Add to ORKGWhile Neo-Aristotelians argue quite plausibly that it is hard to get to eudaemonia if one is wicked, I argue that they fail to show that the seeker of flourishing has a reason to become virtuous (as opposed to morally mediocre)
This paper examines Aristotle’s concept of happiness as encapsulated in his Nicomachean Ethics. Aris...
The question of how Aristotle characterizes eudaimonia, or living-well, in the Nicomachean Ethics ha...
In this article, I vindicate the longstanding intuition that the Stoics are transitional figures in ...
While Neo-Aristotelians argue quite plausibly that it is hard to get to eudaemonia if one is wicked,...
We answer the title question with a qualified “No.” We arrive at this answer by spelling out what th...
An overview of the nature of virtue ethics from Rosalind Hursthouse will be presented, alongside an ...
The eudaimonistic thesis claims that being virtuous is a necessary aspect of the development of some...
What connection (if any) is there between living well, in the sense of living a life of ethical virt...
According to Aristotelian virtue ethicists, virtue is a great moral good that contributes to, but ca...
Is there a place for spirituality in neo-Aristotelian virtue ethics? If one consults the major conte...
Most contemporary variants of virtue ethics have a neo-Aristotelian timbre. However, standing along...
My basic complaint is that it’s not at all obvious that maximizing the theoretical activity of our m...
It seems wrong that a theory of a good life, well-being, or flourishing would be unable to accommoda...
Most work in neo-Aristotelian virtue ethics begins by supposing that the virtues are the traits of c...
This paper examines Aristotle’s concept of happiness as encapsulated in his Nicomachean Ethics. Aris...
The question of how Aristotle characterizes eudaimonia, or living-well, in the Nicomachean Ethics ha...
In this article, I vindicate the longstanding intuition that the Stoics are transitional figures in ...
While Neo-Aristotelians argue quite plausibly that it is hard to get to eudaemonia if one is wicked,...
We answer the title question with a qualified “No.” We arrive at this answer by spelling out what th...
An overview of the nature of virtue ethics from Rosalind Hursthouse will be presented, alongside an ...
The eudaimonistic thesis claims that being virtuous is a necessary aspect of the development of some...
What connection (if any) is there between living well, in the sense of living a life of ethical virt...
According to Aristotelian virtue ethicists, virtue is a great moral good that contributes to, but ca...
Is there a place for spirituality in neo-Aristotelian virtue ethics? If one consults the major conte...
Most contemporary variants of virtue ethics have a neo-Aristotelian timbre. However, standing along...
My basic complaint is that it’s not at all obvious that maximizing the theoretical activity of our m...
It seems wrong that a theory of a good life, well-being, or flourishing would be unable to accommoda...
Most work in neo-Aristotelian virtue ethics begins by supposing that the virtues are the traits of c...
This paper examines Aristotle’s concept of happiness as encapsulated in his Nicomachean Ethics. Aris...
The question of how Aristotle characterizes eudaimonia, or living-well, in the Nicomachean Ethics ha...
In this article, I vindicate the longstanding intuition that the Stoics are transitional figures in ...