Aristotle’s Metaphysics Theta.Jonathan Beere - 2009 - Oxford University Press UK.
    Doing and Being confronts the problem of how to understand two central concepts of Aristotle's philosophy: energeia and dunamis. While these terms seem ambiguous between actuality/potentiality and activity/capacity, Aristotle did not intend them to be so. Through a careful and detailed reading of Metaphysics Theta, Beere argues that we can solve the problem by rejecting both "actuality" and "activity" as translations of energeia, and by working out an analogical conception of energeia. This approach enables Beere to discern a hitherto unnoticed (...)
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  • Ethical Theory: An Anthology.Russ Shafer-Landau - 2007 - Wiley.
    Ethical Theory: An Anthology is an authoritative collection of key essays by top scholars in the field, addressing core issues including consequentialism, deontology, and virtue ethics, as well as traditionally underrepresented topics such as moral knowledge and moral responsibility. Brings together seventy-six classic and contemporary pieces by renowned philosophers, from classic writing by Hume and Kant to contemporary writing by Derek Parfit, Susan Wolf, and Judith Jarvis Thomson Guides students through key areas in the field, among them consequentialism, deontology, contractarianism, (...)
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  • Moral Reasons.Jonathan Dancy - 1993 - Wiley.
    This book attempts to place a realist view of ethics within a broader context. It starts with a discussion of why we should mind about the difference between right and wrong, asks what account we should give of our ability to learn from our moral experience, and looks in some detail at the different sorts of ways in which moral reasons can combine to show us what we should do in the circumstances. The second half of the book uses these (...)
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  • Ethics: The Fundamentals.Julia Driver - 2013 - Wiley.
    Ethics: The Fundamentals explores core ideas and argumentsin moral theory by introducing students to different philosophicalapproaches to ethics, including virtue ethics, Kantian ethics,divine command theory, and feminist ethics. The first volume in the new Fundamentals of Philosophyseries. Presents lively, real-world examples and thoughtful discussionof key moral philosophers and their ideas. Constitutes an excellent resource for readers coming to thesubject of ethics for the first time.
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  • Socrates: Ironist and Moral Philosopher.Gregory Vlastos - 1991 - Cambridge University Press.
    This long-awaited study of the most enigmatic figure of Greek philosophy reclaims Socrates' ground-breaking originality. Written by a leading historian of Greek thought, it argues for a Socrates who, though long overshadowed by his successors Plato and Aristotle, marked the true turning point in Greek philosophy, religion and ethics. The quest for the historical figure focuses on the Socrates of Plato's earlier dialogues, setting him in sharp contrast to that other Socrates of later dialogues, where he is used as a (...)
     
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  • Aristotle on Becoming Virtuous by Doing Virtuous Actions.Marta Jimenez - 2016 - Phronesis 61 (1):3-32.
    Aristotle ’s claim that we become virtuous by doing virtuous actions raises a familiar problem: How can we perform virtuous actions unless we are already virtuous? I reject deflationary accounts of the answer given in _Nicomachean Ethics_ 2.4 and argue instead that proper habituation involves doing virtuous actions with the right motive, i.e. for the sake of the noble, even though learners do not yet have virtuous dispositions. My interpretation confers continuity to habituation and explains in a non-mysterious way how (...)
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  • Eudaimonia, External Results, and Choosing Virtuous Actions for Themselves.Jennifer Whiting - 2002 - Philosophy and Phenomenological Research 65 (2):270-290.
    Aristotle's requirement that virtuous actions be chosen for themselves is typically interpreted, in Kantian terms, as taking virtuous action to have intrinsic rather than consequentialist value. This raises problems about how to reconcile Aristotle's requirement with (a) the fact that virtuous actions typically aim at ends beyond themselves (usually benefits to others); and (b) Aristotle's apparent requirement that everything (including virtuous action) be chosen for the sake of eudaimonia. I offer an alternative interpretation, based on Aristotle's account of loving a (...)
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  • Pleasure and Activity in Aristotle's Ethics.David Bostock - 1988 - Phronesis 33 (1):251-272.
  • Aristotle and Egoism.Dennis McKerlie - 1998 - Southern Journal of Philosophy 36 (4):531-555.
  • States, Activities & Performances.Timothy C. Potts & C. C. W. Taylor - 1965 - [S.N.].
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  • Happy Lives and the Highest Good: An Essay on Aristotle's "Nicomachean Ethics".Gabriel Richardson Lear - 2005 - Princeton University Press.
    Gabriel Richardson Lear presents a bold new approach to one of the enduring debates about Aristotle's Nicomachean Ethics: the controversy about whether it coherently argues that the best life for humans is one devoted to a single activity, namely philosophical contemplation. Many scholars oppose this reading because the bulk of the Ethics is devoted to various moral virtues--courage and generosity, for example--that are not in any obvious way either manifestations of philosophical contemplation or subordinated to it. They argue that Aristotle (...)
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  • Dilemmas.Gilbert Ryle - 1954 - Cambridge University Press.
    These two puzzles were classic if academic examples of the dilemmas Professor Ryle is concerned with.
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  • Aristotle on Moral Virtue and the Fine.Gabriel Richardson Lear - 2006 - In Richard Kraut (ed.), The Blackwell Guide to Aristotle's Nicomachean Ethics. Blackwell.
     
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  • Virtue, Vice and Value.Thomas Hurka - 2002 - Philosophical Quarterly 52 (208):413-415.
  • Aristotle's Philosophy of Action.David Charles - 1986 - Revue Philosophique de la France Et de l'Etranger 176 (4):497-502.
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  • Virtue Ethics: A Misleading Category? [REVIEW]Martha C. Nussbaum - 1999 - The Journal of Ethics 3 (3):163-201.
    Virtue ethics is standardly taught and discussed as a distinctive approach to the major questions of ethics, a third major position alongside Utilitarian and Kantian ethics. I argue that this taxonomy is a confusion. Both Utilitarianism and Kantianism contain treatments of virtue, so virtue ethics cannot possibly be a separate approach contrasted with those approaches. There are, to be sure, quite a few contemporary philosophical writers about virtue who are neither Utilitarians nor Kantians; many of these find inspiration in ancient (...)
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  • The Phenomenology of Virtue.Julia Annas - 2008 - Phenomenology and the Cognitive Sciences 7 (1):21-34.
    What is it like to be a good person? I examine and reject suggestions that this will involve having thoughts which have virtue or being a good person as part of their content, as well as suggestions that it might be the presence of feelings distinct from the virtuous person’s thoughts. Is there, then, anything after all to the phenomenology of virtue? I suggest that an answer is to be found in looking to Aristotle’s suggestion that virtuous activity is pleasant (...)
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  • Right Reason in Plato and Aristotle: On the Meaning of Logos.Jessica Moss - 2014 - Phronesis 59 (3):181-230.
    Something Aristotle calls ‘right logos’ plays a crucial role in his theory of virtue. But the meaning of ‘logos’ in this context is notoriously contested. I argue against the standard translation ‘reason’, and—drawing on parallels with Plato’s work, especially the Laws—in favor of its being used to denote what transforms an inferior epistemic state into a superior one: an explanatory account. Thus Aristotelian phronēsis, like his and Plato’s technē and epistēmē, is a matter of grasping explanatory accounts: in this case, (...)
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  • Ethics as an Inexact Science: Aristotle's Ambitions for Moral Theory'.Terence H. Irwin - 2000 - In Brad Hooker & Margaret Olivia Little (eds.), Moral Particularism. Oxford University Press. pp. 100--29.
     
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  • Ethics Without Reasons?Roger Crisp - 2007 - Journal of Moral Philosophy 4 (1):40-49.
    This paper is a discussion of Jonathan Dancy's book Ethics Without Principles (2004). Holism about reasons is distinguished into a weak version, which allows for invariant reasons, and a strong, which doesn't. Four problems with Dancy's arguments for strong holism are identified. (1) A plausible particularism based on it will be close to generalism. (2) Dancy rests his case on common-sense morality, without justifying it. (3) His examples are of non-ultimate reasons. (4) There are certain universal principles it is hard (...)
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  • Unprincipled Virtue. [REVIEW]Manuel Vargas - 2003 - The Journal of Ethics 8 (2):201-204.
    Nomy Arpaly rejects the model of rationality used by most ethicists and action theorists. Both observation and psychology indicate that people act rationally without deliberation, and act irrationally with deliberation. By questioning the notion that our own minds are comprehensible to us--and therefore questioning much of the current work of action theorists and ethicists--Arpaly attempts to develop a more realistic conception of moral agency.
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  • Virtue Ethics and the Charge of Egoism.Julia Annas - 2007 - In Paul Bloomfield (ed.), Morality and Self-Interest. Oxford University Press.
    There are problems with egoism as a theory, but what matters here is the point that intuitively ethics is thought to be about the good of others, so that focusing on your own good seems wrong from the start. Virtues are not just character traits, however, since forgetfulness or stubbornness are not virtues. Virtues are character traits which are in some way desirable. Criticism is generally renewed at this point on the grounds that claims about flourishing are now including claims (...)
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  • Virtue and Reason.John McDowell - 1979 - The Monist 62 (3):331-350.
    1. Presumably the point of, say, inculcating a moral outlook lies in a concern with how people live. It may seem that the very idea of a moral outlook makes room for, and requires, the existence of moral theory, conceived as a discipline which seeks to formulate acceptable principles of conduct. It is then natural to think of ethics as a branch of philosophy related to moral theory, so conceived, rather as the philosophy of science is related to science. On (...)
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  • A Defense of Aristotle’s Doctrine That Virtue Is a Mean.Howard J. Curzer - 1996 - Ancient Philosophy 16 (1):129-138.
  • Aristotle's Philosophy of Action.David Charles - 1986 - Noûs 20 (4):562-565.
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  • Aristotle: The Nicomachean Ethics.Abraham Edel - 1952 - Journal of Philosophy 49 (14):484-485.
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  • Aristotle’s Conception of Τò Καλόυ.Kelly Rogers - 1993 - Ancient Philosophy 13 (2):355.
    All the virtues, Aristotle says, are undertaken for the sake of the noble ("to kalon"). Curiously, however, he offers no direct account of this concept, despite its role as the end ("telos") of virtue. Fortunately, two patterns of usage in Aristotle's ethical discourse offer a means to clarification. Aristotle is found to link nobility jointly with his conceptions of appropriateness and praiseworthiness. An examination of these usage- patterns is found not only to elucidate Aristotle's view of nobility, moreover, but to (...)
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  • Aristotle’s Conception of Τò Καλόυ.Kelly Rogers - 1993 - Ancient Philosophy 13 (2):355-371.
  • Aristotle.C. C. W. Taylor - 2006 - In John Skorupski (ed.), The Routledge Companion to Ethics. Routledge.
     
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  • From Duty and for the Sake of the Noble: Kant and Aristotle on Morally Good Action.Christine M. Korsgaard - 1996 - In Stephen Engstrom & Jennifer Whiting (eds.), Aristotle, Kant, and the Stoics: Rethinking Happiness and Duty. Cambridge University Press.
    Aristotle believes that an agent lacks virtue unless she enjoys the performance of virtuous actions, while Kant claims that the person who does her duty despite contrary inclinations exhibits a moral worth that the person who acts from inclination lacks. Despite these differences, this chapter argues that Aristotle and Kant share a distinctive view of the object of human choice and locus of moral value: that what we choose, and what has moral value, are not mere acts, but actions: acts (...)
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  • Situationism and Virtue Ethics on the Content of Our Character.Rachana Kamtekar - 2004 - Ethics 114 (3):458-491.
    Situationist social psychologists tell us that information about people’s distinctive character traits, opinions, attitudes, values, or past behavior is not as useful for determining what they will do as is information about the details of their situations.1 One would expect, they say, that the possessor of a given character trait (such as helpfulness) would behave consistently (helpfully) across situations that are similar in calling for the relevant (helping) behavior, but under experimental conditions, people’s behavior is not found to be cross-situationally (...)
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  • Aristotelian Actions. [REVIEW]T. H. Irwin - 1986 - Phronesis 31 (1):68-89.