Daniel C. Russell – författare

One of the most important developments in modern moral philosophy is the resurgence of interest in the virtues. In this new book, Daniel Russell explores two important hopes for such an approach to moral thought: that starting from the virtues should cast light on what makes an action right, and that notions like character, virtue, and vice should yield a plausible picture of human psychology. Russell argues that the key to each of these hopes is an understanding ofthe cognitive and deliberative skills involved in the virtues. If right action is defined in terms of acting generously or kindly, then these virtues must involve skills for determining what the kind or generous thing to do would be on a given occasion. Likewise, Russell argues that understandingvirtuous action as the intelligent pursuit of virtuous goals yields a promising picture of the psychology of virtue. This book develops an Aristotelian account of the virtue of practical intelligence or ''phronesis''—an excellence of deliberating and making choices—which Russell argues is a necessary part of every virtue. This emphasis on the roots of the virtues in the practical intellect contrasts with ambivalence about the practical intellect in much recent work on the virtues—a trendRussell argues is ultimately perilous for virtue theory. This book also takes a penetrating look at issues like the unity of the virtues, responsibility for character, and that elusive figure, ''the virtuous person''. Written in a clear and careful manner, Practical Intelligence and the Virtues will appealto philosophers and students alike in moral philosophy and moral psychology.

One of the most important developments in modern moral philosophy is the resurgence of interest in the virtues. In this new book, Daniel Russell explores two important hopes for such an approach to moral thought: that starting from the virtues should cast light on what makes an action right, and that notions like character, virtue, and vice should yield a plausible picture of human psychology. Russell argues that the key to each of these hopes is an understanding ofthe cognitive and deliberative skills involved in the virtues. If right action is defined in terms of acting generously or kindly, then these virtues must involve skills for determining what the kind or generous thing to do would be on a given occasion. Likewise, Russell argues that understandingvirtuous action as the intelligent pursuit of virtuous goals yields a promising picture of the psychology of virtue. This book develops an Aristotelian account of the virtue of practical intelligence or ''phronesis''—an excellence of deliberating and making choices—which Russell argues is a necessary part of every virtue. This emphasis on the roots of the virtues in the practical intellect contrasts with ambivalence about the practical intellect in much recent work on the virtues—a trendRussell argues is ultimately perilous for virtue theory. This book also takes a penetrating look at issues like the unity of the virtues, responsibility for character, and that elusive figure, ''the virtuous person''. Written in a clear and careful manner, Practical Intelligence and the Virtues will appealto philosophers and students alike in moral philosophy and moral psychology.

In Happiness for Humans, Daniel C. Russell takes a fresh look at happiness from a practical perspective: the perspective of someone trying to solve the wonderful problem of how to give himself a good life. From this perspective, ''happiness'' is the name of a solution to that problem for practical deliberation. Russell''s approach to happiness falls within a tradition that reaches back to ancient Greek and Roman philosophers—a tradition now called''eudaimonism.'' Beginning with Aristotle''s seminal discussion of the role of happiness in practical reasoning, Russell asks what sort of good happiness would have to be in order to play the role in our practical economies that it actually does play. Looking at happiness from this perspective, Russell argues that happinessis a life of activity, with three main features: it is acting for the sake of ends we can live for, and living for them wisely; it is fulfilling for us, both as humans and as unique individuals; and it is inextricable from our connections with the particular persons, pursuits, and places that make us who we are. By returning to this ancient perspective on happiness, Russell finds new directions for contemporary thought about the good lives we want for ourselves.

For over five centuries, the idea that people own themselves has appeared in philosophical work on justice. But the meaning of self-ownership has changed significantly over time, albeit largely unnoticed. Nowadays, philosophers usually understand self-ownership as a robust set of property-like rights over oneself, and chiefly they have debated whether such rights do or do not rule out certain forms of state redistribution of resources.By contrast, self-ownership first entered our philosophical tradition as a fundamental right to obligate others to interact with one according to shared norms by which persons are reciprocally bound. So understood, self-ownership bears on justice as primarily concerning how we treat one another, and in particular what it means to treat one another as equals.This book is an attempt to recover this earlier, yet now-novel, understanding of self-ownership. It undertakes four main tasks: to illustrate how this understanding of self-ownership makes possible a unified understanding of ownership generally; to trace and diagnose the shift in understandings of self-ownership over time; to illuminate self-ownership as a basic moral relation between persons; and to sketch how this new, old understanding of self-ownership reframes questions about justice. Owning Oneself offers a renewed framework for rethinking what we owe one another.

In Happiness for Humans, Daniel C. Russell takes a fresh look at happiness from a practical perspective: the perspective of someone trying to solve the wonderful problem of how to give himself a good life. From this perspective, 'happiness' is the name of a solution to that problem for practical deliberation. Russell's approach to happiness falls within a tradition that reaches back to ancient Greek and Roman philosophers--a tradition now called 'eudaimonism.' Beginning with Aristotle's seminal discussion of the role of happiness in practical reasoning, Russell asks what sort of good happiness would have to be in order to play the role in our practical economies that it actually does play. Looking at happiness from this perspective, Russell argues that happiness is a life of activity, with three main features: it is acting for the sake of ends we can live for, and living for them wisely; it is fulfilling for us, both as humans and as unique individuals; and it is inextricable from our connections with the particular persons, pursuits, and places that make us who we are. By returning to this ancient perspective on happiness, Russell finds new directions for contemporary thought about the good lives we want for ourselves.

One of the most important developments in modern moral philosophy is the resurgence of interest in the virtues. In this new book, Daniel Russell explores two important hopes for such an approach to moral thought: that starting from the virtues should cast light on what makes an action right, and that notions like character, virtue, and vice should yield a plausible picture of human psychology. Russell argues that the key to each of these hopes is an understanding of the cognitive and deliberative skills involved in the virtues. If right action is defined in terms of acting generously or kindly, then these virtues must involve skills for determining what the kind or generous thing to do would be on a given occasion. Likewise, Russell argues that understanding virtuous action as the intelligent pursuit of virtuous goals yields a promising picture of the psychology of virtue. This book develops an Aristotelian account of the virtue of practical intelligence or 'phronesis'--an excellence of deliberating and making choices--which Russell argues is a necessary part of every virtue. This emphasis on the roots of the virtues in the practical intellect contrasts with ambivalence about the practical intellect in much recent work on the virtues--a trend Russell argues is ultimately perilous for virtue theory. This book also takes a penetrating look at issues like the unity of the virtues, responsibility for character, and that elusive figure, 'the virtuous person'. Written in a clear and careful manner, Practical Intelligence and the Virtues will appeal to philosophers and students alike in moral philosophy and moral psychology.

In Happiness for Humans, Daniel C. Russell takes a fresh look at happiness from a practical perspective: the perspective of someone trying to solve the wonderful problem of how to give himself a good life. From this perspective, 'happiness' is the name of a solution to that problem for practical deliberation. Russell's approach to happiness falls within a tradition that reaches back to ancient Greek and Roman philosophers--a tradition now called 'eudaimonism.' Beginning with Aristotle's seminal discussion of the role of happiness in practical reasoning, Russell asks what sort of good happiness would have to be in order to play the role in our practical economies that it actually does play. Looking at happiness from this perspective, Russell argues that happiness is a life of activity, with three main features: it is acting for the sake of ends we can live for, and living for them wisely; it is fulfilling for us, both as humans and as unique individuals; and it is inextricable from our connections with the particular persons, pursuits, and places that make us who we are. By returning to this ancient perspective on happiness, Russell finds new directions for contemporary thought about the good lives we want for ourselves.

One of the most important developments in modern moral philosophy is the resurgence of interest in the virtues. In this new book, Daniel Russell explores two important hopes for such an approach to moral thought: that starting from the virtues should cast light on what makes an action right, and that notions like character, virtue, and vice should yield a plausible picture of human psychology. Russell argues that the key to each of these hopes is an understanding of the cognitive and deliberative skills involved in the virtues. If right action is defined in terms of acting generously or kindly, then these virtues must involve skills for determining what the kind or generous thing to do would be on a given occasion. Likewise, Russell argues that understanding virtuous action as the intelligent pursuit of virtuous goals yields a promising picture of the psychology of virtue. This book develops an Aristotelian account of the virtue of practical intelligence or 'phronesis'--an excellence of deliberating and making choices--which Russell argues is a necessary part of every virtue. This emphasis on the roots of the virtues in the practical intellect contrasts with ambivalence about the practical intellect in much recent work on the virtues--a trend Russell argues is ultimately perilous for virtue theory. This book also takes a penetrating look at issues like the unity of the virtues, responsibility for character, and that elusive figure, 'the virtuous person'. Written in a clear and careful manner, Practical Intelligence and the Virtues will appeal to philosophers and students alike in moral philosophy and moral psychology.

Virtue ethics has emerged from a rich history, in which both Aristotle and Aquinas have played an important role, to become one of the fastest-growing fields in contemporary ethics. In this volume of newly commissioned essays, leading moral philosophers offer a comprehensive overview of virtue ethics. They examine the theoretical structure of virtue ethics and its place in contemporary moral theory and other topics discussed include the history of virtue-based approaches to ethics, what makes these approaches distinctive, what they can say about specific practical issues and where we can expect them to go in the future. This Companion will be useful to students of virtue ethics and the history of ethics and to others who want to understand how virtue ethics is changing the face of contemporary moral philosophy.

Virtue ethics has emerged from a rich history, in which both Aristotle and Aquinas have played an important role, to become one of the fastest-growing fields in contemporary ethics. In this volume of newly commissioned essays, leading moral philosophers offer a comprehensive overview of virtue ethics. They examine the theoretical structure of virtue ethics and its place in contemporary moral theory and other topics discussed include the history of virtue-based approaches to ethics, what makes these approaches distinctive, what they can say about specific practical issues and where we can expect them to go in the future. This Companion will be useful to students of virtue ethics and the history of ethics and to others who want to understand how virtue ethics is changing the face of contemporary moral philosophy.

Virtue ethics has emerged from a rich history, in which both Aristotle and Aquinas have played an important role, to become one of the fastest-growing fields in contemporary ethics. In this volume of newly commissioned essays, leading moral philosophers offer a comprehensive overview of virtue ethics. They examine the theoretical structure of virtue ethics and its place in contemporary moral theory and other topics discussed include the history of virtue-based approaches to ethics, what makes these approaches distinctive, what they can say about specific practical issues and where we can expect them to go in the future. This Companion will be useful to students of virtue ethics and the history of ethics and to others who want to understand how virtue ethics is changing the face of contemporary moral philosophy.