Advantage ethics has emerged from a wealthy background, during which either Aristotle and Aquinas have performed an incredible position, to turn into one of many fastest-growing fields in modern ethics. during this quantity of newly commissioned essays, major ethical philosophers provide a finished assessment of advantage ethics. They learn the theoretical constitution of advantage ethics and its position in modern ethical concept and different issues mentioned contain the historical past of virtue-based ways to ethics, what makes those ways special, what they could say approximately particular sensible concerns and the place we will be able to count on them to head sooner or later. This better half could be necessary to scholars of advantage ethics and the heritage of ethics and to others who are looking to know how advantage ethics is altering the face of latest ethical philosophy.
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Publish 12 months notice: First released in 2008
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Extra resources for The Cambridge Companion to Virtue Ethics (Cambridge Companions to Philosophy)
Example text
Happiness is like that, too; even eudaimonism says that happiness involves individual fulfillment, since what will be a good life for someone depends on what he is like and what sorts of things he finds fulfilling. 48 A proponent of this line of thought could even make sense of the idea that happiness requires autonomy: to be fulfilled as an individual is to live a life that reflects and expresses who one really is, and autonomy just is the latitude to live that way. Now, this means that autonomy is important for a person’s happiness whether he thinks so or not; this view of happiness is still objective.
Russell 2010 and 2012. 8–10. 41 See Hursthouse 1999, chap. 8; see also Foot 2001, pp. 96–7; Swanton 2003, p. 60. 42 See Hursthouse 2007b, sec. 2. 12. See also D. Russell 2009; Annas 2011. 44 See Foot 2001, pp. 85–6; LeBar 2004. 45 Sumner 1996, pp. 160–71. What we are calling “happiness” Sumner calls “well-being”; by “happiness,” Sumner understands a certain kind of satisfaction with one’s life, in both judgment and feeling. 46 Sumner 1996, p. 179. 47 So argues LeBar 2004; cf. Haybron 2008, pp. 189–92.
However, we need to think hard about whether or not the arguments Aristotle levels against Plato’s views about how theoretical wisdom could make life go well rather than badly have contemporary application. For example, if we are pluralists about value, we may agree with Aristotle that “good is said in many ways,” but Aristotle’s point doesn’t obviously rule out either consequentialist or deontological forms of deliberation. 6 1096a20–8), it is not clear how maximizing would yield a solution, and it is true 40 rachana kamtekar that considering the different senses of good would require more than one principle against which to assess an intended action.