Contemporary Studies on Virtue Ethics: Law, Lawfulness, and Virtue

A special issue of Philosophies (ISSN 2409-9287). This special issue belongs to the section "Virtues".

Deadline for manuscript submissions: closed (1 November 2021) | Viewed by 8186

Special Issue Editor


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Guest Editor
Busch School of Business, The Catholic University of America, Washington, D.C. 20064, USA
Interests: classical ethics (Socrates, Plato, Aristotle, Stoics); Thomistic ethics; natural law; the philosophy of John Henry Newman

Special Issue Information

Dear Colleagues,

Papers are solicited for a special issue on virtue ethics, with emphasis on studies that relate virtue and law (or lawfulness). Although papers on any topic in virtue ethics are welcome, priority will be given to those that deal with law. Papers are welcome both in the history of philosophy (any period) and in contemporary moral and social philosophy. Integrative and interdisciplinary studies, which attempt to link, compare, or apply views from disciplines other than philosophy, to philosophical questions, are especially welcome: for example, behavioral economics; psychology; sociology; neuroscience; education; family studies; management theory; and of course jurisprudence. Potential topics relating virtue to law include but are not limited to: Is virtue in members of an association properly conceived of as in the service of the law and its purposes, or is the law of that association for the sake of the virtue of its members? What role does virtue play in the intelligent application of law (cf. phronesis, epieikeia)? To what extent does a virtue imply or include commitment to lawlike precepts? Is the difference between ‘ethics’ and ‘compliance’ in regulatory contexts (including moderation of market activity) a difference somehow in the presence, activity, or acknowledgement of virtue? Is virtue more closely related to informal bonds of friendship and trust than legal bonds involving obligation and penalty?  Are there virtues of groups, and, if so, how are these characterized by law? Is lawfulness itself a virtue, or is it perhaps even the whole of virtue under a certain respect (cf. Aristotle)? Is the doctrine of natural law connected to the doctrine of the naturalness of virtue? Are structural or systemic injustices more a matter of vice or bad law?  How is law conceived in a culture in which sentiment rather than virtue is regarded as crucial to “morals” and character? How are evils in a society (e.g. greed, bigotry), differently addressed in a society in which those evils are regarded as vices, contrary to virtues? What makes it seem as if virtues are not important for a society of “free and equal persons”?—And so on.

Prof. Michael Pakaluk
Guest Editor

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Keywords

  • virtue ethics
  • classical ethics
  • law and morality
  • lawfulness
  • social justice

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Published Papers (1 paper)

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Research

16 pages, 9514 KiB  
Article
Aristotle’s Political Justice and the Golden Ratio between the Three Opposing Criteria for the Distribution of Public Goods among Citizens: Freedom, Wealth and Virtue
by Maria Antonietta Salamone
Philosophies 2021, 6(4), 96; https://doi.org/10.3390/philosophies6040096 - 27 Nov 2021
Viewed by 7309
Abstract
In this article, I interpret Book V of the Nicomachean Ethics in which Aristotle presents a geometrical problem to explain which is the Best Criterion for the Distribution of Political and Economic Rights and Duties among Citizens, starting from the empirical evidence that [...] Read more.
In this article, I interpret Book V of the Nicomachean Ethics in which Aristotle presents a geometrical problem to explain which is the Best Criterion for the Distribution of Political and Economic Rights and Duties among Citizens, starting from the empirical evidence that there are three opposing opinions on which is the fairest distribution criterion: for some it is Freedom (Democrats), for others Wealth (Oligarchs), and for others Virtue (Aristocrats). Against the almost unique and most quoted interpretation of the geometrical problem, I present my mathematical solution, which I arrived at thanks to the Doctrine of the Four Causes and the Theory of the Mean. My thesis is that the Mean Term of Distributive Justice is the Golden Ratio between the opposite criteria of distribution, and the unjust distribution is the one that violates this ratio. This solution allows us to understand what is the Rational Principle at the basis of just distribution: that is, Geometrical Equality as opposed to Arithmetical Equality. Indeed, by applying the geometric figure of the Golden Triangle to the different political constitutions, I show, in line with Politics, that the Best Form of Government is the Aristocratic Politeia, i.e., a mixture of Democracy, Oligarchy and Aristocracy. Full article
(This article belongs to the Special Issue Contemporary Studies on Virtue Ethics: Law, Lawfulness, and Virtue)
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