A neo-aristotelian perspective on the need for artificial moral agents (AMAs)

We examine Van Wynsberghe and Robbins (JAMA 25:719-735, 2019) critique of the need for Artificial Moral Agents (AMAs) and its rebuttal by Formosa and Ryan (JAMA 10.1007/s00146-020-01089-6, 2020) set against a neo-Aristotelian ethical background. Neither Van Wynsberghe and Robbins (JAMA 25:719-735, 2019) essay nor Formosa and Ryan’s (JAMA 10.1007/s00146-020-01089-6, 2020) is explicitly framed within the teachings of a specific ethical school. The former appeals to the lack of “both empirical and intuitive support” (Van Wynsberghe and Robbins 2019, p. 721) for AMAs, and the latter opts for “argumentative breadth over depth”, meaning to provide “the essential groundwork for making an all things considered judgment regarding the moral case for building AMAs” (Formosa and Ryan 2019, pp. 1–2). Although this strategy may benefit their acceptability, it may also detract from their ethical rootedness, coherence, and persuasiveness, characteristics often associated with consolidated ethical traditions. Neo-Aristotelian ethics, backed by a distinctive philosophical anthropology and worldview, is summoned to fill this gap as a standard to test these two opposing claims. It provides a substantive account of moral agency through the theory of voluntary action; it explains how voluntary action is tied to intelligent and autonomous human life; and it distinguishes machine operations from voluntary actions through the categories of poiesis and praxis respectively. This standpoint reveals that while Van Wynsberghe and Robbins may be right in rejecting the need for AMAs, there are deeper, more fundamental reasons. In addition, despite disagreeing with Formosa and Ryan’s defense of AMAs, their call for a more nuanced and context-dependent approach, similar to neo-Aristotelian practical wisdom, becomes expedient.

Character failings in the surgeon fallen from grace: a thematic analysis of disciplinary hearings against surgeons 2016–2020

Surgeons are commonly evaluated with respect to outcomes and adherence to rules and regulations, rather than a true holistic examination of the character of the surgeon in question. We sought to examine the character failings of surgeons who faced fitness to practice enquiries under the Medical Practitioner Tribunal Service in the UK. In particular, we examined the absence of virtue as perceived through the lens of Aristotelian ethics using thematic analysis of tribunal hearing transcripts from 2016 to 2020. We identified three overarching themes that are explored in depth: ‘the god complex’, ‘reputation over integrity’ and ‘wounded pride’. We hope to use this as the foundation for a re-examination of the place of phronesis in postgraduate surgical education, which we argue should be perceived as an exercise in character development and reformation rather than the simplistic teaching of skills to standardised outcomes.

Toward an African Feminist Ethics and the Book of Proverbs

This essay posits that a feminist African ethics must be based on different principles than Western Socratic-Aristotelian ethics. A feminist African ethics centers on communitarian notions of care and collective engagement. The female figures in Proverbs 1–9 illustrate the complex ethical situation in which feminist African ethicists find themselves. Woman Wisdom represents the traditional African ethics of care and empathy, whereas the Strange Woman represents the unethical system dominant in post-independent and postcolonial Africa. A feminist African ethics also has to recognize that it always operates in a confluence or amalgam of ethical paradigms. Most importantly, a feminist African ethics needs to deal with the significance of the social location and lived experiences of African women. The discussion of the relationship between Woman Wisdom and the Strange Woman teaches that the African and the Western ethical paradigms promote two antithetical ideologies or ways of life. Both of them exist in contemporary Africa, and the resulting tension challenges African feminist Bible scholars to struggle with the ethical incongruities prevalent within their geopolitical context.

Species Natures: A Critique of Neo-Aristotelian Ethics

This paper examines the neo-Aristotelian account of species natures as ‘life-forms’, which we owe to Philippa Foot, Michael Thompson and their defenders. I begin by developing two problems for their view: a problem of underdetermination and a problem generated by psychological work on ‘folk essentialism’. I move on to consider their important transcendental argument, which suggests that claims about life-forms are presupposed by all efforts to describe the organic world. In response, I sketch a neo-Kantian projectivist position, which agrees that life-forms are presupposed in these contexts, while denying that such life-forms are real. This position makes a better sense of the phenomena cited in support of the neo-Aristotelian view, while avoiding the problems raised for that view in the first half of this paper.

Rivalutare l’Etica Eudemia. A proposito di A. Kenny, The Aristotelian Ethics, II edizione

In the paper I discuss three theses defended by A. Kenny: (1) in antiquity up to Aspasius or to Alexander of Aphrodisias the EE was considered the most important version of Aristotle’s ethical discourse; (2) the idea that the common books belonged to the one or to the other treatise; (3) the opposition between the theory of happiness of EN I and X and that of EE II and VIII.

How the study of historical educators in higher education can strengthen virtuous professionality of schoolteachers

Reading texts of historical educators and being informed about their works and lives can be inspiring and exemplary for future teachers. In this article, I explore the learning processes that occur when student teachers study the classics, using frameworks from different disciplines, including social learning theory, drama theory, Aristotelian ethics, cognitive dissonance theory, and a theory of historical imagination. The results show that the study of educators from the past can have a beneficial impact on professional virtues when the encounter is in depth and when the student can actively choose an educator who captures his or her imagination.

IX—Nurture and Parenting in Aristotelian Ethics

For Aristotle, in making the deliberate choice to incorporate the extensive requirements of the young into the aims of one’s life, people realize their own good. In this paper I will argue that this is a promising way to think about the ethics of care and parenting. Modern theories, which focus on duty and obligation, direct our attention to conflicts of interests in our caring activities. Aristotle’s explanation, in contrast, explains how nurturing others not only develops a core part of the self but also leads to an appreciation of the value of interpersonal relationships.

Revenge Tragedy and Classical Philosophy on the Early Modern Stage

This book discovers within early modern revenge tragedy the surprising shaping presence of a wide array of classical philosophies not commonly affiliated with the genre. By recovering the pervasive influence of Aristotelian faculty psychology on The Spanish Tragedy, Aristotelian ethics on Titus Andronicus, Lucretian atomism on Hamlet, Galenic pneumatics on Antonio’s Revenge and Epictetian Stoicism on The Duchess of Malfi, this book reveals how the very atmospheres and ontological assumptions of revenge tragedy exert their own kind of conditioning dramaturgical force. The book also revitalises our understanding of how the Renaissance stage, even at its most lurid, functions as a unique space for the era’s practical, vernacular engagement with received philosophy.