Results for 'Aristotelian moral philosophy'

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  1.  35
    (1 other version)Moral philosophy.Fabian Freyenhagen - 2008 - In Deborah Cook (ed.), Theodor Adorno: Key Concepts. Acumen Publishing.
    © Editorial matter and selection, 2008 Deborah Cook. Introduction Moral philosophy used to be full of promises. In ancient times, it aimed at providing a guide to the good life that integrated moral matters with other concerns. In modern times, it set out to present a supreme principle of morality from which a full-blown system of obligations and permissions was meant to be derived, guiding or constraining our conduct. However, if Adorno is to be believed, the promises (...)
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  2. How can neuroscience contribute to moral philosophy, psychology and education based on Aristotelian virtue ethics?Hyemin Han - 2016 - International Journal of Ethics Education 1 (2):201-217.
    The present essay discusses the relationship between moral philosophy, psychology and education based on virtue ethics, contemporary neuroscience, and how neuroscientific methods can contribute to studies of moral virtue and character. First, the present essay considers whether the mechanism of moral motivation and developmental model of virtue and character are well supported by neuroscientific evidence. Particularly, it examines whether the evidence provided by neuroscientific studies can support the core argument of virtue ethics, that is, motivational externalism. (...)
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  3.  30
    Hume's Moral Philosophy and Contemporary Psychology ed. by Philip A. Reed and Rico Vitz.Angela Calvo de Saavedra - 2017 - Hume Studies 43 (1):143-145.
    Hume's Moral Philosophy and Contemporary Psychology, edited by Philip A. Reed and Rico Vitz, is a collection of 14 essays intended to explore fruitful connections between David Hume's theory of the passions and ethics and contemporary experimental and cognitive psychology. Although recent moral philosophers have become interested in psychological discoveries in order to refine their normative approach to morality by means of a better empirical understanding of the workings of the mind, this trend has been typically developed (...)
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  4.  13
    Ethics Introduced: readings in moral philosophy.Dennis Arjo (ed.) - 2019 - [San Diego, CA]: Cognella Academic Publishing.
    Ethics Introduced: Readings in Moral Philosophy in an anthology that provides students with foundational knowledge in moral philosophy by exposing them to a variety of classical and contemporary readings in ethical theory and application. The anthology is divided into four parts. In Part 1, students learn about meta-ethics and question the status of moral truths through selections by Nietzsche, Ruth Benedict, and Smith. In Part 2, the question of what we should value most is addressed (...)
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  5. Aristotelian influences in gassendi's moral philosophy.Veronica Gventsadze - 2007 - Journal of the History of Philosophy 45 (2):223-242.
    The accepted view that Gassendi's ethics is a Christianized form of Epicureanism is incomplete: there is extensive and direct influence of Aristotle's works on the key concepts of Gassendi's ethics, while Epicurean ethics is itself largely informed by Aristotle's views. In the first part of this paper, the notion of freedom as choice informed by rational judgment is examined, and the foundation of Gassendi's intellectualist view of freedom is established in Aristotle's notion of prohairesis. In the second part, the nature (...)
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  6. Moral Philosophy Meets Social Psychology: Virtue Ethics and the Fundamental Attribution Error.Gilbert Harman - 1999 - Proceedings of the Aristotelian Society 99 (1999):315-331.
    Ordinary moral thought often commits what social psychologists call 'the fundamental attribution error '. This is the error of ignoring situational factors and overconfidently assuming that distinctive behaviour or patterns of behaviour are due to an agent's distinctive character traits. In fact, there is no evidence that people have character traits in the relevant sense. Since attribution of character traits leads to much evil, we should try to educate ourselves and others to stop doing it.
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  7. Moral philosophy.Rowland Stout - 2008 - In Dermot Moran (ed.), The Routledge Companion to Twentieth Century Philosophy. Routledge.
    Despite being somewhat long in the tooth at the time, Aristotle, Hume and Kant were still dominating twentieth century moral philosophy. Much of the progress made in that century came from a detailed working through of each of their approaches by the expanding and increasingly professionalized corps of academic philosophers. And this progress can be measured not just by the quality and sophistication of moral philosophy at the end of that century, but also by the narrowing (...)
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  8.  68
    The Moral Philosophy of Maria Montessori.Patrick Frierson - 2021 - Journal of the American Philosophical Association 7 (2):133-154.
    This paper lays out the moral theory of philosopher and educator Maria Montessori (1870–1952). Based on a moral epistemology wherein moral concepts are grounded in a well-cultivated moral sense, Montessori develops a threefold account of moral life. She starts with an account of character as an ideal of individual self-perfection through concentrated attention on effortful work. She shows how respect for others grows from and supplements individual character, and she further develops a notion of social (...)
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  9.  15
    The Ethical Detective: Moral Philosophy and Detective Fiction.Rachel Haliburton - 2018 - Lexington Books.
    This book works within the neo-Aristotelian ethical framework to make the case that moral philosophers ought to see detective fiction as a source of ethical insight and as a tool to spark the moral imagination. It also critiques contemporary moral philosophy and proposes what autonomy might look like if understood in neo-Aristotelian terms.
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  10.  71
    Aristotelian Morality and Groundhogs.Kelly Hickey - 2010 - Questions 10:3-5.
    Hickey discusses the moral philosophy of the film Groundhog’s Day and the impact on one man’s life from starting anew. Philosophical discussion continues with [the pivotal role] Phil’s meaning to life and his ongoing discovery of personal happiness.
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  11. Aristotelian moral psychology and the situationist challenge.Adam M. Croom - 2015 - Polish Psychological Bulletin 46 (2):262-277.
    For some time now moral psychologists and philosophers have ganged up on Aristotelians, arguing that results from psychological studies on the role of character-based and situation-based influences on human behavior have convincingly shown that situations rather than personal characteristics determine human behavior. In the literature on moral psychology and philosophy this challenge is commonly called the “situationist challenge,” and as Prinz has previously explained, it has largely been based on results from four salient studies in social psychology, (...)
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  12. The fall and rise of Aristotelian ethics in Anglo-American moral philosophy: 19th and 20th century.Jennifer Welchman - 2012 - In Jon Miller (ed.), The Reception of Aristotle's Ethics. Cambridge: Cambridge University Press.
     
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  13.  2
    Julius Kovesi and The Quartet: Another way of remaking moral philosophy.Alan Tapper - forthcoming - Philosophical Investigations.
    This article situates the Australian moral philosopher Julius Kovesi (1930–1989) in the context of the ‘Quartet’ of women philosophers—Iris Murdoch, Elizabeth Anscombe, Philippa Foot and Mary Midgley—with whom he was associated in various ways. His connections with the Quartet have not been documented previously, but they are not minor or incidental. Foot herself credits him with being one of the ‘members of a small band of guerrillas fighting the prevailing orthodoxy of anti‐naturalist emotivism and prescriptivism in ethics, and challenging (...)
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  14.  73
    A Moral Philosophy of Their Own? The Moral and Political Thought of Eighteenth-Century British Women.Karen Green - 2015 - The Monist 98 (1):89-101.
    Despite the fact that the High-Church Tory, Mary Astell, held political views diametrically opposed to the Whiggish Catharine Trotter Cockburn and Catharine Macaulay, it is here argued that their metaethical views were surprisingly similar. All were influenced by a blend of Christian universalism and Aristotelian eudaimonism, which accepted the existence of a law of nature, that we strive for happiness, and that happiness results from living in accord with our God-given nature. They differed with regard to epistemological issues; the (...)
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  15.  25
    The moral philosophy of Maimonides.A. Broadie - 1988 - Journal of Medical Ethics 14 (4):200-203.
    Maimonides (1135-1204) wrote extensively on moral philosophical matters. In his three main works, the Commentary on the Mishnah, the Mishneh Torah, and the Guide of the Perplexed, he developed a far-reaching ethical system which is Aristotelian and yet is also greatly dependent upon the Rabbinic tradition. In this paper it is argued that Maimonides presents an effective synthesis of these apparently disparate traditions.
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  16.  16
    Reason and character: the moral foundations of Aristotelian political philosophy.Lorraine Smith Pangle - 2020 - Chicago: University of Chicago Press.
    This book is a fresh examination of Aristotle's teaching on the relation between reason and moral virtue in the Nicomachean Ethics, taking as its point of departure the oft-noted, but still perhaps not sufficiently appreciated fact, that this treatise is the first half of a two-volume work on political science. As such, it lays the foundation for Aristotelian political science and, in significant ways, for the field of political science altogether. The proper aim of the political community according (...)
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  17.  57
    Hume’s Moral Philosophy and Contemporary Psychology.Philip A. Reed & Rico Vitz (eds.) - 2018 - London, UK: Routledge.
    Recent work at the intersection of moral philosophy and the philosophy of psychology has dealt mostly with Aristotelian virtue ethics. The dearth of scholarship that engages with Hume’s moral philosophy, however, is both noticeable and peculiar. Hume's Moral Philosophy and Contemporary Psychology demonstrates how Hume’s moral philosophy comports with recent work from the empirical sciences and moral psychology. It shows how contemporary work in virtue ethics has much stronger similarities (...)
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  18.  16
    A Study on the Aristotelian character of Thomas Aquinas’moral philosophy - On the basis of Thomas Aquinas’passion -. 이상일 - 2017 - Journal of the New Korean Philosophical Association 88:367-392.
    토마스 아퀴나스의 도덕 교설이 그의 철학 안에서 아리스토텔레스적인 것으로 인식되는 것은 하나의 흔한 일이 되어 왔다. 비록 아리스토텔레스와 토마스 아퀴나스 사이의 세계관 안에서 설명될 수 있는 여러 가지의 차이점들이 있음에도 불구하고, 토마스 아퀴나스의 도덕 교설을 연구하고 있는 학자들은 전형적으로 그것을 대부분 아리스토텔레스적인 것으로 이해하고 있다. 그는 철학사 안에서 처음으로 도덕적 관점으로부터 뿐만 아니라 인간학적 관점으로부터 인간의 정념들을 심사숙고함으로써 그것들을 체계화했다. 그는 그의 정념들에 관한 교설도 역시 우리가‘아리스토텔레스적인’접근이라고 생각하는 것에 속해 있다.BR 좀 더 최근의 연구들은 하나의 다른 접근법을 취하고 있다. 그것들 (...)
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  19. Hegel's Moral Philosophy.Katerina Deligiorgi - 2016 - In Dean Moyar (ed.), Oxford Handbook to Hegel's Philosophy. Oxford University Press.
    Does Hegel have anything to contribute to moral philosophy? If moral philosophy presupposes the soundness of what he calls the 'standpoint of morality [Moralität]' (PR §137), then Hegel's contribution is likely to be negative. As is well known, he argues that morality fails to provide us with substantive answers to questions about what is good or morally required and tends to gives us a distorted, subject-centred view of our practical lives; moral concerns are best addressed (...)
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  20.  36
    Governing the passions: Sketches on Lodovico Antonio Muratori's moral philosophy.Chiara Continisio - 2006 - History of European Ideas 32 (4):367-384.
    Muratori has often been portrayed as a moral philosopher who represented the traditional neo-Aristotelian mainstream of Italian intellectual life in the early part of the eighteenth century. His loyalty to Christianity as a basis from which societies ought to be reformed has determined his reputation as a ‘pre-enlightened’ thinker. Yet, it is argued here that not only was Muratori very much in touch with the state of the art of early eighteenth-century moral philosophy, but also that (...)
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  21.  58
    IV—Examples in Moral Philosophy.Michael Tanner - 1965 - Proceedings of the Aristotelian Society 65 (1):61-76.
    Michael Tanner; IV—Examples in Moral Philosophy, Proceedings of the Aristotelian Society, Volume 65, Issue 1, 1 June 1965, Pages 61–76, https://doi.org/10.1093/.
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  22.  6
    Pontano's virtues: Aristotelian moral and political thought in the Renaissance.Matthias Roick - 2017 - New York: Bloomsbury Academic.
    The great Pontano -- The storms of life -- The haven of philosophy -- Rewriting moral philosophy -- Learned authority -- Latin philosophy -- Virtue, inside out -- The rule of reason -- Beyond the veil -- Chronology of Pontano's works -- Chronology of Pontano's life -- Moral virtues in Aristotle and Pontano.
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  23. The problem of happiness in moral philosophy.M. Fula - 2004 - Filozofia 59 (2):110-123.
    The paper outlines Aristotelian and Aquinian eudaimonistic conception of hap_piness and its criticism in modern ethics in the context of the rehabilitation of this concept in contemporary moral philosophy. On the background of the modern discussion it presents the objectivist theory of happiness in the frame of Neoaristotelian ethics of virtues. In its description the author introduces the inclusive concept of happiness. He defines the true happiness as an optimal relationship between the subject and the world, making (...)
     
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  24.  84
    Aristotelian philosophy: ethics and politics from Aristotle to MacIntyre.Kelvin Knight - 2007 - Malden, MA: Polity.
    Aristotle is the most influential philosopher of practice, and Knight's new book explores the continuing importance of Aristotelian philosophy. First, it examines the theoretical bases of what Aristotle said about ethical, political and productive activity. It then traces ideas of practice through such figures as St Paul, Luther, Hegel, Heidegger and recent Aristotelian philosophers, and evaluates Alasdair MacIntyre's contribution. Knight argues that, whereas Aristotle's own thought legitimated oppression, MacIntyre's revision of Aristotelianism separates ethical excellence from social elitism (...)
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  25.  35
    The Heart of What Matters: The Role for Literature in Moral Philosophy (review).Simon Stow - 2002 - Philosophy and Literature 26 (2):459-461.
    In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 26.2 (2002) 459-461 [Access article in PDF] The Heart of What Matters. The Role for Literature in Moral Philosophy,by Anthony Cunningham; x & 296 pp. Berkeley: University of California Press, 2001, $60.00 cloth, $24.95 paper. Despite Socrates's rejection of the written word as a source of insight in the Phaedrus, a number of theorists have in recent years sought to find a role (...)
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  26. Virtue and the Problem of Egoism in Schopenhauer's Moral Philosophy.Patrick Hassan - 2021 - In Schopenhauer's Moral Philosophy. Abingdon, Oxon: Routledge.
    It has previously been argued that Schopenhauer is a distinctive type of virtue ethicist (Hassan, 2019). The Aristotelian version of virtue ethics has traditionally been accused of being fundamentally egoistic insofar as the possession of virtues is beneficial to the possessor, and serve as the ultimate justification for obtaining them. Indeed, Schopenhauer himself makes a version of this complaint. In this chapter, I investigate whether Schopenhauer’s moral framework nevertheless suffers from this same objection of egoism in light of (...)
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  27.  14
    What Happened in and to Moral Philosophy in the Twentieth Century?: Philosophical Essays in Honor of Alasdair Macintyre.Fran O'Rourke (ed.) - 2013 - Notre Dame: University of Notre Dame Press.
    _What Happened in and to Moral Philosophy in the Twentieth Century? _is a volume of essays originally presented at University College Dublin in 2009 to celebrate the eightieth birthday of Alasdair MacIntyre—a protagonist at the center of that very question. What marks this collection is the unusual range of approaches and perspectives, representing divergent and even contradictory positions. Such variety reflects MacIntyre's own intellectual trajectory, which led him to engage successively with various schools of thought: analytic, Marxist, Christian, (...)
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  28. In Search of Buddhist Virtue: A Case for a Pluralist-Gradualist Moral Philosophy.Oren Hanner - 2021 - Comparative Philosophy 12 (2):58-78.
    Classical presentations of the Buddhist path prescribe the cultivation of various good qualities that are necessary for spiritual progress, from mindfulness and loving-kindness to faith and wisdom. Examining the way in which such qualities are described and classified in early Buddhism—with special reference to their treatment in the Visuddhimagga by the fifth-century Buddhist thinker Buddhaghosa—the present article employs a comparative method in order to identify the Buddhist catalog of virtues. The first part sketches the characteristics of virtue as analyzed by (...)
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  29. Xiv*—Modern Moral Philosophy Again: Isolating the Promulgation Problem.Candace Vogler - 2006 - Proceedings of the Aristotelian Society 106 (3):345-362.
    There are different ways of understanding the place of virtue in ethics. I will be interested in certain of the most ambitious, those neo-Aristotelian views that take it that right action is action from and for the sake of virtue, that right practical reasoning is virtuous practical reasoning, that the virtues are corrective,[i] and that, as Philippa Foot put it, "not every man who has a virtue has something that is a virtue in him."[ii] Virtues regulate individual action and (...)
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  30.  28
    Law, Ethics, and the Needs of History: Mendelssohn, Krochmal, and Moral Philosophy.Elias Sacks - 2016 - Journal of Religious Ethics 44 (2):352-377.
    Although the role of ethics in modern Jewish thought has been widely explored, major works by foundational philosophers remain largely absent from such discussions. This essay contributes to the recovery of these voices, focusing on the Hebrew writings of Moses Mendelssohn and Nachman Krochmal. I argue that these texts reveal the existence of a shared ethical project animating these founding philosophical voices of Jewish modernity, and that reconstructing their claims contributes to broader conversations about the relationship between ethics and law. (...)
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  31. Cambridge Translations of Renaissance Philosophical Texts: Volume 1, Moral Philosophy: Moral and Political Philosophy.Jill Kraye (ed.) - 2012 - Cambridge University Press.
    The Renaissance, known primarily for the art and literature that it produced, was also a period in which philosophical thought flourished. This two-volume anthology contains 40 new translations of important works on moral and political philosophy written during the Renaissance and hitherto unavailable in English. The anthology is designed to be used in conjunction with The Cambridge History of Renaissance Philosophy, in which all of these texts are discussed. The works, originally written in Latin, Italian, French, Spanish, (...)
     
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  32.  72
    John Passmore and Hume's Moral Philosophy.Keith Campbell - 1985 - Hume Studies 11 (2):109-124.
    In lieu of an abstract, here is a brief excerpt of the content:JOHN PASSMORE AND HUME'S MORAL PHILOSOPHY1 A quarter century ago, the message undergraduates absorbed about David Hume was as an extremely favourable one. He was the great precursor of logical empiricism and so his philosophy, at least in its main lines, must be nearer the mark than that of any other of the great names. Hume had discovered the right view of causation. He had exposed and (...)
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  33. Moral Absolutes and Neo-Aristotelian Ethical Naturalism.David McPherson - 2020 - In Herbert De Vriese & Michiel Meijer (eds.), The Philosophy of Reenchantment. Routledge.
    In “Modern Moral Philosophy,” Elizabeth Anscombe makes a “disenchanting” move: she suggests that secular philosophers abandon a special “moral” sense of “ought” since she thinks this no longer makes sense without a divine law framework. Instead, she recommends recovering an ordinary sense of ought that pertains to what a human being needs in order to flourish qua human being, where the virtues are thought to be central to what a human being needs. However, she is also concerned (...)
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  34.  15
    VIII.—Towards a New Moral Philosophy.A. M. MacIver - 1946 - Proceedings of the Aristotelian Society 46 (1):179-206.
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  35.  99
    The Philosophy and History of the Moral ‘Ought’: Some of Anscombe’s Objections.Terence Irwin - 2024 - Ethical Theory and Moral Practice 27 (5):667-680.
    According to G.E.M Anscombe’s paper ‘Modern Moral Philosophy’, modern moral philosophy has introduced a spurious concept of moral obligation, and has therefore made a mistake that the Greeks, and Aristotle in particular, avoided. Anscombe argues that the modern concepts of obligation, duty, and the moral ‘ought’ are the remnants of an earlier, but post-Aristotelian conception of ethics, and that they ought to be abandoned. An examination of Anscombe’s historical and philosophical claims shows that (...)
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  36. Ultimate ends in practical reasoning: Aquinas's aristotelian moral psychology and Anscombe's fallacy.Scott MacDonald - 1991 - Philosophical Review 100 (1):31-66.
  37.  6
    Contemporary Aristotelian ethics: Alasdair MacIntyre, Martha Nussbaum, Robert Spaemann.Arthur Madigan - 2024 - Notre Dame, Indiana: University of Notre Dame Press.
    Arthur Madigan's Contemporary Aristotelian Ethics examines the work of Alasdair MacIntyre, Martha Nussbaum, and Robert Spaemann in the context of twentieth-century Anglo-American moral philosophy. By surveying the ways in which these three philosophers appropriate Aristotle, Madigan illustrates two important points: first, that the most pressing problems in contemporary moral philosophy can be addressed using the Aristotelian tradition and, second, that the Aristotelian tradition does not speak with one voice. Madigan demonstrates that Aristotelian (...)
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  38. The Philosophy of change, l'Aristotelian Society.H. Wildon Carr - 1914 - Revue de Métaphysique et de Morale 22 (6):10-11.
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  39.  46
    The Role of Universal Knowledge in Aristotelian Moral Virtue.Moira M. Walsh - 1999 - Ancient Philosophy 19 (1):73-88.
  40.  87
    An Aristotelian Model of Moral Development.Wouter Sanderse - 2015 - Journal of Philosophy of Education 49 (3):382-398.
    Despite the Aristotelian renaissance in the philosophy of education, the development of virtue has not received much attention. This is unfortunate, because an attempt to draft an Aristotelian model of moral development can help philosophers to evaluate the contribution Aristotelian virtue ethics can make to our understanding of moral development, provide psychologists with a potentially richer account of morality and its development, and help educators to understand the developmental phase people are in. In the (...)
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  41.  38
    Moral Twin Earth Strikes Back: Against a Neo-Aristotelian Hope.Michael Rubin - forthcoming - Journal of Moral Philosophy:1-25.
    A key objection to naturalistic versions of moral realism is that the (meta)semantics to which they are committed yields incorrect semantic verdicts about so-called Moral Twin Earth cases. Recently, it has been proposed that the Moral Twin Earth challenge can be answered by adopting a neo-Aristotelian semantics for moral expressions. In this paper, I argue that this proposal fails. First, however attractive the central claims of neo-Aristotelianism are, they do not for us have the status (...)
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  42.  62
    Aristotelian Character Friendship as a ‘Method’ of Moral Education.Kristj\’An Kristj\’Ansson - 2020 - Studies in Philosophy and Education 39 (4):349-364.
    The aim of this article is to make a case for Aristotelian friendship as a ‘method’ of moral education qua mutual character development. After setting out some Aristotelian assumptions about friendship and education in the “Aristotle and Beyond: Some Basics about Character Friendship and Education”section, I devote the “Role-Model Moral Education Contrasted with Learning from Character Friends” section to role modelling and how it differs from the idea of cultivating character through friendships. “The Mechanisms of Learning (...)
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  43.  26
    Moral Judgement: An Introduction through Anglo-American, German and French Philosophy.Étienne Brown - 2000 - Lanham: Rowman & Littlefield Publishers.
    This book is the first to introduce readers to contemporary philosophical works on moral judge- ment stemming from France, Germany and the Anglo-American world — many of which remain untranslated. By integrating Kantian and Aristotelian reflections on this subject, the author combines historiography and critical reflection to offer a rich picture of what it means to make good moral decisions. -/- As both Kantians and Aristotelians argue, moral judgements are ultimately grounded in the normativity of practical (...)
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  44.  10
    Moral judgement: an introduction through Anglo-American, German and French philosophy.Étienne Brown - 2022 - Lanham: Rowman & Littlefield.
    This book is the first to introduce readers to contemporary philosophical works on moral judgement stemming from France, Germany and the Anglo-American world – many of which remain untranslated. By integrating Kantian and Aristotelian reflections on this subject, the author combines historiography and critical reflection to offer a rich picture of what it means to make good moral decisions. As both Kantians and Aristotelians argue, moral judgements are ultimately grounded in the normativity of practical identities. Thus, (...)
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  45.  16
    Classical Traditions in Renaissance Philosophy.Jill Kraye - 2002 - Routledge.
    The impact of classical thought on Renaissance philosophy is the subject of this volume. In the first part Dr Kraye deals with the interpretations of ancient philosophy put forward by various thinkers of the Italian Renaissance, including the humanist Angelo Poliziano and the Platonist Marsilio Ficino; in the second, she examines the central role of Aristotle's Nicomachean Ethics within Renaissance moral philosophy and considers the influence of other classical treatises on ethics, especially the Meditations of Marcus (...)
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  46.  48
    Aristotelian Philosophy: Ethics and Politics from Aristotle to MacIntyre.Sean Cordell - 2009 - Journal of Moral Philosophy 6 (1):137-139.
  47.  35
    Humans, Animals, and Aristotle. Aristotelian Traces in the Current Critique of Moral Individualism.Martin Huth - 2016 - Labyrinth: An International Journal for Philosophy, Value Theory and Sociocultural Hermeneutics 18 (2):117-136.
    The concept of moral individualism is part of the foundational structure of most prominent modern moral philosophies. It rests on the assumption that moral obligations towards a respective individual are constituted solely by her or his capacities. Hence, these obligations are independent of any ἔθος, of any shared ethical sense and social significations. The moral agent and the individual with moral status are construed as subjects outside of any social relation or lifeworld significations. This assumption (...)
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  48.  97
    (1 other version)Kant's Non-Aristotelian Conception of Morality.Reshef Agam-Segal - 2012 - Sounthwest Philosophy Review 28 (1):121-133.
    Interpreters today often take Kant’s practical philosophy to share some of the basic insights of Aristotle’s. Such, for instance, is the main tone of Christine Korsgaard’s reading. I make a case for a different, non-Aristotelian, reading of Kant’s moral philosophy. In particular, I distinguish between two senses of self-legislation: Aristotelian and Kantian. Aristotelian self-legislation is a general project we are involved in as humans, and in which we determine the organizing principle of our practical (...)
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  49.  96
    An aristotelian theory of moral development.Bernadette M. Tobin - 1989 - Journal of Philosophy of Education 23 (2):195–211.
    Bernadette M Tobin; An Aristotelian Theory of Moral Development, Journal of Philosophy of Education, Volume 23, Issue 2, 30 May 2006, Pages 195–211, https://doi.
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  50. The Philosophy of Error and Liberty of Thought: J.S. Mill on Logical Fallacies.Frederick Rosen - 2006 - Informal Logic 26 (2):121-147.
    Most recent discussions of John Stuart Mill’s System of Logic (1843) neglect the fifth book concerned with logical fallacies. Mill not only follows the revival of interest in the traditional Aristotelian doctrine of fallacies in Richard Whately and Augustus De Morgan, but he also develops new categories and an original analysis which enhance the study of fallacies within the context of what he calls ‘the philosophy of error’. After an exploration of this approach, the essay relates the (...) of error to the discussion of truth and error in chapter two of On Liberty (1859) concerned with freedom of thought and discussion. Drawing on Socratic and Baconian perspectives, Mill defends both the traditional study of logic against Jevons, Boole, De Morgan, and others, as well as the study of fallacies as the key to maintaining truth and its dissemination in numerous fields, such as science, morality, politics, and religion. In Mill’s view the study of fallacies also liberates ordinary people to explore the truth and falsity of ideas and, as such, to participate in society and politics and develop themselves as progressive beings. (shrink)
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