Journal articles: 'Ethic virtue'

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Boersma, Gerald P. "Augustine's immanent critique of Stoicism." Scottish Journal of Theology 70, no. 2 (April 19, 2017): 184–97. http://dx.doi.org/10.1017/s0036930617000060.

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AbstractThe broad contours of Augustine's critique of Stoic virtue theory in De civitate dei 19.4 finds a fascinating analogue in Theodor Adorno's theory of immanent critique: Augustine ‘enters’ into Stoic virtue theory and criticises it from its own postulates, illustrating the striking implausibility of Stoic orthodoxy when lived out in concreto and the absurd, but logical, conclusions to which one is necessarily carried by Stoic ethics. Through this deconstruction, Augustine clears a space to propose his own virtue ethic. Augustine maintains that a Stoic virtue ethic fails to deliver on its promised eudaimonistic ends because it lacks a robust eschatological vision. For Augustine, the Christian faith offers a more viable virtue ethic.

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McPherson, David. "Vocational Virtue Ethics: Prospects for a Virtue Ethic Approach to Business." Journal of Business Ethics 116, no. 2 (September 1, 2012): 283–96. http://dx.doi.org/10.1007/s10551-012-1463-7.

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Moore, Geoff. "The Virtue of Governance, the Governance of Virtue." Business Ethics Quarterly 22, no. 2 (April 2012): 293–318. http://dx.doi.org/10.5840/beq201222221.

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ABSTRACT:The current economic and preceding financial crises seem to provide evidence in favour of the self-destruction thesis of capitalism. Responses to the crisis have been polarised. Some suggest that regulatory changes are all that is needed. Others suggest the need to change the economic system by developing a new global economic ethic. The first is too limited, the second too utopian.This article suggests that a MacIntyrean virtue ethics approach provides both a more convincing diagnosis of the problem and leads to a more workable prescription. First, we need to understand the internal contradictions of the tradition that has developed of how to ’do‘ business. Then we need the virtues to be exercised inside practices and institutions. But virtue itself needs to be institutionalised; we need an appropriate governance of virtue in organizations. Even though governance is usually taken to ‘crowd out’ virtue, this article proposes an approach to governance that ‘crowds in’ virtue.

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Curtis, Cara. "“No One Left Behind”: Learning From A Multidimensional Ethic of Care in a Women’s Prison in the US South." Journal of the Society of Christian Ethics 41, no. 1 (2021): 21–36. http://dx.doi.org/10.5840/jsce202171946.

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Drawing on qualitative research in a theological studies program at a women’s prison, this paper describes a multidimensional ethic of care practiced by the program’s students. Analyzing this ethic, the paper distills three virtues that the students’ practice offers to non-incarcerated persons seeking to advance care and justice in the world: attention, outward-looking self-care, and steadfastness. Through this analysis, the paper makes two main contributions, building on multiple strands of work in everyday ethics and the ethics of care: 1) it explores the moral and pedagogic value of incarcerated women’s ethical practices, and in doing so aims to unsettle assumptions about “where ethics happens,” particularly virtue ethics, and who are qualified ethical teachers; 2) in discussing a care ethic embedded in a carceral context, it furthers the case for ethics of care that are robustly and explicitly tied to the pursuit of justice.

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Frykholm, Erin. "A Humean particularist virtue ethic." Philosophical Studies 172, no. 8 (October 30, 2014): 2171–91. http://dx.doi.org/10.1007/s11098-014-0404-y.

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Shaw, Bill. "A Virtue Ethics Approach to Aldo Leopold’s Land Ethic." Environmental Ethics 19, no. 1 (1997): 53–67. http://dx.doi.org/10.5840/enviroethics199719139.

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Hunsicker, David B. "The Westminster Standards and the possibility of a Reformed virtue ethic." Scottish Journal of Theology 71, no. 2 (May 2018): 176–94. http://dx.doi.org/10.1017/s0036930618000066.

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AbstractThe renaissance of virtue ethics in Christian moral discourse has led a handful of Reformed theologians to consider whether or not the Reformed tradition is compatible with classical and medieval concepts of virtue. Barthians, in particular, express doubt regarding the prospect of such a retrieval, arguing that classical notions of virtue compromise the Reformed hallmark of divine sovereignty and Luther's dictumsimul justus et peccator.This essay counters that the Reformed tradition is broad enough to find more productive ways to engage virtue ethics. In particular, the Westminster Standards provideboththe formal space for a significant theological exploration of human agencyandthe material content for the development of something like a classical virtue ethic. Barthian concerns regarding divine sovereignty and moral progress are satisfied by a demonstration that Westminster's attention to human agency is always within the context of a greater emphasis on divine agency.

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Koehn, Daryl. "Virtue Ethics, the Firm, and Moral Psychology." Business Ethics Quarterly 8, no. 3 (July 1998): 497–513. http://dx.doi.org/10.2307/3857434.

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Abstract:Business ethicists have increasingly used Aristotelian “virtue ethics” to analyze the actions of business people and to explore the question of what the standard of ethical behavior is. These analyses have raised many important issues and opened up new avenues for research. But the time has come to examine in some detail possible limitations or weaknesses in virtue ethics. This paper argues that Aristotelian virtue ethics is subject to many objections because the psychology implicit within the ethic is not well-suited for analyzing some problematic forms of behavior. Part One offers a brief overview of the firm and of the good life from a virtue ethics perspective. Part Two develops a number of criticisms of this perspective.

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Sandler, Ronald. "Towards an Adequate Environmental Virtue Ethic." Environmental Values 13, no. 4 (November 1, 2004): 477–95. http://dx.doi.org/10.3197/0963271042772596.

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Lomasky, Loren E. "The Impossibility of a Virtue Ethic." Ethical Theory and Moral Practice 22, no. 3 (June 2019): 685–700. http://dx.doi.org/10.1007/s10677-019-10017-7.

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Johnson, James Turner. "Is Democracy an Ethical Standard?" Ethics & International Affairs 4 (March 1990): 1–17. http://dx.doi.org/10.1111/j.1747-7093.1990.tb00242.x.

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This article explores the Western cultural traditions of democracy and freedom which form a political ethic deeply rooted in the underlying philosophical and theological American heritage. Theories of Machiavelli, Montesqieu, and Niebuhr support the notion that the potential for virtue is found in all individuals, who, through their undeniable freedoms, responsibilities, and participation, have the capability to establish a political community based on democracy, justice, and respect for human rights. Virtue, justice, morality, ethics, freedom, and democracy are all necessary elements for establishing and maintaining the political community. Can history serve to uphold democracy as an ethical standard of governance? The author suggests that the basic and cross-temporal cornerstones of morality; the family and religion serve as “intermediate” social structures in attaining the central virtues of a moral democracy.

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Haller, Stephen F. "Codes of ethics for travellers are not motivating." International Journal of Culture, Tourism and Hospitality Research 11, no. 1 (March 6, 2017): 92–106. http://dx.doi.org/10.1108/ijcthr-09-2015-0106.

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Purpose This paper aims to contribute to the discussion about the adequacy/inadequacy of codes of ethics in motivating tourist behaviour. Design/methodology/approach This paper is a philosophical argument for the use of virtue ethics, rather than rights-based codes of ethics, when directing the ethical behaviour of individual travellers. Findings Codes of ethics suffer from several problems, including inconsistency, unenforceability and a reliance on the guest/host distinction that may not be applicable. Rights-based codes of ethics use the language of rules and regulation, while virtue ethics relies on the moral autonomy of individuals. The language of virtue ethics, which promotes the development of individual character, would be more effective for inspiring ethical behaviour in individual tourists because they will identify with internal goals connected to their own goals and purposes, rather than with external rules. Practical implications The language of virtue ethics would have more motivating force and, thus, might be more appropriate for the task. Originality/value This paper presents an argument for the replacement of codes of ethics with a virtue ethic approach.

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Kotva,, Joseph J. "An Appeal for a Christian Virtue Ethic." Thought 67, no. 2 (1992): 158–80. http://dx.doi.org/10.5840/thought199267224.

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Jones, Christopher D. "The Problem of Acedia in Eastern Orthodox Morality." Studies in Christian Ethics 33, no. 3 (May 8, 2019): 336–51. http://dx.doi.org/10.1177/0953946819847652.

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Eastern Orthodox accounts of acedia are often neglected in Catholic and Protestant circles, yet offer a range of insights for contemporary virtue ethics and moral psychology. Acedia is a complex concept with shades of apathy, hate, and desire that poses grave problems for the moral life and human wellbeing. This is because acedia disorders reasoning, desiring, willing, and acting, and causes various harms to relationships. Evagrius Ponticus and John Cassian discuss acedia in the context of a virtue ethic ordered to human flourishing that includes practices to combat vices and build character. The result is an Orthodox conception of virtue and moral psychology that rewards ecumenical attention.

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Dallmann, Hans-Uirich. "Fürsorge als Prinzip?" Zeitschrift für Evangelische Ethik 47, no. 1 (February 1, 2003): 6–20. http://dx.doi.org/10.14315/zee-2003-0104.

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Abstract For a long time the foundations of an Ethic of Nursing have been formulated in terms of Christian charity. The article discusses this concept by examining the roots of modern Nursing in the Kaiserswerther Diakonie. This Christian work -ethic is criticised by modern nursing ethics. lnstead of an Ethic of Charity an Ethic of Care is promoted by the common representatives of a modern ethics of nursing. But such as an Ethic of Christian Charity an Ethic of Care has to deal with those problems: the naturalizing of femininity, the asymmetry of persans in caring relations, the relation between justice and care, the relation between caring and nursing. Care ethics following Gilligan and her recipients are not able to solve these problems in a satisfactory way. Therefore it could be useful to reformulate the Christian notion of charity. It can be demonstrated that Agape is not combined with conceptions of subservience and self-denial. The difference between Eros as a perverted selfishness and Agape as selfless virtue cannot be held any langer. Agape tends to reciprocity which has its model in the Golden Rule. In addition Agape is no sentiment, but related to action -Agape is practiced justice.

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Hunt, Lester H. "The Eternal Recurrence and Nietzsche’s Ethic of Virtue." International Studies in Philosophy 25, no. 2 (1993): 3–11. http://dx.doi.org/10.5840/intstudphil199325259.

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Sander-Staudt, Maureen. "The Unhappy Marriage of Care Ethics and Virtue Ethics." Hypatia 21, no. 4 (2006): 21–39. http://dx.doi.org/10.1111/j.1527-2001.2006.tb01126.x.

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The proposal that care ethic(s) (CE) be subsumed under the framework of virtue ethic(s) (VE) is both promising and problematic for feminists. Although some attempts to construe care as a virtue are more commendable than others, they cannot duplicate a freestanding feminist CE. Sander-Staudt recommends a model of theoretical collaboration between VE and CE that retains their comprehensiveness, allows CE to enhance VE as well as be enhanced by it, and leaves CE open to other collaborations.

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Treanor, Brian. "Jill Graper Hernandez, Gabriel Marcel’s Ethic of Hope: Evil, God and Virtue." Journal of French and Francophone Philosophy 20, no. 1 (August 13, 2012): 143–46. http://dx.doi.org/10.5195/jffp.2012.544.

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Haddorff, David W. "Can Character Ethics Have Moral Rules and Principles? Christian Doctrine and Comprehensive Moral Theory." Horizons 23, no. 1 (1996): 48–71. http://dx.doi.org/10.1017/s0360966900029844.

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AbstractThis paper investigates how character ethicists use rules and principles in their virtue-centered and narrative-dependent theories, and how such limited use fails to appreciate the performative content of Christian doctrine. If they are correct in insisting that Christian ethics begin with the practical import of theological convictions, then they not only limit the description of such beliefs but also the performance of such beliefs. A more “comprehensive ethic” that includes rules, principles, practices, and virtues, when one begins with the performance of doctrine not scriptural narratives. Such an argument unfolds through three states of the article: (a) it describes how character ethics uses rules, norms, and principles in its own moral theory; (b) it further evaluates this theory based on its own procedural starting point; and (3) it constructs how rules and principles can emerge from such a methodological starting point.

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Ceunfin, Frans. "ARISTOTLE AND THOMAS AQUINAS: TWO ACCOUNTS OF THE VIRTUES." Jurnal Ledalero 12, no. 2 (September 7, 2017): 311. http://dx.doi.org/10.31385/jl.v12i2.95.311-332.

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Pada umumnya boleh dikatakan, ada dua perspektif dalam memahami etika, cabang filsafat yang merefleksikan tentang tingkah laku manusia. Perspektif pertama memberi penekanan pada kualitas hidup atau watak pelaku, sedangkan yang kedua lebih memberi perhatian pada norma-norma bertingkah laku. Pertanyaan penting bagi perspektif pertama adalah ‘Manusia macam apa aku harus menjadi?’, sementara bagi yang kedua, ‘Apa saja norma-norma yang harus kuturuti agar tindakanku baik secara moral?’. Bila kualitas hidup moral pelaku dijadikan sebagai pusat refleksi kita berkutat dengan etika keutamaan (aretaic ethics atau virtue ethics), dengan pendukung dan pembela utamanya adalah Aristoteles and Thomas Aquinas, sementara etika yang bertumpu pada normanorma dikenal sebagai etika kewajiban (deontic ethics atau the ethic of duty) dibela terutama oleh Immanuel Kant. Tulisan ini akan membahas pandangan Aristoteles dan Thomas Aquinas tentang keutamaan. <b>Kata-kata Kunci:</b> Aristotle, Thomas Aquinas, Thomistic synthesis of the Aristotelian philosophy and the Augustinian theology, habits, human virtues and theological virtues.

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Rothchild, J. "Review: Fidelity of Heart. An Ethic of Christian Virtue." Journal of Theological Studies 53, no. 1 (April 1, 2002): 418–19. http://dx.doi.org/10.1093/jts/53.1.418.

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Murray, Kenneth. "The cost of not wanting to know – the professions, money laundering and organised crime." Journal of Financial Crime 25, no. 1 (January 2, 2018): 218–29. http://dx.doi.org/10.1108/jfc-11-2016-0071.

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Purpose This paper aims to advocate the development and re-emphasis of “epistemic virtue” in relevant professional ethical codes so that attention is re-focussed on the responsibility of relevant professionals to close windows of opportunity for financial wrongdoing and money laundering that are left open through the widespread practice of “wilful blindness”. Design/methodology/approach This study is an exploration of the duty to know or find out in the accountancy profession via discussion and illustration of how failures in this field contributed to the financial crash; a relation of these failures to “seek the truth” to the concept of “epistemic virtue”; and a discussion of how a lack of epistemic virtue is a necessary condition for the successful practice of money laundering. Findings This paper considers the case for establishing a new framework for recalibrating the professional ethic model so that the primacy of outward looking attitudes to knowledge is re-established at the heart of professional ethics. Research limitations/implications The paper advocates the adoption of specific training on outward looking epistemic values in all financially related professional bodies. Practical implications Review of ethical standards in the professions is required to ensure epistemic virtues are given due weight and prominence within them. Social implications The accumulation of criminal capital under legitimate guises by serious organised crime requires poses an ongoing threat to the integrity of economic markets. A key step to improving defences against this threat is the elevation of epistemic virtue in the professions. Originality/value To raise awareness and prominence of epistemic virtue as a necessary component of professional integrity.

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Glaholt, Hayley Rose. "Vivisection as War: The “Moral Diseases” of Animal Experimentation and Slavery in British Victorian Quaker Pacifist Ethics." Society & Animals 20, no. 2 (2012): 154–72. http://dx.doi.org/10.1163/156853012x631360.

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Abstract This paper demonstrates how British Quakers, between 1870 and 1914, attempted to understand and debate the issue of vivisection through the lens of the Quaker peace testimony. Drawing on primary source materials, the article argues that these Friends were able to agitate for radical legislative and social change using virtue ethics as their framework. The paper further suggests that the moral parameters of the Quaker testimony for peace expanded briefly in this period to include interspecies as well as intraspecies engagement. Friends accomplished this by arguing that humans could not engage in vivisection—a “moral disease” just like slavery and war—without risking individual and social virtue. Friends were able to call for radical change in society without arguing for ethical egalitarianism. Hierarchy was implicit in their virtue ethic, but this did not hinder their creation of a forward-thinking stance on human-animal relations.

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Roberts, Samuel K. "Book Review: Fidelity of Heart: An Ethic of Christian Virtue." Interpretation: A Journal of Bible and Theology 56, no. 4 (October 2002): 444. http://dx.doi.org/10.1177/002096430005600428.

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van den Toren, Dr Benno. "Teaching Ethics in the Face of Africa’s Moral Crisis: Reflections from a Guest." Transformation: An International Journal of Holistic Mission Studies 30, no. 1 (January 2013): 1–16. http://dx.doi.org/10.1177/0265378812468405.

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Though the Christian faith has in recent years increasingly shown itself to be a truly African religion, a variety of African authors such as Kä Mana, George Kinoti, Hannah Kinoti, August Shutte and Efoé Julien Penoukou have noted that sub-Saharan Africa is facing a moral crisis. This article explores this crisis in as far as it is caused by difficulties in the reception of the (Western) Christian ethic by African Christian communities. It points out that this crisis is visible in (a) double morality, (b) immorality and (c) legalism. It shows that it is both caused by rapid social change in contemporary Africa and by the way the Christian ethic was introduced with a lack of attention for (a) the relationship between worldview and ethics, (b) the social impact of changing cultural practices and (c) the importance of virtue ethics. In this way it also points to the shape Christian moral education for present-day Africa should take.

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Butler, Joy, David P. Burns, and Claire Robson. "Dodgeball: Inadvertently teaching oppression in physical and health education." European Physical Education Review 27, no. 1 (April 23, 2020): 27–40. http://dx.doi.org/10.1177/1356336x20915936.

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Though students can learn a great deal about ethics as they play sport, the authors of this article ask what, exactly, they learn from playing dodgeball. As they look beyond the usual arguments offered for and against the teaching of the game, they view it through three ethical lenses: the ethic of care, the ethic of anti-oppressive education, and the ethics of virtue. They conclude that in terms of modelling, confirming, and practising caring behaviours, or offering opportunities to discuss and process what might be considered fair, dodgeball can be considered miseducative. They further argue that the hidden curriculum of dodgeball reinforces the five faces of oppression defined by the feminist theorist Iris Young as marginalization, powerlessness, and the helplessness of those perceived as weaker individuals through the exercise of violence and dominance by those who are considered more powerful. They conclude that the playing of dodgeball habituates the practice of aggression and fails to contribute positively to an ethical education.

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Manninen, Bertha Alvarez. "VIRTUE ETHICS, SEX, AND REALITY TV: IF ARISTOTLE HAD WATCHED SNOOKI." Think 15, no. 44 (2016): 47–68. http://dx.doi.org/10.1017/s1477175616000208.

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Television, like other forms of art and media, functions as a moral educator. In his Nicomachean Ethics, Aristotle places great emphasis on the role of the moral tutor for guiding children in their moral development, and in his Politics and Poetics, he (as did his mentor Plato) argued that the arts importantly functioned as moral tutors. In this paper, I will present an Aristotelian analysis of the effects exposure to highly sexualized media (with an emphasis on television) can have on the character of children and adolescents, who are in vitally formative years when it comes to their sexuality. Particularly, I am concerned that our youth is being habituated into a kind of sexual ethic that is based on treating their sexual partners as mere means and objects to sexual pleasure, rather than as intrinsically valuable persons with whom one can uniquely share sexual experiences.

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O'Brien, Kevin J. "Steven Bouma-Prediger, Earthkeeping and Character: Exploring a Christian Virtue Ethic." Environmental Values 29, no. 6 (December 1, 2020): 756–58. http://dx.doi.org/10.3197/096327120x16033868459430.

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Ostrovskaya, E. P. "Buddhist Ethic: Conceptual Foundations of the Doctrine of Meritorious Activity." Vestnik of Saint Petersburg State University of Culture, no. 4 (45) (December 2020): 72–77. http://dx.doi.org/10.30725/2619-0303-2020-4-72-77.

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The doctrine of meritorious activity as an everyday practice of individual moral development is the center of Buddhist ethics. The topic of the paper comprises the conceptual basis of this activity as presented in the exegetic treatise «The Encyclopedia of Abhidharma» («Abhidharmakośa») ascribed to eminent medieval Indian Buddhist thinker Vasubandhu (4–5th centuries). Three forms of meritorious activity are analyzed here: giving, cultivation of benevolence to all sentient beings, virtuous action. Meritorious activity is treated as religious virtue. The basis for this interpretation is formed by the theory of karma (transcendental law of causality). Ethical aspect of the practice of giving deserves special attention. Canonical typology of giving’s having no religious virtue because of moral defectiveness of the giver is considered. The paper also presents the explication of virtuous action. According to this theory abstention from immoral actions must be supplied with the refusal of self-gratification.

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K, Rajesh, and Rajasekaran V. "THE LIMITATIONS OF NORMATIVE ETHICS: ANTHROPOCENTRISM IN KIM STANLEY ROBINSON’S 2312." Humanities & Social Sciences Reviews 7, no. 6 (December 29, 2019): 1040–47. http://dx.doi.org/10.18510/hssr.2019.76153.

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Purpose of the study: The present study mainly argues the limitations of normative ethics and analyzes the anthropocentrism in Kim Stanley Robinson’s 2312 based on the actions or duties of the characters. Methodology: The article used normative ethics as a methodology. Normative ethics is the study of ethical actions that has certain rules and regulations about how we ought to do and decide. So, this study has chosen a normative ethic that consists of three ethical theories Utilitarian approach, Kantian ethics and Virtue ethics to judge duties that are right and wrong. Main Findings: As a result, normative ethics compact with a one-dimensional approach. All three ethics deal with its own specific code of ethics. Utilitarianism has focused on good outcomes. Kantian ethics has paid attention to good rules with duty. Virtue ethics focused on the good people but all three theories have a strong common objective of focusing on only human beings (sentient entities) and omit other entities (plants and animals). So all normative ethics have certain limitations and do their duties without thinking about consequences and situations. In conclusion, this code of normative ethics has provoked as anthropocentric. In addition that Swan’s actions and the rational behavior made her miserably failed in Mercury through the construction of the biome and creation of quantum computers. So this cause, in the end, the space people want to move from space to earth to rebuild the biome. Applications of this study: The prudent study analyses the normative ethics in a detailed manner under the Utilitarian approach, Kantian ethics and Virtue ethics. These philosophical domains can be benefitted for researchers to practice and implement during the research process in Humanities and Social Sciences especially. Novelty/Originality of this study: The study analyzed the anthropocentric attitude of the character Swan in 2312 based on her actions or duties through the code of normative ethics (Utilitarianism, Kantian ethics and Virtue ethics).

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Päivänsalo, Ville. "Talents in the Service of Justice: Responding to Unequal Ownership beyond Compliance." De Ethica 3, no. 1 (May 9, 2016): 59–74. http://dx.doi.org/10.3384/de-ethica.2001-8819.163159.

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Over the past few decades, economic inequalities have continued to grow in most countries and the world is still lacking effective global tax schemes or corresponding structures of global distributive justice. Thus, for the world’s top-owners, simply complying with the existing rules hardly suffices as a virtue of justice. In the current article, G. A. Cohen’s nation-centered account of individual virtues in the service of distributive justice is elaborated further in a broader perspective. First, Cohen’s basic insights into the virtues of the talented rich are reconsidered under the conditions of highly unequal Western democracies in the global age as recently depicted by Thomas Piketty. Second, it is asked with reference to the Bill and Melinda Gates Foundation, if the exceptional generosity of some superrich people can serve as a proper response to the assumed deficit of justice. Third, an ethic of generous compliance is outlined as a possible mediating approach in the discussion of the responsibilities of the talented rich in an age of high economic, health, and capability inequalities as well as public sector austerity.

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Hoye, J. Matthew. "Obligation and Sovereign Virtue in Hobbes's Leviathan." Review of Politics 79, no. 1 (2017): 23–47. http://dx.doi.org/10.1017/s0034670516000711.

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AbstractDebates regarding obligation in Hobbes have turned on either natural right or natural law interpretations. Both interpretations tend to take up the question of obligation from the perspective of teaching those who contend “for too great Liberty” “how to obey.” But Hobbes also has a second audience, and a second goal in mind: those who contend “for too much Authority” must be taught “how to govern.” From that perspective, a different discussion of obligation emerges. What is revealed is a contiguous set of reflections in Leviathan that pivot on the character of the sovereign and the citizens’ judgment thereof, all of which inform effective obligation and have little in common with received interpretations of obligation. It further reveals a relationship between the failure to manifest sovereign virtue and the natural punishment of pusillanimous and barbaric sovereigns. That is, it speaks to a sovereign virtue ethic in Leviathan.

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Barker, Phil. "Reflections on caring as a virtue ethic within an evidence-based culture." International Journal of Nursing Studies 37, no. 4 (August 2000): 329–36. http://dx.doi.org/10.1016/s0020-7489(00)00012-2.

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Girod, J. "Just allocation and team loyalty: a new virtue ethic for emergency medicine." Journal of Medical Ethics 31, no. 10 (October 1, 2005): 567–70. http://dx.doi.org/10.1136/jme.2004.009332.

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Koehn, Daryl. "East Meets West: Toward a Universal Ethic of Virtue for Global Business." Journal of Business Ethics 116, no. 4 (September 2013): 703–15. http://dx.doi.org/10.1007/s10551-013-1816-x.

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Parsons,, Mickey L., Catherine Robichaux,, and Carmen Warner-Robbins,. "Empowered Caring: An Ethical Framework for Participatory Action Research." International Journal of Human Caring 12, no. 3 (April 2008): 74–78. http://dx.doi.org/10.20467/1091-5710.12.3.74.

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Participatory action research (PAR), as a “new paradigm” approach, involves additional ethical and political issues beyond those encountered in empirical and interpretive models of science. This paper describes PAR methodology, a comprehensive ethical framework that is inclusive of the ethic of care and virtue, and applications with formerly incarcerated women.

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Dienstag, Joshua Foa. "Serving God and Mammon: The Lockean Sympathy in Early American Political Thought." American Political Science Review 90, no. 3 (September 1996): 497–511. http://dx.doi.org/10.2307/2082605.

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This paper seeks to revive the old theory of a “Lockean consensus” in early American political thought against the prevailing “republican” view. The language of “virtue” and “slavery,” which was pervasive at the time of the founding, and which many have been eager to take as evidence for the influence of civic humanism, in fact has a perfectly plain Lockean provenance. This is established first through a reexamination of Locke that links his account of virtue to a Christian asceticism (i.e., the Protestant Ethic) rather than republican philosophy. That the founders understood virtue in this way is then established through an exploration of Adams and Jefferson. In both cases, it was a Lockean slavery which they feared and a Lockean virtue which they sought. A Lockean sympathy did exist among the founders; in order to understand it, however, it must be distinguished from modern liberalism, with which it has only tenuous connections.

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Philpott, Daniel. "An Ethic of Political Reconciliation." Ethics & International Affairs 23, no. 4 (2009): 389–407. http://dx.doi.org/10.1111/j.1747-7093.2009.00230.x.

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The core proposition of this article is that reconciliation, both as a process and an end state, is a concept of justice. Its animating virtue is mercy and its goal is peace. These concepts are expressed most deeply in religious traditions, including Judaism, Christianity, and Islam. The idea of justice as right relationship is also found in the contemporary restorative justice movement, an approach to criminal justice that has emerged in the past generation.For contemporary political orders addressing past war, genocide, and authoritarianism, the holistic justice of reconciliation involves not only the legal guarantee and actual practice of human rights and the laws of war but also a redress of the range of wounds that political injustices inflict. Reconciliation is achieved through a set of six political practices that seek to restore a measure of human flourishing. A secondary fruit of these practices is an increase in the legitimacy that citizens bequeath to their governing institutions or to their state's relationship with other states.The article takes a close look at two of the practices that are often thought to be at odds in addressing past injustices—punishment and forgiveness—and argues that when viewed as practices that reflect and participate in a restorative concept of justice, punishment and forgiveness become compatible in principle—with important implications for the politics of facing past evil

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Zhang, Nan. "‘Solemn Progress’: Woolf, Burke, and the Negotiation of Virtue." Modernist Cultures 12, no. 3 (November 2017): 391–415. http://dx.doi.org/10.3366/mod.2017.0184.

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This essay analyzes Virginia Woolf's exploration of a public spirit exceeding both bourgeois egotism and narrow patriotic allegiances prescribed by the imperial state. Excavating hitherto unexamined affinities between Woolf and Edmund Burke, the essay shows how Woolf's vision of ‘solemn progress’ in Mrs Dalloway effectively conjoins a Burkean emphasis on the civilizing effects of aesthetic sentiments with a Renaissance humanist notion of virtù. Woolf's re-imagining of solidarity involves two moves that are temporally divergent yet temperamentally complementary: a renewal of attention to older conceptions of civil society whose ethic was civilized rather than narrowly civic; and an extension of the domain of society to a cosmic realm of life beyond the purview of the political state. By realigning public spirit with moral responses to a view of shared fate, Woolf seeks to relocate virtue in a collective experience across class and national boundaries.

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Jones, Christopher D. "The Historical and Ecumenical Value of Kenneth Kirk’s Anglican Moral Theology." Theological Studies 79, no. 4 (November 30, 2018): 801–17. http://dx.doi.org/10.1177/0040563918801191.

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Anglican moralist Kenneth Kirk is an early twentieth-century forerunner of Catholic revisionism. Kirk critiques the moral manuals and defends a historicist, biblically grounded virtue ethic forty years prior to Catholic figures like Bernard Häring. Kirk also utilizes inductive casuistry in analyzing concrete cases to the end of promoting Christian freedom and mature Christlike character. For these reasons his moral theology has historical and ecumenical importance.

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Perez, Carlos Rey. "Hero and Antihero: An Ethic and Aesthetic Reflection of the Sports." Physical Culture and Sport. Studies and Research 80, no. 1 (December 1, 2018): 48–56. http://dx.doi.org/10.2478/pcssr-2018-0025.

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AbstractIn Ancient Greece, the figure of the hero was identified as a demigod, possessed of altruistic and virtuous deeds. When Pierre de Coubertin reinstated the Olympic Games, the athlete was personified as a modern hero. Its antithesis, the anti-hero, has more virtue that defects, no evil but he does not care on the means to achieve his goals. In the eyes of everyone involved in sports competition, these characters captivate and at the same time, create conflicts of ethics and aesthetics. The purpose of this paper is to perform an ethical reflection linked to principles that contribute for the human growth and accomplishment, as well as the aesthetic on the perception of the sensitive, reverberated by sensations and feelings emerging from athletes. Connecting the ethic with the aesthetic spheres, we could have in the sports a phenomenon walking toward a common point between moral and aesthetic, between the good and the beauty.

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Noddings, Nel. "Fidelity in Teaching, Teacher Education, and Research for Teaching." Harvard Educational Review 56, no. 4 (December 1, 1986): 496–511. http://dx.doi.org/10.17763/haer.56.4.34738r7783h58050.

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Viewing fidelity from the perspective of an ethic of caring, Nel Noddings explores how this virtue might be moved from the periphery to the center of educational work. She argues that such a reorientation would not undermine, but rather enhance, the quality and depth of teaching, learning, and research. She urges, further, that fidelity to persons be taken as the proper measure and guide for the implementation of educational reform.

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Buitendag, J. "Anders dink anders doen. Op soek na ‘n eko-teologiese perspektief op kloning." Verbum et Ecclesia 25, no. 2 (October 6, 2004): 402–22. http://dx.doi.org/10.4102/ve.v25i2.277.

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The article’s departing point is the conviction that contemporary micro-biology and gene-technology have confronted Christian ethics with a reality for which it is not sufficiently equipped. The whole debate on human cloning and human stem cell research has raised the challenge of a fresh understanding of man and humanity as well as an ethic that takes the creation as a whole seriously. The question posed is whether the zygote or even the embryo in the Petri- dish, is already a human person. It is suggested that the organic and cultural environment is essential to our understanding of man. Seeing that man is the product of a bio- cultural background together with individual choices, it is by definition impossible to clone man. The responsibility of man towards the rest of creation has to be understood against the background of a socio-linguistic framework which constitutes our ethics, perhaps as virtue ethics. The implication is that morality is intrinsically connected to reality.

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Blondel, Marion. "Vulnerability as a Virtue: An Attempt to Transpose the Care Ethic in International Law." Baltic Yearbook of International Law Online 17, no. 1 (December 20, 2020): 197–221. http://dx.doi.org/10.1163/22115897_01701_010.

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The utilisation of the concept of vulnerability in international law has risen exponentially. This contribution intends to analyse the issues underlying this phenomenon. Vulnerability is frequently used in a functional manner in order to enhance the protection of individuals. Therefore, even if vulnerability has been initially developed as a non-legal concept, it has now become integrated into legal discourse. As it inevitably supposes the contributions of other disciplines such as moral philosophy and legal sociology, vulnerability reshapes the ways in which individuals are protected by law. Hence, the reconsideration of several concepts, especially individual autonomy and international responsibility, paves the way for better protection of individuals.

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Samuel, Olusegun Steven, and Ademola Kazeem Fayemi. "Afro-communal virtue ethic as a foundation for environmental sustainability in Africa and beyond." South African Journal of Philosophy 38, no. 1 (January 2, 2019): 79–95. http://dx.doi.org/10.1080/02580136.2019.1581393.

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Bouma-Prediger, Steven. "What kind of person would do something like that? A Christian ecological virtue ethic." International Journal of Christianity & Education 20, no. 1 (November 25, 2015): 20–31. http://dx.doi.org/10.1177/2056997115615580.

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Heavin, Joshua. "Book Review: Steven Bouma-Prediger, Earthkeeping and Character: Exploring a Christian Ecological Virtue Ethic." Studies in Christian Ethics 34, no. 3 (July 13, 2021): 381–84. http://dx.doi.org/10.1177/09539468211010425.

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Kang, Byung Gyoo, Keh Vin Yee, Boon Hoe Goh, Wee Kang Choong, and Tuck Wai Yeong. "Ethical Directions and Cultural Dimensions of Construction Professionals in Malaysia: With a Framework of Ethical Decision Making." Advanced Materials Research 838-841 (November 2013): 2875–82. http://dx.doi.org/10.4028/www.scientific.net/amr.838-841.2875.

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Corporate ethics and business ethics are becoming new requirements for a successful business in the 21st century. This trend continues to be strengthened throughout the industries and the construction industry cannot be exceptional. This research provides a practical framework of ethical decision making for construction together with the perceptions of construction professionals in respect to ethics and culture. A project factor approach is incorporated in the framework to reflect the unique feature of construction. The framework is based on Agent (virtue ethics) - Action (deontology) Results (consequentialism) model and the stakeholder concept of construction projects. The framework also intends to identify the ethical directions either mean-oriented or end-oriented. The effectiveness of the framework has been proved through a survey with construction professionals in Malaysia. The survey also includes cultural dimensions as ethic is a subset of culture. The outcomes of the survey shows that the construction professional in Malaysia are slightly more mean-oriented than end-oriented, and their cultural dimensions are more power oriented (PDI), more individualistic (IDV) and more masculine (MAS) compared to the Malaysia national level cultural dimensions.

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Sorbello,, Barbara. "The Nurse Administrator as Caring Person: A Synoptic Analysis Applying Caring Philosophy, Ray’s Ethical Theory of Existential Authenticity, The Ethic of Justice, and The Ethic of Care." International Journal of Human Caring 12, no. 1 (February 2008): 44–49. http://dx.doi.org/10.20467/1091-5710.12.1.44.

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By virtue of their position, nurse administrators are responsible for patient outcomes, developing strategic plans and budget forecasts, and overall organizational viability. In addition to these activities, nurse administrators recognize that it is equally, if not more, important to care for individual staff members, to role model caring, and to facilitate an environment where caring is valued. This article presents a nurse administrator’s experience of living caring during and after two hurricanes that devastated the hospital and its staff members. Caring philosophy, the ethics of care, and the ethics of justice theories are used as frameworks through which to view how living caring within this situation provided for the needs of the individuals and for the organization

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Steigerwald, David. "Did the Protestant Ethic Disappear? The Virtue of Thrift on the Cusp of Postwar Affluence." Enterprise & Society 9, no. 4 (December 2008): 788–815. http://dx.doi.org/10.1017/s146722270000762x.

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After World War II, the United States moved into what historians are now recognizing as a full-blown consumer society. Consumer society carried with it vast cultural changes, including shifts in fundamental values. Not least important were shifts in the practices of thrift, as seen in how Americans regarded personal savings and debt. Traditionally seen as opposites, those two economic behaviors became intertwined in the 1950s, as Americans continued to save, not to accumulate wealth but to spend and often even as they took on consumer debt. Thus, the 1950s were a tipping point between industrial capitalism and consumer capitalism.

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Journal articles on the topic 'Ethic virtue'

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