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Howard J. Curzer [55]Howard Jay Curzer [1]
  1. Aristotle and the Virtues.Howard J. Curzer - 2012 - Oxford, GB: Oxford University Press.
    Howard J. Curzer presents a fresh new reading of Aristotle's Nicomachean Ethics, which brings each of the virtues alive. He argues that justice and friendship are symbiotic in Aristotle's view; reveals how virtue ethics is not only about being good, but about becoming good; and describes Aristotle's ultimate quest to determine happiness.
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  2. (1 other version)How good people do bad things: Aristotle on the misdeeds of the virtuous.Howard J. Curzer - 2005 - Oxford Studies in Ancient Philosophy 28:233-256.
  3. Aristotle's painful path to virtue.Howard J. Curzer - 2002 - Journal of the History of Philosophy 40 (2):141-162.
    Howard J. Curzer - Aristotle's Painful Path to Virtue - Journal of the History of Philosophy 40:2 Journal of the History of Philosophy 40.2 141-162 Aristotle's Painful Path to Virtue Howard J. Curzer [P]unishment . . . is a kind of cure . . . . We think young people should be prone to shame . . . . 1. Two Questions FOR ARISTOTLE, THE GOAL OF MORAL development is, of course, to become virtuous. Aristotle provides a partial description of (...)
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  4.  28
    The Virtuous Data Scientist and the Ethics of Good Science.Howard J. Curzer & Anne C. Epstein - 2022 - Philosophy and Technology 35 (2):1-5.
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  5.  92
    Is care a virtue for health care professionals?Howard J. Curzer - 1993 - Journal of Medicine and Philosophy 18 (1):51-69.
    Care is widely thought to be a role virtue for health care professionals (HCPs). It is thought that in their professional capacity, HCPs should not only take care of their patients, but should also care for their patients. I argue against this thesis. First I show that the character trait of care causes serious problems both for caring HCPs and for cared-for patients. Then I show that benevolence plus caring action causes fewer and less serious problems. My surprising conclusion is (...)
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  6.  88
    Aristotle's much maligned megalopsychos.Howard J. Curzer - 1991 - Australasian Journal of Philosophy 69 (2):131 – 151.
  7. Aristotle's Account of the Virtue of Justice.Howard J. Curzer - 1995 - Apeiron 28 (3):207 - 238.
  8.  75
    A Defense of Aristotle’s Doctrine that Virtue Is a Mean.Howard J. Curzer - 1996 - Ancient Philosophy 16 (1):129-138.
  9.  46
    Rules Lurking at the Heart of Aristotle’s Virtue Ethics.Howard J. Curzer - 2016 - Apeiron 49 (1):57-92.
    Journal Name: Apeiron Issue: Ahead of print.
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  10.  81
    The Three Rs of Animal Research: What they Mean for the Institutional Animal Care and Use Committee and Why.Howard J. Curzer, Gad Perry, Mark C. Wallace & Dan Perry - 2016 - Science and Engineering Ethics 22 (2):549-565.
    The Institutional Animal Care and Use Committee is entrusted with assessing the ethics of proposed projects prior to approval of animal research. The role of the IACUC is detailed in legislation and binding rules, which are in turn inspired by the Three Rs: the principles of Replacement, Reduction, and Refinement. However, these principles are poorly defined. Although this provides the IACUC leeway in assessing a proposed project, it also affords little guidance. Our goal is to provide procedural and philosophical clarity (...)
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  11.  72
    Criteria for Happiness in Nicomachean Ethics I 7 and X 6–8.Howard J. Curzer - 1990 - Classical Quarterly 40 (02):421-.
    In I 7 Aristotle lays down criteria for what is to count as human happiness. Happiness for man is self-sufficient , complete without qualification , peculiar to humans , excellent , and best and most complete . Many interpreters agree that in X 6–8 Aristotle uses these along with other criteria to disqualify the life of amusement and rank one happy life above another.
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  12.  55
    A Great Philosopher’s Not So Great Account of Great Virtue.Howard J. Curzer - 1990 - Canadian Journal of Philosophy 20 (4):517-537.
    Once again it is becoming fashionable to ask ‘What character traits are virtues?’ Naturally, it behooves us to try to recapture the insights of our predecessors, as well as forging ahead on our own. In this paper I shall examine one such insight.
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  13. The ethics of embryonic stem cell research.Howard J. Curzer - 2004 - Journal of Medicine and Philosophy 29 (5):533 – 562.
    In this article I rebut conservative objections to five phases of embryonic stem cell research. I argue that researchers using existing embryonic stem cell lines are not complicit in the past destruction of embryos because beneficiaries of immoral acts are not necessary morally tainted. Second, such researchers do not encourage the destruction of additional embryos because fertility clinics presently destroy more spare embryos than researchers need. Third, actually harvesting stem cells from slated-to-be-discarded embryos is not wrong. The embryos are not (...)
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  14. Admirable Immorality, Dirty Hands, Ticking Bombs, and Torturing Innocents.Howard J. Curzer - 2006 - Southern Journal of Philosophy 44 (1):31-56.
    Is torturing innocent people ever morally required? I rebut responses to the ticking-bomb dilemma by Slote, Williams, Walzer, and others. I argue that torturing is morally required and should be performed when it is the only way to avert disasters. In such situations, torturers act with dirty hands because torture, though required, is vicious. Conversely, refusers act wrongly, yet virtuously, thus displaying admirable immorality. Vicious, morally required acts and virtuous, morally wrong acts are odd, yet necessary to preserve the ticking-bomb (...)
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  15.  12
    Akratic and beneficial intentional self-deception.Howard J. Curzer - forthcoming - Inquiry: An Interdisciplinary Journal of Philosophy.
    The folk explanation of self-deception is that one mental subsystem deceives another. Deflationists appeal to motivated irrationality rather than deceptive subsystems to offer nifty accounts of many sorts of self-deception. However, I shall show that deflationists cannot explain the self-deception embedded within (1) impulsive, (2) vacillating, or (3) long-term akrasia. These akratic actions are respectively too short, too variable, or too long for motivated irrationality to do its dirty work. Nor can deflationists explain the self-deception required for motivating oneself to (...)
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  16.  45
    Environmental Research Ethics.Howard J. Curzer, Mark Wallace & Gad Perry - 2013 - Environmental Ethics 35 (1):95-114.
    Animal research in laboratories is currently informed by the three R’s (Replacement, Reduction, and Refinement), a common-sense theory of animal research ethics. In addition a fourth R (Refusal) is needed to address research plans that are so badly conceived that their chances of gaining any knowledge worth the animal suffering they cause are nil. Unfortunately, these four R’s do not always yield workable solutions to the moral problems faced regularly by wildlife researchers. It is possible to develop analogs in the (...)
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  17.  47
    Yesterday’s Virtue Ethicists Meet Tomorrow’s High Tech: A Critical Response to Technology and the Virtues by Shannon Vallor.Howard J. Curzer - 2018 - Philosophy and Technology 31 (2):283-292.
    Vallor lists and describes seven complex features of moral self-cultivation shared by Aristotelian, Confucian, and Buddhist traditions, a dozen virtues which technology renders particularly important, and seven threats to these virtues. Responding to one of Vallor’s challenges, I offer eight ways in which these virtues must be transformed in light of our technology. Finally, I list four further challenges to virtue ethics posed by technology.
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  18.  51
    Contemporary Rituals and the Confucian Tradition: a Critical Discussion.Howard J. Curzer - 2012 - Journal of Chinese Philosophy 39 (2):290-309.
    After defining what I mean by “rituals,” I list some benefits claimed for rituals by Confucians, but then go on to develop utilitarian, existentialist, liberal, radical, and Confucian critiques of rituals. (The Confucian critiques are particularly poignant. Rituals can hinder, rather than forward the goals of the Confucian tradition.) The drawbacks of rituals are not merely historical accidents; they grow out of essential features of rituals and are ineliminable. Yet there is hope. Because the drawbacks appear when rituals decay, they (...)
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  19. Aristotle's Account of the Virtue of Temperance in Nicomachean Ethics III.10-11.Howard J. Curzer - 1997 - Journal of the History of Philosophy 35 (1):5-25.
    Aristotle's Account of the Virtue of Temperance in Nicomachean Ethics III. 1 o- 11 HOWARD J. CURZER 1. INTRODUCTION maNY ?ONTEMPOX~RY SOCIAL eROBL~S arise from inappropriate indulgence in food, drink, and/or sex. Temperance is the Aristotelian virtue which governs these three things, and Aristotle's account of temperance contains important insights and useful distinctions. Yet Aristotle's account of temperance has been surprisingly neglected, despite the resurgence of virtue ethics. I shall remedy this neglect by providing a passage- by-passage commentary on Aristotle's (...)
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  20.  32
    The Supremely Happy Life in Aristotle's Nicomachean Ethics.Howard J. Curzer - 1991 - Apeiron 24 (1):47.
  21.  24
    Akrasia and Courage in the Protagoras.Howard J. Curzer - 2017 - Review of Metaphysics 71 (2).
    Akratic agents know what is best, can do it, do not do it, and rationalize. According to Socrates, seemingly akratic agents are confused, ignorant of what is best. According to the Many, they are overcome, unable to do what is best. Unlike Socrates and the Many, Plato rejects hedonism and psychological egoism, but not the existence of akratic acts in the Socratic reductio. Counterexamples to both Socrates’ mismeasure account and the Many’s overpowering account pervade Greek literature and even the Protagoras (...)
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  22.  5
    Remedial Moral Cultivation: Reply to Hu.Howard J. Curzer - 2024 - Dao: A Journal of Comparative Philosophy 23 (4):603-607.
    In an earlier essay, I argued that King Xuan 宣 sacrifices a sheep rather than an ox to save money, and that Mengzi 孟子 offers the king an alternative, benign rationale for the substitution in order to overcome the king’s reluctance to improve his own character. In the current essay, I defend my interpretation of the dialogue between King Xuan and Mengzi, and highlight two further points. First, Mengzi does not always mean what he says. Dramatic context is crucial to (...)
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  23.  20
    Aristotelian Character Education.Howard J. Curzer - 2016 - Philosophical Quarterly 66 (265):851-854.
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  24. Abraham, the faithless moral superhero.Howard J. Curzer - 2007 - Philosophy and Literature 31 (2):344-361.
    Why do we admire Abraham1 so much? The standard answer is that Abraham’s faith in God is very great. Now in the context of Genesis, “faith in God” does not mean “belief in God’s existence.” Polytheism, not atheism, is the adversary in Genesis. Nor does “faith in God” mean “believing in order that we may come to understand God”2 or “believing because we cannot fully understand God”3 or “believing despite what we understand about God.”4 To minimize anachronism and controversy I (...)
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  25.  32
    Aristotle's Practical Syllogisms.Howard J. Curzer - 2015 - Philosophical Forum 46 (2):129-153.
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  26. Aristotle’s Mean Relative to Us.Howard J. Curzer - 2006 - American Catholic Philosophical Quarterly 80 (4):507-519.
    The article argues that Aristotle takes the mean to be relative neither to character nor to social role, but simply to the agent’s situation. The “character relativity” interpretation arises from the contemporary common-sense impulse to hold people who must overcome obstacles to a lower standard than people who easily act and feel rightly. However, character relativity vitiates Aristotle’s distinction between what moral people should do and what people should do to become moral. It also clashes with Aristotle’s principle that the (...)
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  27.  34
    Plato’s Rejection of the Instrumental Account of Friendship in the Lysis.Howard J. Curzer - 2014 - Polis 31 (2):352-368.
    In the Lysis, Socrates argues that friendship is driven by a desire to use others for one’s own gain. Some commentators take Socrates to be speaking for Plato on this point. By contrast, I shall argue that the Lysis is a reductio ad absurdum of this instrumental account of friendship. First, three arguments in the Lysis reach counterintuitive conclusions which may be avoided by abandoning the common premise that friendship is instrumental. Second, the dramatic context includes counterexamples to the instrumental (...)
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  28.  28
    (1 other version)An argument inphysics II.Howard J. Curzer - 1998 - Philosophia 26 (3-4):359-382.
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  29.  65
    Admirable immorality, dirty hands, care ethics, justice ethics, and child sacrifice.Howard J. Curzer - 2002 - Ratio 15 (3):227–244.
    Using five different child–sacrifice cases, I argue that the relationship between the ethics of care and the ethics of justice is not that one is wholly right while the other is morally wrong or irrelevant, or that one somehow has priority over the other, or that one is supererogatory while the other is required, or that one is a role ethic while the other is a real ethic, or that they are equivalent. Instead, I propose that the ethics of justice (...)
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  30.  41
    Fry's Concept Of Care In Nursing Ethics.Howard J. Curzer - 1993 - Hypatia 8 (3):174-183.
    Sara T. Fry maintains that care is a central concept for nursing ethics. This requires, among other things, that care is a virtue rather than a mode of being. But if care is a central virtue of ethics and medical ethics then the claim that care is a central concept for nursing ethics is trivial. Otherwise, it is implausible.
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  31.  60
    Aristotle's Bad Advice about Becoming Good.Howard J. Curzer - 1996 - Philosophy 71 (275):139 - 146.
  32.  78
    Benevolent government now.Howard J. Curzer - 2013 - Comparative Philosophy 3 (1):74.
    Mencian benevolent government intervenes dramatically in many ways in the marketplace in order to secure the material well-being of the population, especially the poor and disadvantaged. Mencius considers this sort of intervention to be appropriate not just occasionally when dealing with natural disasters, but regularly. Furthermore, Mencius recommends shifting from regressive to progressive taxes. He favors reduction of inequality so as to reduce corruption of government by the wealthy, and opposes punishment for people driven to crime by destitution. Mencius thinks (...)
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  33.  50
    An Aristotelian Doctrine of the Mean in the Mencius?Howard J. Curzer - 2012 - Dao: A Journal of Comparative Philosophy 11 (1):53-62.
    Xiahui. While Confucius’ actions are intermediate between the actions of these three sages, the sages’ character traits do not bracket Confucius’ character traits. Instead, the failings of the three sages are skew to each other. Boyi lacks righteousness; Y i Yin lacks benevolence; and L iu Xiahui lacks wisdom. The comparison of the sages centers on the question of when to resign an advisory position. According to Mencius, one should resign only if one’s advice will not be heeded, or if (...)
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  34.  32
    Aristotle on the Uses of Contemplation, written by Matthew Walker.Howard J. Curzer - 2020 - Polis 37 (1):213-215.
  35.  15
    Colloquium 2 Commentary on Pearson.Howard J. Curzer - 2020 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 35 (1):59-67.
    The Humean interpretation of Aristotle takes him to say that the goals of action are ultimately specified by desire. The Combo interpretation takes Aristotle to say that the goals of action are ultimately specified, sometimes by reason, other times by desire, and yet other times by both. I agree with Pearson that there are passages supporting each side and that the passages Pearson introduces into the debate support the Combo interpretation. To further support the Combo interpretation, I identify four features (...)
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  36. Do physicians make too much money?Howard J. Curzer - 1992 - Theoretical Medicine and Bioethics 13 (1).
    The average net income of physicians in the USA is more than four times the average net income of people working in all domestic industries in the USA. When critics suggest that physicians make too much money, defenders typically appeal to the following four prominent principles of economic justice: Aristotle's Income Principle, the Free Market Principle, the Utilitarian Income Principle, and Rawls' Difference Principle. I shall show that no matter which of these four principles is assumed, the present high incomes (...)
     
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  37.  26
    Ethical Theory and Moral Problems.Howard J. Curzer - 1999 - Cengage Learning.
    This text links ethics to actual moral issues giving equal coverage to theory and issues. Through introductions and discussion and essay questions, it demonstrates how ethical theory is relevant to students.
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  38.  37
    From Duty, Moral Worth, Good Will.Howard J. Curzer - 1997 - Dialogue 36 (2):287-322.
  39.  25
    Introducing the Virtue of Good Timing and Some Surprising Functions of Practical Reason.Howard J. Curzer - 2022 - Journal of Value Inquiry 56 (3):485-504.
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  40. Journals and Justice.Howard J. Curzer - 1996 - Journal of Information Ethics 5 (2):39-53.
  41. (1 other version)Jonathan Barnes, ed., The Cambridge Companion to Aristotle Reviewed by.Howard J. Curzer - 1995 - Philosophy in Review 15 (6):377-379.
     
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  42.  35
    Like Doctor Who, Aristotle Needs a Companion.Howard J. Curzer - 2015 - Polis 32 (2):412-421.
  43.  16
    To Become Good.Howard J. Curzer - 1998 - The Paideia Archive: Twentieth World Congress of Philosophy 3:106-111.
    Aristotle says that we learn which acts are virtuous, choose virtuous acts for their own sake, and acquire virtuous habits by performing virtuous acts. According to Burnyeat, Aristotle thinks this works successfully because virtuous acts are pleasant. The learner’s virtuous choices and passions are positively reinforced. I argue that Burnyeat’s interpretation fails because virtuous acts are not typically pleasant for learners or, perhaps surprisingly, even for virtuous people. Instead, I maintain that according to Aristotle moral progress is motivated by different (...)
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  44.  38
    Two Varieties of Temperance in the Gorgias.Howard J. Curzer - 1991 - International Philosophical Quarterly 31 (2):153-159.
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  45.  26
    Teaching Wildlife Research Ethics.Howard J. Curzer, Mark Wallace, Gad Perry, Peter Muhlberger & Dan Perry - 2011 - Teaching Ethics 12 (1):95-112.
  46. When Bad Thoughts Happen to Good People: A Thought-Experiment.Howard J. Curzer - 2013 - American Philosophical Quarterly 50 (1):83-92.
    Bernard Williams quotes Charles Fried's description of an emergency situation in which a man (call him Joe) must choose between helping his wife and helping a stranger. Famously, Williams goes on to remark, -/- It might have been hoped by some (for instance, by his wife) that his motivating thought, fully spelled out, would be the thought that it was his wife, not that it was his wife and that in situations of this kind it is permissible to save one's (...)
     
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  47. APEIRON: a journal for ancient philosophy and science.Daniel W. Graham, Paula Gottlieb, Howard J. Curzer & Yvon Lafrance - 1990 - Apeiron 23 (2):87-119.
  48. Aristotle: Founder of the Ethics of Care. [REVIEW]Howard J. Curzer - 2007 - Journal of Value Inquiry 41 (2-4):221-243.
    The title of this paper is meant to be provocative. The issue is not whether Carol Gilligan and Nel Noddings, who are usually credited with originating the ethics of care, build explicitly upon AristotleÕs work, or even whether Aristotle is a source of inspiration for them.1 Instead, the issue is whether Aristotle is an earlier advocate, perhaps the earliest advocate, of the ethics of care. Aristotle cannot be an ethics of care advocate without a concept of care, but Aristotle does (...)
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  49.  90
    Aristotle on Courage. [REVIEW]Howard J. Curzer - 2002 - Ancient Philosophy 22 (1):205-207.
  50. Book reviews. [REVIEW]Howard J. Curzer & Jacqueline Glover - 1991 - Theoretical Medicine and Bioethics 12 (1).
     
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