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  1. The Morality in Intimacy.Jeremy David Fix - forthcoming - In Oxford Studies in the Philosophy of Mind.
    Is the exemplar of modern ethical theory estranged from their intimates because the motive of duty dominates their motivational psychology? While this challenge against modern ethical theory is familiar, I argue that with respect to a certain strand of Kantian ethical theory, it does not so much as make sense. I explain the content and functional role of the motive of duty in the psychology of the moral exemplar, stressing in particular how that motive shapes and informs the content of (...)
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  2. Considerations for Effective Use of Moral Exemplars in Education: Based on the Self-Determination Theory and Data Syntheses.Hyemin Han & Marja Graham - forthcoming - Theory and Research in Education.
    The present study aimed to examine how to improve the effectiveness of moral exemplar-applied interventions based on the pillars of the Self-Determination Theory (SDT) framework, autonomy, competence, and relatedness. Past research has mainly focused on the relatedness and attainability of moral exemplars for predicting motivation outcomes. The data for this study consisted of synthesized data sets from previous studies examining the motivational impacts of distinct moral exemplars and intervention methods. The main syntheses for these data sets used Multilevel Modeling (MLM) (...)
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  3. Williams’s Integrity Objection as a Psychological Problem.Nikhil Venkatesh - forthcoming - Topoi:1-11.
    Utilitarianism is the view that as far as morality goes, one ought to choose the option which will result in the most overall well-being—that is, that maximises the sum of whatever makes life worth living, with each person’s life equally weighted. The promise of utilitarianism is to reduce morality to one simple principle, easily incorporated into policy analysis, economics and decision theory. However, utilitarianism is not popular amongst moral philosophers today. This is in large part due to the influence of (...)
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  4. Relatable and attainable moral exemplars as sources for moral elevation and pleasantness.Hyemin Han & Kelsie J. Dawson - 2024 - Journal of Moral Education 53 (1):14-30.
    ABSTRACT In the present study, we examined how the perceived attainability and relatability of moral exemplars predicted moral elevation and pleasantness among both adult and college student participants. Data collected from two experiments were analyzed with Bayesian multilevel modeling to explore which factors significantly predicted outcome variables at the story level. The analysis results demonstrated that the main effect of perceived relatability and the interaction effect between attainability and relatability shall be included in the best prediction model, and thus, were (...)
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  5. Role Modeling is Beneficial in Moral Character Education: A Commentary on Carr (2023).Nafsika Athanassoulis & Hyemin Han - 2023 - Philosophical Inquiry in Education 30 (3):240-243.
  6. Demoralization and Hope: A Psychological Reading of Kant’s Moral Argument.Andrew Chignell - 2023 - The Monist 106 (1):46-60.
    Kant’s “primacy of the practical” doctrine says that we can form morally justified commitments regarding what exists, even in the absence of sufficient epistemic grounds. In this paper I critically examine three different varieties of Kant’s “moral proof” that can be found in the critical works. My claim is that the third variety—the “moral-psychological argument” based in the need to sustain moral hope and avoid demoralization—has some intriguing advantages over the other two. It starts with a premise that more clearly (...)
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  7. The visionaries: arendt, beauvoir, rand, weil, and the power of philosophy in dark times.Wolfram Eilenberger - 2023 - New York: Penguin Press. Edited by Shaun Whiteside.
    A soaring intellectual narrative starring the radical, brilliant, and provocative philosophers Simone de Beauvoir, Hannah Arendt, Simone Weil, and Ayn Rand by the critically acclaimed author of Time of the Magicians, Wolfram Eilenberger The period from 1933 to 1943 was one of the darkest and most chaotic in human history, as the Second World War unfolded with unthinkable cruelty. It was also a crucial decade in the dramatic, intersecting lives of some of history's greatest philosophers. In particular, four women whose (...)
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  8. Buddhist Ethics and the Bodhisattva Path: Śāntideva on Virtue and Well-Being.Stephen E. Harris - 2023 - Bloomsbury.
    Santideva's 8th century Mahayana Buddhist classic, the Guide to the Practices of Awakening (Bodhicaryavatara), has been a source of philosophical inspiration in the Indian and Tibetan traditions for over a thousand years. Stephen Harris guides us through a philosophical exploration of Santideva's masterpiece, introducing us to his understanding of the compassionate bodhisattva, who vows to liberate the entire universe from suffering. Individual chapters provide studies of the bodhisattva virtues of generosity, patience, compassion, and wisdom, illustrating the role each plays in (...)
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  9. Feminist Perspectives on Supererogation.Katharina Naumann, Marie-Luise Raters & Karoline Reinhardt - 2023 - In David Heyd (ed.), Handbook of Supererogation. Springer Nature Singapore. pp. 271-291.
    It is commonplace by now that moral philosophy has a long history of gender biases, not only regarding the pertinent moral issues but also regarding the development of concepts and theories. This insight from feminist philosophy, however, has not yet received sufficient attention in the debate on supererogation. That is not least surprising, since we all are familiar with the phenomenon that what is morally expected of an agent is not gender-neutral but at least to some extent relates to gender (...)
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  10. Virtue Ethics and the Morality System.Matthieu Queloz & Marcel van Ackeren - 2023 - Topoi:1-12.
    Virtue ethics is frequently billed as a remedy to the problems of deontological and consequentialist ethics that Bernard Williams identified in his critique of “the morality system.” But how far can virtue ethics be relied upon to avoid these problems? What does Williams’s critique of the morality system mean for virtue ethics? To answer this question, we offer a more principled characterisation of the defining features of the morality system in terms of its organising ambition—to shelter life against luck. This (...)
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  11. Perfecting agents.Luke Henderson - 2022 - International Journal for Philosophy of Religion 93 (2):83-105.
    The focus of this paper is the process of perfecting agents. There are two views that attempt to explain what perfecting an agent looks like, specifically in the context of temporal requirements. One view claims that it is part of Christian orthodoxy that those destined for heaven will be instantaneously changed upon death from imperfect agents to perfect ones. The other view says that it’s impossible to perform an instantaneous change if the agent wants to maintain their personal identity; an (...)
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  12. Beauvoir on Existential Thought.Jane Duran - 2021 - Philosophica: International Journal for the History of Philosophy 29 (57):69-81.
    It is argued that some of Beauvoir’s short, journalistic pieces shed new light on her overall philosophical positions. Special analysis is made of “Existentialism and Popular Wisdom”, with its advertence to our standard take on human affairs. Part of the argument is that Beauvoir expands on notions taken from the common culture, and that she does so in a way that sheds new light on existentialist concepts. Taking into consideration the extent of her work with Sartre, we can assume that (...)
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  13. Aporias of Blame and Punishment in Simone de Beauvoir's “Œil pour Œil”.Lior Levy - 2021 - Hypatia 36 (4):598-618.
    This essay concerns Simone de Beauvoir's analysis of blame and punishment in “Œil pour œil” and the irreconcilable tensions that haunt it. I study these tensions—between the desire to blame and punish and the inability to provide moral justification for these practices—and locate their source in Beauvoir's conception of ethics in Pour une morale de l'ambiguïté. According to my reading, her ethics implies that violence violates freedom, the grounding principle of ethical life. Retaliatory and retributive judgments and the punishment they (...)
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  14. Being Moral Isn't Quite Enough: The Role of Nonmoral Virtues in Moral Sainthood.Hanlim Seyeong - 2021 - Stance 14:66-78.
    Attempts to define morality or stress its importance are the center of ethical debates that aim to provide guidance for human life. Deviating from this goal, Susan Wolf shines a light on the significance of “nonmoral virtues” by discussing how a moral saint’s life, too immersed in morality, could be lacking in other spheres. She states that a moral saint’s life would be unattractive or dull, as one is not able to value or pursue nonmoral activities such as the arts (...)
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  15. Beyond Silencing: Virtue, Subjective Construal, and Reasoning Practically.Denise Vigani - 2021 - Australasian Journal of Philosophy 99 (4):748-760.
    ABSTRACT In the contemporary philosophical literature, ideal virtue is often accused of setting a standard more appropriate for saints or gods than for human beings. In this paper, I undermine divinity-infused depictions of the fully virtuous, and argue that ideal virtue is, indeed, human. I focus on the virtuous person’s imperviousness to temptation, and contend that this imperviousness is not as psychologically implausible as it might seem. I argue that it is a virtuous person’s subjective construal of a situation that (...)
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  16. Review of Jesse S. Summers and Walter Sinnott-Armstrong, Clean Hands? Philosophical Lessons from Scrupulosity[REVIEW]Noell Birondo - 2020 - Notre Dame Philosophical Reviews 3.
    Philosophical lessons come in many different shapes and sizes. Some lessons are big, some are small. Some lessons go deep and have a big impact, some are shallow and have almost none. Some lessons are not really philosophical at all or would not really be lessons for an audience of academic philosophers. I mention these truisms not to disparage this informative book on 'moral OCD' (moral obsessive-compulsive disorder, or 'Scrupulosity') but rather to emphasize how difficult it can be to discern (...)
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  17. Virtue and Asceticism.Brian Besong - 2019 - Philosophy 94 (1):115-138.
    Although one can find a robust philosophical tradition supporting asceticism in the West, from ancient Greece to at least early modernity, very little attention has been paid to what motivated this broad support. Instead, following criticism from figures such as Hume, Voltaire, Bentham, and Nietzsche, asceticism has been largely disregarded as either eccentric or uniquely religious. In this paper, I provide what I take to be the core moral argument that motivated many philosophical ascetics. In brief, acts of deliberate self-denial (...)
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  18. The Sanctifying Work of the Holy Spirit: Revisiting Alston’s Interpersonal Model.Steven L. Porter & Brandon Rickabaugh - 2018 - Journal of Analytic Theology 6:112-130.
    Of the various loci of systematic theology that call for sustained philosophical investigation, the doctrine of sanctification stands out as a prime candidate. In response to that call, William Alston developed three models of the sanctifying work of the Holy Spirit: the fiat model, the interpersonal model, and the sharing model. In response to Alston’s argument for the sharing model, this paper offers grounds for a reconsideration of the interpersonal model. We close with a discussion of some of the implications (...)
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  19. Breaking Good: Moral Agency, Neuroethics, and the Spontaneity of Compassion.Christian Coseru - 2017 - In Jake H. Davis (ed.), A Mirror is for Reflection: Understanding Buddhist Ethics. New York, NY: Oxford University Press. pp. 109-128.
    This paper addresses two specific and related questions the Buddhist neuroethics program raises for our traditional understanding of Buddhist ethics: Does affective neuroscience supply enough evidence that contempla- tive practices such as compassion meditation can enhance normal cognitive functioning? Can such an account advance the philosophical debate concerning freedom and determinism in a profitable direction? In response to the first question, I argue that dispositions such as empathy and altruism can in effect be understood in terms of the mechanisms that (...)
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  20. Educating through Exemplars: Alternative Paths to Virtue.Michel Croce & Maria Silvia Vaccarezza - 2017 - Theory and Research in Education 15 (1):5-19.
    This paper confronts Zagzebski’s exemplarism with the intertwined debates over the conditions of exemplarity and the unity-disunity of the virtues, to show the advantages of a pluralistic exemplar-based approach to moral education (PEBAME). PEBAME is based on a prima facie disunitarist perspective in moral theory, which amounts to admitting both exemplarity in all respects and single-virtue exemplarity. First, we account for the advantages of PEBAME, and we show how two figures in recent Italian history (Giorgio Perlasca and Gino Bartali) satisfy (...)
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  21. impeccability and perfect virtue.Luke Henderson - 2017 - Religious Studies 53:261-280.
    Whatever else a theory of impeccability assumes about the moral life of heavenly agents, it seems to imply something about the type of actions possible for such agents, along with the quality of their moral characters. Regarding these characters, there are many that have argued impeccable and heavenly agents must also be perfectly virtuous agents. Michael Slote has recently argued, however, that perfect virtue is impossible. Assuming Slote’s argument is successful, a theory of impeccability that relies on the possibility of (...)
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  22. Evil and moral detachment: further reflections on The Mirror Thesis.Alfred Archer - 2016 - International Journal of Philosophical Studies 24 (2):201-218.
    A commonly accepted claim by philosophers investigating the nature of evil is that the evil person is, in some way, the mirror image of the moral saint. In this paper I will defend a new version of this thesis. I will argue that both the moral saint and the morally evil person are characterized by a lack of conflict between moral and non-moral concerns. However, while the saint achieves this unity through a reconciliation of the two, the evil person does (...)
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  23. Freedom From Responsibility: Agent-Neutral Consequentialism and the Bodhisattva Ideal.Christian Coseru - 2016 - In Rick Repetti (ed.), Buddhist Perspectives on Free Will: Agentless Agency? London, UK: Routledge / Francis & Taylor. pp. 92-105.
    This paper argues that influential Mahāyāna ethicists, such as Śāntideva, who allow for moral rules to be proscribed under the expediency of a compassionate aim, seriously compromise the very notion of moral responsibility. The central thesis is that moral responsibility is intelligible only in relation to conceptions of freedom and human dignity that reflect a participation in, and sharing of, interpersonal relationships. The central thesis of the paper is that revisionary strategies, which seek to explain agency in event-causal terms, set (...)
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  24. Santi, eroi e l’unità delle virtù. Una proposta esemplarista di educazione morale.Maria Silvia Vaccarezza & Michel Croce - 2016 - Iride: Filosofia e Discussione Pubblica 3.
    This article sheds light on moral education from an exemplarist perspective. Following Linda Zagzebski's Exemplarist Virtue Theory, we relate several fundamental exemplarist intuitions to the classical virtue ethical debate over the unity-disunity of the virtues, to endorse a pluralistic exemplar-based approach to moral education ("Empe"). After a few preliminary remarks, we argue that Empe amounts to defending "a prima facie" disunitarist perspective in moral theory, which admits both exemplarity in all respects (moral sainthood) and single-domain exemplarity (moral heroism). Then, we (...)
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  25. Lack of Virtue and Vice: Studies of Aggression and Their Implications for the Empirical Adequacy of Character.Christian Miller - 2015 - In Mark Timmons (ed.), Oxford Studies in Normative Ethics: Volume 2. Oxford University Press. pp. 80-112.
    In two recent books, I have drawn on hundreds of studies in psychology in order to systematically develop and empirically support a new conception of the character traits which I claim most people possess. Here I will focus on just one underexplored area of the psychological literature – research on harmful as opposed to helpful behavior – and use it in a preliminary way to further support my positive view.
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  26. The ratcheting-up effect.Vanessa Carbonell - 2012 - Pacific Philosophical Quarterly 93 (2):228-254.
    I argue for the existence of a ‘ratcheting-up effect’: the behavior of moral saints serves to increase the level of moral obligation the rest of us face. What we are morally obligated to do is constrained by what it would be reasonable for us to believe we are morally obligated to do. Moral saints provide us with a special kind of evidence that bears on what we can reasonably believe about our obligations. They do this by modeling the level of (...)
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  27. Martyrs for justice and the process of canonization.Robert Gascoigne - 2012 - The Australasian Catholic Record 89 (1):3.
    Gascoigne, Robert This article is offered in memory of Irene McCormack, the Australian Josephite sister who was killed in Peru by the 'Shining Path' guerrillas in 1991.
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  28. Saints, heroes, sages, and villains.Julia Markovits - 2012 - Philosophical Studies 158 (2):289-311.
    This essay explores the question of how to be good. My starting point is a thesis about moral worth that I’ve defended in the past: roughly, that an action is morally worthy if and only it is performed for the reasons why it is right. While I think that account gets at one important sense of moral goodness, I argue here that it fails to capture several ways of being worthy of admiration on moral grounds. Moral goodness is more multi-faceted. (...)
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  29. In defense of the mirror thesis.Peter Brian Barry - 2011 - Philosophical Studies 155 (2):199-205.
    In this journal, Luke Russell defends a sophisticated dispositional account of evil personhood according to which a person is evil just in case she is strongly and highly fixedly disposed to perform evil actions in conditions that favour her autonomy. While I am generally sympathetic with this account, I argue that Russell wrongly dismisses the mirror thesis—roughly, the thesis that evil people are the mirror images of the morally best sort of persons—which I have defended elsewhere. Russell’s rejection of the (...)
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  30. War, Martyrdom and Suicide Bombers.Artur Lakatos - 2010 - Cultura 7 (2):171-180.
    This paper deals with the subject of self-sacrifice from an interdisciplinary perspective. Using various examples from different cultures and periods of history it will present aspects of the phenomenon of violent self-sacrifice in combat or with the occasion of suicide terrorist attacks, currents and movements familiar with these techniques through history; its psychological, moral and social background and above all, their impact and perception on the suicide terrorist's own society. It also includes, from a general, theoretical point of view, a (...)
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  31. Moral Saints, Moral Monsters, and the Mirror Thesis.Peter Brian Barry - 2009 - American Philosophical Quarterly 46 (2):163 - 176.
    A number of philosophers have been impressed with the thought that moral saints and moral monsters—or, evil people, to put it less sensationally—“mirror” one another, in a sense to be explained. Call this the mirror thesis. The project of this paper is to cash out the metaphorical suggestion that moral saints and evil persons mirror one other and to articulate the most plausible literal version of the mirror thesis. To anticipate, the most plausible version of the mirror thesis implies that (...)
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  32. What moral saints look like.Vanessa Carbonell - 2009 - Canadian Journal of Philosophy 39 (3):pp. 371-398.
    Susan Wolf famously claimed that the life of the moral saint is unattractive from the “point of view of individual perfection.” I argue, however, that the unattractive moral saints in Wolf’s account are self-defeating on two levels, are motivated in the wrong way, and are called into question by real-life counter-examples. By appealing to a real-life case study, I argue that the best life from the moral point of view is not necessarily unattractive from the individual point of view.
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  33. Moral Saints.Zahra Khazaei - 2005 - Journal of Philosophical Theological Research 6 (24):144-166.
    Moral saints are the most worthy people who are regarded as examples and exemplifications in moral and religious cultures, for they are of special noetic-educational characteristics and extra actions beyond the bound of obligation. The two obligatory and value aspects of morality in the theories of normative ethics as well as the distinct approaches in religious and secular ethics have produced different explications of the actions beyond the limits of moral duty and sanctimonious features. Moreover, various pictures of the saints' (...)
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  34. In Praise of Moral Saints.Edward Lawry - 2002 - Southwest Philosophy Review 18 (1):1-11.
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  35. Moral and epistemic saints.Mark Bernstein - 1986 - Metaphilosophy 17 (2-3):102-108.
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  36. Moral saints.Susan Wolf - 1982 - Journal of Philosophy 79 (8):419-439.
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  37. The Law of Karma: A Meditation.Richard Oxenberg - manuscript
    A brief reflection on the deeper meaning of the Eastern "law of Karma.".
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  38. Beauvoir and Irigaray: Philosophizing Postfeminism in Popular Culture.Tegan Zimmerman - unknown
    This thesis contributes to contemporary feminist philosophy by establishing a definition of postfeminism and analyzing two of its central tenets: equality and sexuality. The work’s central claim is that postfeminism is anti-feminist and functions as a façade that conceals the continuation of the structural subordination of women in our capitalist patriarchal society. This is evident in the latest instantiation of postfeminism, in which women sexually objectify men in the name of equality. The argument is that because women are objectified sexually (...)
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  39. Moral Opposites - An examination of intuitions concerning the amoralist and the moral saint.J. Fischer - unknown
    In this thesis I want to take a look at the extreme ends of the moral spectrum. Specifically, I am going to examine the very extremes of the moral spectrum, namely the amoralist and the moral saint. I want to take a look at the justifications we have for the intuitions people commonly hold about these two opposites; the intuition being that both an amoralist and a moral saint are undesirable ideals. In examining both cases, I aim to answer the (...)
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  40. Moral Saints and Moral Heroes.Louis P. Pojman - unknown
    In 1941 Father Maximilian Kolbe, a Polish friar from Warsaw was arrested for publishing anti-Nazi pamphlets and sentenced to Auschwitz. There he was beaten, kicked by shiny leather boots, and whipped by his prison guards. After one prisoner successfully escaped, the prescribed punishment was to select ten other prisoners who were to die by starvation. As ten prisoners were pulled out of line one by one, Fr. Kolbe broke out from the ranks, pleading with he Commandant to be allowed to (...)
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