tag:blogger.com,1999:blog-29581846.post115379892086928831..comments2023-11-16T10:27:41.317+00:00Comments on Virtue Epistemology: Julia Driver's Egoistic Solution to the Virtue Conflation Problemj. adam carterhttp://www.blogger.com/profile/06380526663530225079noreply@blogger.comBlogger6125tag:blogger.com,1999:blog-29581846.post-81737495974659050602018-06-10T20:14:35.283+01:002018-06-10T20:14:35.283+01:00Your article is very interesting and fantastic, at...Your article is very interesting and fantastic, at the same time the theme is unique and perfect, great job.<br /><a href="http://ludostar.co" rel="nofollow">Ludostar.co</a> <a href="http://skincraft.online" rel="nofollow">Skinscraft.online</a> <a href="http://footballgamesbeast.com" rel="nofollow">footballgamesbeast.com</a><br />Anonymoushttps://www.blogger.com/profile/09986629931467261489noreply@blogger.comtag:blogger.com,1999:blog-29581846.post-67177618870849727862016-03-30T06:52:54.921+01:002016-03-30T06:52:54.921+01:00jordan 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rel="nofollow">air max</a>, <a href="http://www.michaelkorsoutlet.in.net/" rel="nofollow">michael kors outlet</a>, <a href="http://www.coachpurses.in.net/" rel="nofollow">coach purses</a>oakleyseshttps://www.blogger.com/profile/02221561593432696548noreply@blogger.comtag:blogger.com,1999:blog-29581846.post-1153988962061236772006-07-27T09:29:00.000+01:002006-07-27T09:29:00.000+01:00It’s a very useful blog, thanks!Two small comments...It’s a very useful blog, thanks!<BR/>Two small comments. The first, about Initial Assumption, i.e. that there does exist a distinction between moral and epistemic virtues. <BR/>It might be imprudent to built the distinction into DEFINITION or CONCEPT of respective virtues. For instance, one might think that acting responsibly derives from a virtue, well-known in moral area AND that this very same virtue shows in arriving at one’s beliefs in a responsible way AND that it is the prime justifier, and a prime component of knowledge. In this case one and the very same virtue plays both a narrowly moral role and the central epistemic role. One wouldn’t want to prohibit this by definition, nor would one want to stipulate that as a matter of conceptual necessity there are two virtues in play, one “moral” and one “epistemic”. <BR/>This suggests defining epistemic virtues by their typical area, or something akin, and leaving open the question if some moral virtue could be exercized within the same area, and be epistemically valuable, and in this sense “an epistemic” virtue.<BR/>Second comment, about Julia Driver’s egoistic solution. One worry about is is the following: there is a long tradition of linking moral virtue to happiness, and construing it thus in a manner that appears agent-directed and “egoistic” in this broad sense. (And some historians say that the intense focus upon other-regarding virtues is historically late, and might have to do with spread of Christianity.) Ancient Greeks and Chinese, plus Spinoza give ample testimony to this self-regarding line on virtue. Should we just STIPULATE that these people didn’t talk about moral virtue? Julia, if you are reading this blog, please enlighten us about the matters.Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-29581846.post-1153988913589117102006-07-27T09:28:00.000+01:002006-07-27T09:28:00.000+01:00It’s a very useful blog, thanks!Two small comments...It’s a very useful blog, thanks!<BR/>Two small comments. The first, about Initial Assumption, i.e. that there does exist a distinction between moral and epistemic virtues. <BR/>It might be imprudent to built the distinction into DEFINITION or CONCEPT of respective virtues. For instance, one might think that acting responsibly derives from a virtue, well-known in moral area AND that this very same virtue shows in arriving at one’s beliefs in a responsible way AND that it is the prime justifier, and a prime component of knowledge. In this case one and the very same virtue plays both a narrowly moral role and the central epistemic role. One wouldn’t want to prohibit this by definition, nor would one want to stipulate that as a matter of conceptual necessity there are two virtues in play, one “moral” and one “epistemic”. <BR/>This suggests defining epistemic virtues by their typical area, or something akin, and leaving open the question if some moral virtue could be exercized within the same area, and be epistemically valuable, and in this sense “an epistemic” virtue.<BR/>Second comment, about Julia Driver’s egoistic solution. One worry about is is the following: there is a long tradition of linking moral virtue to happiness, and construing it thus in a manner that appears agent-directed and “egoistic” in this broad sense. (And some historians say that the intense focus upon other-regarding virtues is historically late, and might have to do with spread of Christianity.) Ancient Greeks and Chinese, plus Spinoza give ample testimony to this self-regarding line on virtue. Should we just STIPULATE that these people didn’t talk about moral virtue? Julia, if you are reading this blog, please enlighten us about the matters.Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-29581846.post-1153988833464749512006-07-27T09:27:00.000+01:002006-07-27T09:27:00.000+01:00It’s a very useful blog, thanks!Two small comments...It’s a very useful blog, thanks!<BR/>Two small comments. The first, about Initial Assumption, i.e. that there does exist a distinction between moral and epistemic virtues. <BR/>It might be imprudent to built the distinction into DEFINITION or CONCEPT of respective virtues. For instance, one might think that acting responsibly derives from a virtue, well-known in moral area AND that this very same virtue shows in arriving at one’s beliefs in a responsible way AND that it is the prime justifier, and a prime component of knowledge. In this case one and the very same virtue plays both a narrowly moral role and the central epistemic role. One wouldn’t want to prohibit this by definition, nor would one want to stipulate that as a matter of conceptual necessity there are two virtues in play, one “moral” and one “epistemic”. <BR/>This suggests defining epistemic virtues by their typical area, or something akin, and leaving open the question if some moral virtue could be exercized within the same area, and be epistemically valuable, and in this sense “an epistemic” virtue.<BR/>Second comment, about Julia Driver’s egoistic solution. One worry about is is the following: there is a long tradition of linking moral virtue to happiness, and construing it thus in a manner that appears agent-directed and “egoistic” in this broad sense. (And some historians say that the intense focus upon other-regarding virtues is historically late, and might have to do with spread of Christianity.) Ancient Greeks and Chinese, plus Spinoza give ample testimony to this self-regarding line on virtue. Should we just STIPULATE that these people didn’t talk about moral virtue? Julia, if you are reading this blog, please enlighten us about the matters.Anonymousnoreply@blogger.com