Virtue as Mastery in Early Confucianism

Stalnaker, Aaron

doi:10.1111/j.1467-9795.2010.00436.x

Cited by 30 publications

(15 citation statements)

References 21 publications

(27 reference statements)

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“…189-190) insists that Aristotle does endorse the skill model and accuses Annas of mischaracterizing Aristotle's position on the skill model due to her ignoring that there is a different version of the skill model from Annas's own. The exegetical issue of whether Aristotle endorses the skill model (see, e.g., Angier 2010;Stalnaker 2010) is left aside in this paper. 2 The proponents of the skill model of virtue do not advance the thesis that virtues are identical to skills, but the thesis that virtues are analogous to (or a subset of) skills in certain significant aspects.…”

Section: Introductionmentioning

confidence: 99%

Ethical expertise and the articulacy requirement

Tsai

2015

Synthese

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Recently virtue ethicists, such as Julia Annas and Matt Stichter, in order to explain what a moral virtue is and how it is acquired, suggest modeling virtue on practical expertise. However, a challenging issue arises when considering the nature of practical expertise especially about whether expertise requires articulacy, that is, whether an expert in a skill is required to possess an ability to articulate the principles underlying the skill. With regard to this issue, Annas advocates the articulacy requirement (i.e., expertise requires articulacy), while Stichter denies. Stichter raises two objections to Annas's requirement: first, Annas provides no argument for the requirement; second, there exist counterexamples in which there are experts who cannot articulate what and why they did in skilled performance. In this paper I shall show that Annas did provide an argument and can respond to the counterexamples; however, her argument and response are not convincing. Instead, I construct a new argument for the articulacy requirement by which I call the argument from success-conduciveness. The main idea involved in this new argument, i.e., articulacy is success-conducive, supports further that ethical expertise requires articulacy due to the seriousness of morality.

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Section: Introductionmentioning

confidence: 99%

Ethical expertise and the articulacy requirement

Tsai

2015

Synthese

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“… For a sample of studies of religious ethics that make explicit use of Hadot, see Hirschkind ; Mahmood ; Schofer ; Schofer ; and Stalnaker and .…”

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Pierre Hadot on Habit, Reason, and Spiritual Exercises

Nido¹

2018

Journal of Religious Ethics

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This essay is a reappraisal of Pierre Hadot's concept of spiritual exercises in response to recent criticisms of his work. The author argues that contrary to the claims of his critics, Hadot articulates a compelling argument that spiritual exercises that employ imaginative, rhetorical, and cognitive techniques are both necessary for and successful at producing a subject in which reason is integrated into human character. Such exercises are critical for overcoming the effects of habit, as a result of which everyday conduct resists rational control, and Hadot provides a nuanced account of how particular practices affect different aspects of emotion, behavior, and thought. The concept of spiritual exercises remains a viable component of theoretical frameworks for the study of religious ethics, though the author concludes that Hadot's position on habit and its role in ethical practice requires further investigation.

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“…13 13 Included in this are Swearer 2010, Lewis 2010, Stalnaker 2010, Bucar 2010, Yearley 2010, Clooney and Francis 2010, Lucht 2010, Ilesanmi 2010, and Kelsay 2010. …”

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confidence: 99%

THE PRESENT STATE OF THE COMPARATIVE STUDY OF RELIGIOUS ETHICS: An Update

Kelsay

2012

Journal of Religious Ethics

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A survey of developments over the last forty years suggests that little progress has been made in the development of comparative religious ethics as a discipline. While authors working in this field have produced a number of interesting works, the field lacks structure, including an agreement on the basic purpose, terms, and approaches by which contributions may be evaluated as better or worse. I provide an account of this history, suggesting that a way forward will involve marrying ethicists' interest in arguments with close attention to the more and less formal structures by which groups of people organize the giving and taking of reasons.

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Virtue as Mastery in Early Confucianism

Cited by 30 publications

References 21 publications

Ethical expertise and the articulacy requirement

Ethical expertise and the articulacy requirement

Pierre Hadot on Habit, Reason, and Spiritual Exercises

THE PRESENT STATE OF THE COMPARATIVE STUDY OF RELIGIOUS ETHICS: An Update

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