By Linda Trinkaus Zagzebski
Simply because she is greatly seemed within the box of latest philosophy of faith, Linda Trinkaus Zagzebski's most recent booklet could be a massive contribution to moral concept and theological ethics. on the middle of her paintings lies a brand new type of advantage concept in line with the sentiments. exact from deontological, consequentialist and teleological advantage theories, this concept has a specific theological Christian starting place.
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Xml Zagzebski 0 521 82880 5 April 18, 2004 11:44 I. Motivation-based virtue ethics that of a good outcome. ) One of the tenets of virtue theory is a claim about the relation between right acts and virtue that differs from that given by act consequentialism. Virtue theory maintains that a right act is what expresses or displays a virtue, or is in accordance with virtue, or is what a virtuous person would do. In other words, a right act is defined in terms of a virtue rather than the other way around, and the relation is not one of promotion.
In both cases, it comes out bad, but as an outcome it has an additional badness that it would not have if the pain were accidental. The analogous point applies to pleasure. Pleasure intentionally produced is better than pleasure accidentally produced, even when the state of affairs is otherwise the same. 11 11 The analogous point applies to true belief. I have argued elsewhere that in order to understand what makes knowledge better than true belief, we need to look at the source of true belief in human agency.
On such a description, the good could be something like eudaimonia, a life Aristotle describes as good taken as a whole. At a stretch, a life of eudaimonia might be considered a state of affairs, and it is an end in the sense of a telos or natural purpose, but it is not an outcome. I see no reason to deny that a theory of this kind is a virtue theory and, in fact, a virtue theory in a pure form. I surmise that it is, in fact, Aristotle’s theory, although it does not matter for my concerns in this book whether or not Aristotle had a pure virtue theory.