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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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Zagzebski, Linda. "Virtue Ethics." Think 22, no. 63 (2023): 15–21. http://dx.doi.org/10.1017/s1477175622000252.
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AbstractIs ethics all about rights and duties, or is it about living a happy, flourishing life? For millennia in the West, ethics was about the way to flourish as an individual and a community. The qualities that enable people to live that way are the virtues, and that style of ethics is called Virtue Ethics. In the early modern period, Virtue Ethics went out of fashion and ethics began to focus on right and duties, where rights and duties are demands made against others. In this article I argue that the language of rights and duties has made it almost impossible for people on opposing sides of public policy issues to come to agreement. I defend the return of Virtue Ethics in philosophy, and propose that if it can be adopted by ordinary people, we will have a better chance at overcoming our deep divisions.
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Wright, Peter, and Paul Webster. "Workshop Report." Journal of Practice Teaching and Learning 8, no. 3 (December 20, 2012): 97–114. http://dx.doi.org/10.1921/jpts.v8i3.377.
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Virtue ethics challenges standard ethical paradigms about what constitutes social work as a morally right and good enterprise, locating the source of all morality in a person’s character. It posits that a virtuous (caring, compassionate, just and generous), social worker is one whose authenticity derives from what it is to be a true human being exercising such virtues. What it is to be a true human being is for many connected essentially with spirituality, faith and religion. The idea of characteristic virtue as a human defining feature is to be found in most religions and faiths. Virtue ethics locates this authenticity through a primarily secular philosophical perspective.Both perspectives speak to what it is to be a good social worker but are they reconcilable? Does the secular challenge of virtue ethics to standard social work ethical paradigms also challenge the place of spirituality, faith and religion in social work education?This report presents a conversation between two social workers about these issues, one a committed secular virtue ethicist and one personally committed to the importance of spirituality, faith and religion in social work education. The audience were invited to participate in asking questions as the conversation explored the complexities.
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Sandler, Ronald. "A Response to Martin Calkins’s “How Casuistry and Virtue Ethics Might Break the Ideological Stalemate Troubling Agricultural Biotechnology”." Business Ethics Quarterly 15, no. 2 (April 2005): 319–27. http://dx.doi.org/10.5840/beq200515217.
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Abstract:Martin Calkins proposes the “combined use of casuistry and virtue ethics as a way for both sides to move ahead on [the] pressing issue [of agricultural biotechnology].” However, his defense of this methodology relies on a set of mistaken, albeit familiar, claims regarding the normative resources of virtue ethics: (1) virtue ethics is egoistic; (2) virtue ethics cannot defend any particular account of the virtues as the objectively correct ones and is therefore inextricably relativistic; (3) virtue ethics cannot supply a procedure for providing practical or policy guidance in concrete situations; and (4) virtue ethics cannot adequately account for the possibility of conflicting or partial virtues. After a brief overview of the basic structure of virtue ethics, I take up each of these misconceptions in turn. I conclude with some comments on the implications of these considerations for Calkins’s proposed methodology for addressing the issue of agricultural biotechnology.
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Garcia, Jorge L. A. "Virtues and Principles in Biomedical Ethics." Journal of Medicine and Philosophy: A Forum for Bioethics and Philosophy of Medicine 45, no. 4-5 (July 29, 2020): 471–503. http://dx.doi.org/10.1093/jmp/jhaa013.
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Abstract In the seventh and most recent edition of their classic book, Principles of Biomedical Ethics, Tom Beauchamp and James Childress define a virtue as a character trait that is “socially valuable and reliably present” and a moral virtue as such a trait that is also both “dispositional” and “morally valuable” (2013, 31, 377). The virtues that they single out as “focal” within biomedical ethics are compassion, discernment, trustworthiness, integrity, and conscientiousness (Beauchamp and Childress, 2013, 37–44). Not all is well in their treatment of virtue. Beauchamp and Childress seem to worry that an ethical theory in which virtues are fundamental will neglect duties, rights, and societal needs. Further, they insist that there is no reason to think that, within ethical theory, one family of ethical concepts is the most important, nor that one theoretical approach is correct, or even superior to others. I will try to show, that there are (and that we have) strong reasons to see language, concepts, and matters of virtue as fundamental within normative ethical theory, both generally and in such specialized subareas as medical ethics. These reasons reveal themselves when we analyze concepts at the core of the alternative approaches to theorizing ethics that Beauchamp and Childress identify.
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Stafford, Sue P. "Intellectual Virtues in Environmental Virtue Ethics." Environmental Ethics 32, no. 4 (2010): 339–52. http://dx.doi.org/10.5840/enviroethics201032439.
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Huo, Yan, and Kristján Kristjánsson. "An Explorative Study of Virtues in Ethical Consumption from a Confucian Perspective in an Urban-Rural-Fringe in China." Business Ethics and Leadership 4, no. 4 (2020): 105–22. http://dx.doi.org/10.21272/bel.4(4).105-122.2020.
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The concept of ethical consumption has garnered considerable attention in recent years. Yet, it remains somewhat ‘mystical’ in the existing Western literature. The present unique cross-cultural and cross-disciplinary study offers clarification on the conception of ethical consumption from three aspects: First, this paper reflects on the nature of the concept of ethical consumption and identifies its relatively large common core as an open-textured, ‘naturalistic’ concept; conceptualizing the ideal of ethical consumption in virtue ethical language. Second, this paper secures a firmer grounding for the concept of ‘ethical consumption’ within virtue ethics by linking it theoretically to a Confucian form of virtue ethics. We support this interpretation with empirical evidence, gleaned through focus-group discussions and individual interviews with consumers, undergoing fast-changing dynamics, from an urban-rural fringe from China: a culture already immersed in lay virtue ethical thinking, inspired by Confucius. Third, the paper brings the data back to theory by eliciting from the data a structural framework of the foci of the underlying virtues making up the virtue of ethical consumption, on our respondents’ understanding, and reflecting upon how this new theoretical understanding may advance the academic discourse on ethical consumption and expand the understandings of ethical consumption from a cross-cultural perspective. We explore notions such as virtue patriotism and filial piety that contribute to the diversity of the conception of ethical consumption. We explain how those virtues play a role in Chinese understandings of ethical consumption, contributing to the global diversity of the concept. This study does not claim to represent the complete truth about Chinese consumers’ views on ethical consumption, considering the geographic constraints and the small number of participants. However, it does offer some salient insights into Chinese consumers’ understanding of ethical consumption, which is grounded in their daily practices and reflects their consumer motivations; hence, enriching the global business ethics discourse on ethical consumption. Keywords: Virtues, The Concept of Ethical Consumption, Ethical Theories and Philosophies, Chinese Consumers, Confucian Virtue Ethics.
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Bilić, Irena, Dinko Primorac, and Željka Marčinko Trkulja. "Virtue Ethics, Managerial Profession and Personality Traits: The Extension of Mintzberg’s Managerial Traits." Business Systems Research Journal 14, no. 2 (December 1, 2023): 145–57. http://dx.doi.org/10.2478/bsrj-2023-0016.
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Abstract Background In the dynamic realm of business, ethics serves as a critical compass, guiding the delineation between right and wrong actions. Gaining momentum as a focal point within organisational discourse, the concept of ethics has burgeoned into a cornerstone element of corporate identity and operations. Objectives This study aims to dissect the theoretical underpinnings of moral virtues—specifically wisdom, justice, courage, and restraint—and their intersection with the managerial profession and associated personality traits. We propose the extension of the Mintzberg model of managerial traits from the perspective of virtue ethics. Methods/Approach Employing a theoretical review methodology, this investigation traverses through each identified moral virtue, engaging with contemporary research and scholarly publications within the domain of virtue ethics. Results The analysis affirms that virtue ethics, with its emphasis on character and morality, is instrumental in shaping the framework for managerial conduct and decision-making. The exploration identifies a symbiotic relationship between managerial virtues within the Mintzberg model of managerial traits, highlighting how these elements collectively contribute to the effectiveness and ethical grounding of managerial practices. Conclusions The findings underscore the indispensability of moral virtues and specific personality traits in the cultivation of proficient and ethically oriented managerial professionals. The extended Mintzberg model can be a relevant starting point for a more detailed discussion regarding virtue ethics in a globalised economy.
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Rony, Joseph, and S. Nair Tara. "Learning virtue ethics for developing psychological sustainability." i-manager’s Journal on Educational Psychology 16, no. 1 (2022): 38. http://dx.doi.org/10.26634/jpsy.16.1.18842.
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Virtue ethics has been considered to be of utmost relevance in every aspect of education in terms of cultivating virtuous character in individuals. Moral education aims at the development of worthy moral character through the cultivation of virtues, values, attitudes, ethical conduct and habits. Eudemonic well-being suggests engaging in behaviours that people perceive to be morally right and derive a sense of personal meaning from righteous actions. Modern education has neglected concern for human virtues, which has led to the erosion of moral virtues in society at large. With this backdrop, a study which could investigate what virtues could be inculcated that are most essential to students and those that would improve their psychological sustainability seems relevant. This study aimed to practice virtue ethics as a means to learn virtues based on an Aristotelian perspective. Virtue-based lessons were prepared and taught to students based on set objectives. A Situational Judgment Test was administered as pre and post tests to analyze the effectiveness of these lessons in the treatment group. The results reveal that virtue-ethics based lessons are effective for developing the psychological sustainability of students.
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Uusimäki, Elisa. "Mapping ideal ways of living: Virtue and vice lists in 1QS and 4Q286." Journal for the Study of the Pseudepigrapha 30, no. 1 (September 2020): 35–45. http://dx.doi.org/10.1177/0951820720948616.
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This article analyses virtue and vice lists in ancient Hebrew literature, specifically focusing on those found in 1QS and 4Q286. It is argued that these texts from Qumran offer distinctive evidence for extended lists of virtues and vices. Apart from illustrating ideals of the yaḥad movement, the sources invite us to consider what counted as ethical to ancient Jews and whether the texts indicate any attempt to organize ethical concerns. The authors lacked a meta-category denoting “virtue” (cf. ἀρετή in Greek or virtus in Latin), but they discussed a myriad of specific virtues and vices by way of listing and grouping (un)desirable qualities that can be characterized as moral, intellectual, and ritual. It is also likely that the authors regarded the qualities of wisdom and truth as elevated “master virtues” of some kind. The article ends with reflections on the types of ethics attested in 1QS and 4Q286. Drawing on anthropological research, the texts are argued to primarily promote what could be called “ethics of divinity.”
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Kupperman, Joel J. "Virtue in Virtue Ethics." Journal of Ethics 13, no. 2-3 (June 23, 2009): 243–55. http://dx.doi.org/10.1007/s10892-009-9051-5.
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Miniggio, Hilde D. "Exploring Modern Virtue Ethics in the Context of Oral Healthcare." South African Dental Journal 77, no. 05 (August 11, 2022): 306–9. http://dx.doi.org/10.17159/2519-0105/2022/v77no5a9.
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Virtue ethics is established as one of the dominant ethical theories that has application for healthcare practice, including oral health. Attributed to the ancient Aristotelian concepts of living a deeply fulfilled life, virtue ethics draws attention first and foremost, to the significance of character traits, or virtues in the process of ethical decision-making. This focus on character, contrasts with duty-based ethical theories such as deontological ethics (with a primary concern on duties) the principles of biomedical ethics (with a central focus on the principles and the obligations derived from these) and consequentialist ethics (with a primary focus on the consequences of actions).1
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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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Kania, Dinar Dewi, Dian Artanti Arubusman, and Mustika Sari. "Etika Profesi Penerbangan Berbasis Virtue Ethics di Indonesia." Jurnal Manajemen Transportasi & Logistik (JMTRANSLOG) 5, no. 3 (February 22, 2019): 217. http://dx.doi.org/10.54324/j.mtl.v5i3.277.
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The purpose of the study is to analyze factors to prioritize the development of aviation professional ethics based on virtue ethics in Indonesia and to decide which best suitable strategy to accomplish the purpose. The data was taken from 8 (eight) aviation and ethics expertise and practitioners. The method of data analysis used Analytic Network Process (ANP) and Super Decisions software was employed to process the data.The result shows that the best and most effective strategy in developing aviation professional ethics based on virtue ethics in Indonesia is by applying the Virtous Leadership. The Virtue Ethics Approach is bound much with moral examples. It means, to ensure the professional and ethical employees in an organization, first thing to do is to assure that the leaders and managers of the organization can give examples and do the obligation with high commitment based on virtues values such as courageous character, honesty, and other cardinal virtues.
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Annas, Julia. "The Good Life and the Good Lives of Others." Social Philosophy and Policy 9, no. 2 (1992): 133–48. http://dx.doi.org/10.1017/s0265052500001448.
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It is well-known that in recent years, alongside the familiar forms of modern ethical theory, such as consequentialism, deontology, and rights theory, there has been a resurgence of interest in what goes by the name of “virtue ethics” — forms of ethical theory which give a prominent status to the virtues, and to the idea that an agent has a “final end” which the virtues enable her to achieve. With this has come an increase of theoretical (as opposed to antiquarian) interest in ancient ethical theories, particularly Aristotle's, an interest which has made a marked difference in the way ethics is pursued in the Anglo-Saxon and European intellectual worlds.In this essay, I shall not be discussing modern virtue ethics, which is notably protean in form and difficult to pin down. I shall be focusing on ancient eudaimonistic ethical theories, for in their case we can achieve a clearer discussion of the problem I wish to discuss (a problem which arises also for modern versions of virtue ethics which hark back to the ancient theories in their form).
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O’Meara, Dominic J. "Aristotelian and Neoplatonic Ethics in Michael Psellos and John Italos." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, no. 1 (June 30, 2021): 135–46. http://dx.doi.org/10.24193/subbto.2021.1.06.
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"This paper examines the use made by Michael Psellos and John Italos of Aristotle’s Nicomachean Ethics together with Neoplatonic sources (in particular Porphyry’s Sentences) on the subject of virtue. Examining chapters 66-81 of Psellos’ De omnifaria doctrina and Essays 81 and 63 of Italos’ Problems and Solutions, I argue that both philosophers have a coherent theory of virtue which integrates Aristotelian ethical virtue in the Neoplatonic hierarchy of the virtues. Keywords: Psellos, Italos, Aristotle, ethics. "
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Froeyman, Anton. "Virtues of Historiography." Journal of the Philosophy of History 6, no. 3 (2012): 415–31. http://dx.doi.org/10.1163/18722636-12341239.
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Abstract In this paper, I take up Herman Paul’s suggestion to analyze the process of writing history in terms of virtues. In contrast to Paul, however, I argue that the concept of virtue used here should not be based on virtue epistemology, but rather on virtue ethics. The reason is that virtue epistemology is discriminative towards non-cognitive virtues and incompatible with the Ankersmitian/Whitean view of historiography as a multivocal path from historical reality to historical representation. Virtue ethics on the other hand, more specifically those forms of virtue ethics which emphasize the uncodifiability thesis, is very capable of providing such an account. In order to make this somewhat more concrete, I distinguish four important traits of virtue ethics, and I try to make clear how these can be interpreted with respect to the writing of history.
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Jarczewski, Dominik. "What Intellectual Ethics for Contemporary Science? Perspectives of Virtue Epistemology." Ruch Filozoficzny 77, no. 4 (July 15, 2022): 23–40. http://dx.doi.org/10.12775/rf.2021.034.
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In face of unethical incidents that threaten the world of science, a question of the necessity and a possible shape of intellectual ethics has been raised. The article argues that advantages of virtue epistemology make it more attractive than other models of intellectual ethics (deontology, in particular). To that purpose, it reviews alternative models for intellectual ethics, analyses and criticises deontological approach and demonstrates the virtues of the virtue approach. As problems with implementation of virtue ethics have been put against that approach, the article addresses the question of how to promote virtue intellectual ethics. It discusses four possible methods of formation in virtues: theoretical, success-oriented, social and based on emulating exemplars. It argues for the role of excellent exemplars (both direct and narrative) whose emulation forms virtues in agent. The conclusions of the article should transform the way we think about intellectual ethics and promote it.
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Steen, Marc, Martin Sand, and Ibo Van de Poel. "Virtue Ethics for Responsible Innovation." Business and Professional Ethics Journal 40, no. 2 (2021): 243–68. http://dx.doi.org/10.5840/bpej2021319108.
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Governments and companies are increasingly promoting and organizing Responsible Innovation. It is, however, unclear how the seemingly incompatible demands for responsibility, which is associated with care and caution, can be harmonized with demands for innovation, which is associated with risk-taking and speed. We turn to the tradition of virtue ethics and argue that it can be a strong accomplice to Responsible Innovation by focussing on the agential side of innovation. Virtue ethics offers an adequate response to the epistemic and moral complexity in innovation and encourages moral behaviour. We enumerate a number of virtues that people involved in Responsible Innovation would need to cultivate both related to responsibility, such as justice, anticipation, civility and inclusion, and virtues related to innovation, such as courage, dedication, curiosity and creativity. We put forward practical wisdom (phronesis) as a key virtue to regulate relevant virtues and to deal with the tension between responsibility and innovation. Practical wisdom helps an agent to find an appropriate mean in exercising and expressing the other virtues—where the mean is relative to the specific context of action and the role and abilities of the agent.
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Dennehy, Raymond. "Virtue Ethics." International Philosophical Quarterly 44, no. 4 (2004): 603–5. http://dx.doi.org/10.5840/ipq200444458.
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Keenan,, James F. "Virtue Ethics." Thought 67, no. 2 (1992): 113–14. http://dx.doi.org/10.5840/thought199267220.
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Keenan,, James F. "Virtue Ethics." Thought 67, no. 2 (1992): 115–27. http://dx.doi.org/10.5840/thought199267221.
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Woodill, Joseph. "Virtue Ethics." Thought 67, no. 2 (1992): 181–91. http://dx.doi.org/10.5840/thought199267225.
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Megone, Christopher. "Virtue Ethics." Polis: The Journal for Ancient Greek Political Thought 11, no. 1 (1992): 52–61. http://dx.doi.org/10.1163/20512996-90000402.
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Mijuskovic, Ben Lazare. "Virtue Ethics." Philosophy and Literature 31, no. 1 (2007): 133–41. http://dx.doi.org/10.1353/phl.2007.0013.
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Darwall, Stephen. "Virtue Ethics." Australasian Journal of Philosophy 83, no. 4 (December 2005): 589–97. http://dx.doi.org/10.1080/00048400500339003.
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Friend, Celeste M. "Virtue Ethics." Teaching Philosophy 22, no. 2 (1999): 200–203. http://dx.doi.org/10.5840/teachphil19992221.
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Bibus, Anthony Austin. "Virtue Ethics." Social Work 62, no. 1 (November 16, 2016): 95. http://dx.doi.org/10.1093/sw/sww079.
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Daly, Daniel J. "Virtue Ethics and Action Guidance." Theological Studies 82, no. 4 (November 27, 2021): 565–82. http://dx.doi.org/10.1177/00405639211055177.
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Theological ethicists rarely allow the virtues to perform the heavyweight work of guiding action. This article contests this tradition and argues that, and demonstrates how, virtue ethics provides a practicable method of normative action guidance. The article contends that there are five interrelated but distinct modes of virtue action guidance. The first three modes—dialogue, emulation, and substituted judgment—invite the agent to take counsel with moral exemplars. The interrogative and discovery modes direct agents to morally deliberate using thick accounts of the virtues.
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Cronshaw, Darren. "Good Soldiering and Re-Virtuing Military Ethics Training." International Journal of Public Theology 16, no. 3 (October 18, 2022): 337–58. http://dx.doi.org/10.1163/15697320-20220056.
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Abstract With warfare’s increasing complexity and damage from ethical failures, it is critical for defence forces to develop best practice training in military ethics. As the Australian Army’s Good Soldiering program suggests, soldiers require technical but also ethical competence. But how are ethical behaviours and the virtues they depend on cultivated in soldiers and how can chaplains contribute as public theologians? Military ethics education includes teaching just war principles of Laws of Armed Conflict, as well as understanding illegal orders and command responsibility. But ultimately ethical behaviour, following Aristotle, is grounded in character development and best informed by a revival of virtue ethics. Case studies are a training format which cultivate virtues and their application. Military ethics training at its best is virtue-based and practiced with simulated dilemmas in order to equip soldiers to act justly and exercise ‘good soldiering’ in the home, barracks, field and operations.
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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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Audi, Robert. "Virtue Ethics as a Resource in Business." Business Ethics Quarterly 22, no. 2 (April 2012): 273–91. http://dx.doi.org/10.5840/beq201222220.
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ABSTRACT:This article provides an account of virtues as praiseworthy traits of character with a far-reaching capacity to influence conduct. Virtues supply their possessors both with good reasons that indicate, for diverse contexts, what sort of thing should be done and with motivation to do them. This motivational power of virtue is crucial for the question of what kind of person, or businessperson, one wants to be. The article shows how the contrast between virtue ethics and rule ethics is often drawn too sharply and indicates how virtue theories can incorporate both theoretical and practical uses of rules. More generally, it shows how a virtue orientation affects attitudes in management practices and how an understanding of certain virtues can help in making better decisions, both ethically and in relation to success in business.
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Contreras Islas, David Sebastian, and Ximena González Grandón. "Hacia una ética sentipensante: cultivando experiencias encarnadas de bienestar solidario." Daimon, no. 92 (May 1, 2024): 145–59. http://dx.doi.org/10.6018/daimon.492381.
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In this paper, we introduce a dialogue between (post-)phenomenological and decolonial approaches to propose a sentipensante ethics. Emancipating from hegemonic approaches to ethics that privilege rationality over feeling bodies, we conceptualise an analogical ethics of virtues that emerge in the framework of an analectic-responsive experience. In this experience, we specify the affective, interoceptive, and inter-bodily aspects as elements of a sentipensante ethics from an enactivist perspective. This exercise allows us to highlight the foundation of the ethical experience as a participatory virtue-making oriented towards solidary well-being. Finally, it invites us to search for pedagogical practices that cultivate this virtue-making. En este artículo introducimos un diálogo entre enfoques (post-)fenomenológicos y decoloniales para proponer una ética sentipensante. Nos emancipamos de perspectivas hegemónicas que privilegian la racionalidad sobre los cuerpos que sienten, y conceptualizamos una ética analógica de virtudes que emergen en el marco de una experiencia responsiva analéctica. De esta experiencia, precisamos los aspectos afectivos, interoceptivos, e inter-corporales, como elementos de una ética sentipensante desde una perspectiva enactivista. Este ejercicio nos permite resaltar el fundamento de la experiencia ética como un hacer-virtud participativo orientado hacia el bienestar solidario. Finalmente, nos invita a buscar prácticas pedagógicas que cultiven este hacer-virtud.
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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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Daigle, Christine. "Nietzsche: Virtue Ethics … Virtue Politics?" Journal of Nietzsche Studies 32, no. 1 (2006): 1–21. http://dx.doi.org/10.2307/20717883.
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Daigle, Christine. "Nietzsche: Virtue Ethics … Virtue Politics?" Journal of Nietzsche Studies 32, no. 1 (2006): 1–21. http://dx.doi.org/10.2307/jnietstud.32.2006.0001.
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CRISP, ROGER. "VIRTUE ETHICS AND VIRTUE EPISTEMOLOGY." Metaphilosophy 41, no. 1-2 (January 2010): 22–40. http://dx.doi.org/10.1111/j.1467-9973.2009.01621.x.
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Daigle, Christine. "Nietzsche: Virtue Ethics. . . Virtue Politics?" Journal of Nietzsche Studies 32, no. 1 (2006): 1–21. http://dx.doi.org/10.1353/nie.2006.0012.
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Griffin, James. "Virtue Ethics and Environs." Social Philosophy and Policy 15, no. 1 (1998): 56–70. http://dx.doi.org/10.1017/s026505250000306x.
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My aim is to map some ethical ground. Many people who reject consequentialism and deontology adopt virtue ethics. Contemporary forms of virtue ethics occupy quite a variety of positions (as did ancient forms), and we do not yet have any satisfactory view of the whole territory that we call “virtue ethics.” Also, I think that there is a lot of logical space outside consequentialism and deontology not occupied by virtue ethics. In fact, I am myself rather more attracted to the environs of virtue ethics than to virtue ethics itself, which particular environs I shall come to later. But, first, we have roughly to locate virtue ethics.
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O’Mathúna, Dónal P., Carla Parra Escartín, Proinsias Roche, and Jay Marlowe. "Engaging citizen translators in disasters." Ethics of Non-Professional Translation and Interpreting 15, no. 1 (February 11, 2020): 57–79. http://dx.doi.org/10.1075/tis.20003.oma.
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Abstract Crisis situations, including disasters, require urgent decisions, often without sufficient resources, including decisions about translating and interpreting. We argue that using citizen translators (i.e., translators without professional translator training) in such contexts can be ethically justified when their preparation incorporates virtue ethics. Translation potentially improves access to crucial safety information, and delivering such information is critical. We acknowledge several ethical challenges with citizen translation based on our experience in humanitarian contexts, relevant literature, and discussions with stakeholders engaged with our research consortium. Recourse to citizen translators has limitations, but we advance mitigation measures through training to address the ethical challenges of providing translation services to linguistically diverse groups in crisis. We propose virtue ethics as a framework for citizen translators to develop ethical decision-making skills and virtues. We suggest virtue ethics training to prepare citizen translators for ethical challenges in the field.
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Huang, Yong. "Justice as a Personal Virtue and Justice as an Institutional Virtue: Mencius’s Confucian Virtue Politics." Yearbook for Eastern and Western Philosophy 2019, no. 4 (May 26, 2020): 277–94. http://dx.doi.org/10.1515/yewph-2020-0021.
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AbstractIt has been widely observed that virtue ethics, regarded as an ethics of the ancient, in contrast to deontology and consequentialism, seen as an ethics of the modern (Larmore 1996: 19–23), is experiencing an impressive revival and is becoming a strong rival to utilitarianism and deontology in the English-speaking world in the last a few decades. Despite this, it has been perceived as having an obvious weakness in comparison with its two major rivals. While both utilitarianism and deontology can at the same time serve as an ethical theory, providing guidance for individual persons and a political philosophy, offering ways to structure social institutions, virtue ethics, as it is concerned with character traits of individual persons, seems to be ill-equipped to be politically useful. In recent years, some attempts have been made to develop the so-called virtue politics, but most of them, including my own (see Huang 2014: Chapter 5), are limited to arguing for the perfectionist view that the state has the obligation to do things to help its members develop their virtues, and so the focus is still on the character traits of individual persons. However important those attempts are, such a notion of virtue politics is clearly too narrow, unless one thinks that the only job the state is supposed to do is to cultivate its people’s virtues. Yet obviously the government has many other jobs to do such as making laws and social policies, many if not most of which are not for the purpose of making people virtuous. The question is then in what sense such laws and social policies are moral in general and just in particular. Utilitarianism and deontology have their ready answers in the light of utility or moral principles respectively. Can virtue ethics provide its own answer? This paper attempts to argue for an affirmative answer to this question from the Confucian point of view, as represented by Mencius. It does so with a focus on the virtue of justice, as it is a central concept in both virtue ethics and political philosophy.