On Virtue Ethics

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Warren, Mary Ann. 1991. Postscript on infanticide. In Biomedical ethics, eds. Thomas A. Mappes and Jane S. Zembaty, 3rd ed., 442–444. New York, NY: McGraw-Hill. The process was made easy for me by highly trained advisors who helped me to make my final decision with confidence. Fraser, D., & MacRae, A. M. (2011). Four types of activities that affect animals: Implications for animal welfare science and animal ethics philosophy. Animal Welfare, 20(4), 581–590. Copp, D., & Sobel, D. (2004). Morality and virtue. An assessment of some recent work in virtue ethics. Ethics, 114(3), 514–554. US Department of Health and Human Services. (2015). Dietary guidelines 2015–2020. https://health.gov/our-work/food-nutrition/2015-2020-dietary-guidelines/guidelines/chapter-1/a-closer-look-inside-healthy-eating-patterns/#callout-meat-poultry.

Fifer WP, Moon C (1988) Auditory experience in the fetus. In: Smothermon WP, Robinson SR (eds) Behavior of the fetus. The Telford Press, Telford, p 176 Engel, M. (2016). The commonsense case for ethical vegetarianism. Between the Species, 19(1), 2–31. Nussbaum, M. (2006). Frontiers of justice: Disability, nationality, and species membership. The Belknap Press. Hursthouse, R. (2009). Environmental virtue ethics. In R. Walker & P. Ivanhoe (Eds.), Working virtue: Virtue ethics and contemporary moral problems (pp. 155–172). Oxford: Oxford University Press.Rosalind Hursthouse developed one detailed account of eudaimonist virtue ethics. Hursthouse argues that the virtues make their possessor a good human being. All living things can be evaluated qua specimens of their natural kind. Like Aristotle, Hursthouse argues that the characteristic way of human beings is the rational way: by their very nature human beings act rationally, a characteristic that allows us to make decisions and to change our character and allows others to hold us responsible for those decisions. Acting virtuously—that is, acting in accordance with reason—is acting in the way characteristic of the nature of human beings and this will lead to eudaimonia. This means that the virtues benefit their possessor. One might think that the demands of morality conflict with our self-interest, as morality is other-regarding, but eudaimonist virtue ethics presents a different picture. Human nature is such that virtue is not exercised in opposition to self-interest, but rather is the quintessential component of human flourishing. The good life for humans is the life of virtue and therefore it is in our interest to be virtuous. It is not just that the virtues lead to the good life (e.g. if you are good, you will be rewarded), but rather a virtuous life is the good life because the exercise of our rational capacities and virtue is its own reward. Loving mum, mammar and gran. Another Birthday we cannot share, but in our hearts you are always there. Irene, Alan, Lorraine, Lyn and Families xxxx Korein J (1997) Ontogenesis of the brain in the human organism. In: Edwards RB (ed) Advances in bioethics: vol. 2, new essays on abortion and bioethics. JAI, London, pp 14–27 Sadly passed away suddenly on 14th June 2022 aged 90. Much loved father of Linda and Julie, and grandfather of Oscar. Reunited with wife Pat. Forever in our hearts. Keep smiling Dad. Funeral 4th July 4.30pm at Bramcote Crematorium. Anscombe’s critical and confrontational approach set the scene for how virtue ethics was to develop in its first few years. The philosophers who took up Anscombe’s call for a return to virtue saw their task as being to define virtue ethics in terms of what it is not—that is, how it differs from and avoids the mistakes made by the other normative theories. Before we go on to consider this in detail, we need to take a brief look at two other philosophers, Bernard Williams and Alasdair MacIntyre, whose call for theories of virtue was also instrumental in changing our understanding of moral philosophy. b. Williams

Vic) Peacefully passed away on 6th June 2022 aged 101 years. Loving husband of the late Marjorie, loving dad to Jacqueline, Carole, Victoria and the late Susan, loving father-in-law to Gren and Stephen. Also a loving grandfather, great-grandfather and great-great grandfather. Vic will be sadly missed by all. Funeral service Wednesday 29th June at 2.30pm in the West Chapel at Wilford Hill Crematorium. Family flowers only please by request and donations to Macmillan Cancer Care or the HMS Phoebe Association and may be sent care of: Chaworth House 24 Varney Road Clifton NG11 8EX 0115 945 6232 www.lymn.co.uk I needed help and advice on how to best manage work based private pensions, having changed employer, I had to seek advice on what my options were.Department of Health, U.K., Abortion Statistics, 2008 < www.dh.gov.uk/en/Publicationsandstatistics/Publications/Publicationsstatistics/DH_099285> Shafer-Landau, R. (1994). Vegetarianism, causation and ethical theory. Public Affairs Quarterly, 8(1), 85–100.

Eudaimonia” is an Aristotelian term loosely (and inadequately) translated as happiness. To understand its role in virtue ethics we look to Aristotle’s function argument. Aristotle recognizes that actions are not pointless because they have an aim. Every action aims at some good. For example, the doctor’s vaccination of the baby aims at the baby’s health, the English tennis player Tim Henman works on his serve so that he can win Wimbledon, and so on. Furthermore, some things are done for their own sake ( ends in themselves) and some things are done for the sake of other things ( means to other ends). Aristotle claims that all the things that are ends in themselves also contribute to a wider end, an end that is the greatest good of all. That good is eudaimonia. Eudaimonia is happiness, contentment, and fulfillment; it’s the name of the best kind of life, which is an end in itself and a means to live and fare well. It does not need a birthday to bring you to my mind, because a day without a thought of you would be very hard to find. Love Sister Sylvia.Hursthouse, R. (2011). Virtue ethics and the treatment of animals. In T. Beauchamp & R. G. Frey (Eds.), The Oxford handbook of animal ethics (pp. 119–143). Oxford: Oxford University Press. Leist, A. (2010). Wie moralisch ist unsere menschliche Natur? Naturalismus bei Foot und Hursthouse. In T. Hoffmann & M. Reuter (Eds.), Natürlich gut. Aufsätze zur Philosophie von Philippa Foot (pp. 121–148). Frankfurt am Main: Ontos. Age 59. Beloved son of Paul & Betty Toone from Burton Joyce, passed away suddenly on Thursday 2nd June 2022. Funeral to be held on the 30th June 1pm at St Helens Church, Burton Joyce. Family flowers only, donations to Cancer Research UK care of D. J. Hall Funeral Directors 62, King Street, Southwell, Notts. NG25 0EN. Telephone: 01636 812481.