Virtue Ethics Stanford

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Virtue Ethics
First published Fri Jul 18, 2003; substantive revision Thu Mar 8, 2012 Virtue ethics is currently one of three major approaches in normative ethics. It may, initially, be identified as the one that emphasizes the virtues, or moral character, in contrast to the approach which emphasizes duties or rules (deontology) or that which emphasizes the consequences of actions (consequentialism). Suppose it is obvious that someone in need should be helped. A utilitarian will point to the fact that the consequences of doing so will maximize well-being, a deontologist to the fact that, in doing so the agent will be acting in accordance with a moral rule such as “Do unto others as you would be done by” and a virtue ethicist to the fact that helping the person would be charitable or benevolent. Three of virtue ethics' central concepts, virtue, practical wisdom and eudaimonia are often misunderstood. Once they are distinguished from related but distinct concepts peculiar to modern philosophy, various objections to virtue ethics can be better assessed. 1. Preliminaries

2. Virtue, practical wisdom and eudaimonia
3. Objections to virtue ethics
4. Future directions
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1. Preliminaries
Virtue ethics' founding fathers are Plato and, more particularly Aristotle (its roots in Chinese philosophy are even more ancient) and it persisted as the dominant approach in Western moral philosophy until at least the Enlightenment. It suffered a momentary eclipse during the nineteenth century but re-emerged in the late 1950's in Anglo-American philosophy. It was heralded by Anscombe's famous article “Modern Moral Philosophy” (Anscombe 1958) which crystallized an increasing dissatisfaction with the forms of deontology and utilitarianism then prevailing. Neither of them, at that time, paid attention to a number of topics that had always figured in the virtue ethics' tradition—the virtues themselves, motives and moral character, moral education, moral wisdom or discernment, friendship and family relationships, a deep concept of happiness, the role of the emotions in our moral life and the fundamentally important questions of what sort of person I should be and how we should live. Its re-emergence had an invigorating effect on the other two approaches, many of whose proponents then began to address these topics in the terms of their favoured theory. (The sole unfortunate consequence of this has been that it is now necessary to distinguish “virtue ethics” (the third approach) from “virtue theory”, a term which is reserved for an account of virtue within one of the other approaches.) Interest in Kant's virtue theory has redirected philosophers' attention to Kant's long neglected Doctrine of Virtue, and utilitarians have developed consequentialist virtue theories (Driver 2001; Hurka 2001. It has also generated virtue ethical readings of philosophers other than Plato and Aristotle, such as Martineau, Hume and Nietzsche, and thereby different forms of virtue ethics have developed (Slote 2001; Swanton 2003, 2011a). But although modern virtue ethics does not have to take the form known as “neo-Aristotelian”, almost any modern version still shows that its roots are in ancient Greek philosophy by the employment of three concepts derived from it.These are arête (excellence or virtue) phronesis (practical or moral wisdom) and eudaimonia (usually translated as happiness or flourishing). As modern virtue ethics has grown and more people have become familiar with its literature, the understanding of these terms has increased, but it is still the case that readers familiar only with modern philosophy tend to misinterpret them. (See Annas 2011 for a short, luminously clear, but authoritative account of all three.) 2. Virtue, practical wisdom and eudaimonia

A virtue such as honesty or generosity is not just a tendency to do what is honest or...
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