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Journal articles on the topic 'Virtue'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Barber, Michael. "Docility, Virtue of Virtues." International Philosophical Quarterly 38, no. 2 (1998): 119–26. http://dx.doi.org/10.5840/ipq199838219.

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Weisband, Edward. "The Virtues of Virtue." American Behavioral Scientist 52, no. 6 (2009): 905–18. http://dx.doi.org/10.1177/0002764208327665.

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Santos, Breno Ricardo Guimarães, and Pedro Merlussi. "Virtue epistemology - Epistemologia da virtude." Intuitio 8, no. 1 (2015): 325. http://dx.doi.org/10.15448/1983-4012.2015.1.19738.

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Brady, Michael, and Duncan Pritchard. "Epistemic Virtues and Virtue Epistemology." Philosophical Studies 130, no. 1 (2006): 1–8. http://dx.doi.org/10.1007/s11098-005-3230-4.

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BRADLEY, BEN. "Virtue Consequentialism." Utilitas 17, no. 3 (2005): 282–98. http://dx.doi.org/10.1017/s0953820805001652.

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Virtue consequentialism has been held by many prominent philosophers, but has never been properly formulated. I criticize Julia Driver's formulation of virtue consequentialism and offer an alternative. I maintain that according to the best version of virtue consequentialism, attributions of virtue are really disguised comparisons between two character traits, and the consequences of a trait in non-actual circumstances may affect its actual status as a virtue or vice. Such a view best enables the consequentialist to account for moral luck, unexemplified virtues, and virtues and vices involving

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SLOTE, MICHAEL. "Driver's Virtues." Utilitas 16, no. 1 (2004): 22–32. http://dx.doi.org/10.1017/s0953820803001031.

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Julia Driver's Uneasy Virtue offers a theory of virtue and the virtues without being an instance of virtue ethics. It presents a consequentialist challenge to recent virtue ethics, but its positive views – and especially its interesting examples – have great significance in their own right. Driver's defence of ‘virtues of ignorance’ has force despite all the challenges to it that have been mounted over the years. But there are also examples differing from those Driver has mentioned that favour the idea of such virtues. Perhaps certain virtues of religious faith and the virtue necessary for dea

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Greco, John. "Virtues and Vices of Virtue Epistemology." Canadian Journal of Philosophy 23, no. 3 (1993): 413–32. http://dx.doi.org/10.1080/00455091.1993.10717329.

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In recent years, virtue epistemology has won the attention of a wide range of philosophers. A developed form of the position has been expounded forcefully by Ernest Sosa and represents the most plausible version of reliabilism to date. Through the person of Alvin Plantinga, virtue epistemology has taken philosophy of religion by storm, evoking objections and defenses in a wide variety of journals and volumes. Historically, virtue epistemology has its roots in the work of Thomas Reid, and the explosion of Reid scholarship in the last few years is perhaps both a cause and an effect of recent int

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Bragova, A. M. "FORTITUDO CONCEPT IN CICERO’S WRITINGS." Memoirs of NovSU, no. 1 (2025): 119–27. https://doi.org/10.34680/2411-7951.2025.1(56).119-127.

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The paper analyses the concept of fortitudo as interpreted by Cicero. The concept denotes a virtue that includes the idea of contempt for death, pain, deprivation and is based on patience, endurance, generosity, perseverance and justice. In Cicero’s works, fortitudo occurs both in abstract philosophical discourse and in the discussion of practical issues in relation to the socio-political life of Ancient Rome. Cicero provides the concept of fortitudo with the epithets incredibilis, robustus, and stabilis, which indicate a positive connotation of fortitudo (no negative cases of use were found

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Branco, Sérgio Dias. "PLACES OF HOPE: A CINEMATIC AND THEOLOGICAL EXPLORATION." Gavagai - Revista Interdisciplinar de Humanidades 11, no. 1 (2024): 10–21. http://dx.doi.org/10.36661/2358-0666.2024v11n1.14842.

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Christian theology distinguishes between cardinal virtues and theological virtues. Hope (spes) is one of the three theological virtues, along with faith (fidei) and love (caritas). Contrary to cardinal virtues, theological virtues are not humanly acquired, but divinely infused. This article considers the representation of the theological virtue of hope in contemporary cinema. It argues that the theological virtue of hope is represented in film through its placement in the daily existence of film characters. This is a way for hope to become a virtue that allows human life to partake in divine l

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Levy, Neil. "Intellectual Virtue Signaling." American Philosophical Quarterly 60, no. 3 (2023): 311–24. http://dx.doi.org/10.5406/21521123.60.3.07.

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Abstract Discussions of virtue signaling to date have focused exclusively on the signaling of the moral virtues. This article focuses on intellectual virtue signaling: the status-seeking advertising of supposed intellectual virtues. Intellectual virtue signaling takes distinctive forms. It is also far more likely to be harmful than moral virtue signaling, because it distracts attention from genuine expertise and gives contrarian opinions an undue prominence in public debate. The article provides a heuristic by which to identify possible instances of intellectual virtue signaling. When people w

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Galston, William A. "Liberal Virtues." American Political Science Review 82, no. 4 (1988): 1277–90. http://dx.doi.org/10.2307/1961760.

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I explore possible links between liberalism and conceptions of individual virtue. I first distinguish between virtue seen as instrumental to the preservation of societies and institutions and virtue seen as intrinsically valuable, that is, as an end in itself. I argue that certain distinctive instrumental virtues are required for well-functioning liberal societies, economies, and political institutions. I then sketch different versions of liberal intrinsic virtue and explore the tensions among them and between them and liberal instrumental virtue. I conclude with some competing conjectures as

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Piazza, Jared, Geoffrey P. Goodwin, Paul Rozin, and Edward B. Royzman. "When a Virtue is Not a Virtue: Conditional Virtues in Moral Evaluation." Social Cognition 32, no. 6 (2014): 528–58. http://dx.doi.org/10.1521/soco.2014.32.6.528.

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Dahm, Brandon, and Matthew Breuninger. "Virtue and the Psychology of Habit." American Catholic Philosophical Quarterly 96, no. 2 (2022): 291–315. http://dx.doi.org/10.5840/acpq2022119245.

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An exciting trend in virtue ethics is its engagement with empirical psychology. Virtue theorists have connected virtue to various constructs in empirical psychology. The strategy of grounding virtue in the psychological theory of habit, however, has yet to be fully explored. Recent decades of psychological research have shown that habits are an indispensable feature of human life, and virtues and habits have a number of similarities. In this paper, we consider whether virtues are psychological habits (i.e., habits as understood by the field of psychology). After some background to frame the in

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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 th

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Stichter, Matt. "Virtues as Skills in Virtue Epistemology." Journal of Philosophical Research 38 (2013): 333–48. http://dx.doi.org/10.5840/jpr20133817.

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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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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 (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

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Lara, Amy. "Some Apparent Obstacles to Developing a Kantian Virtue Theory." Análisis Filosófico 30, no. 2 (2010): 187–219. http://dx.doi.org/10.36446/af.2010.129.

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Several neo-Kantians have questioned the standard deontological interpretation of Kant's ethical theory. They have also responded to charges of rationalism and rigorism by emphasizing the role of virtues and emotions in Kant's view. However, none have defended a fully virtue theoretic interpretation of Kant's theory. I claim that virtue theory has much to offer Kantians, but that resistance to developing a Kantian virtue theory rests on faulty assumptions about virtue theory. In this paper I clear away three apparent obstacles to developing a Kantian virtue theory. The first regards his accoun

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Aberdein, Andrew. "Virtues Suffice for Argument Evaluation." Informal Logic 43, no. 4 (2024): 543–59. http://dx.doi.org/10.22329/il.v43i4.8483.

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The virtues and vices of argument are now an established part of argumentation theory. They have helped direct attention to hitherto neglected aspects of how we argue. However, it remains controversial whether a virtue theory can contribute to some of the central questions of argumentation theory. Notably, Harvey Siegel disputes whether what he calls ‘arguments in the abstract propositional sense’ can be evaluated meaningfully within a virtue theory. This paper explores the prospects for grounding an account of argument evaluation in arguers’ virtues and vices by examination of a corresponding

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De Raad, Boele, and Jan Pieter Van Oudenhoven. "A psycholexical Study of Virtues in the Dutch Language, and Relations between Virtues and Personality." European Journal of Personality 25, no. 1 (2011): 43–52. http://dx.doi.org/10.1002/per.777.

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Following the psycholexical approach, a list of 153 virtue descriptors was selected from a previously constructed list of trait–terms, under the assumption that virtues form a subset of traits. The virtue list was administered to 400 participants (self– and other–raters), who had to indicate the extent to which each term applied to them or to the others. Principal Component Analyses were performed yielding six factors of virtues. In addition, Big Five factors and markers of an external set of virtues were constructed. Correlation and regression analyses were performed to describe the relations

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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 (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 o

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Ross, Lewis. "THE VIRTUE OF CURIOSITY." Episteme 17, no. 1 (2018): 105–20. http://dx.doi.org/10.1017/epi.2018.31.

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ABSTRACTA thriving project in contemporary epistemology concerns identifying and explicating the epistemic virtues. Although there is little sustained argument for this claim, a number of prominent sources suggest that curiosity is an epistemic virtue. In this paper, I provide an account of the virtue of curiosity. After arguing that virtuous curiosity must be appropriately discerning, timely and exacting, I then situate my account in relation to two broader questions for virtue responsibilists: What sort of motivations are required for epistemic virtue? And do epistemic virtues need to be rel

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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

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Goldstein, Rena Beatrice. "You Are Only as Good as You Are Behind Closed Doors." Precollege Philosophy and Public Practice 2 (2020): 88–106. http://dx.doi.org/10.5840/p42020348.

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Virtues are standardly characterized as stable dispositions. A stable disposition implies that the virtuous actor must be disposed to act well in any domain required of them. For example, a politician is not virtuous if s/he is friendly in debate with an opponent, but hostile at home with a partner or children. Some recent virtue theoretic accounts focus on specific domains in which virtues can be exercised. I call these domain-variant accounts of virtue. This paper examines two such accounts: Randall Curren and Charles Dorn’s (2018) discussion of virtue in the civic sphere, and Michael Brady’

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Alzola, Miguel. "The Possibility of Virtue." Business Ethics Quarterly 22, no. 2 (2012): 377–404. http://dx.doi.org/10.5840/beq201222224.

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ABSTRACT:To have a virtue is to possess a certain kind of trait of character that is appropriate in pursuing the moral good at which the virtue aims. Human beings are assumed to be capable of attaining those traits. Yet, a number of scholars are skeptical about the very existence of such character traits. They claim a sizable amount of empirical evidence in their support. This article is concerned with the existence and explanatory power of character as a way to assess the possibility of achieving moral virtue, with particular attention paid to business context. I aim to unsettle the so-called

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West, Ryan. "Anger and the virtues: a critical study in virtue individuation." Canadian Journal of Philosophy 46, no. 6 (2016): 877–97. http://dx.doi.org/10.1080/00455091.2016.1199232.

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AbstractAristotle and others suggest that a single virtue – ‘good temper’ – pertains specifically to anger. I argue that if good temper is a single virtue, it is constituted by aspects of a combination of other virtues. I present three categories of anger-relevant virtues – those that (potentially) dispose one to anger; those that delay, mitigate, and qualify anger; and those required for effortful anger control – and show how virtues in each category make distinct contributions to good temper. In addition to clarifying the relationship between anger and the virtues, my analysis has theoretica

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Beier, Kathi. "The Soul, the Virtues, and the Human Good: Comments on Aristotle's Moral Psychology." Labyrinth 18, no. 2 (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 betwee

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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 (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 pr

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Audi, Robert. "Virtue Ethics as a Resource in Business." Business Ethics Quarterly 22, no. 2 (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

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CALDER, TODD. "Against Consequentialist Theories of Virtue and Vice." Utilitas 19, no. 2 (2007): 201–19. http://dx.doi.org/10.1017/s0953820807002476.

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Consequentialist theories of virtue and vice, such as the theories of Jeremy Bentham and Julia Driver, characterize virtue and vice in terms of the consequential, or instrumental, properties of these character traits. There are two problems with theories of this sort. First they imply that, under the right circumstances, paradigmatic virtues, such as benevolence, are vices and paradigmatic vices, such as maliciousness, are virtues. This is conceptually problematic. Second, they say nothing about the intrinsic nature of the virtues and vices, which is less than we could hope for from a theory o

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Cooper, John M. "The Unity of Virtue." Social Philosophy and Policy 15, no. 1 (1998): 233–74. http://dx.doi.org/10.1017/s0265052500003149.

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Philosophers have recently revived the study of the ancient Greek topics of virtue and the virtues—justice, honesty, temperance, friendship, courage, and so on as qualities of mind and character belonging to individual people. But one issue at the center of Greek moral theory seems to have dropped out of consideration. This is the question of the unity of virtue, the unity of the virtues. Must anyone who has one of these qualities have others of them as well, indeed all of them—all the ones that really do deserve to be counted as virtues? Even further, is there really no set of distinct and se

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Dahm, Brandon. "The Virtue of Somnience." American Catholic Philosophical Quarterly 94, no. 4 (2020): 611–37. http://dx.doi.org/10.5840/acpq202098206.

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It’s strange that sleep doesn’t come up more when we think of virtue. In this paper, I argue that there is a virtue concerned with sleep, which I call “somnience,” and I develop an account of this virtue. My account of somnience builds on the virtue tradition of Aristotle and Aquinas and recent research about the nature of sleep. In the first section I argue that there is a need for such a virtue. Next, I argue that somnience is a form of temperance. Third, I show how somnience connects to a number of other virtues, which helps us fill out the nature of the virtue. Finally, I argue that sleep

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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 (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 vi

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Newstead, Toby, Sarah Dawkins, Rob Macklin, and Angela Martin. "Evaluating The Virtues Project as a leadership development programme." Leadership 16, no. 6 (2020): 633–60. http://dx.doi.org/10.1177/1742715019899845.

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This article contributes to an emerging field of virtue-based leadership development scholarship by reporting on the first known empirical evaluation of The Virtues Project as a leadership development programme. This exploratory study seeks to understand if or how The Virtues Project might facilitate the development of good leaders. Our understanding of ‘good’ is informed by the notion of virtue and the philosophy of virtue ethics, and we adopt a critical realist evaluation framework to distil what about The Virtues Project works for whom in which contexts and why. Our study employs a longitud

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Gaut, Berys. "Mixed Motivations: Creativity as a Virtue." Royal Institute of Philosophy Supplement 75 (October 2014): 183–202. http://dx.doi.org/10.1017/s1358246114000198.

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The thought that creativity is a kind of virtue is an attractive one. Virtues are valuable traits that are praised and admired, and creativity is a widely celebrated trait in our society. In philosophical ethics, epistemology, and increasingly aesthetics, virtue-theoretical approaches are influential, so an account of creativity as a virtue can draw on well-established theories. Several philosophers, including Linda Zagzebski, Christine Swanton and Matthew Kieran, have argued for the claim that creativity is a virtue, locating this claim within a broader picture of intellectual, ethical and ae

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Dentsoras, Dimitrios. "Carving Up Virtue: The Stoics on Wisdom’s Scope and the Multiplicity of Virtues." International Philosophical Quarterly 60, no. 1 (2020): 5–21. http://dx.doi.org/10.5840/ipq202013143.

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This essay examines the early Stoic debates concerning the number of virtues and the differentiation among them. It begins with the defense of virtue’s unity offered by the heterodox Stoic Aristo of Chios and with a comparison between the definitions that Aristo and Zeno offered for the four primary virtues. Aristo maintained that virtue consists exclusively in the knowledge of good and bad. Zeno and his successors presented the virtues as epistemic dispositions whose scopes differ. I conclude that by adding the knowledge of indifferents to the definition of virtue, Zeno and his successors wer

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Berber, Andrea. "A brief introduction to virtue epistemology." Theoria, Beograd 65, no. 1 (2022): 103–20. http://dx.doi.org/10.2298/theo2201103b.

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This paper presents a concise and stimulating introduction to virtue epistemology, a field of epistemology that has gained increasing importance in recent decades. At the beginning of the paper, we explain the methodological turn towards the epistemic agent as the subject of research, which is the beginning and the defining characteristic of this approach to epistemology. We introduce two main approaches to the understanding of epistemic virtues: reliabilism and responsibilism. The first approach considers epistemic virtues as stable traits that reliably lead to the truth, while the second und

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Toner, Christopher. "The Virtues (and a Few Vices) of Daniel Russell's Practical Intelligence and the Virtues." Journal of Moral Philosophy 8, no. 3 (2011): 453–68. http://dx.doi.org/10.1163/174552411x591366.

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AbstractDaniel Russell's Practical Intelligence and the Virtues is principally a defense of the Aristotelian claim that phronesis is part of every unqualified virtue—a defense of what Russell calls "hard virtue theory" and "hard virtue ethics." The main support for this is the further claim that we would be unable to act well reliably, or form our character reliably, without phronesis performing its "twin roles": correctly identifying the mean of each virtue, and integrating the mean of each virtue with those of others so as to enable us to act in an overall virtuous manner. In following Russe

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S, Marithangam. "Virtue in Philosophical Songs of Kannadasan." International Research Journal of Tamil 4, S-19 (2022): 132–37. http://dx.doi.org/10.34256/irjt224s1920.

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Virtue promotes human beings intellectual and moral capabilities and shows how one should behave in society. Virtue can be defined as a set of behaviors accepted by a society. Virtues are not the same in all societies and it varies with time, belief and culture. So long virtue has long been explored from a religious perspective. Thiruvalluvar said that the books of virtue arose to talk about virtue. If we use the virtues in an orderly manner, we can become a better person in the society. Many books, articles, stories and theories have been written and published based on morality. In today's er

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T. J, Asha Dalin. "The Internal life of Virtue in Natrinai." International Research Journal of Tamil 4, S-19 (2022): 199–204. http://dx.doi.org/10.34256/irjt224s1930.

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Natrinai is the first book in the collection of Ettuthogai. Natrinai is an introspective text. Internal ideas are more prominent in the text. The text also covers the characteristics of social virtues and about husband-wife love. The internal life is filled with love, chastity, cohabitation, marriage, domesticity, wealth. There are some immoral behaviors too that is, the boy refuses to see his love after love making, refuses to marry the girl, seeking for a prostitute without maintaining a household, all these are acts against morality. Virtue in internal life is the boy must marry the girl af

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Mixon, Katy. "The Role of Virtue Ethics in Modern Moral Dilemmas." International Journal of Philosophy 3, no. 4 (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 alr

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Jarczewski, Dominik. "What Intellectual Ethics for Contemporary Science? Perspectives of Virtue Epistemology." Ruch Filozoficzny 77, no. 4 (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

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Walker, A. D. M. "Virtue and Character." Philosophy 64, no. 249 (1989): 349–62. http://dx.doi.org/10.1017/s0031819100044703.

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Moral theories which, like those of Plato, Aristotle and Aquinas, give a central place to the virtues, tend to assume that as traits of character the virtues are mutually compatible so that it is possible for one and the same person to possess them all. This assumption—let us call it the compatibility thesis—does not deny the existence of painful moral dilemmas: it allows that the virtues may conflict in particular situations when considerations associated with different virtues favour incompatible courses of action, but holds that these conflicts occur only at the level of individual actions.

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Moros, Enrique R., and Richard J. Umbers. "Distinguishing Virtues from Faculties in Virtue Epistemology." Southern Journal of Philosophy 42, no. 1 (2004): 61–85. http://dx.doi.org/10.1111/j.2041-6962.2004.tb00990.x.

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Sandler, Ronald. "Towards an Adequate Environmental Virtue Ethic." Environmental Values 13, no. 4 (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 activiti

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Paul, Herman. "Virtue Ethics and/or Virtue Epistemology: A Response to Anton Froeyman." Journal of the Philosophy of History 6, no. 3 (2012): 432–46. http://dx.doi.org/10.1163/18722636-12341240.

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Abstract In response to Anton Froeyman’s paper, “Virtues of Historiography,” this article argues that philosophers of history interested in why historians cherish such virtues as carefulness, impartiality, and intellectual courage would do wise not to classify these virtues unequivocally as either epistemic or moral virtues. Likewise, in trying to grasp the roles that virtues play in the historian’s professional practice, philosophers of history would be best advised to avoid adopting either an epistemological or an ethical perspective. Assuming that the historian’s virtuous behavior has epist

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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

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Dennis, Matthew J. "Virtue as Empowerment." Epoché: A Journal for the History of Philosophy 24, no. 2 (2020): 411–31. http://dx.doi.org/10.5840/epoche202034162.

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Virtue ethical interpretations of Nietzsche are increasingly viewed as a promising way to explain his moral philosophy, although current interpretations disagree on which character traits he regards as virtues. Of the first-, second-, and third-wave attempts addressing this question, only the latter can explain why Nietzsche denies that the same character traits are virtues for all individuals. Instead of positing the same set of character traits as Nietzschean virtues, third-wave theorists propose that Nietzsche only endorses criteria determining whether a specific character trait is a virtue

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Schneider, Henrique. "Confucianism, Commerce, Capitalism." Culture and Dialogue 8, no. 2 (2020): 295–322. http://dx.doi.org/10.1163/24683949-12340088.

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Abstract This paper discusses commerce in Early Confucianism. It argues that the virtuous Confucian agent engages with the world in different ways, including in commerce – it is another way of acting with virtue. This conception is compared with two roughly contemporary approaches in economics, the thought of Wilhelm Röpke and the Humanomics project by Vernon Smith. In both, virtue is constitutive to commerce. However, they differ substantially in the exact relationship between virtue and commerce. While in Early Confucianism commerce is a way for the agent to unfold and cultivate virtues, in

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A, Ramya. "Virtues in Sangam Literature." International Research Journal of Tamil 4, S-19 (2022): 416–20. http://dx.doi.org/10.34256/irjt224s1963.

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Virtue is derived conceptually and is changeable according to the change of time. Moral values are different for man who lived as an ethnic group and for an individualistic society. This article shows up how the virtues mentioned in Sangam literary songs new shape for the sake of necessity. A materialistic society constructs virtue according to the occupation, materials, eligibility etc. A man accepts and reject a thing based on his knowledge of virtue. In the struggle for life, the commonality has been distorted based on the ideas of labor and surplus. This article describes the virtues of wa

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