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Relevant bibliographies by topics / Virtue ethics

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Academic literature on the topic 'Virtue ethics'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 October 2024

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Journal articles on the topic "Virtue ethics"

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Gentry, Lonnie, and James W. Fleshman. "Leadership and Ethics: Virtue Ethics as a Model for Leadership Development." Clinics in Colon and Rectal Surgery 33, no. 04 (June 3, 2020): 217–20. http://dx.doi.org/10.1055/s-0040-1709437.

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AbstractLeaders are held to the highest of standards in both performance and ethics. The same is true for leaders in medicine. Thus, medical leaders must give attention to ethical development as well as performance development. Virtue ethics provide a way for the leader to develop ethically. Virtue ethics is the oldest form of ethics. Although other ethical approaches focus on external considerations, virtue ethics focuses on the inward development of character. Following the examples of virtuous people and developing habits of virtue are critical with this approach. The cardinal virtues of prudence, courage, temperance, and justice are considered the most important. Specific virtue lists have also been developed for medical practitioners. All of these virtues can contribute to the enhancement of leadership skills. The virtue approach is especially helpful for leaders because it motivates one to excel in whatever endeavor pursued, whether medicine, leadership, relationships, or life.

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Issabek, K. Zh. "MacIntyre’s Virtue Ethics: Philosophical Interpretation." Bulletin of the Karaganda university History.Philosophy series 110, no. 2 (June 30, 2023): 308–15. http://dx.doi.org/10.31489/2023hph2/308-315.

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This article provides a philosophical interpretation of MacIntyre's Virtue Ethics. Through a close analysis of key concepts such as telos, narrative unity, and the cultivation of virtues, the article aims to provide a comprehensive understanding of MacIntyre's ethical framework. Drawing on historical and interdisciplinary research, the article investigates the intellectual influences and historical context that shaped MacIntyre's Virtue Ethics, including his debt to Aristotle's Virtue Ethics. The article explores the similarities and differences between MacIntyre's Virtue Ethics and other ethical theories such as consequentialism and deontology. In particular, it highlights the unique features of MacIntyre's approach, including the emphasis on narrative unity and the importance of social practices. Further, the article examines the relevance of MacIntyre's Virtue Ethics in addressing pressing ethical challenges facing modern society. It argues that the cultivation of virtues and the emphasis on narrative unity can provide a framework for ethical decision-making in a world full of competing values and interests. Overall, this article offers a comprehensive and nuanced interpretation of MacIntyre's Virtue Ethics, demonstrating its continued relevance in the field of ethics and its potential for guiding individuals and commаnities towards a more ethical and meaningful existence.

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Mixon, Katy. "The Role of Virtue Ethics in Modern Moral Dilemmas." International Journal of Philosophy 3, no. 4 (July 13, 2024): 14–28. http://dx.doi.org/10.47941/ijp.2094.

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Purpose: The study sought to investigate how virtue ethics can be applied to contemporary ethical issues and comparing its implementation across different cultural contexts. Methodology: The study adopted a desktop research methodology. Desk research refers to secondary data or that which can be collected without fieldwork. Desk research is basically involved in collecting data from existing resources hence it is often considered a low cost technique as compared to field research, as the main cost is involved in executive’s time, telephone charges and directories. Thus, the study relied on already published studies, reports and statistics. This secondary data was easily accessed through the online journals and library. Findings: The findings reveal that there exists a contextual and methodological gap relating to the role of virtue ethics in modern moral dilemmas. Preliminary empirical review revealed that virtue ethics provided a robust framework for addressing modern moral dilemmas by focusing on the development of moral character and the habitual practice of virtues like honesty, courage, and compassion. It emphasized that virtues guide not only actions but also motivations, enabling consistent ethical behavior. The study highlighted the importance of community and social context in nurturing virtues, suggesting that supportive environments are crucial for ethical decision-making in various settings, such as healthcare and corporate governance. Ultimately, virtue ethics was found to promote ethical resilience and adaptability, making it a valuable approach for resolving contemporary ethical challenges and fostering a more just and sustainable world. Unique Contribution to Theory, Practice and Policy: Aristotle's Virtue Ethics, Alasdair MacIntyre's Neo-Aristotelian Virtue Ethics and Philippa Foot's Natural Goodness may be used to anchor future studies on virtue ethics and modern moral dilemmas. The study recommended expanding the theoretical foundations of virtue ethics to include contemporary issues, integrating virtue ethics into professional and personal domains, and incorporating it into public policy frameworks. It emphasized the need for educational institutions to promote character development and suggested community programs to nurture virtues. Additionally, the study highlighted the importance of continuous research and interdisciplinary dialogue to keep virtue ethics relevant in addressing modern moral dilemmas. These recommendations aimed to enhance theoretical insights, improve practical applications, and create policies that foster an ethically conscious society.

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Roberts, Robert C. "Is Kierkegaard a “Virtue Ethicist”?" Faith and Philosophy 36, no. 3 (2019): 325–42. http://dx.doi.org/10.5840/faithphil201981125.

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Several readers of Kierkegaard have proposed that his works are a good source for contemporary investigations of virtues, especially theistic and Christian ones. Sylvia Walsh has recently offered several arguments to cast doubt on the thesis that Kierkegaard can be profitably read as a “virtue ethicist.” Examination of her arguments helps to clarify what virtues, as excellent traits of human character, can be in a moral outlook that ascribes deep sin and moral helplessness to human beings and their existence and salvation entirely to God’s grace. The examination also clarifies the relationship between virtues and character and between the practices of virtue ethics and character ethics. Such clarification also may provide a bridge of communication between Kierkegaard scholarship and scholars of virtue ethics beyond the theistic communities. In particular, I’ll argue that a character ethics that is not a virtue ethics would be suboptimal as an aid to the formation of Christian wisdom and sanctification. Kierkegaard’s character ethics is a virtue ethics.

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Halbig, Christoph. "Virtue vs. virtue ethics." Zeitschrift für Ethik und Moralphilosophie 3, no. 2 (October 2020): 301–13. http://dx.doi.org/10.1007/s42048-020-00078-0.

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AbstractThe present article sets out to defend the thesis that among the more or less familiar enemies or challenges an adequate theory of virtue has to cope with is another, less obvious one – virtue ethics itself. The project of establishing virtue ethics as a third paradigm of normative ethics at eye level with consequentialism and deontological approaches to ethics threatens to distort not just our ethical thinking but the theory of virtue itself. A theory of virtue that is able to meet the demands of a full-blown virtue ethics necessarily has to face three fundamental dilemmas and thus seems to fail as an adequate theory of virtue. And vice versa: An ontologically and normatively viable theory of virtue will be unsuited to provide a promising starting point for virtue ethics as the “third kid on the block” among the options of self-standing paradigms of normative ethics.

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Beier, Kathi. "The Soul, the Virtues, and the Human Good: Comments on Aristotle's Moral Psychology." Labyrinth 18, no. 2 (December 30, 2016): 137. http://dx.doi.org/10.25180/lj.v18i2.51.

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In modern moral philosophy, virtue ethics has developed into one of the major approaches to ethical inquiry. As it seems, however, it is faced with a kind of perplexity similar to the one that Elisabeth Anscombe has described in Modern moral philosophy with regard to ethics in general. For if we assume that Anscombe is right in claiming that virtue ethics ought to be grounded in a sound philosophy of psychology, modern virtue ethics seems to be baseless since it lacks or even avoids reflections on the human soul. To overcome this difficulty, the paper explores the conceptual connections between virtue and soul in Aristotle's ethics. It claims that the human soul is the principle of virtue since reflections on the soul help us to define the nature of virtue, to understand the different kinds of virtues, and to answer the question why human beings need the virtues at all.

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Sandler, Ronald. "Towards an Adequate Environmental Virtue Ethic." Environmental Values 13, no. 4 (November 2004): 477–95. http://dx.doi.org/10.1177/096327190401300405.

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In this article I consider four concerns regarding the possibility of an environmental virtue ethic functioning as an alternative – rather than a supplement – to more conventional approaches to environmental ethics. The concerns are: (1) it is not possible to provide an objective specification of environmental virtue, (2) an environmental virtue ethic will lack the resources to provide critique of obtaining cultural practices and policies, (3) an environmental virtue ethic will not provide sufficient action-guidance, (4) an environmental virtue ethic cannot ground constraints on human activities regarding the natural environment. Each of these concerns makes a claim about the poverty of normative resources at the disposal of environmental virtue ethics. I defend a conception of environmental virtue – as a character virtue with the same normative standing as the conventional personal and interpersonal virtues – that enables an environmental virtue ethic with the wherewithal to address each of the concerns.

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MOK, Kwangsu. "A Proposal for a Virtue-based Medical Ethics Education Model for Health Professionalism." Korean Journal of Medical Ethics 26, no. 4 (December 2023): 309–15. http://dx.doi.org/10.35301/ksme.2023.26.4.309.

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This commentary argues that although the author of the target article correctly characterizes the contemporary understanding of medical professionalism as guideline-driven, he errs in classifying negative guidelines as ‘normative ethics’ and proposing ‘positive ethics’ as an alternative. The problem with what the author calls ‘guideline-driven’ medical professionalism is that it understands ethics only in terms of its ‘institutional tier,’ which is one of three recognized tiers in ethics terminology. To respond to this problem, it is necessary to complement the ‘individual tier” of ethics, which internalizes the normativity of the first-person perspective and motivates ethical practice, with other elements. To this end, this commentary proposes to construct a virtue-based medical ethics education model, one that is analogous to the scientific virtue model. The construction of this virtue-based medical ethics education model involves three steps: (a) developing a list of medical virtues, (b) exploring how medical virtues can be taught, and (c) holding medical virtue education workshops. Just as the scientific virtue model has proven its practical effectiveness through three steps, it is expected that the virtue-based medical ethics education model proposed in this article will play an important role in overcoming the crisis in Korean healthcare.

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Steyl, Steven. "What Can Virtue Ethics Offer Pacifists?" Acorn 18, no. 1 (2018): 29–50. http://dx.doi.org/10.5840/acorn20192228.

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Though warfare has been a popular subject of inquiry in Aristotelian virtue ethics since antiquity, pacifism has almost never been afforded sympathetic study. This paper helps to fill that lacuna by asking whether and how secular virtue ethics can provide a theory of pacifism, whether and how it might defeat some common/foreseeable objections, and what additional work needs to be done in order for virtue ethicists to provide a philosophically robust account of pacifism. I begin by translating a pacifist argument from suffering into an argument from the virtue of compassion. Compassionate agents, sensitive as they are to others’ plights, will be highly averse to lethal warfare. In the second section, I argue that cases for pacifism like this one, which are rooted in individual virtues, cannot constitute a complete argument for pacifism because of the commonly held view that the virtues are reciprocal/unified, and that such an argument will therefore require supplementation in order to be action-guiding. The third section elaborates on what I call the impracticality objection. Any convincing account of pacifism will have to respond to this objection, and I argue that virtue ethical pacifism is especially vulnerable to it. In the fourth section, I highlight two avenues available to the virtue ethicist who defends pacifism from the impracticality objection. Neither of these avenues is viable without further research, however, so while I insist that virtue ethical pacifism is not defeated by the impracticality objection, I maintain also that this form of pacifism requires further scholarly work.

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Huang, Yong. "Why Confucian Ethics is a Virtue Ethics, Virtue Ethics is not a Bad Thing, and Neville Should Endorse it." Journal of Chinese Philosophy 47, no. 3-4 (March 3, 2020): 283–94. http://dx.doi.org/10.1163/15406253-0470304011.

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This paper addresses one of the three main themes of Neville’s The Goodness Is One, Its Manifestations Many: Whether Confucian ethics can be appropriately characterized as a virtue ethics. It first examines some unique features of virtues ethics, concluding that Confucian ethics may be plausibly regarded as a virtue ethics. Then it shows that virtue ethics is immune to the two diseases that Neville worries about: subjectivism and individualism. Finally, it argues that what Neville regards as salient features of Confucian ethics, (1) situationism, (2) attention to knowledge and skills beyond virtues, and (3) consequentialism of principle, can all be kept intact when it is characterized as a virtue ethics.

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Dissertations / Theses on the topic "Virtue ethics"

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Kakalis, Nicolaos. "Plato's ethics & virtue ethics." Thesis, University of Edinburgh, 2002. http://hdl.handle.net/1842/24749.

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Brown, Steven G. "Realistic Virtue Ethics." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1339517161.

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Horner, David Alan. "The seeds of virtue : law and virtue ethical conceptions in Aquinas's ethics." Thesis, University of Oxford, 2000. http://ora.ox.ac.uk/objects/uuid:91aff45b-df61-4435-937d-b8331ec20b86.

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There is a prima facie incompatibility between a law conception of ethics, in which law concepts (e.g. ought, rule, action) are basic, and a virtue conception of ethics, in which virtue concepts (e.g. character trait, ideal, agent) are basic. However, both conceptions contain elements that are needed for an adequate ethical account. Aquinas's conception of ethics is of interest, because it combines virtue and law components within a broadly Aristotelian account. I argue that Aquinas's virtue-and-law ethical conception is not ad hoc, but emerges from, expresses, and is grounded normatively, rationally, and motivationally in his general conception of practical thought. My first objective in the thesis is to explicate and defend an interpretation of Aquinas's understanding of practical thought as the rational determination of general good into particular action. I argue, first, that this interpretation expresses Aquinas's conception of the nature of practical thought, as reflected in Aquinas's central practical concepts of order, nature, good, and reason. Second, I argue that this interpretation is expressed in Aquinas's conception of the structure of practical thought, as reflected in general, specific, and particular conceptual levels of practical thinking, reasons, and forms of reasoning. My second objective in the thesis is to show that Aquinas's virtue-and-law account presupposes and develops this conception of practical thought, and briefly to indicate how insights from Aquinas's account elucidate relationships between virtue and law ethical conceptions.

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Weatherup, Michael Norman. "Neo-Schopenhauerian virtue ethics." Thesis, Queen's University Belfast, 2017. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.728826.

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In this dissertation I argue that a neo-Schopenhauerian virtue ethic is a viable position in moral philosophy, preferable to deontology, consequentialism and neo-Aristotelianism. I do this by arguing that, as Schopenhauer’s main criticisms of Kant’s moral philosophy apply to contemporary deontology and consequentialism, virtue ethics is preferable to both. I defend the Schopenhauerian claim that compassion is the basis of morality by appealing to its intuitive plausibility and by arguing for a neo-Schopenhauerian version of the Aristotelian idea that the virtues are constitutive of the good life. I further support the claim that compassion is the basis of morality by illustrating how compassion can account for a range of our core moral concepts and intuitions. 1 also defend neo-Schopenhauerianism against, a number of criticisms of virtue ethics in general and neo-Schopenhauerianism in particular. I conclude by arguing that as the Aristotelian virtues of courage, temperance, prudence, etc., could be possessed by someone who is malicious and/or extremely selfish, and so do not capture our intuitions about what makes a person morally good, neo-Schopenhauerian virtue ethics is preferable to Aristotelianism.

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Moberly, Jennifer Lynne. "The virtue of Bonhoeffer's ethics : a study of Dietrich Bonhoeffer's ethics in relation to virtue ethics." Thesis, Durham University, 2009. http://etheses.dur.ac.uk/89/.

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Jennifer Moberly, 'The Virtue of Bonhoeffer's Ethics: A Study of Dietrich Bonhoeffer's Ethics in Relation to Virtue Ethics' (PhD, 2009) This study first explores the prima facie reasons for rejecting the possibility of seeing a close relationship between Bonhoeffer's Ethics and virtue ethics. However, a closer reading of his texts, and the examination of formulations of virtue ethics by Augustine, Thomas Aquinas, and Alasdair MacIntyre, lead to the conclusin that those grounds are insufficient for dismissing the possibility of such a relationship. Instead there is compelling evidence for the presence of virtue-ethical aspects in his treatment of justification and sanctification, his implicit anthropology and holistic conecption of human life, and especially in the theme of 'conformation' and the notion of 'simplicity'. Given the fact that there are some ways in which Bonhoeffer's Ethics appears to be positively related to virtue ethics, the study then examines how these aspects are related to elements of Barthian divine command ethics which are also present in Bonhoeffer's conception. The suggested conclusion is that the two forms of ethical thought were used throughout the writing periods in a dialectical integration within an overall vision of the agent participating (by grace) in the reality that Christ has reconciled all reality to God. Finally, the thesis considers how this understanding of Bonhoeffer's Ethics may be of use within contemporary debates, and advocates seeing it as a distinctive example of how virtue ethics may be articulated without compromising the role of grace.

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O'Connor, John Daniel. "Groundwork for a theoretically ambitious and distinctively virtue ethical theory : constitutivist virtue ethics." Thesis, University of Edinburgh, 2016. http://hdl.handle.net/1842/25708.

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In this thesis I address two related and rarely asked questions: (i) Is a distinctively virtue ethical theory that is theoretically ambitious possible? (ii) If such a theory is possible, and such a theory is also a credible theory in its own right, then what might such a theory look like? By ‘distinctively virtue ethical,’ I mean a theory in which the virtues and other aretaic concepts are foundational, and which does not collapse into forms of other ethical approaches, such as consequentialism and deontology. By ‘theoretically ambitious,’ I mean a systematic theory that seeks to fulfil all the principal aims of theories of practical reason: to explain, justify, prescribe and to guide action. In this thesis I argue that a distinctively virtue ethical theory that is theoretically ambitious is possible. I do this by working out what such a theory might look like. In developing the theory, I also make a case that the theory is credible and attractive in its own right. In Chapter 1 I look at what makes an ethical theory distinctively virtue ethical. I also argue for a eudaimonic conception of virtue ethics, and determine a number of constraints on such a theory if it is to be distinctively virtue ethical. In Chapter 2 I look at what a more precisely characterised distinctively virtue ethical theory that is theoretically ambitious might look like. I argue in favour of using some ideas derived from Plato. A serious problem remains: the virtue ethical theory I develop in Chapter 2 is unable to give adequate action-guidance, a requirement for the theory to be theoretically ambitious. In Chapter 3 I introduce the central strategy of the thesis: to combine the virtue ethical theory arrived at in Chapter 2 with a form of ethical constitutivism in order to arrive at a distinctively virtue ethical theory that is theoretically ambitious, not least one able to give adequate action-guidance. Chapter 3 is concerned primarily with developing a form of ethical constitutivism suitable for combining with virtue ethics. The chapter is also concerned with examining objections to ethical constitutivism and diagnosing what is required to overcome these objections. In Chapter 4 I combine the virtue ethical theory favoured in Chapter 2 with the form of ethical constitutivism developed in Chapter 3 to form a combined theory. I call this theory: ‘constitutivist virtue ethics.’ I present what the theory involves, and I argue that although the theory incorporates elements from ethical constitutivism, it merits being considered distinctively virtue ethical. I also argue that constitutivist virtue ethics overcomes the objections that, as shown in Chapter 3, ethical constitutivism on its own is unable to overcome. Constitutivist virtue ethics therefore holds out the attractive prospect of a theory incorporating both the advantages of virtue ethics and some of the best of what ethical constitutivism has to offer. In Chapter 5 I address the biggest challenge to constitutivist virtue ethics being regarded as a theoretically ambitious theory: to be able to provide adequate action-guidance. To this end, I present an action-guidance procedure of eight action-guidance principles derived from constitutivist virtue ethics. I then argue that the action-guidance procedure can provide adequate action-guidance, even when faced with a difficult test case. I also examine two objections to the action-guidance procedure, and I argue that these can be overcome. I finish the thesis by considering some topics from the literature relevant to constitutivist virtue ethics, and which might be the basis for further work.

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Jotterand, Fabrice 1967. "Does virtue ethics contribute to medical ethics? : an examination of Stanley Hauerwas' ethics of virtue and its relevance to medical ethics." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33292.

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The aim of this thesis is to examine the concept of virtue ethics in Stanley Hauerwas's understanding of virtue and delineate how that contributes to his ethical reasoning and his comprehension of medical ethics. The first chapter focuses on the shift that occurred in moral theory under the stance of the Enlightenment that eroded the traditional idea of morality as the formation of the self, allowing space for new concepts that dismissed the importance of the agent in the ethical task of seeking the good. In the second chapter, the three main ideas (character, vision, and narrative) that make up Hauerwas' ethical theory are examined with a particular attention to the importance of agency in moral life. The third chapter describes how Hauerwas' medical ethics, informed by his moral theory based on character, vision, and narrative, is relevant to medical ethics. Hauerwas argues that because medicine is a form of human activity with internal goods and standards of excellence intrinsic to its practice, it requires taking into account the notion of agency in the healing relationship. Finally, in the last chapter the specific religious discourse of Hauerwas' ethics is discussed in relation to secular medical ethics. In other words, this thesis raises the question of whether the reduction of medical ethics to a set of principles, as it is mostly the case today, represents a suitable picture of the reality of moral life in medicine.

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Moula, Payam. "Virtue Ethics and right action." Thesis, Linköping University, Department of Culture and Communication, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-54309.

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This paper evaluates some arguments made against the conceptions of right action within virtue ethics. I argue that the different accounts of right action can meet the objections raised against them. Michael Slote‘s agent-based and Rosalind Hursthouses agent-focused account of right action give different judgments of right action but there seems to be a lack of real disagreement between the two accounts. I also argue that the concept of right action often has two important parts, relating to action guidance and moral appraisal, respectively, and that virtue ethics can deal with both without a concept of right action.

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Nussbaum, Martha C. "Virtue Ethics: The Misleading Category." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/113259.

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Virtue ethics is frequently considered to be a single category of ethical theory, and a rival to Kantianismand Utilitarianism. I argue that this approach is a mistake, because both Kantians and Utilitarians can, and do, have an interest in the virtues and the forrnation of character. But even if we focus on the group of ethical theorists who are most commonly called virtue theorists because they reject the guidance of both Kantianism and Utilitarianism, and derive inspiration from ancient Greek ethics, there is little unity to this group. Although there is a thin common ground that links all the group's members - a focus on the formation of character, on the nature of the passions, and on choice over the whole course of life - there are also crucial differences among them.
La ética de la virtud es frecuentemente considerada una categoría singular de la teoría ética, y una rival del kantismo y del utilitarismo. Considero que es un error, puesto que tanto kantianos como utilitaristas pueden tener, y tienen, un interés en las virtudes y en la formación del carácter. Mas, aun si focalizamos el grupo de teóricos de la ética, comúnmente llamados teóricos de la virtud, porque rechazan la dirección tanto del kantismo como del utilitarismo y se inspiran en la ética griega antigua, hay poca unidad en este grupo. Aun cuando hay un delgado territorio común que vincula a todos los miembros del grupo -una preocupación por la formación del carácter, la naturaleza de las pasiones y por la elección sobre el transcurso entero de la vida- también hay diferencias cruciales entre ellos.

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Svatos, Michele Lynn. "The structure of virtue ethics." Diss., The University of Arizona, 1994. http://hdl.handle.net/10150/186878.

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Virtue ethics is the view that virtue, happiness, flourishing, and human nature go together to constitute the core of ethics. However, this definition is far from precise. It raises questions about the foundation of virtue ethics, the logical relations between its main concepts (its "structure"), and its place in the standard taxonomy of moral theories as teleological or deontological. This work provides the analysis of the foundation, structure, and taxonomical classification of virtue ethics lacking in the contemporary literature. Such an analysis is necessary for successfully defending or attacking a modern version of virtue ethics. I argue that there are two main distinct forms which virtue ethics might take. Both are teleological, and neither is consequentialist: an analysis of virtue ethics reveals that the standard taxonomy of moral theories must be revised to allow for different sorts of non-consequentialism within a broader class of teleological theories. The foundation of the first form of virtue ethics is happiness, thus resembling standard consequentialist theories. However, it differs from such theories in three ways: first, virtue is constitutive of rather than instrumental to happiness. Second, happiness is given objective rather than subjective content. Third, it rejects reductionism, hierarchy, and completeness. The alternative also rejects reductionism, hierarchy, and completeness. However, its foundation is human nature, which need not be identified with happiness. Such a theory is unavoidably naturalistic, and its need for an account of human nature raises many problems. Virtue ethics may take either of these broadly teleological yet unique forms. The first is more similar to other teleological theories, and is most viable. Its unique structure provides many advantages as well as some unique challenges. Only careful attention to structural and foundational details in the further development of virtue ethics will determine whether its benefits outweigh its faults.

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Books on the topic "Virtue ethics"

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1961-, Crisp Roger, and Slote Michael A, eds. Virtue ethics. Oxford: Oxford University Press, 1997.

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1946-, Darwall Stephen L., ed. Virtue ethics. Malden, MA: Blackwell Pub., 2003.

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Hursthouse, Rosalind. On virtue ethics. Oxford: Oxford University Press, 1999.

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Winter, Michael. Rethinking virtue ethics. Dordrecht: Springer, 2012.

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Cullen, John, and Lakshmi Nair. Virtue Ethics. 2455 Teller Road, Thousand Oaks California 91320 United States: SAGE Publications, Inc., 2023. http://dx.doi.org/10.4135/9781071903643.

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Daniel, Statman, ed. Virtue ethics. Washington, D.C: Georgetown University Press, 1997.

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Daniel, Statman, ed. Virtue ethics. Edinburgh: Edinburgh University Press, 1997.

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Winter, Michael. Rethinking Virtue Ethics. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-2193-7.

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1962-, Cafaro Philip, and Sandler Ronald D, eds. Environmental virtue ethics. Lanham, Md: Rowman & Littlefield Publishers, 2004.

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Kotva, Joseph J. The Christian case for virtue ethics. Washington, D.C: Georgetown University Press, 1996.

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Book chapters on the topic "Virtue ethics"

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Webb, Stephen A. "Virtue Ethics." In Ethics and Value Perspectives in Social Work, 108–19. London: Macmillan Education UK, 2010. http://dx.doi.org/10.1007/978-0-230-31357-6_10.

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Cunningham, Frank. "Virtue Ethics." In Encyclopedia of Quality of Life and Well-Being Research, 6943–47. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-007-0753-5_3163.

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Russell, Chris. "Virtue Ethics." In Global Encyclopedia of Public Administration, Public Policy, and Governance, 1–5. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-31816-5_3609-1.

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Cunningham, Frank. "Virtue Ethics." In Encyclopedia of Quality of Life and Well-Being Research, 1–4. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-69909-7_3163-2.

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Kelly, Eugene. "Virtue Ethics." In Phaenomenologica, 151–80. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-1845-6_8.

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D’Souza, Antony. "Virtue Ethics." In Christianity, 753–57. Dordrecht: Springer Netherlands, 2023. http://dx.doi.org/10.1007/978-94-024-2241-2_107.

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Slote, Michael. "Virtue Ethics." In The Blackwell Guide to Ethical Theory, 394–411. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1111/b.9780631201199.1999.00020.x.

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Campbell, Alastair V. "Virtue Ethics." In Philosophy and Medicine, 55–73. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-40033-0_4.

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York, Michael. "Virtue Ethics." In Pagan Ethics, 169–79. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-18923-9_8.

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Seok, Bongrae. "Virtue Ethics." In Encyclopedia of Global Justice, 1130–32. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9160-5_29.

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Conference papers on the topic "Virtue ethics"

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Hegde, Aditya, Vibhav Agarwal, and Shrisha Rao. "Ethics, Prosperity, and Society: Moral Evaluation Using Virtue Ethics and Utilitarianism." In Twenty-Ninth International Joint Conference on Artificial Intelligence and Seventeenth Pacific Rim International Conference on Artificial Intelligence {IJCAI-PRICAI-20}. California: International Joint Conferences on Artificial Intelligence Organization, 2020. http://dx.doi.org/10.24963/ijcai.2020/24.

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Modelling ethics is critical to understanding and analysing social phenomena. However, prior literature either incorporates ethics into agent strategies or uses it for evaluation of agent behaviour. This work proposes a framework that models both, ethical decision making as well as evaluation using virtue ethics and utilitarianism. In an iteration, agents can use either the classical Continuous Prisoner's Dilemma or a new type of interaction called moral interaction, where agents donate or steal from other agents. We introduce moral interactions to model ethical decision making. We also propose a novel agent type, called virtue agent, parametrised by the agent's level of ethics. Virtue agents' decisions are based on moral evaluations of past interactions. Our simulations show that unethical agents make short term gains but are less prosperous in the long run. We find that in societies with positivity bias, unethical agents have high incentive to become ethical. The opposite is true of societies with negativity bias. We also evaluate the ethicality of existing strategies and compare them with those of virtue agents.

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BAKER, Jennifer. "VIRTUE ETHICS BEHIND RIGHTS." In Proceedings of The Third International Scientific Conference “Happiness and Contemporary Society”. SPOLOM, 2022. http://dx.doi.org/10.31108/7.2022.4.

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Virtue ethics is not typically invoked by academics today for the evaluation of political systems or political action. We could, however, recognize its potential role in this regard, turning to the history of its use as illustration. Interpreters who have attempted to theorize about political rights apart from moral psychology fail to recognize the support the underlying moral psychology provides to the notion of rights. Contemporary objections to the use of ethical theory in justifying rights may assume political theory is adequate enough when kept in terms that abstract away from any particular aspects of moral psychology. Yet a virtue-based approach to political system recognizes the desires for freedom, the risk of preferences being subsumed into a consequentialist assessment, and more readily enables agents themselves to assess what is necessary to condemn political systems as well as political efforts, such as the Russian invasion of Ukraine. Key words: Rights, Law, Moral Psychology, Cicero, Virtue, Rawls, Virtue Ethics

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Pyra, Leszek. "VIRTUE ETHICS AND ENVIRONMENT." In 46th International Academic Conference, Rome. International Institute of Social and Economic Sciences, 2019. http://dx.doi.org/10.20472/iac.2019.046.016.

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BOICHENKO, Nataliia. "ETHICS IN THE TIME OF GLOBAL DISASTERS." In Proceedings of The Third International Scientific Conference “Happiness and Contemporary Society”. SPOLOM, 2022. http://dx.doi.org/10.31108/7.2022.8.

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The situation around Ukraine can be described now as a «global disaster». Outlining the range of ethical and bioethical problems caused by military action, the security issues of our citizens come to the fore (especially vulnerable categories - children, the elderlypeople, people with special needs, pregnant women); problems caused by the inability to provide medical care (from lack of resources and medical staff to lack of ways to evacuate the wounded); environmental problems caused by the actions of the aggressor; problems arising from forced migration. Despite the ethnic, religious, socio-cultural and moral differences of different members of modern society, there is a need for a new understanding of tolerance and its limits, which can be realized through the use of ethical theories of distributive justiceandvirtue ethics. Key words: ethical theories, bioethics, virtue ethics, global disasters

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"Virtue ethics via planning and learning." In The International Conference on Robot Ethics and Standards (ICRES 2018). CLAWAR Association Ltd, UK, 2018. http://dx.doi.org/10.13180/icres.2018.20-21.08.018.

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Fang, Xi, and Juanjuan Wang. "A Review of the Controversy between Virtue Ethics and Normative Ethics." In 2018 International Seminar on Education Research and Social Science (ISERSS 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iserss-18.2018.27.

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Tripp, Andrew R. "Architecture after Virtue: Questioning the (Inter)disciplinarity of Ethical and Architectural Theory." In 108th Annual Meeting Proceedings. ACSA Press, 2020. http://dx.doi.org/10.35483/acsa.am.108.86.

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There is much to indicate that ethics is an important field of inquiry for contemporary architects; and yet there is little evidence that this field has been defined in a way that will support ongoing academic and practical inquiry. One impediment to the formation of such a field is the divergence between disciplinary and interdisciplinary understandings of ethics and architecture. Does the conversation on ethics and architecture reflect an interdisciplinary movement? Or is ethical theory already intrinsic to architectural theory? This short essay takes up two antithetical positions in order to initiate a line of questioning critical of both. These positions include, on the one hand, the survival/revival of virtue ethics within the phenomenological school of architectural thinking, identified herein with the architectural theorists Joseph Rykwert and Dalibor Vesely, and on the other hand, the interdisciplinary arguments of architect William Taylor and moral philosopher Michael Levine.

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Mortari, Luigina, Federica Valbusa, and Alessia Camerella. "CLASSROOM ACTIVITIES FOR AN EDUCATION TO VIRTUE ETHICS." In International Technology, Education and Development Conference. IATED, 2016. http://dx.doi.org/10.21125/iceri.2016.2062.

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Barford, Lee. "Contemporary Virtue Ethics and the Engineers of Autonomous Systems." In 2019 IEEE International Symposium on Technology and Society (ISTAS). IEEE, 2019. http://dx.doi.org/10.1109/istas48451.2019.8937855.

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Baiasu, Daniela. "Online Ethics During COVID-19 Pandemic." In 2nd International Conference Global Ethics - Key of Sustainability (GEKoS). LUMEN Publishing House, 2021. http://dx.doi.org/10.18662/lumproc/gekos2021/14.

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Ethics represents an important role in any society, applicable to all activities. Online information, during its evolution, applied many changes in all the domains, changes that may affect the principles of ethics. The continued freedom to use the online environment, the failure to establish clear rules both nationally and internationally can lead to many problems, most of which are ethical. Although ethics is an important value of society, in reality, it serves as an established virtue. This paper reveals the fact that the limits of ethics can be easily violated, showing which possible dangers can be met and, with attention, avoided. Using the Internet has become a priority in any domain: economic, cultural, academic, educational, and social. The most obvious change could be observed at the social level. Thus, more and more people prefer to socialize online, through social networks. Within these networks, most cases of violation of ethical norms can be observed. That is why certain ethical standards should be set clear enough to protect the privacy of users. The restrictions imposed by the COVID-19 pandemic have led more and more people to use the online environment (online work, online education). With the increase in the rate of use of the online environment, online illegalities have also increased, legalities that violate the principles of ethics. We must not neglect that any action in the online environment exposes the user to certain risks. We consider online users must get informed about possible risks and problems that may arise from browsing online. Thus, good information of the population, as well as continuously updated legislation, can help to respect the norms of ethics in the online environment

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Reports on the topic "Virtue ethics"

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Papadopoulos, Yannis. Ethics Lost: The severance of the entrenched relationship between ethics and economics by contemporary neoclassical mainstream economics. Mέta | Centre for Postcapitalist Civilisation, 2021. http://dx.doi.org/10.55405/mwp1en.

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In this paper we examine the evolution of the relation between ethics and economics. Mainly after the financial crisis of 2008, many economists, scholars, and students felt the need to find answers that were not given by the dominant school of thought in economics. Some of these answers have been provided, since the birth of economics as an independent field, from ethics and moral philosophy. Nevertheless, since the mathematisation of economics and the departure from the field of political economy, which once held together economics, philosophy, history and political science, ethics and moral philosophy have lost their role in the economics’ discussions. Three are the main theories of morality: utilitarianism, rule-based ethics and virtue ethics. The neoclassical economic model has indeed chosen one of the three to justify itself, yet it has forgotten —deliberately or not— to involve the other two. Utilitarianism has been translated to a cost benefit analysis that fits the “homo economicus” and selfish portrait of humankind and while contemporary capitalism recognizes Adam Smith as its father it does not seem to recognize or remember not only the rest of the Scottish Enlightenment’s great minds, but also Smith’s Theory of Moral Sentiments. In conclusion, if ethics is to play a role in the formation of a postcapitalist economic theory and help it escape the hopeless quest for a Wertfreiheit, then the one-dimensional selection and interpretation of ethics and morality by economists cannot lead to justified conclusions about the decision-making process.

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Mayne, Alison, Christina Noble, Paula Duffy, Kirsten Gow, Alexander Glasgow, Kevin O’Neill, Jeni Reid, and Diana Valero. Navigating Digital Ethics for Rural Research: Guidelines and recommendations for researchers and administrators of social media groups. DigiEthics: Navigating Digital Ethics for Rural Research, November 2023. http://dx.doi.org/10.57064/2164/22326.

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Social media creates new spaces for connecting people digitally and provides a forum for the exchange of information and discussion. Online spaces such as Facebook groups (FGs) have become part of the fabric of social interaction in many rural areas, with both residents and others living away from the community maintaining a connection in the virtual space. Community FGs are routinely used to share place-based information about resources, events or issues, and to discuss topics of shared interest. In research, these groups allow researchers to connect directly with people who have an interest in what happens within specific communities and offer rich opportunities for participants to likewise engage with research. We can reflect on how FGs in rural communities have the potential to enhance and/or complement existing approaches by making research with dispersed communities more accessible and affordable, while considering challenges around confidentiality and digital inclusion given the characteristics and size of the population. Social media has developed at pace during the last decade, and digital ethics is a shifting methods sub-field that poses challenges to social sciences and humanities researchers. Apart from platforms’ changing terms and conditions, research with and on social media groups has specific ethical challenges (e.g. around anonymity, confidentiality, and data access) that require tailored consideration. In particular, when approaching netnography and similar methods with social media groups, dialogic approaches which aim to engage, respect and protect participants are critical. There is consensus on the need to agree the access conditions with the group administrator as a first step, but there is no guidance on good practice on developing these conditions. To create these guidelines, we have worked collaboratively across disciplines and with administrators of Facebook groups to explore what such process could look like: aspects to address, pros and cons of potential approaches, and potential challenges and solutions.

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Perez, Katia. Quem vê cara, vê coração? - entrelaçamentos entre ethos e identidade corporativa no discurso virtual do Grupo Boticário / Is the face index to the heart? - imbrications of ethos and corporate identity in virtual discourse from Boticario Group. Revista Internacional de Relaciones Públicas, December 2017. http://dx.doi.org/10.5783/rirp-14-2017-11-183-206.

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Pavlyuk, Ihor. MEDIACULTURE AS A NECESSARY FACTOR OF THE CONSERVATION, DEVELOPMENT AND TRANSFORMATION OF ETHNIC AND NATIONAL IDENTITY. Ivan Franko National University of Lviv, February 2021. http://dx.doi.org/10.30970/vjo.2021.49.11071.

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The article deals with the mental-existential relationship between ethnoculture, national identity and media culture as a necessary factor for their preservation, transformation, on the example of national original algorithms, matrix models, taking into account global tendencies and Ukrainian archetypal-specific features in Ukraine. the media actively serve the domestic oligarchs in their information-virtual and real wars among themselves and the same expansive alien humanitarian acts by curtailing ethno-cultural programs-projects on national radio, on television, in the press, or offering the recipient instead of a pop pointer, without even communicating to the audience the information stipulated in the media laws − information support-protection-development of ethno-culture national product in the domestic and foreign/diaspora mass media, the support of ethnoculture by NGOs and the state institutions themselves. In the context of the study of the cultural national socio-humanitarian space, the article diagnoses and predicts the model of creating and preserving in it the dynamic equilibrium of the ethno-cultural space, in which the nation must remember the struggle for access to information and its primary sources both as an individual and the state as a whole, culture the transfer of information, which in the process of globalization is becoming a paramount commodity, an egregore, and in the post-traumatic, interrupted-compensatory cultural-information space close rehabilitation mechanisms for national identity to become a real factor in strengthening the state − and vice versa in the context of adequate laws («Law about press and other mass media», Law «About printed media (press) in Ukraine», Law «About Information», «Law about Languages», etc.) and their actual effect in creating motivational mechanisms for preserving/protecting the Ukrainian language, as one of the main identifiers of national identity, information support for its expansion as labels cultural and geostrategic areas.

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Adebayo, Oliver, Joanna Aldoori, William Allum, Noel Aruparayil, Abdul Badran, Jasmine Winter Beatty, Sanchita Bhatia, et al. Future of Surgery: Technology Enhanced Surgical Training: Report of the FOS:TEST Commission. The Royal College of Surgeons of England, August 2022. http://dx.doi.org/10.1308/fos2.2022.

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Over the past 50 years the capability of technology to improve surgical care has been realised and while surgical trainees and trainers strive to deliver care and train; the technological ‘solutions’ market continues to expand. However, there remains no coordinated process to assess these technologies. The FOS:TEST Report aimed to (1) define the current, unmet needs in surgical training, (2) assess the current evidence-base of technologies that may be beneficial to training and map these onto both the patient and trainee pathway and (3) make recommendations on the development, assessment, and adoption of novel surgical technologies. The FOS:TEST Commission was formed by the Association of Surgeons in Training (ASiT), The Royal College of Surgeons of England (RCS England) Robotics and Digital Surgery Group and representatives from all trainee specialty associations. Two national datasets provided by Health Education England were used to identify unmet surgical training needs through qualitative analysis against pre-defined coding frameworks. These unmet needs were prioritised at two virtual consensus hackathons and mapped to the patient and trainee pathway and the capabilities in practice (CiPs) framework. The commission received more than 120 evidence submissions from surgeons in training, consultant surgeons and training leaders. Following peer review, 32 were selected that covered a range of innovations. Contributors also highlighted several important key considerations, including the changing pedagogy of surgical training, the ethics and challenges of big data and machine learning, sustainability, and health economics. This summates to 7 Key Recommendations and 51 concluding statements. The FOS:TEST Commission was borne out of what is a pivotal point in the digital transformation of surgical training. Academic expertise and collaboration will be required to evaluate efficacy of any novel training solution. However, this must be coupled with pragmatic assessments of feasibility and cost to ensure that any intervention is scalable for national implementation. Currently, there is no replacement for hands-on operating. However, for future UK and ROI surgeons to stay relevant in a global market, our training methods must adapt. The Future of Surgery: Technology Enhanced Surgical Training Report provides a blueprint for how this can be achieved.

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