Results for 'moral saints'

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  1. Moral Saints.Susan Wolf - 1982 - Journal of Philosophy 79 (8):419-439.
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  2. What Moral Saints Look Like.Vanessa Carbonell - 2009 - Canadian Journal of Philosophy 39 (3):pp. 371-398.
    Susan Wolf famously claimed that the life of the moral saint is unattractive from the “point of view of individual perfection.” I argue, however, that the unattractive moral saints in Wolf’s account are self-defeating on two levels, are motivated in the wrong way, and are called into question by real-life counter-examples. By appealing to a real-life case study, I argue that the best life from the moral point of view is not necessarily unattractive from the individual (...)
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  3.  19
    Moral Saints.Susan Wolf - 1982 - In Roger Crisp & Michael Slote (eds.), Virtue Ethics. Oxford University Press.
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  4. Moral Saints, Moral Monsters, and the Mirror Thesis.Peter Brian Barry - 2009 - American Philosophical Quarterly 46 (2):163 - 176.
    A number of philosophers have been impressed with the thought that moral saints and moral monsters—or, evil people, to put it less sensationally—“mirror” one another, in a sense to be explained. Call this the mirror thesis. The project of this paper is to cash out the metaphorical suggestion that moral saints and evil persons mirror one other and to articulate the most plausible literal version of the mirror thesis. To anticipate, the most plausible version of (...)
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  5.  24
    Moral Saints, Hindu Sages, and the Good Life.Christopher G. Framarin - unknown
    Roy W. Perrett argues that the Hindu sage, like the western moral saint, seems precluded from pursuing non-moral ends for their own sakes. If he is precluded from pursuing non-moral ends for their own sakes, then he is precluded from pursuing non-moral virtues, interests, activities, relationships, and so on for their own sakes. A life devoid of every such pursuit seems deficient. Hence, the Hindu sage seems to forsake the good life. In response, I adapt a (...)
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  6. Moral Saints and Moral Heroes.Louis P. Pojman - unknown
    In 1941 Father Maximilian Kolbe, a Polish friar from Warsaw was arrested for publishing anti-Nazi pamphlets and sentenced to Auschwitz. There he was beaten, kicked by shiny leather boots, and whipped by his prison guards. After one prisoner successfully escaped, the prescribed punishment was to select ten other prisoners who were to die by starvation. As ten prisoners were pulled out of line one by one, Fr. Kolbe broke out from the ranks, pleading with he Commandant to be allowed to (...)
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  7. Moral Repair and the Moral Saints Problem.Linda Radzik - 2012 - Religious Inquiries 2 (4):5-19.
    This article explores the forms of moral repair that the wrongdoer has to perform in an attempt to make amends for her past wrongdoing, with a focus on the issues of interpersonal moral repair; that is, what a wrongdoer can do to merit her victim‘s forgiveness and achieve reconciliation with her community. The article argues against the very general demands of atonement that amount to an obligation to stop being someone who commits wrongs—to become a moral saint—and (...)
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  8.  28
    The Motivation of the Moral Saint.Christopher G. Framarin - 2020 - Journal of Value Inquiry 54 (3):387-406.
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  9. In Praise of Moral Saints.Edward Lawry - 2002 - Southwest Philosophy Review 18 (1):1-11.
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  10. Moral Opposites - An Examination of Intuitions Concerning the Amoralist and the Moral Saint.J. Fischer - unknown
    In this thesis I want to take a look at the extreme ends of the moral spectrum. Specifically, I am going to examine the very extremes of the moral spectrum, namely the amoralist and the moral saint. I want to take a look at the justifications we have for the intuitions people commonly hold about these two opposites; the intuition being that both an amoralist and a moral saint are undesirable ideals. In examining both cases, I (...)
     
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  11. Saints, Heroes and Moral Necessity.Alfred Archer - 2015 - Royal Institute of Philosophy Supplement 77:105-124.
    Many people who perform paradigmatic examples of acts of supererogation claim that they could not have done otherwise. In this paper I will argue that these self-reports from moral exemplars present a challenge to the traditional view of supererogation as involving agential sacrifice. I will argue that the claims made by moral exemplars are plausibly understood as what Bernard Williams calls a ‘practical necessity’. I will then argue that this makes it implausible to view these acts as involving (...)
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  12.  17
    Can Businesses Be Too Good? Applying Susan Wolf's “Moral Saints” to Businesses.Earl Spurgin - 2011 - Business and Society Review 116 (3):355-373.
    ABSTRACTSusan Wolf famously argues that moral sainthood is not an ideal for which persons should aim because it requires one to cultivate moral virtues to the exclusion of significant, nonmoral interests, and skills. I find Wolf's argument compelling in her context of persons, and seek to demonstrate that it remains so when the context is expanded to businesses. I argue that just as moral perfection precludes individuals from challenging societal norms and traditions in ways that benefit us, (...)
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  13. Moral Monsters and Saints.Daniel M. Haybron - 2002 - The Monist 85 (2):260-284.
    This paper argues for the moral significance of the notion of an evil person or character. First, I argue that accounts of evil character ought to support a robust bad/evil distinction; yet existing theories cannot plausibly do so. Consequentialist and related theories also fail to account for some crucial properties of evil persons. Second, I sketch an intuitively plausible “affective-motivational” account of evil character. Third, I argue that the notion of evil character, thus conceived, denotes a significant moral (...)
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  14.  63
    Saintly Sacrifice: The Traditional Transmission of Moral Elevation.Craig T. Palmer, Ryan O. Begley & Kathryn Coe - 2013 - Zygon 48 (1):107-127.
    This paper combines the social psychology concept of moral elevation with the evolutionary concept of traditions as descendant-leaving strategies to produce a new explanation of the role of saints in Christianity. Moral elevation refers to the ability of prosocial acts to inspire people to engage in their own acts of charity and kindness. When morally elevating stories and visual depictions become traditional by being passed from one generation to the next, they can produce prosocial behavior advantageous to (...)
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  15.  95
    Moral Amplification and the Emotions That Attach Us to Saints and Demons.Jonathan Haidt & Sara Algoe - 2004 - In Jeff Greenberg, Sander L. Koole & Tom Pyszczynski (eds.), Handbook of Experimental Existential Psychology. Guilford Press. pp. 322--335.
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  16. Moral Theology of the Confessions of Saint Augustine.John F. Harvey - 1951 - Catholic University of America Press.
    The purpose of this thesis is to explain the moral content of the Confessions of St. Augustine. Accordingly, other works of the Saint, as well as commentators on the Confessions will be used solely to clarify the main moral tenets of this work. Since moral principles, moreover, are found not merely in the expressed ideas of St. Augustine, but are also embodied in his actions, moral principles will be gleaned and illustrated from both sources. When, moreover, (...)
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  17.  35
    The Moral Economy of Saint Thomas Aquinas: Agent Sovereignty, Customary Law and Market Convention.John R. Owen - 2007 - The European Legacy 12 (1):39-54.
    The ethical authority carried in the conventions of fairness and human well-being has been widely adopted under the idea of “moral economy,” forming an eclectic and interdisciplinary debate. Significant, though external to this debate, is a corpus of medieval thought which exhibits a fundamental interest in legitimate market protocols, and the political rights and obligations of agents in relation to the common good of the community. This article asserts the imperative status of a customary basis for understanding not just (...)
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  18.  90
    Moral and Epistemic Saints.Mark Bernstein - 1986 - Metaphilosophy 17 (2-3):102-108.
  19.  2
    Morality, moral philosophy and metaphysics in Saint Thomas Aquinas.A. M. Gonzalez - 2000 - Pensamiento 56 (216):439-467.
    Hablar de ciencia moral es equívoco, pues depende del concepto de ciencia que manejemos, clásico, moderno o contemporáneo. Por otra parte, aun si aceptamos la posibilidad de una ciencia moral, queda pendiente la cuestión de su estatuto epistemológico: si es una ciencia práctica, si es una ciencia especulativa, y, en todo caso, qué relación guarda con la metafísica. En este artículo se examinan estos tres temas en el pensamiento de Santo Tomás de Aquino, teniendo presentes las objeciones que (...)
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  20.  78
    Moral Deviants and Amoral Saints: A Dilemma for Moral Externalism.James Lenman - 2003 - Southern Journal of Philosophy 41 (2):223-240.
  21.  27
    [Book Review] Saints and Postmodernism, Revisioning Moral Philosophy. [REVIEW]Edith Wyschogrod - 1990 - Ethics 103 (1):181-184.
    "In this exciting and important work, Wyschogrod attempts to read contemporary ethical theory against the vast unwieldy tapestry that is postmodernism.... [A] provocative and timely study."—Michael Gareffa, _Theological Studies_ "A 'must' for readers interested in the borderlands between philosophy, hagiography, and ethics."—Mark I. Wallace, _Religious Studies Review_.
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  22.  13
    La Morale Évangélique Dans Un Monde Sécularisé. Réflexion À Partir de l'Écriture Sainte.Pierre Grelot - 1983 - Revue Théologique de Louvain 14 (1):5-52.
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  23.  11
    Moral Theology with the Saints.James Keating & David M. Mccarthy - 2003 - Modern Theology 19 (2):203-218.
  24. The Moral Basis of Social Order According to Saint Thomas.George V. Dougherty - 1941 - Washington: The Catholic University of America Press.
     
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  25.  4
    Heroes, Saints, and Ordinary Morality. Moral Traditions Series.David Haddorff - 2006 - Journal of the Society of Christian Ethics 26 (1):186-188.
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  26.  9
    Saint Cicero and The Jesuits: The Influence of the Liberal Arts on the Adoption of Moral Probabilism. By Robert Aleksander Maryks.Jeffrey Witt - 2010 - Heythrop Journal 51 (2):337-338.
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  27. Book Review: Saints and Postmodernism: Revisioning Moral Philosophy. [REVIEW]A. K. M. Adam - 1992 - Interpretation: A Journal of Bible and Theology 46 (4):422-422.
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  28.  12
    Saint Thomas Aquinas: On Law, Morality and Politics. [REVIEW]Anthony J. Lisska - 1989 - Teaching Philosophy 12 (4):429-431.
  29. Saints, Heroes, Sages, and Villains.Julia Markovits - 2012 - Philosophical Studies 158 (2):289-311.
    This essay explores the question of how to be good. My starting point is a thesis about moral worth that I’ve defended in the past: roughly, that an action is morally worthy if and only it is performed for the reasons why it is right. While I think that account gets at one important sense of moral goodness, I argue here that it fails to capture several ways of being worthy of admiration on moral grounds. Moral (...)
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  30. L'activité morale d'après saint Thomas d'Aquin.A. Sertillanges - 1928 - Revue Thomiste 33 (53):497.
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  31. La Sanction morale dans la Philosophie de saint Thomas.A. D. Sertillanges - 1912 - Revue des Sciences Philosophiques Et Théologiques 6:213-235.
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  32.  18
    Exemplarist Moral Theory.Linda Trinkaus Zagzebski - 2017 - Oup Usa.
    In Exemplarist Moral Theory of Linda Zagzebski presents an original moral theory based on direct reference to exemplars of goodness, whom we identify through the emotion of admiration. Using examples of heroes, saints, and sages, she shows how narratives of exemplars and empirical work on the most admirable persons can be incorporated into the theory to serve both theoretical and practical purposes.
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  33. La Philosophie Morale de Saint Thomas Devant la Pensée Contemporaine. [REVIEW]O. P. P. McCarrol - 1956 - Philosophical Studies (Dublin) 6:156-158.
    As the title of this book is open to various interpretations the author is very anxious that the exact nature of his undertaking should be clearly understood from the outset. His aim is neither a wholehearted defence of the Thomist moral system against contemporary criticism, nor an attempt to discredit it by modern philosophical developments, but an adaptation of it to the contemporary situation which is a sort of ‘media via’ between those extremes, where adverse criticism must alternate with (...)
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  34. Saints and Heroes.J. O. Urmson - 1958 - In A. I. Melden (ed.), Essays in Moral Philosophy. University of Washington Press.
     
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  35.  17
    The Secular Saints: And Why Morals Are Not Just Subjective, by Hunter Lewis.Alex M. Richardson - 2019 - Teaching Philosophy 42 (1):81-83.
  36. The Fate of the Moral Manual Since Saint Alphonsus.Raphael Gallagher - 2009 - In Enda McDonagh & Vincent MacNamara (eds.), An Irish Reader in Moral Theology: The Legacy of the Last Fifty Years. Columba Press.
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  37.  11
    The Greatness of Humility. Saint Augustine on Moral Excellence.Kolawole Chabi - 2018 - Augustinianum 58 (1):290-294.
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  38.  13
    Katja Ritari, Saints and Sinners in Early Christian Ireland: Moral Theology in the Lives of Saints Brigit and Columba. (Studia Traditionis Theologiae, 3.) Turnhout: Brepols, 2009. Paper. Pp. Xiv, 211; Tables. €55. ISBN: 978-2503533155. [REVIEW]Catherine McKenna - 2012 - Speculum 87 (1):272-273.
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  39. Droit Et Moral Dans Saint Augustin.C. Boyer - 1966 - Revista Agustiniana 7:169-185.
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  40.  47
    Book Review:Saints and Postmodernism: Revisioning Moral Philosophy. Edith Wyschogrod. [REVIEW]Larry May - 1992 - Ethics 103 (1):181-.
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  41.  24
    The Heard Word, a Moralized History: The Genesis Section of the "Histoire Ancienne" in a Text From Saint-Jean d'Acre.Mary Coker Joslin.Robert Levine - 1990 - Speculum 65 (1):181-182.
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  42.  6
    La Philosophie Morale de Saint Thomas Devant la Pensée Contemporaine.P. McCarrol - 1956 - Philosophical Studies (Dublin) 6:156-159.
  43.  68
    Saints and Heroes’: Elizabeth M. Pybus.Elizabeth M. Pybus - 1982 - Philosophy 57 (220):193-199.
    In his article ‘Saints and Heroes’, Urmson argues that traditional moral theories allow at most for a threefold classification of actions in terms of their worth, and that they are therefore unsatisfactory. Since the conclusion of his argument has led to the widespread use of the term ‘acts of supererogation’, and since I do not believe that such acts exist, I propose to argue that the actions with which he is concerned not only can, but should, be contained (...)
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  44.  10
    Le juste milieu, le trop et le pas assez : Recherches sur le sens moral en art contemporain.Gaston Saint-Pierre - 1993 - Horizons Philosophiques 4 (1):109-116.
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  45.  56
    Saints, Heroes and Utilitarians.Christopher New - 1974 - Philosophy 49 (188):179 - 189.
    When a normative moral theory collides with our beliefs, we must change either our beliefs or our theory. It is not always clear which we should change; but it is clear that we must change something. I shall consider two collisions between utilitarianism and what we believe, or are supposed to believe. About the first collision, I am going to say that the belief is false and that therefore there is no call to change utilitarianism. About the second, I (...)
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  46.  84
    Varieties of Moral Personality: Ethics and Psychological Realism.Owen FLANAGAN - 1991 - Harvard University Press.
    Owen Flanagan argues in this book for a more psychologically realistic ethical reflection and spells out the ways in which psychology can enrich moral philosophy. Beginning with a discussion of such "moral saints" as Gandhi, Mother Teresa, and Oskar Shindler, Flanagan charts a middle course between an ethics that is too realistic and socially parochial and one that is too idealistic, giving no weight to our natures.
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  47.  91
    Whistle Blowers: Saints of Secular Culture. [REVIEW]Colin Grant - 2002 - Journal of Business Ethics 39 (4):391 - 399.
    Neither the corporate view of whistle blowers as tattle-tales and traitors, nor the more sympathethic understanding of them as tragic heroes battling corrupt or abused systems captures what is at stake in whistle blowing at its most distinctive. The courage, determination and sacrifice of the most ardent whistle blowers suggests that they only begin to be appreciated when they are seen as the saints of secular culture. Although some whistle blowers may be attempting to deflect attention from their own (...)
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  48.  2
    Saints and Virtues.John Stratton Hawley - 1987 - Univ of California Press.
    This book explores a larger family of saints—those celebrated not just by Christianity but by other religious traditions of the world: Muslim, Hindu, Jewish, Buddhist, Confucian, African, and Caribbean. The essays show how saints serve as moral exemplars in the communities that venerate them.
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  49.  7
    Une Socialisation Professionnelle Par L’Histoire : La Formation Morale des Saint-Cyriens Et le Martyrologe patriotiqueBeing Professionally Socialized by History : The Moral Training of Saint-Cyr Cadets and the Legend of Patriotic Martyrs.Alex Alber - 2007 - Temporalités 6.
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  50. Nonhuman Animals: Not Necessarily Saints or Sinners.C. E. Abbate - 2014 - Between the Species 17 (1):1-30.
    Higher-order thought theories maintain that consciousness involves the having of higher-order thoughts about mental states. In response to these theories of consciousness, an attempt is often made to illustrate that nonhuman animals possess said consciousness, overlooking an alarming consequence: attributing higher-order thought to nonhuman animals might entail that they should be held morally accountable for their actions. I argue that moral responsibility requires more than higher-order thought: moral agency requires a specific higher-order thought which concerns a belief about (...)
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