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《Philosophical Papers》2012,41(3):405-428
AbstractMoral philosophers have mostly condemned the condonation of a bad act as being close to complicity in wrongdoing or, at best, as indicative of a lax moral conscience. I argue, in contrast, that condoning a wrongful act is sometimes not only permissible but positively virtuous. After considering the nature of condonation, I describe a range of circumstances in which it may be an appropriate response to wrongdoing, expressing such virtues as compassion and mercifulness, tolerance of human frailty, a love of amity, and a proper respectfulness for others’ autonomy as moral agents. 相似文献
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Danielle C. Dubois 《The Journal of religious ethics》2015,43(3):432-453
The medieval Church's concern with moral reform contributed to the emergence of a genre of literature in the thirteenth century dedicated to the vices and virtues. Inspired by monastic and scholastic traditions, treatises such as Laurent d'Orléans's Somme le roi encouraged the avoidance of sin and provided the faithful with a moral taxonomy that ultimately ensured their access to heaven. Marguerite Porete's Mirror of Simple Souls and Meister Eckhart's Discourses of Instruction challenge this virtue‐centered approach to salvation. Relying on their shared claim that the fall of the just man is in fact a virtue, this essay argues that their moral theology is grounded not on the a posteriori act of penance needed for salvation, but on the a priori consent of the will. This alternative view of moral life finds support in previous strands of the Christian tradition, and in particular in Peter Abelard's theory of intentionalism. 相似文献
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David Botting 《Philosophical Investigations》2017,40(1):31-39
There is no philosophically interesting distinction to be made between inference‐rules and premises. That there is such a distinction is often held to follow from the possibility of infinite regress illustrated by Carroll's story of Achilles and the tortoise. I will argue that this is wrong on three separate grounds. Consequently, Carroll's fable provides no motivation to abandon the traditional logical separation of arguments into their premises and conclusions. There is no proposition that must be taken to be a rule and must not be taken as a premise. 相似文献
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Sean Cordell 《Journal of social philosophy》2011,42(3):254-272
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Nancy E. Snow 《Ethical Theory and Moral Practice》2006,9(5):545-561
Dual process theorists in psychology maintain that the mind’s workings can be explained in terms of conscious or controlled processes and automatic processes. Automatic processes are largely nonconscious, that is, triggered by environmental stimuli without the agent’s conscious awareness or deliberation. Automaticity researchers contend that even higher level habitual social behaviors can be nonconsciously primed. This article brings work on automaticity to bear on our understanding of habitual virtuous actions. After examining a recent intuitive account of habitual actions and habitual virtuous actions, the author offers her own explanation in terms of goal-dependent automaticity. This form of automaticity provides an account of habitual virtuous actions that explains the sense in which these actions are rational, that is, done for reasons. Habitual virtuous actions are rational in the sense of being purposive or goal-directed and are essentially linked with the agent’s psychological states. Unlike deliberative virtuous actions, the agent’s reasons for habitual virtuous actions are not present to her conscious awareness at the time of acting.
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Nancy E. SnowEmail: Phone: +1-414-9061084Fax: +1-414-2883010 |
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Philosophia - The overall aim of this paper is to explore the role of knowledge and truth in the practical deliberation of candidate virtuous agents. To this end, the paper considers three... 相似文献
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José Ángel Gascón 《Argumentation》2018,32(2):155-173
Virtuous arguers are expected to manifest virtues such as intellectual humility and open-mindedness, but from such traits the quality of arguments does not immediately follow. However, it also seems implausible that a virtuous arguer can systematically put forward bad arguments. How could virtue argumentation theory combine both insights? The solution, I argue, lies in an analogy with virtue epistemology: considering both responsibilist and reliabilist virtues gives us a fuller picture of the virtuous arguer. 相似文献
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Andrew Aberdein 《Argumentation》2018,32(1):1-23
This paper proposes that virtue theories of argumentation and theories of visual argumentation can be of mutual assistance. An argument that adoption of a virtue approach provides a basis for rejecting the normative independence of visual argumentation is presented and its premisses analysed. This entails an independently valuable clarification of the contrasting normative presuppositions of the various virtue theories of argumentation. A range of different kinds of visual argument are examined, and it is argued that they may all be successfully evaluated within a virtue framework, without invoking any novel virtues. 相似文献
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Darrell Cole 《The Journal of religious ethics》1999,27(1):57-80
Thomas Aquinas, one of the founding fathers of just war theory, offers an account of virtuous warfare in practice. The author argues that Aquinas's approach to warfare, with its emphasis on justice and charity, is helpful in providing a coherent moral account of war to which Christians can subscribe. Particular attention is given to the role of charity, since this virtue is the distinguishing characteristic of the Christian soldier. Charity compels him to soldier justly, and by fighting justly, he is elevated by God to friendship with God. Notable features of this approach are its emphasis on the criteria for judging whether a war is just and its relativizing of the criteria for proper combat behavior. 相似文献
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Nicholas Ryan Smith 《Australasian journal of philosophy》2018,96(2):241-254
I argue in favour of the central claim of virtue-ethical accounts of right action: that right action is virtuous action. First, I disambiguate this claim and argue for a specific interpretation of it. Second, I provide reasons to prefer target-centred over both agent-centred and motive-centred accounts of virtuous action. Third, I argue that an action is right if, only if, and because it is overall virtuous. Finally, I respond to important arguments to the contrary. 相似文献
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Lisa Fullam 《Theology & Science》2018,16(3):319-329
It is fruitless to attempt to genetically engineer virtuous living. Prenatal genome modification could, in principle, establish desired traits and predispose us to certain behaviors. But, traits given at birth are not the same thing as a virtuous character that can be acquired only by self-discipline. The ethicist further fears that free market eugenics—the sale of gene modification—may become one more expression of the social sin our culture inherits. 相似文献
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Shane Ryan 《South African Journal of Philosophy》2013,32(3):263-272
I lay out the challenge posed by testimonial knowledge in young children to virtue reliabilist accounts of knowledge. In particular, I examine accounts from Greco and Pritchard and argue that those accounts are too demanding. More specifically, I make the case that young children can have testimonial knowledge without meeting the ability requirements claimed by Greco and Pritchard. As a virtue theoretic alternative, I argue that an agent’s belief must be epistemically virtuous, but that this may sometimes involve belief from a trait rather than an ability. 相似文献
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STEFAN CARIS LOVE 《美学与艺术评论杂志》2016,74(1):61-74
This article presents a new aesthetic of the improvised jazz solo, an aesthetic grounded in the premise that a solo is an act indivisible from the actor (the soloist) and the context. The solo's context includes the local and large‐scale conventions of jazz performance as well as the soloist's other work. The theme on which a solo is based serves not as a “work,” but as part of the solo's stylistic context. Knowledge of this context inheres directly into proper apprehension of the musical surface; it does not constitute a separate plane of appreciation. I begin by examining the improvisational error. This examination supports the position that the solo is an act, not a work. From this position, I detail a new aesthetic of the improvised solo, grounded in the soloist's virtues. In a successful solo, the soloist's actions display a balance of two aesthetic “virtues”: compositional skill and a commitment to the spirit of improvisation. Compositional skill manifests in a solo as coherence. The improvisational spirit manifests as courage, spontaneity, and related qualities. These virtues often come into conflict; each soloist negotiates this conflict differently. 相似文献
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Philosophical Studies - Let’s say that you regard two things as on a par when you don’t prefer one to other and aren’t indifferent between them. What does rationality require of... 相似文献
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Juli K. Thorson 《Topoi》2016,35(2):359-366
A virtue account is focused on the character of those who argue. It is frequently assumed, however, that virtues are not action guiding, since they describe how to be and so fail to give us specific actions to take in a sticky situation. In terms of argumentation, we might say that being a charitable arguer is virtuous, but knowing so provides no details about how to argue successfully. To close this gap, I develop a parallel with the thick-thin distinction from ethics and use Hursthouse’s notion of “v-rules”. I also draw heavily from the work in argumentation by Daniel Cohen to develop Wayne Brockriede’s notion of arguing lovingly. But “argue lovingly” has a delicious ambiguity. For Brockriede it describes how we engage with others arguers. It can also mean, however, a loving attachment to knowledge, understanding, and truth. Applying the thick-thin distinction to argumentation in general and loving argumentation in particular shows that a virtue theoretic approach to argumentation is valuable for two reasons: it can provide one articulation of what it means to be a virtuous arguer and provide some insights into how to become one. 相似文献