Titlebook: Ethical Encounter; The Depth of Moral M Christopher Cordner Book 2002 Palgrave Macmillan, a division of Macmillan Publishers Limited 2002 e

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Aristotelian Virtue and Beyond, course Aristotle. Some features, at least, of the motivation to this renewed concern with Aristotelian ethical thought are fairly clear. Aristotle promises an understanding of the ethical which locates it robustly . the world. His moral virtues are evidently this-worldly qualities. Morality is a na

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,Altruism and ‘the Other’,e day both lose all their money. Paul becomes bitter and resentful — or perhaps he just becomes self-absorbed, unable any longer to attend much to anyone else. Peter does not. In his own deep troubles, he is still able to respond compassionately and attentively to the needs of various others. These

Magnitude

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Duty and Ethical Motivation,om desires registering ‘concern with self’ to those registering ‘a(chǎn) concern for others’. Whatever contents or objects they are allowed to have, desires themselves are not the origin of ethics. So expressed, that is a familiar enough negative theme. But there are various ways of going on from here. Ka

Wallow

Goodness and the Classical Limits of Virtue,he virtues need not centralize a concern to appear before one’s peers in a certain way, as Aristotle does. Aquinas’ picture of the virtues, for example, might be thought free of that feature, as may other — perhaps especially other Christian-influenced — conceptions of virtue ethics. There is someth

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Liking, Loving and Respecting Others,that the bow needs drawing more widely. Karenin’s presence to Anna was intensely focused in his ‘ridiculous ears’ — just . ears — but she did not love him. Or another could be crystallized in just . slug-like repulsiveness. The second conception of individuality that I distinguished earlier may thus

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Maria Ioannou,Angelos P. KassianosIn . Martha Nussbaum reflects on Plato’s . as presenting us, she thinks, with a stark picture of mutually exclusive ways of living life: