Kantian ethics Immanuel Kant 's theory of ethics is considered deontological for several different reasons. Kant's argument that to act in the morally right way one must act purely from duty begins with an argument that the highest good must be both good in itself and good without qualification. Kant then argues that those things that are usually thought to be good, such as intelligenceperseverance and pleasurefail to be either intrinsically good or good without qualification.
It persisted as the dominant approach in Western moral philosophy until at least the Enlightenment, suffered a momentary eclipse during the nineteenth century, but re-emerged in Anglo-American philosophy in the late s.
Neither of them, at that time, paid attention to a number of topics that had always figured in the virtue ethics tradition—virtues and vices, 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 sorts of persons we 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. 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 ; Swantona.
See Annas for a short, clear, and authoritative account of all three.
We discuss the first two in the remainder of this section. Eudaimonia is discussed in connection with eudaimonist versions of virtue ethics in the next. It is a disposition, well entrenched in its possessor—something that, as we say, goes all the way down, unlike a habit such as being a tea-drinker—to notice, expect, value, feel, desire, choose, act, and react in certain characteristic ways.
To possess a virtue is to be a certain sort of person with a certain complex mindset. A significant aspect of this mindset is the wholehearted acceptance of a distinctive range of considerations as reasons for action.
An honest person cannot be identified simply as one who, for example, practices honest dealing and does not cheat. An honest person cannot be identified simply as one who, for example, tells the truth because it is the truth, for one can have the virtue of honesty without being tactless or indiscreet.
Valuing honesty as she does, she chooses, where possible to work with honest people, to have honest friends, to bring up her children to be honest. She disapproves of, dislikes, deplores dishonesty, is not amused by certain tales of chicanery, despises or pities those who succeed through deception rather than thinking they have been clever, is unsurprised, or pleased as appropriate when honesty triumphs, is shocked or distressed when those near and dear to her do what is dishonest and so on.
Possessing a virtue is a matter of degree. To possess such a disposition fully is to possess full or perfect virtue, which is rare, and there are a number of ways of falling short of this ideal Athanassoulis Most people who can truly be described as fairly virtuous, and certainly markedly better than those who can truly be described as dishonest, self-centred and greedy, still have their blind spots—little areas where they do not act for the reasons one would expect.
So someone honest or kind in most situations, and notably so in demanding ones, may nevertheless be trivially tainted by snobbery, inclined to be disingenuous about their forebears and less than kind to strangers with the wrong accent. I may be honest enough to recognise that I must own up to a mistake because it would be dishonest not to do so without my acceptance being so wholehearted that I can own up easily, with no inner conflict.
The fully virtuous do what they should without a struggle against contrary desires; the continent have to control a desire or temptation to do otherwise.
If it is the circumstances in which the agent acts—say that she is very poor when she sees someone drop a full purse or that she is in deep grief when someone visits seeking help—then indeed it is particularly admirable of her to restore the purse or give the help when it is hard for her to do so.
But if what makes it hard is an imperfection in her character—the temptation to keep what is not hers, or a callous indifference to the suffering of others—then it is not.
The concept of a virtue is the concept of something that makes its possessor good:Virtue-Based Ethical Systems For centuries, philosophers have argued over a controversial issue of morality.
Could a person who makes moral decisions unhappily be as moral as a person who makes them happily? One philosophy on that issue ranges as far back as Plato and Aristotle, this is the concept of virtue-based ethical systems.
Application to Ethical Systems. Its examples are based on real incidents, which students and employees will likely encounter.
4. With help of students and managers, the material was tested in universities and corporations. Integrity (virtue ethics): consider the . Another problem with virtue-based ethical systems is the question of what the “right” sort of character is.
Many, if not most, virtue theorists have treated the answer to this question as self-evident, but it . Alasdair MacIntyre has made an effort to reconstruct a virtue-based theory in dialogue with the problems of modern Examining the meta-ethical theories of argues that "practical wisdom" is an antidote to much of the inefficient and inhumane bureaucracy of modern health care systems.
See also. Aretaic turn; Arete; Aristotelian ethics. Start studying 8 Main Ethical Systems. Learn vocabulary, terms, and more with flashcards, games, and other study tools. Another problem with virtue-based ethical systems is the question of what the “right” sort of character is.
Many, if not most, virtue theorists have treated the answer to this question as self-evident, but it .