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The Paradoxa Stoicorum (English: Stoic Paradoxes) is a work by the academic skeptic philosopher Cicero in which he attempts to explain six famous Stoic sayings that appear to go against common understanding: (1) virtue is the sole good; (2) virtue is the sole requisite for happiness; (3) all good deeds are equally virtuous and all bad deeds equally vicious; (4) all fools are mad; (5) only the ...
[H]is virtue is the consequence of his happiness." [ 1 ] In Nietzsche’s view, that which follows from instinct is marked by being "easy, necessary, free," is good. It is instinct, not conscious effort, which is the hallmark of virtuous behavior.
The genetic fallacy (also known as the fallacy of origins or fallacy of virtue) [1] is a fallacy of irrelevance in which arguments or information are dismissed or validated based solely on their source of origin rather than their content. In other words, a claim is ignored or given credibility based on its source rather than the claim itself.
A person’s "happiness" is the greatest rational whole of the ends the person set for the sake of her own satisfaction (MS 6:387–8). [ 45 ] Kant's elaboration of this teleological doctrine offers up a very different moral theory than the one typically attributed to him on the basis of his foundational works alone.
The description of the fallacy in this form is attributed to British philosopher Antony Flew, who wrote, in his 1966 book God & Philosophy, . In this ungracious move a brash generalization, such as No Scotsmen put sugar on their porridge, when faced with falsifying facts, is transformed while you wait into an impotent tautology: if ostensible Scotsmen put sugar on their porridge, then this is ...
Fallibilism claims that legitimate epistemic justifications can lead to false beliefs, whereas academic skepticism claims that no legitimate epistemic justifications exist (acatalepsy). Fallibilism is also different to epoché, a suspension of judgement, often accredited to Pyrrhonian skepticism .
Virtue ethics (also aretaic ethics, [a] [1] from Greek ἀρετή ) is a philosophical approach that treats virtue and character as the primary subjects of ethics, in contrast to other ethical systems that put consequences of voluntary acts, principles or rules of conduct, or obedience to divine authority in the primary role.
Jesuit scholars Daniel J. Harrington and James F. Keenan, in their Paul and Virtue Ethics (2010), argue for seven "new virtues" to replace the classical cardinal virtues in complementing the three theological virtues, mirroring the seven earlier proposed in Bernard Lonergan's Method in Theology (1972): "be humble, be hospitable, be merciful, be ...