Results for 'commonsense ethics'

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  1.  46
    Fission, Self-Interest and Commonsense Ethics.Harold Noonan - 2023 - Philosophia 51 (3):1509-1520.
    Jacob Ross argues that the fission cases discussed in the personal identity literature cannot be accommodated without rejecting basic intuitions of everyday ethical thinking. He notes that many philosophers have responded to the challenge of fission ‘by rejecting the metaphysical assumptions on which it rests’. In particular, that many have denied that in fission one ceases to exist. He contends that these denials do not meet the challenge to commonsense ethical thinking. I reject these claims. One of the metaphysical (...)
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  2.  28
    A contradiction in commonsense ethics.H. Osborne - 1930 - Mind 39 (155):332-337.
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  3. The Commonsense Case for Ethical Vegetarianism.Mylan Engel Jr - 2016 - Between the Species: A Journal of Ethics 19 (1):2-31.
    The article defends ethical vegetarianism, which, for present purposes, is stipulatively taken to be the view that it is morally wrong to eat animals when equally nutritious plant-based foods are available. Several examples are introduced to show that we all agree that animals deserve some direct moral consideration and to help identify and clarify several commonsense moral principles—principles we all accept. These principles are then used to argue that eating animals is morally wrong. Since you no doubt accept these (...)
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  4. Side constraints and the structure of commonsense ethics.Theresa Lopez, Jennifer Zamzow, Michael Gill & Shaun Nichols - 2009 - Philosophical Perspectives 23 (1):305-319.
    In our everyday moral deliberations, we attend to two central types of considerations – outcomes and moral rules. How these considerations interrelate is central to the long-standing debate between deontologists and utilitarians. Is the weight we attach to moral rules reducible to their conduciveness to good outcomes (as many utilitarians claim)? Or do we take moral rules to be absolute constraints on action that normatively trump outcomes (as many deontologists claim)? Arguments over these issues characteristically appeal to commonsense intuitions (...)
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  5.  8
    Christian Ethics and Commonsense Morality: An Intuitionist Account.Kevin Jung - 2014 - New York: Routledge.
    Christian Ethics and Commonsense Morality goes against the grain of various postmodern approaches to morality in contemporary religious ethics. In this book, Jung seeks to provide a new framework in which the nature of common Christian moral beliefs and practices can be given a new meaning. He suggests that, once major philosophical assumptions behind postmodern theories of morality are called into question, we may look at Christian morality in quite a different light. On his account, Christian morality (...)
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  6. Commonsense morality and the consequentialist ethics of humanitarian intervention.Eric A. Heinze - 2005 - Journal of Military Ethics 4 (3):168-182.
    Abstract Finding a moral justification for humanitarian intervention has been the objective of a great deal of academic inquiry in recent years. Most of these treatments, however, make certain arguments or assumptions about the morality of humanitarian intervention without fully exploring their precise philosophical underpinnings, which has led to an increasingly disjointed body of literature. The purpose of this essay, therefore, is to suggest that the conventional arguments and assumptions made about the morality of humanitarian intervention can be encompassed in (...)
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  7.  34
    Christian Ethics and Commonsense Morality: An Intuitionist Account by Kevin Jung.Aleksandar S. Santrac - 2017 - Journal of the Society of Christian Ethics 37 (2):192-193.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Christian Ethics and Commonsense Morality: An Intuitionist Account by Kevin JungAleksandar S. SantracChristian Ethics and Commonsense Morality: An Intuitionist Account Kevin Jung NEW YORK AND LONDON: ROUTLEDGE, 2014. 202 PP. $145.00In Christian Ethics and Commonsense Morality: An Intuitionist Account, Kevin Jung boldly constructs and defends a commonsense morality of intuition as a plausible ethical theory against both postmodern constructivist ethical systems (...)
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  8. Commonsense Consequentialism: Wherein Morality Meets Rationality.Douglas W. Portmore - 2011 - New York, USA: Oxford University Press USA.
    Commonsense Consequentialism is a book about morality, rationality, and the interconnections between the two. In it, Douglas W. Portmore defends a version of consequentialism that both comports with our commonsense moral intuitions and shares with other consequentialist theories the same compelling teleological conception of practical reasons. Broadly construed, consequentialism is the view that an act's deontic status is determined by how its outcome ranks relative to those of the available alternatives on some evaluative ranking. Portmore argues that outcomes (...)
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  9.  26
    (1 other version)Commonsense Morality and the Ethics of Killing in War: An Experimental Survey of the Israeli Population.Yitzhak Benbaji, Amir Falk & Yuval Feldman - 2015 - Law and Ethics of Human Rights 9 (2):195-227.
    Journal Name: The Law & Ethics of Human Rights Issue: Ahead of print.
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  10.  28
    Commonsensism in ethics and epistemology.Noah Lemos - 2001 - In Matthias Steup (ed.), Knowledge, truth, and duty: essays on epistemic justification, responsibility, and virtue. New York: Oxford University Press. pp. 204--218.
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  11.  22
    Practical Kantian Ethics: A Commonsense Account of Moral Life.Donald Wilson - 2025 - London: Bloomsbury Academic.
    Historically, studies in Kant’s ethics have tended to prioritize his formal work in moral philosophy. This has begun to change with a welcome new emphasis on his later practical works, but commentators still tend to approach this material in the shadow of the Groundwork with the same limited set of concerns and problems in mind. Practical Kantian Ethics reverses the usual order of interpretation, beginning with his applied moral philosophy, without preconceptions about his view, and using this later (...)
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  12.  14
    Incoherence in Kantian and commonsense Moral Thinking.Michael Slote - 1992 - In From morality to virtue. New York: Oxford University Press.
    Kantian and commonsense moral thinking are incoherent because self‐other asymmetry does not cogently combine with the belief that we owe more to people the closer they are to us in familial or personal terms. The latter is commonsensically explained by the claim that it is natural or inevitable that we should care about those closer to us more than about those less close to us, but this seemingly plausible assumption tends to undercut the justification that is typically and intuitively (...)
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  13.  18
    Commonsense Darwinism: Evolution, Morality, and the Human Condition.John Lemos - 2008 - Open Court.
    Introduction -- Defending a socio-biological account of morality -- Non-objectivist evolutionary ethics -- Recent objectivist approaches to evolutionary ethics -- Sketch of an Aristotelian evolutionary ethics -- Evolutionary biology and the moral status of animals -- Faith, reason, and evolutionary epistemology -- Psychological egoism and evolutionary biology -- Evolution and free will : darwinian non-naturalism defended -- Recent developments in philosophy of evolution.
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  14. The Commonsense Case against Animal Experimentation.Mylan Engel Jr - 2012 - In Jeremy R. Garrett (ed.), The Ethics of Animal Research: Exploring the Controversy. Mit Press. pp. 215-236.
  15.  4
    Commonsense and morality.Ethel Mannin - 1942 - New York [etc.]: Jarrold.
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  16. Combining teleological ethics with evaluator relativism: A promising result.Douglas W. Portmore - 2005 - Pacific Philosophical Quarterly 86 (1):95–113.
    Consequentialism is an agent-neutral teleological theory, and deontology is an agent-relative non-teleological theory. I argue that a certain hybrid of the two—namely, non-egoistic agent-relative teleological ethics (NATE)—is quite promising. This hybrid takes what is best from both consequentialism and deontology while leaving behind the problems associated with each. Like consequentialism and unlike deontology, NATE can accommodate the compelling idea that it is always permissible to bring about the best available state of affairs. Yet unlike consequentialism and like deontology, NATE (...)
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  17. The Ethics of Partiality.Benjamin Lange - 2022 - Philosophy Compass 1 (8):1-15.
    Partiality is the special concern that we display for ourselves and other people with whom we stand in some special personal relationship. It is a central theme in moral philosophy, both ancient and modern. Questions about the justification of partiality arise in the context of enquiry into several moral topics, including the good life and the role in it of our personal commitments; the demands of impartial morality, equality, and other moral ideals; and commonsense ideas about supererogation. This paper (...)
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  18. Ethics in psychology and the mental health professions: standards and cases.Gerald P. Koocher - 2008 - New York: Oxford University Press. Edited by Patricia Keith-Spiegel.
    Psychologists today must deal with a broad range of ethical issues--from charging fees to maintaining a client's confidentiality, and from conducting research to respecting clients, colleagues, and students. As the field of psychology has grown in size and scope, the role of ethics has become more important and complex whether the psychologist is involved in teaching, counseling, research, or practice. Now this most widely read and cited ethics text in psychology has been revised to reflect the ethics (...)
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  19. Ethics and Modality.Mark Edward Greene - 2002 - Dissertation, Stanford University
    Ethics and Modality calls for a reevaluation of standard views of modality. I argue that, instead of understanding de re modal talk as tracking the modal properties of things in themselves, we must recognize the importance of prior conceptual priorities and interests in shaping our de re modal judgments. A consequence of this reevaluation is that de re modal claims are indeterminate in that there can be disagreement over a claim without either side having made any factual, definitional or (...)
     
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  20.  19
    Spatial Ethics Beyond the North–South Dichotomy: Moral Dilemmas in Favelas.Daniel S. Lacerda, Fabio B. Meira & Vanessa Brulon - 2020 - Journal of Business Ethics 171 (4):695-707.
    Western representation of countries from the Global South implies a dichotomist view of business ethics: on the one hand, universal ethics largely reproduces commonsensical views of the South as ‘less ethical’, and on the other hand, voices from the South are often conditioned to present themselves as substantially indigenous and unambiguous to be accepted as legitimate ethical subjects. We join the growing interest in bridging this gap by drawing on studies from human geography, and ask to what extent (...)
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  21.  84
    Deontic Cycling and the Structure of Commonsense Morality.Tim Willenken - 2012 - Ethics 122 (3):545-561.
    A range of extremely plausible moral principles turn out to generate “deontic cycling”: sets of actions wherein I have stronger reason to do B than A, C than B, and A than C. Indeed, just about anything recognizable as commonsense morality generates deontic cycling. This matters for two reasons. First, it creates a problem for the widely held view that agent-centered rankings can square consequentialism with commonsense morality. Second, it forces a choice between some deeply plausible views about (...)
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  22.  21
    Ethical Inquiry as Problem-Resolution: Objectivity, Progress, and Deliberation.Amanda L. Roth - 2010 - Dissertation, University of Michigan
    Claims of progress in our ethical or moral beliefs and practices—as well as claims to ethical or moral regression—are commonplace in American social and political conversation. Often, such commentary involves a lamenting of the decline of “traditional” values in contemporary society or alternatively a rejoicing in the ways that we appear to have overcome prior prejudicial values. In this dissertation, I am concerned with the notions of progress and improvement that underlie such commonsense judgments. At a minimum, ethical progress (...)
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  23.  42
    The metaphysical as the ethical: a pragmatist reading of Wang Yangming’s “The Mind Is the Principle”.JeeLoo Liu - 2024 - Asian Journal of Philosophy 3 (1):1-29.
    This paper explores a late-Ming Chinese philosopher Wang Yangming’s (1472–1529) philosophical assertions showcasing the pivotal role that human mind plays in shaping our worldview. Wang Yangming’s view—especially his declaration that the Mind is the Principle—emphasizes that the human mind is the sole foundation of moral principles and that worldly affairs are identified with human ethical practices. This position has been contentious both in his times and among contemporary scholars. While some critics, notably Chen Lai, find Wang’s synthesis of the ethical (...)
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  24.  15
    Virtue‐Ethical Luck.Michael Slote - 1992 - In From morality to virtue. New York: Oxford University Press.
    Just like commonsense morality, commonsense virtue ethics faces complicated issues about luck. However, if luck plays a role in our development of virtuous or vicious traits of character, then we can evaluate such traits in virtue‐ethical terms without blaming or condemning those, e.g., whom we wish, in favored terms, to criticize. This approach is very reminiscent of Spinoza.
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  25.  15
    Some Advantages of Virtue Ethics.Michael Slote - 1992 - In From morality to virtue. New York: Oxford University Press.
    Our commonsense thinking about the virtues has certain advantages over Kantian ethics and commonsense morality narrowly conceived. The latter two are committed to a self‐other asymmetry with respect to moral goodness and rightness: what harms the agent is not treated as morally criticizable in the way that what harms other people is. By contrast, our ordinary understanding of virtues allows for both self‐benefiting and other‐benefiting virtues, and what harms or is likely to harm the agent counts against (...)
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  26. 10. Douglas Portmore, Commonsense Consequentialism: Wherein Morality Meets Rationality Douglas Portmore, Commonsense Consequentialism: Wherein Morality Meets Rationality (pp. 179-183). [REVIEW]Henry S. Richardson, Katarzyna de Lazari-Radek, Peter Singer, Karen Jones, Sergio Tenenbaum, Diana Raffman, Simon Căbulea May, Stephen C. Makin & Nancy E. Snow - 2012 - Ethics 123 (1).
  27.  23
    The ethics of positive thinking in healthcare.Gabriel Andrade - 2019 - Journal of Medical Ethics and History of Medicine 12.
    In continuation with the New Thought movement that arose in the United States in the 19th Century, there is now a massive self-help industry that markets books and seminars. This industry has also extended to healthcare in the form of positive thinking, i.e., the idea that happy thoughts are essential for health. While some of these claims may seem reasonable and commonsensical, they are not free of problems. This article posits that positive thinking has some ethical underpinnings. Extreme positive thinking (...)
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  28.  45
    Operationalizing and Measuring Free Will. Towards a New Framework for Psychology, Ethics, and Law.Andrea Lavazza & Silvia Ignlese - 2015 - Rivista Internazionale di Filosofia e Psicologia 6 (1):37-55.
    Free will is usually defined by three conditions: the ability to do otherwise; control of one’s own choices; responsiveness to reasons. The compatibility of free will with determinism lies at the heart of the philosophical debate at the metaphysical level. This debate, while being increasingly refined, has not yet reached a conclusion. Recently, neuroscience and empirical psychology have tried to settle the problem of free will with a series of experiments that go in the direction of so-called illusionism: free will (...)
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  29.  81
    The Contribution of Empathy to Ethics.Sarah Songhorian - 2019 - International Journal of Philosophical Studies 27 (2):244-264.
    ABSTRACTEmpathy has been taken to play a crucial role in ethics at least since the Scottish Enlightenment. More recently, a revival of moral sentimentalism and empirical research on moral behavior has prompted a renewed interest in empathy and related concepts and on their contribution to moral reasoning and to moral behavior. Furthermore, empathy has recently entered our public discourse as having the power to ameliorate our social and political interactions with others.The aim of this paper is to investigate the (...)
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  30.  19
    Rudiments of Virtue Ethics.Michael Slote - 1992 - In From morality to virtue. New York: Oxford University Press.
    Virtue ethics treats aretaic, as opposed to deontic, concepts as fundamental and focuses in the first instance on character traits or motives rather than actions. Virtue ethics also contrasts with utilitarianism because although both these approaches are self‐other symmetric, they embrace different forms of symmetry. Utilitarianism holds that one's concern for oneself should be no different, fundamentally, from the concern one has for each and every other individual. But such ”in sensu diviso” symmetry differs from an ”in sensu (...)
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  31.  79
    Three methods of ethics: A debate.Robert Shaver - 2000 - Philosophical Review 109 (1):125-128.
    In The Methods of Ethics, Sidgwick took seriously egoism, utilitarianism, and commonsense morality. Virtue ethics was treated as part of commonsense morality. Three Methods, reflecting recent tastes, considers Kant, consequentialism, and virtue ethics. Oddly, it does not reflect the major development since Sidgwick—the revival of contractualism.
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  32.  11
    Virtue Ethics, Imperatives, and the Deontic.Michael Slote - 1992 - In From morality to virtue. New York: Oxford University Press.
    Terms like ”admirable” and ”a virtue” are not specifically moral, but they allow imperatives and the use of ”should” as readily as moral terms do. This allows our commonsense virtue ethics to say, overarchingly, that we should balance concern for ourselves with or against concern for others considered as a class.
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  33. Agent-based Virtue Ethics and the Problem of Action Guidance.Liezl van Zyl - 2009 - Journal of Moral Philosophy 6 (1):50-69.
    Agent-based accounts of virtue ethics, such as the one provided by Michael Slote, base the rightness of action in the motive from which it proceeds. A frequent objection to agent-basing is that it does not allow us to draw the commonsense distinction between doing the right thing and doing it for the right reasons, that is, between act-evaluation and agent-appraisal. I defend agent-basing against this objection, but argue that a more fundamental problem for this account is its apparent (...)
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  34.  11
    [Book review] terrorism and America, a commonsense strategy for a democratic society. [REVIEW]Philip B. Heymann - 1999 - Ethics and International Affairs 13:259-261.
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  35.  94
    Toward a Critical Ethical Reflexivity: Phenomenology and Language in Maurice Merleau‐Ponty.Stuart J. Murray & Dave Holmes - 2013 - Bioethics 27 (6):341-347.
    Working within the tradition of continental philosophy, this article argues in favour of a phenomenological understanding of language as a crucial component of bioethical inquiry. The authors challenge the ‘commonsense’ view of language, in which thinking appears as prior to speaking, and speech the straightforward vehicle of pre-existing thoughts. Drawing on Maurice Merleau-Ponty's (1908–1961) phenomenology of language, the authors claim that thinking takes place in and through the spoken word, in and through embodied language. This view resituates bioethics as (...)
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  36. An examination of Aristotle's ethics.Michael Huemer - manuscript
    At the beginning of the Nichomachean Ethics , Aristotle announces his intention to discover what is the good, or the chief good (book I, chapter 2). In the rest of the work, however, there follow such a multitude of answers to this question endorsed by Aristotle, that at its conclusion one may understandably wonder what the upshot of Aristotle's ethics was. One might wonder whether the good, as Aristotle saw it, was that at which all things in fact (...)
     
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  37. Egoism and altruism in ethics: Dispensing with spurious generality. [REVIEW]Wim J. Van Der Steen - 1995 - Journal of Value Inquiry 29 (1):31-44.
    Is human behavior exclusively motivated by self-interest? Common sense indicates that we should flatly deny this, or so it seems to me. Yet the doctrine of universal self-interest, psychological egoism for short, has gained the support of many researchers in science. Common sense also seems to allow the rejection of ethical egoism, the doctrine that human behavior should be motivated exclusively by self-interest. It appears to be at variance with widely endorsed moralities. Yet it is a perennial subject of research (...)
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  38.  66
    Book Reviews Portmore , Douglas . Commonsense Consequentialism: Wherein Morality Meets Rationality Oxford: Oxford University Press, 2011. Pp. 266. $74.00 (paper). [REVIEW]Frances Howard-Snyder - 2012 - Ethics 123 (1):179-183.
  39.  85
    Toward a Role Ethical Theory of Right Action.Jeremy Evans & Michael Smith - 2018 - Ethical Theory and Moral Practice 21 (3):599-614.
    Despite its prominence in traditional societies and its apparent commonsense appeal, the moral tradition of Role Ethics has been largely neglected in mainstream normative theory. Role Ethics is the view that the duties and/or virtues of social life are determined largely by the social roles we incur in the communities we inhabit. This essay aims to address two of the main challenges that hinder Role Ethics from garnering more serious consideration as a legitimate normative theory, namely (...)
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  40.  38
    Moral Disagreement and Normative Ethics.Marcus Arvan - 2024 - In Maria Baghramian, J. Adam Carter & Rach Cosker-Rowland (eds.), Routledge Handbook of Philosophy of Disagreement. New York, NY: Routledge. pp. 359-371.
    This chapter details three sources of normative moral disagreement and surveys 11 approaches to understanding its implications for normative ethics. Section 2 explains how normative moral disagreement can emerge from first-order commonsense moral disagreement, second-order metaethical disagreement over moral concepts and methods of ethics, and third-order metaphilosophical disagreement over the merits of different philosophical methods. Section 3 then details how moral disagreement has been argued to support either moral error theory (Section 3.1), moral skepticism (Section 3.2), moral (...)
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  41.  29
    Consciousness and the Ethics of Human Brain Organoid Research.Karola Kreitmair - 2023 - Cambridge Quarterly of Healthcare Ethics 32 (4):518-528.
    The possibility of consciousness in human brain organoids is sometimes viewed as determinative in terms of the moral status such entities possess, and, in turn, in terms of the research protections such entities are due. This commonsense view aligns with a prominent stance in neurology and neuroscience that consciousness admits of degrees. My paper outlines these views and provides an argument for why this picture of correlating degrees of consciousness with moral status and research protections is mistaken. I then (...)
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  42.  50
    Value Comparability in Natural Law Ethics: A Defense.Matthew Shea - 2024 - Journal of Value Inquiry 58 (3):383-402.
    The foundation of natural law ethics is a set of basic human goods, such as life and health, knowledge, work and play, the appreciation of beauty, friendship, and religion. A disputed question among natural law theorists is whether the basic goods can be measured or compared in terms of their value. Proponents of New Natural Law Theory, the best-known version in the contemporary literature, hold that basic goods are both incommensurable and incomparable. Proponents of Classical Natural Law Theory, the (...)
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  43.  17
    The practical ethics of linguistic integration: Three challenges.Yael Peled - 2023 - Metaphilosophy 54 (5):583-597.
    Public debates on linguistic integration as a socially desired outcome often share a prevailing sentiment that newcomers ought to “learn the language.” But the intensity of that sentiment is rarely accompanied by an equally robust understanding of what, precisely, it means in practice. This results in a notion of linguistic integration with an inbuilt tension between a seemingly pragmatic and commonsensical appearance, on the one hand, and a minimal action‐guidance capacity, on the other hand. This paper explores this intriguing tension, (...)
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  44.  46
    Review: Wood, Kant's Ethical Thought.Nelson T. Potter - 2001 - Journal of the History of Philosophy 39 (1):151-153.
    In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 39.1 (2001) 151-153 [Access article in PDF] Allen W. Wood. Kant's Ethical Thought. Cambridge, Cambridge University Press, 1999. Pp. xxiv + 436. Cloth, $54.95. This book by Allen Wood in its first half gives us a state-of-the-art survey of traditional topics in the interpretation of Kant's ethics, and in the second half breaks new ground, and significantly widens the canon of works (...)
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  45. Intuition and Its Place in Ethics.Robert Audi - 2015 - Journal of the American Philosophical Association 1 (1):57--77.
    ABSTRACT ABSTRACT: This paper provides a multifaceted account of intuition. The paper integrates apparently disparate conceptions of intuition, shows how the notion has figured in epistemology as well as in intuitionistic ethics, and clarifies the relation between the intuitive and the self-evident. Ethical intuitionism is characterized in ways that, in phenomenology, epistemology, and ontology, represent an advance over the position of W. D. Ross while preserving its commonsense normative core and intuitionist character. This requires clarifying the sense in (...)
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  46.  13
    Cautious pragmatism: comments on JeeLoo Liu, “The metaphysical as the ethical”.Stephen C. Angle - 2024 - Asian Journal of Philosophy 3 (2):1-6.
    JeeLoo Liu makes two main arguments in her insightful essay “The metaphysical as the ethical.” First, against claims made by Wing-tsit Chan and others, she demonstrates that Wang Yangming’s metaphysics is not a problematic form of subjective idealism but in fact “aligns with commonsense realism.” Second, against both Chan and Chen Lai, she maintains that Wang does not commit a problematic conflation of fact and value. Instead, Liu shows that Wang can be read along lines very similar to contemporary (...)
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  47. A New Mixed View of Virtue Ethics, Based on Daniel Doviak’s New Virtue Calculus.Michelle Ciurria - 2012 - Ethical Theory and Moral Practice 15 (2):259-269.
    In A New Form of Agent-Based Virtue Ethics , Daniel Doviak develops a novel agent-based theory of right action that treats the rightness (or deontic status) of an action as a matter of the action’s net intrinsic virtue value (net-IVV)—that is, its balance of virtue over vice. This view is designed to accommodate three basic tenets of commonsense morality: (i) the maxim that “ought” implies “can,” (ii) the idea that a person can do the right thing for the (...)
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  48.  35
    Spitzer, Robert J. S.J., Ph.D., with Robin A. Bernhoft, M.D., and Camille E. De Blasi, M.A. Healing the Culture: A Commonsense Philosophy of Happiness, Freedom, and the Life Issues. [REVIEW]Joseph Koterski - 2001 - The National Catholic Bioethics Quarterly 1 (4):658-660.
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  49.  67
    Spitzer, Robert J. S.J., Ph.D., with Robin A. Bernhoft, M.D., and Camille E. De Blasi, M.A. Healing the Culture: A Commonsense Philosophy of Happiness, Freedom, and the Life Issues. [REVIEW]S. J. Koterski - 2001 - The National Catholic Bioethics Quarterly 1 (4):658-660.
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  50. In defence of agent-based virtue ethics.Liezl van Zyl - 2005 - Philosophical Papers 34 (2):273-288.
    In ‘Against agent-based virtue ethics' (2004) Michael Brady rejects agent-based virtue ethics on the grounds that it fails to capture the commonsense distinction between an agent's doing the right thing, and her doing it for the right reason. In his view, the failure to account for this distinction has paradoxical results, making it unable to explain why an agent has a duty to perform a given action. I argue that Brady's objection relies on the assumption that an (...)
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