Virtue Ethics Theory Research Articles

Hutchesonian Inspired Agent‐Based Virtue Ethics

AbstractFrancis Hutcheson's moral sense theory is the inspiration for both act utilitarianism and a contemporary virtue ethics approach that Michael Slote calls agent‐based virtue ethics. In this essay, I look at other possibilities for ethical theory that spring from Hutcheson's writings and conclude that the landscape of sentimentalist inspired ethics is richer than many realize. I begin this article with a short explanation of Hutcheson's moral sense theory. I explain that Hutcheson proposes and embraces three distinct criteria of moral evaluation, one of which is concerned with the evaluation of motives and two of which are concerned with the evaluation of acts. Act utilitarianism adopts one of the criteria of act evaluation, and Slote's agent‐based virtue ethics adopts the remaining criterion of act evaluation and the criterion of motive evaluation. Then, after pointing out what I believe are shortcomings of Slote's agent‐based virtue ethics, I propose two Hutchesonian inspired theories, each of which is a compromise between act utilitarianism and agent‐based virtue ethics. The first, which I call hypothetical agent‐based virtue ethics, adopts two of Hutcheson's three criteria and is similar structurally to a virtue ethics theory articulated by Rosalind Hursthouse and Linda Zabzebski. The second, which, for lack of a better name, I call Hutchesonian hybridism, adopts all three of Hutcheson's criteria and is a hybrid combination of Slote's actualist agent‐based virtue ethics and hypothetical agent‐based virtue ethics. I argue that both hypothetical agent‐based virtue ethics and Hutchesonian hybridism overcome the shortcomings (pointed out earlier in this essay) of Slote's actualist agent‐based virtue ethics, and that both of these theories are, therefore, worthy of further consideration.

Using a virtue ethics lens to develop a socially accountable community placement programme for medical students

BackgroundCommunity-based education (CBE) involves educating the head (cognitive), heart (affective), and the hand (practical) by utilizing tools that enable us to broaden and interrogate our value systems. This article reports on the use of virtue ethics (VE) theory for understanding the principles that create, maintain and sustain a socially accountable community placement programme for undergraduate medical students. Our research questions driving this secondary analysis were; what are the goods which are internal to the successful practice of CBE in medicine, and what are the virtues that are likely to promote and sustain them?MethodsWe conducted a secondary theoretically informed thematic analysis of the primary data based on MacIntyre’s virtue ethics theory as the conceptual framework.ResultsVirtue ethics is an ethical approach that emphasizes the role of character and virtue in shaping moral behavior; when individuals engage in practices (such as CBE), goods internal to those practices (such as a collaborative attitude) strengthen the practices themselves, but also augment those individuals’ virtues, and that of their community (such as empathy). We identified several goods that are internal to the practice of CBE and accompanying virtues as important for the development, implementation and sustainability of a socially accountable community placement programme. A service-oriented mind-set, a deep understanding of community needs, a transformed mind, and a collaborative approach emerged as goods internal to the practice of a socially accountable CBE. The virtues needed to sustain the identified internal goods included empathy and compassion, connectedness, accountability, engagement [sustained relationship], cooperation, perseverance, and willingness to be an agent of change.ConclusionThis study found that MacIntyre’s virtue ethics theory provided a useful theoretical lens for understanding the principles that create, maintain and sustain CBE practice.

Ethics, Markets, and the Legalization of Insider Trading

In light of recent doctrinal changes, we examine the confused state of U.S. insider trading law, identifying gaps that permit certain market participants to trade on the basis of material nonpublic information, and contrast U.S. insider trading doctrine with the European approach. We then explore the ethical implications of the status quo in the U.S., explaining why the dominant legal justifications for prohibiting classical insider trading and misappropriation—the fiduciary duty and property rights theories—fail to account for the wrongfulness of insider trading by eavesdroppers and certain tippees. We refute common arguments for legalizing insider trading, including arguments that insider trading is a victimless crime and that the practice promotes efficiency. We explain why insider trading constitutes the moral wrong of cheating, grounding our theory in the legitimate expectations of market participants. Having considered Kantian deontology in other work, we find that virtue ethics theory offers a helpful albeit rough framework for assessing the morality of insider trading independent of its legality. We also find that social contract theories, with norms of equality of opportunity and moral desert, provide a compelling ethical basis for retaining, clarifying and broadening current legal prohibitions against insider trading.

Character Education and Virtue Ethics in Nigerian Schools

<p><em>The development of character in young people is an obligation that requires the efforts of parents, teachers and the community in a society with a decline moral tone. The involvement in immoral acts by some youths and elders in the contemporary Nigerian society may be traced to inordinate ambition of these youths and elders to accumulate material wealth. The young people engage in what is generally referred to as yahoo and yahoo plus, and elders engage in corrupt acts. Yahoo describes the act of defrauding people through the cyber connection, whereas yahoo plus involves the use of rituals to make financial and material gains. The paper examined how young people could be educated to cultivate the virtues of self-control, contentment, caring for others and self-discipline. It drew inspirations from virtue ethical theories to ground moral virtues in character education, and discussed some intervention programmes that could strengthen character development in young people. It examined the effectiveness of cultural dimension in character development, and argued that a healthy society might be vitiated by the absence of moral virtues, which is the core feature of character development, and concluded that young people develop positive self-efficacy when they are exposed to moral virtues such as trustworthiness, self-control, honesty, self-discipline, tolerance, and so on. </em></p>

Can Human Flourishing Be Liberal?

The renewed interest in virtue ethics raises again a persistent question, namely, the relationship between the virtue ethics theory and liberalism as a political philosophy. Virtue ethicists focus on the good—i.e., human flourishing—and debate what constitutes that good. This focus creates a problem for liberals who are rights-oriented, which is the dominant form of contemporary liberalism.The recent and timely book by Menachem Mautner, Human Flourishing, Liberal Theory, and the Arts, reminds us, however, that liberalism comes in many stripes. There is no one liberalism. Rather, there are many liberalisms. I discuss three aspects of Mautner’s remarkable and important book: first, his conception of human flourishing and its relationship to liberalism; second, his argument that a liberal political order committed to human flourishing ought to promote the arts; and third, his argument that the liberalism of flourishing is better able than neutralist liberalism to compete with religion in providing what Mautner calls “Big Meaning.”

Towards Computer Simulations of Virtue Ethics

Abstract This article presents two approaches for computer simulations of virtue ethics in the context of agent-based modeling, a simple way and a complex way. The simple way represents virtues as numeric variables that are invoked in specific events or situations. This way can easily be implemented and included in social simulations. On the other hand, the complex way requires a PECS framework: physical, cognitive, emotional, and social components need to be implemented in agents. Virtue is the result of the interaction of these internal components rather than a single variable. I argue that the complex way using the PECS framework is more suitable for simulating virtue ethics theory because it can capture the internal struggle and conflict sometimes involved in the practice of virtue. To show how the complex way could function, I present a sample computer simulation for the cardinal virtue of temperance, the virtue that moderates physical desires such as food, drink, and sex. This computer simulation is programmed in Python and builds upon the well-known Sugarscape simulation.1

Aristotle’s virtue ethics as a conceptual framework for the study and practice of social work in modern times

ABSTRACTThis paper aims to highlight the importance of Aristotle’s model of virtue ethics for today’s social workers and students, as it can help them to build an ethical character and promote ethical conduct in both their personal and professional lives. In doing so, the paper first provides an overview of virtue ethics theory and its revival over the last decades in western societies and then, discusses the basic tenets of Aristotle’s ethics theory in relation to the social work profession. In addition, the main types of Aristotelian virtues are presented including cardinal virtues (courage, justice, practical wisdom/phronesis, temperance) and the concepts of eudaimonia and golden mean in relation to their applications in social work practice are described. The paper briefly explains cardinal virtues and provides a case example of moral courage that will help social workers and students to better understand the concept of Aristotle’s golden mean. Finally, it discusses and responds to the main criticisms of Aristotle’s virtue ethics, considering alternative ways to discuss and think about this approach to social work.

Political Responsibility as a Virtue: Nussbaum, MacIntyre, and Ricoeur on the Fragility of Politics.

Contemporary virtue ethics is often criticized for its silence on political issues. In this article, it is argued, however, that virtue ethical theory can provide a clarifying understanding of political responsibility. Building on the work of Nussbaum, MacIntyre, and Ricoeur, first, the virtue ethical meaning of politics is elaborated. Then, the vulnerability of politics for typical threats is presented. Finally, it is established what political responsibility as the virtue to deal with these threats encompasses.

Attributes of ethical employees in Malaysian public sector: conceptual content analysis and pattern matching analysis

This study aims to explore the attributes of ethical employees in public sector and to pattern match the attributes with human behavior, social and ethics theories. A qualitative research is used by focusing on first-order attributes (through interviews) and second-order concepts (using theories to explain the facts). This study revealed nine (9) attributes toward ethical employees which were honest, follow instruction, presence of duties, respect, Islamic value, virtue values, loyalty, attachment and financial planning. Among the related theories to these attributes are the virtue ethics theory, attachment theory, social bonding theory, social learning theory and AlGhazali Theory of Virtue. This study suggested nine (9) genuine attributes of ethical employees that may enhance the public trust as well as the community trust towards state government ruler. Keywords: ethical employees; Malaysian public sector; content analysis; pattern matching data analysis

Well-Being East and West

In this paper, I will give the concept of well-being its broadest meaning possible. First, the external conditions of well-being will be listed. In a next step I shall analyze the internal presuppositions of a good life. Then ethical principles are considered in light of the natural pursuit of happiness. Finally I shall discuss how positive psychology will have to proceed to secure well-being for people even in difficult situations. The topic will be considered from two perspectives: from that of western philosophy, relying on Aristotle, and from that of eastern thinking, relying on Confucius. In Aristotle’s theory of virtue ethics, mesotes or golden mean is the desirable middle way between two extremes, that of excess and that of deficiency. Confucius taught a way of living in the middle that he called Zhongyong. Zhong means “bent neither one way nor the other”; yong means “unchanging.”

Religion-Based Decision Making in Indian Multinationals: A Multi-faith Study of Ethical Virtues and Mindsets

The convergence of India’s rich cultural and religious heritage with its rapidly transforming economy provides a unique opportunity to understand how senior executives navigate the demands of the business environment within the context of their religious convictions. Forty senior executives with varying religious backgrounds and global responsibilities within Indian multinational corporations participated in this study. Drawing from virtue ethics theory and using systematic content analysis, several themes emerged for ethical virtues (empathy, sympathy, humanity, justice, fairness, temperance, integrity, transparency, governance, conscientiousness, transcendence, wisdom, moral fortitude and determination). The analysis illustrates how these deeply seated ethical virtues helped to form and refine these executives’ ethical mindsets via guiding principles such as an ethical culture, environment, molding, education, commitment and leadership. In turn, these ethical mindsets influenced the executives’ ethical decision-making processes. We find that these executives’ ethical virtues and mindsets are inspired by their religious backgrounds. In summary, a very complex mental tug-of-war appears to take place as these executives rationalize and negotiate unethical circumstances while being cognizant of personal religious beliefs. We contend that in a pluralistic multi-faith society such as India, it is critical for corporations to align the virtues of its senior executives with those of the corporation so that virtues are applied consistently when dealing with various stakeholders. The findings present several theoretical and practical implications, which are discussed.

A Virtue Ethical Theory of Role Ethics

A Virtue Ethical Theory of Role Ethics

CAPS Psychology and the Empirical Adequacy of Aristotelian Virtue Ethics

For the past decade and a half, Aristotelians have tried to counter the following criticism articulated by John Doris: if we look at personality and social psychology research, we must conclude that we generally neither have, nor have the capacity to develop, character traits of the kind envisioned by Aristotle and his followers. Some defenses of Aristotelian virtue ethics proceed by trying to insulate it from this challenge, while others have tried to dissipate the force of Doris's critique by showing how virtue ethics and recent findings in personality psychology share surprisingly extensive common ground. For example, in their 2009 books, Daniel Russell and Nancy Snow both argue that the empirical research regarding character complements - not undermines - virtue ethics. Specifically, each argues that the situationally sensitive Cognitive-Affective Personality System (CAPS) developed by Walter Mischel and Yuichi Shoda can be integrated into a virtue ethical moral philosophy and theory of character. In this paper, I raise several objections to their attempts to use the CAPS model to rehabilitate Aristotelian virtue ethics and argue that, as a result, this model has not been shown to have the promise Snow and Russell allege it has.

Aristotelian versus virtue ethical character education

This article examines some central aspects of Kristján Kristjánsson’s book, Aristotelian Character Education, beginning with the claim that contemporary virtue ethics provides methodological, ontological, epistemological, and moral foundations for Aristotelian character education. It considers three different formulations of what defines virtue ethics, and suggests that virtue ethical moral theory has steered character educators away from important aspects of Aristotle’s views on character education. It goes on to suggest a broadening of attention to psychology beyond personality and the psychological status of virtues, and it concludes with an examination of Kristjánsson’s understanding of phronesis.

Theory of Virtue Ethics: Do Consumers’ Good Traits Predict Their Socially Responsible Consumption?

Drawing upon the theory of virtue ethics, this study builds a decision tree predictive model to explore the anticipated impact of good traits (i.e., virtuous and personality traits) on socially responsible consumption. Using R statistical software, we generate a classification tree and cross-validate the model on two independent datasets. The results indicate that the virtuous traits of self-efficacy, courage, and self-control, as well as the personality traits of openness and conscientiousness, predict socially responsible purchase and disposal behavior. Remarkably, the largest segment of socially responsible consumers in the study (41 %) scored high in self-efficacy and openness. This result suggests that marketers should focus on these good traits when creating advertisements to encourage sustainable consumption. Our study contributes to enhancing knowledge about the social and psychological aspects of the sustainability movement and provides a new analytical approach to predicting socially responsible consumption.

The Ontology of Virtue as Participation in Divine Love in the Works of St. Maximus the Confessor

This paper demonstrates the ontological status of virtue as an instance of love within the cosmology of St. Maximus the Confessor. It shows that we may posit the real existence of a “virtue” in so far as we understand it to have its basis in, and to be an instance of love. Since God is love and the virtues are logoi, it becomes possible and beneficial to parallel the relationship between love and the virtues with Maximus’ exposition of the Logos and the logoi. In particular, Vladimir Cvetković’s interpretation of the circle and radii analogy will be utilized. It will be shown that when one practices a virtue, one is practicing and participating in love, and, by extension, partaking in God. Within the context of Maximus’ cosmology, this means that practicing virtue and love is the ultimate purpose of humanity in its journey to gather all creation to communion with God. This paper is primarily an exposition of primary sources from St. Maximus, but discussion of the ontology of virtue is made with a view to bringing it into dialogue with modern theories of virtue ethics. This paper arises in part as a response to the August 2013 papers by Andrew Louth and Paul M. Blowers on the need for increased scholarship on Maximus and virtue ethics.

Religiosity, spirituality and ethical decision-making: Perspectives from executives in Indian multinational enterprises

Through a semi-structured interview with 40 senior executives from Indian multinational enterprises (MNEs), we use virtue ethics theory to examine the types of virtues that are promulgated by religiosity and spirituality in shaping ethical behavior. The responses were coded in NVivo and the themes and concepts were organized into four categories (e.g., environmental context, individual religious virtues, individual non-religious spiritual virtues, and organizational ethical virtues). These categories contributed to ethical decision-making. The findings suggest that it is critical to understand ethical decision-making by identifying virtues that are important in religious, spiritual, and humanistic contexts in countries such as India, which are religiously and spiritually diverse. The study findings assist in the development of a framework of ethical decision-making that can be used for further empirical testing across both non-Western and Western contexts in multi-faith populations. Several theoretical, practical, and methodological contributions are presented along with suggestions for future research.

A Formulation to Eradicate Bureacratic Corruption in Indonesia: A Model of Ethics in Public Administration

This study tried to reveal ways to reduce bureaucratic corruption that occurred in the institutions of government agencies. Bureaucratic corruption phenomenon almost spreaded in various state structures. Most studies on bureaucratic corruption had not been able to devise means and strategies that were best in handling and reducing corruption. The results of this study also tried to offer the formulation of a new formula to eradicate corruption in Indonesia Bureaucracy through Public Administration Ethical Approach. The method used in this study described the use of literature review, which deepens various concepts of corruption eradication of bureaucracy in the literature data, read, record and process materials that formulated the theory of a formula that was expected to be the first clue to the bureaucracy of corruption eradication in Indonesia.Several theories were used in formulating the theory, among others: Teleological, Deontological; and Virtue Ethics in the Ethics Administration. Teleological theory emphasized the good and bad aspects as well as the causes and consequences of bureaucratic corruption. Deontological theory emphasized the right or bad, either an action does not depend on the outcome rather than the compulsory nature of the act itself. Deontological ethics assume that acts of corruption are things of any bad consequences. The theory of virtue ethics emphasized "good character" as evidenced by integrity. Virtue ethics could be understood from the order from the soul to do something well. The results of this study concluded that the reduction of bureaucratic corruption ideally starts from the strengthening of ethical values that are useful to distinguish between the good and the bad; better consistency of actions; morals for the government; promoting honesty and fairness; both administrative and legal actions across the government bureaucracy in Indonesia. Similarly, some of the options in reducing bureaucratic corruption are namely: needs for greater control over participatory community social dynamics; and criticism and supervision of bureaucratic behavior. The study concludes that, the corruption of the bureaucracy can be reduced if the integrity of state officials, virtue and conscience of the government to end the bad deeds is achieved.

Can the Church Be a Virtuous Hearer of Women?

In 1972, the National Conference of Catholic Bishops attempted to address concerns raised by Vatican II regarding the treatment of women in the Church. The plan was to produce a pastoral letter on “The Role of Women in Society and the Church.” Twenty-two years, hundreds of revised pages, and four drafts later, it produced a disappointing fourteen-page pamphlet, Strengthening the Bonds of Peace . Using this pastoral as a case study, Carlson asks, can the Church be a virtuous hearer of women? The question is meant to determine if there is an injustice being done and stems from the virtue ethics theory of Miranda Fricker. If there is no injustice, then we must look at the issue in a new way. However, if an injustice is being done, Carlson proposes a way to reapproach women through the hermeneutic of lived experience using Fricker’s remedy of virtuous hearing.

Why helping the victims of disasters makes me a better person: Towards an anthropological theory of humanitarian action

Abstract In this paper I examine which is the most appropriate moral theory for dealing with disaster bioethics contexts. It is pointed out that, contrary to what is usually believed, moral theories of right action cannot actually guide us in such difficult situations. Instead, it is claimed that a virtue ethics theory of an Aristotelian version, which gives emphasis not only on the virtuous person but also on the relevant developmental process of becoming virtuous, can provide us with the right theoretical framework for coping with the problems which the victims of such disastrous situations face.