Relevant bibliographies by topics / Virtue

Academic literature on the topic 'Virtue'

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Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Virtue"

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Barber, Michael. "Docility, Virtue of Virtues." International Philosophical Quarterly 38, no. 2 (1998): 119–26. http://dx.doi.org/10.5840/ipq199838219.

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Weisband, Edward. "The Virtues of Virtue." American Behavioral Scientist 52, no. 6 (February 2009): 905–18. http://dx.doi.org/10.1177/0002764208327665.

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Santos, Breno Ricardo Guimarães, and Pedro Merlussi. "Virtue epistemology - Epistemologia da virtude." Intuitio 8, no. 1 (July 31, 2015): 325. http://dx.doi.org/10.15448/1983-4012.2015.1.19738.

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Brady, Michael, and Duncan Pritchard. "Epistemic Virtues and Virtue Epistemology." Philosophical Studies 130, no. 1 (July 2006): 1–8. http://dx.doi.org/10.1007/s11098-005-3230-4.

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BRADLEY, BEN. "Virtue Consequentialism." Utilitas 17, no. 3 (October 28, 2005): 282–98. http://dx.doi.org/10.1017/s0953820805001652.

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Virtue consequentialism has been held by many prominent philosophers, but has never been properly formulated. I criticize Julia Driver's formulation of virtue consequentialism and offer an alternative. I maintain that according to the best version of virtue consequentialism, attributions of virtue are really disguised comparisons between two character traits, and the consequences of a trait in non-actual circumstances may affect its actual status as a virtue or vice. Such a view best enables the consequentialist to account for moral luck, unexemplified virtues, and virtues and vices involving the prevention of goodness and badness.
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SLOTE, MICHAEL. "Driver's Virtues." Utilitas 16, no. 1 (February 11, 2004): 22–32. http://dx.doi.org/10.1017/s0953820803001031.

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Julia Driver's Uneasy Virtue offers a theory of virtue and the virtues without being an instance of virtue ethics. It presents a consequentialist challenge to recent virtue ethics, but its positive views – and especially its interesting examples – have great significance in their own right. Driver's defence of ‘virtues of ignorance’ has force despite all the challenges to it that have been mounted over the years. But there are also examples differing from those Driver has mentioned that favour the idea of such virtues. Perhaps certain virtues of religious faith and the virtue necessary for dealing as best one can with moral dilemmas both require ignorance. However, some of the examples Driver does discuss raise the question whether virtue status is based solely on consequences, rather than perhaps having (in addition) a motivational component.
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Greco, John. "Virtues and Vices of Virtue Epistemology." Canadian Journal of Philosophy 23, no. 3 (September 1993): 413–32. http://dx.doi.org/10.1080/00455091.1993.10717329.

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In recent years, virtue epistemology has won the attention of a wide range of philosophers. A developed form of the position has been expounded forcefully by Ernest Sosa and represents the most plausible version of reliabilism to date. Through the person of Alvin Plantinga, virtue epistemology has taken philosophy of religion by storm, evoking objections and defenses in a wide variety of journals and volumes. Historically, virtue epistemology has its roots in the work of Thomas Reid, and the explosion of Reid scholarship in the last few years is perhaps both a cause and an effect of recent interest in the position.In this paper I want to examine the virtues and vices of virtue epistemology. My conclusion will be that the position is correct, when qualified appropriately. The central claim of virtue epistemology is that, Gettier problems aside, knowledge is true belief which results from a cognitive virtue. In section one I will clarify this claim with some brief remarks about the nature of virtues in general, and cognitive virtues in particular. In section two I will consider two objections to the theory of knowledge which results. In section three of the paper I will argue that virtue epistemology can be qualified so as to avoid the objections raised in section two. Finally, I will argue that the amendments which solve the objections of section two also allow us to solve a version of the dreaded generality problem.
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Levy, Neil. "Intellectual Virtue Signaling." American Philosophical Quarterly 60, no. 3 (July 1, 2023): 311–24. http://dx.doi.org/10.5406/21521123.60.3.07.

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Abstract Discussions of virtue signaling to date have focused exclusively on the signaling of the moral virtues. This article focuses on intellectual virtue signaling: the status-seeking advertising of supposed intellectual virtues. Intellectual virtue signaling takes distinctive forms. It is also far more likely to be harmful than moral virtue signaling, because it distracts attention from genuine expertise and gives contrarian opinions an undue prominence in public debate. The article provides a heuristic by which to identify possible instances of intellectual virtue signaling. When people with no relevant expertise rapidly move to offer their opinions on a wide range of topics as soon as these topics become fashionable or newsworthy, and especially when these opinions are contrarian, we should suspect them of intellectual virtue signaling.
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Piazza, Jared, Geoffrey P. Goodwin, Paul Rozin, and Edward B. Royzman. "When a Virtue is Not a Virtue: Conditional Virtues in Moral Evaluation." Social Cognition 32, no. 6 (December 2014): 528–58. http://dx.doi.org/10.1521/soco.2014.32.6.528.

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Stichter, Matt. "Virtues as Skills in Virtue Epistemology." Journal of Philosophical Research 38 (2013): 333–48. http://dx.doi.org/10.5840/jpr20133817.

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Dissertations / Theses on the topic "Virtue"

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Novikova, Anastassia. "Virtue by virtue of virtuosity." Thesis, University College London (University of London), 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.271267.

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Waidler, Katharyn. "The justification of virtue." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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Cortés, Andreu Laura. "La recuperación contemporánea del concepto de “virtud”. Posibilidades y límites de la “virtue ethics”." Doctoral thesis, Universitat de Barcelona, 2016. http://hdl.handle.net/10803/383522.

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El objetivo de esta tesis es determinar tanto los límites como las posibilidades de la virtue ethics. Desde sus inicios hasta el momento actual, la virtue ethics ha evolucionado rápidamente desde revindicar una mayor atención a las virtudes en la ética contemporánea hasta convertirse en una de las tres teorías éticas normativas principales —juntamente con la deontología y el utilitarismo-. Es el momento de analizar este gran desarrollo con el objetivo de averiguar cuáles son los mayores problemas a los que se enfrenta la teoría y cuáles son sus posibilidades más prometedoras. El primer capítulo se destina a presentar las diferentes ideas y tesis contenidas en la virtue ethics. Después de encontrar una definición adecuada de la virtue ethics, se presenta un marco general de la teoría ética normativa. Este marco está compuesto por las principales cuestiones a las que toda teoría ética normativa debe enfrentarse y es apto para clasificar todas las ideas y tesis de cualquier teoría ética. Finalmente, las principales tesis de la virtue ethics concernientes a cada cuestión identificada previamente se anuncian y se clasifican en el interior del marco. El segundo capítulo analiza las objeciones y los límites de la virtue ethics. Se argumenta que la teoría puede hacer frente a algunas de las principales objeciones que se le han planteado, como la objeción del egoísmo y la del elitismo. Sin embargo, si la virtue ethics no quiere verse limitada por un concepto insubstancial de 'virtud', debe ocuparse de algunos aspectos fundamentales de la teoría antigua de la virtud que, en la actualidad, pueden constituir problemas filosóficos. El objetivo del capítulo tercero es explorar las posibilidades más prometedoras de la virtue ethics. Se defiende que estas posibilidades pueden encontrarse, precisamente, en el ámbito donde la teoría ha recibido las más duras críticas: el área de la normatividad. La virtue ethics no solo puede hacer frente a la objeción action-guiding, sino que puede hacer mucho más: puede desarrollar una propuesta normativa innovadora. A lo largo de varias secciones se presentan y analizan algunas ideas fundamentales de la virtue ethics. Todas estas ideas conducen a una nueva perspectiva sobre la normatividad que se centra en la formación global del carácter virtuoso. Este proyecto se denomina "el proyecto normativo como proyecto educativo". Se argumenta que la virtue ethics debería abandonar el propósito de presentar un procedimiento general diseñado para individuar la acción correcta en cada caso. En cambio, debería dirigir todos sus futuros esfuerzos normativos a desarrollar el nuevo proyecto normativo presentado aquí, desplegando así sus posibilidades más importantes. Para tal fin, debería adoptar una perspectiva multidisciplinar, contando especialmente con los resultados de la psicología empírica. Después de analizar el debate reciente entre la virtue ethics y la psicología social, se argumenta que el nuevo proyecto normativo se beneficiará de los hallazgos empíricos de la psicología. En el capítulo cuarto se reexaminan las varias tesis clasificadas en el primer capítulo, con el objetivo de seleccionar las mejores sobre la base de los resultados obtenidos en los capítulos centrales del trabajo. Para cada una de las cuestiones principales que toda teoría ética debe afrontar, se selecciona la respuesta más apropiada de la virtue ethics. El resultado es la versión máximamente adecuada de la virtue ethics.
The aim of this PhD thesis is to find the limits and the possibilities of virtue ethics. From its beginning until now, virtue ethics has developed evolved into one of the three main normative ethical theories —together with deontology and utilitarianism. It's time to take a look back to this great development in order to see what are the worst problems the theory has to face and what are its most promising possibilities. The first chapter is devoted to present the various ideas and thesis contained within the vast landscape represented by virtue ethics. After finding an adequate definition of virtue ethics, a general framework of a normative ethical theory will be presented. Finally, the main thesis of virtue ethics concerning each question previously identified will be classified within the framework. The second chapter deals with the objections and limits of virtue ethics. It is argued that the theory can face the objection of egoism and the objection of elitism. However, if virtue ethics does not want to find itself limited by an insubstantial concept of 'virtue', it should address fundamental aspects of the ancient theory of virtue which can now be problematic. The purpose of the third chapter is to explore the most promising possibilities of virtue ethics. The main contention is that these possibilities can be found precisely where the theory has received the hardest criticisms: normativity. Virtue ethics can face the action-guiding objection, but it can also develop a genuinely innovative normative approach. Along several sections some fundamental ideas of virtue ethics are presented and explored. All these ideas add to a new perspective on normativity which focuses on the formation of a global virtuous character. After reviewing the recent debate between virtue ethics and social psychology, it is argued that the new normative project will benefit from the empirical findings of psychology. In the fourth chapter the various theses classified in the first chapter are re-examined, in order to select the best ones on the basis of the results yielded by the central chapters of this work. The result is the most promising version of virtue ethics so far.
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Hampson, Margaret Róisín. "Enacting virtue." Thesis, University College London (University of London), 2017. http://discovery.ucl.ac.uk/10040101/.

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This thesis is about how we develop as moral agents and come to realise the virtuous activity on which flourishing depends. Aristotle’s account of how this is effected is familiar: we become virtuous through practice of the actions in which virtue finds its expression. But how should we understand the difference between the doings of the learner and the activity of the virtuous agent, and what is it that happens when a learner does these things that results in her realisation of virtuous activity? Whilst both agents perform virtuous actions, the two are engaged in different activities: one is in the process of acquiring a disposition, the other is engaged in its exercise. But we can also see each as related to the actions they perform in different ways. The learner is not yet the author of her actions in the strict sense that the virtuous agent is, who chooses these actions as an expression of a settled way of seeing and valuing things; indeed, the learner’s actions stand in the relation of copy to those of the virtuous agent, or so I argue. How, then, does the learner’s practice of these alienable actions result in her becoming an author of virtuous actions in the strict sense? I argue that by seeing the learner as engaged in the imitation of a virtuous agent we can begin to explain this transition. In imitating a virtuous agent and adopting her perspective, the learner is positioned so as to perceive the value of virtuous action, and thus to discover its attraction. With the aid of Aristotle’s psychological works, I offer a picture of the learner’s habituation which shows how it is that through acting, her perceptions, desires and other capacities are shaped in such a way that she comes eventually to perceive things and to act in the way that the virtuous agent does.
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Rogers, Tristan John, and Tristan John Rogers. "Virtue Politics." Diss., The University of Arizona, 2017. http://hdl.handle.net/10150/625650.

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Rosalind Hursthouse, Mark LeBar, Martha Nussbaum, and other contemporary philosophers have brought virtue ethics into conversation with political philosophy. These philosophers agree with Aristotle that the function of political authority is to enable persons to live well. But we still lack an account of how the virtues, as characteristics of persons, relate to political authority as a property of institutions. I argue that the authority of political institutions depends on performing the function of enabling persons to live well, while the virtues require, but also limit, the authority of political institutions. According to the account I develop, living well consists in the exercise of practical wisdom within a socially embedded institutional context. Political institutions enable living well by means of institutionally defined rights such as property rights that protect the exercise of practical wisdom, and they promote its development through the institutions of civil society such as the family. But, I argue, political authority is limited by the individual virtue of justice, understood as balancing conformity to the existing social norms and laws of a community with their necessary updating through ideals of virtue. Ultimately, I conclude that political authority properly functions to promote an indirect conception of the common good, according to which persons relate to each other virtuously through their shared institutions.
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Kaplan, Christopher Francis. "Environmental Virtue Ethics and the Virtue of Ecological Sensitivity." Thesis, The University of Arizona, 2015. http://hdl.handle.net/10150/579285.

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What traits and virtues must a person possess to be considered environmentally virtuous? And further, must we recognize new human excellences specific to environmental contexts, or can the traditional virtues be 'extended' to apply to environmental interactions and relationships? Current disagreement in the environmental virtue ethics literature over how to identify and ratify environmental virtue represents a significant issue in the literature because its answer impinges upon other areas of an environmental virtue ethic's framework, including the acquisition and sufficiency of virtue, environmental practical wisdom, and the normative resources available to an environmental virtue ethic. Ronald Sandler, a proponent of non-extensionist environmental virtue ethics, has suggested the recognition of a novel human virtue called "ecological sensitivity".¹ However, Sandler left open at the time exactly what character dispositions and traits constitute that virtue, and how it ought to be fully understood. The thesis presented here attempts to identify the dispositions, attitudes, and traits that constitute ecological sensitivity (or eco-sensitivity).
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Bogiaris-Thibault, Guillaume. "Machiavelli's political virtue." Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=104843.

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This thesis aims at clarifying Machiavelli's notion of political virtue by having recourse to Machiavelli's opinion of the empirical value of historical data. Thus, it takes the Florentine Histories as a work that can be used as a tool in support of any interpretation of Machiavelli's virtue when it comes to its ethical substance. I contend that this virtue most closely resemble a moderately deontological system of ethics where necessity acts as the threshold-setter. In chapter two I compare the qualities and attributes of the best princes and republics in order to make the point that political virtue is the virtue of the ruler, regardless of whether said ruler is a single person or a government system. Finally, in chapter three I examine how my interpretation of Machiavelli's political virtue can be used to offer a new perspective on the "problem of dirty hands" in politics.
Cette thèse vise à clarifier le concept de vertu politique chez Machiavel en se basant principalement sur l'opinion que celui-ci avance quant à la valeur empirique de l'information fournie par l'histoire. Ce travail se base donc sur l'idée que les Histoires Florentines est un ouvrage dont le contenu peut être utilisé comme un outil ayant la capacité de vérifier toute conclusion ayant trait à la vertu politique de Machiavel en tant que concept éthique. L'idée principale de cette thèse est que la vertu politique de Machiavel correspond précisément à un système éthique de 'déontologie modérée,' dans lequel le concept de nécessité sers à identifier le 'moment seuil' où la valeur morale d'une action peut changer dans l'absolu. Ensuite, le chapitre deux examine les qualités communes des princes et des républiques les plus illustres et propose l'idée que la vertu politique doit donc être la vertu du dirigeant, qu'il soit un seul homme ou un gouvernement. Finalement, le chapitre trois explore comment cette interprétation de la vertu politique de Machiavel offre une nouvelle perspective sur le « problèmes des mains sales » en politique.
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Redmond, Walter. "Logic, Duty, Virtue." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/112991.

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Deonticlogic, the logic of ethics, can apply to various moral theories. for example, those based on the concepts of virtue or on duty. A scholastic-style square of opposition isuseful in displaying logical relationships among moral notions oroperators such as ought and may. The system may be constructed with a single operator and the nothers may be added to parallel other expressions in ordinary language. Two principies are given to explain super erogation, the case of good but non obligatory acts or habits and to suggest a basic logic of virtue.
La lógica deóntica. la lógica de la ética, es aplicable a varias teorías morales, por ejemplo a las fundamentadas en la concepción de la virtud o en la del deber. Un cuadrado de oposición al estilo escolástico puede servir para exhibir las relaciones lógicas entre tales nociones morales u operadores como debe y puede. El sistema puede construirse sobre la base de un solo operador y luego otros pueden agregarse para indicar una correspondencia con otras expresiones del lenguaje ordinario. Se ofrecen dos principios para aclarar la super erogación.el caso del acto o hábito bueno no obligatorio. y para proponer una lógica básica de la virtud.
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Brown, Steven G. "Realistic Virtue Ethics." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1339517161.

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Hynes, Julia Maria. "Thomistic virtue theory." Thesis, Queen's University Belfast, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.501281.

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Books on the topic "Virtue"

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1961-, Crisp Roger, and Slote Michael A, eds. Virtue ethics. Oxford: Oxford University Press, 1997.

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1923-, Chapman John W., and Galston William A. 1946-, eds. Virtue. New York: New York University Press, 1992.

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name, No. Virtues of independence and dependence on virtues. New Brunswick, NJ: Transaction Publishers, 2002.

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Inc, Forbes, ed. Thoughts on virtue. Chicago: Triumph Books, 1996.

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Hursthouse, Rosalind. On virtue ethics. Oxford: Oxford University Press, 1999.

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1961-, Crisp Roger, ed. How should one live?: Essays on the virtues. Oxford: Clarendon Press, 1996.

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Frankel, Paul Ellen, Miller Fred Dycus 1944-, and Paul Jeffrey, eds. Virtue and vice. Cambridge, England: Cambridge University Press, 1998.

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Jennifer, Welchman, ed. The practice of virtue: Classic and contemporary readings in virtue ethics. Indianapolis: Hackett Pub., 2006.

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1946-, Darwall Stephen L., ed. Virtue ethics. Malden, MA: Blackwell Pub., 2003.

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Guardini, Romano. Tugenden: Meditationen über Gestalten sittlichen Lebens. 3rd ed. Mainz: Matthias-Grünewald, 1987.

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Book chapters on the topic "Virtue"

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Impett, Jonathan. "Virtue restored, virtue shared." In Contemporary Musical Virtuosities, 14–28. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003307969-2.

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Widlok, Thomas. "Virtue." In A Companion to Moral Anthropology, 186–203. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118290620.ch11.

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Godwin, Alexandra. "Virtue." In Encyclopedia of Personality and Individual Differences, 5719–23. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-24612-3_1514.

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Frankel, Sam. "Virtue." In Negotiating Childhoods, 133–61. London: Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-137-32349-1_6.

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Locklin, Nancy. "Virtue." In Murder, Justice, and Harmony in an Eighteenth-Century French Village, 80–92. New York, NY : Routledge 2020 | Series: Routledge research in early modern history: Routledge, 2019. http://dx.doi.org/10.4324/9780429318047-6.

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Galston, William A. "Virtue." In A Companion to Contemporary Political Philosophy, 842–51. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405177245.ch54.

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Godwin, Alexandra. "Virtue." In Encyclopedia of Personality and Individual Differences, 1–5. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-28099-8_1514-1.

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Luppi, Roberto. "Virtue." In John Rawls and the Common Good, 226–48. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003143086-12.

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Kurth, Charlie. "Virtue." In Emotion, 190–221. London: Routledge, 2022. http://dx.doi.org/10.4324/9780429316678-8.

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Strandberg, Hugo. "Virtue." In Forgiveness and Moral Understanding, 141–60. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-73174-8_6.

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Conference papers on the topic "Virtue"

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Giangreco, Ivan, Loris Sauter, Mahnaz Amiri Parian, Ralph Gasser, Silvan Heller, Luca Rossetto, and Heiko Schuldt. "VIRTUE." In IUI '19: 24th International Conference on Intelligent User Interfaces. New York, NY, USA: ACM, 2019. http://dx.doi.org/10.1145/3308557.3308706.

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Nakamura, Lisa. "Virtual Reality and the Feeling of Virtue." In DIS '19: Designing Interactive Systems Conference 2019. New York, NY, USA: ACM, 2019. http://dx.doi.org/10.1145/3322276.3325420.

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Artz, John M. "Virtue vs. utility." In the conference. New York, New York, USA: ACM Press, 1994. http://dx.doi.org/10.1145/199544.199553.

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Clack, Lauren, Christian Hirt, Marcel Wenger, Dirk Saleschus, Andreas Kunz, and Hugo Sax. "VIRTUE - A Virtual Reality Trainer for Hand Hygiene." In 2018 9th International Conference on Information, Intelligence, Systems and Applications (IISA). IEEE, 2018. http://dx.doi.org/10.1109/iisa.2018.8633588.

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Maw, K., R. Richardson, and D. Willis. "137 What is the virtue of virtual reality." In Accepted Oral and Poster Abstract Submissions, The Palliative Care Congress 1 Specialty: 3 Settings – home, hospice, hospital 19–20 March 2020 | Telford International Centre. British Medical Journal Publishing Group, 2020. http://dx.doi.org/10.1136/spcare-2020-pcc.157.

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Pyra, Leszek. "VIRTUE ETHICS AND ENVIRONMENT." In 46th International Academic Conference, Rome. International Institute of Social and Economic Sciences, 2019. http://dx.doi.org/10.20472/iac.2019.046.016.

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Chandramouli, Badrish, and Jonathan Goldstein. "Patience is a virtue." In SIGMOD/PODS'14: International Conference on Management of Data. New York, NY, USA: ACM, 2014. http://dx.doi.org/10.1145/2588555.2593662.

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Yu, Yi, and Saleem N. Bhatti. "The cost of virtue." In e-Energy '14: The Fifth International Conference on Future Energy Systems. New York, NY, USA: ACM, 2014. http://dx.doi.org/10.1145/2602044.2602063.

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BAKER, Jennifer. "VIRTUE ETHICS BEHIND RIGHTS." In Proceedings of The Third International Scientific Conference “Happiness and Contemporary Society”. SPOLOM, 2022. http://dx.doi.org/10.31108/7.2022.4.

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Virtue ethics is not typically invoked by academics today for the evaluation of political systems or political action. We could, however, recognize its potential role in this regard, turning to the history of its use as illustration. Interpreters who have attempted to theorize about political rights apart from moral psychology fail to recognize the support the underlying moral psychology provides to the notion of rights. Contemporary objections to the use of ethical theory in justifying rights may assume political theory is adequate enough when kept in terms that abstract away from any particular aspects of moral psychology. Yet a virtue-based approach to political system recognizes the desires for freedom, the risk of preferences being subsumed into a consequentialist assessment, and more readily enables agents themselves to assess what is necessary to condemn political systems as well as political efforts, such as the Russian invasion of Ukraine. Key words: Rights, Law, Moral Psychology, Cicero, Virtue, Rawls, Virtue Ethics
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Kirkman, Robert. "A Case for Personal Virtue." In 2008 IEEE Energy 2030 Conference (Energy). IEEE, 2008. http://dx.doi.org/10.1109/energy.2008.4781040.

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Reports on the topic "Virtue"

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Kelly, Bryan, Semyon Malamud, and Kangying Zhou. The Virtue of Complexity in Return Prediction. Cambridge, MA: National Bureau of Economic Research, July 2022. http://dx.doi.org/10.3386/w30217.

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Afsaruddin, Asma. NEGOTIATING VIRTUE AND REALPOLITIK IN ISLAMIC GOOD GOVERNANCE. IIIT, October 2020. http://dx.doi.org/10.47816/01.002.20.

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These words of John Lewis represent a scathing criticism of the contemporary failures of the United States, the oldest and possibly most vibrant democratic nation-state in the world. The words also express a deep disappointment that the principles of equality and justice enshrined in the US constitution have been honored more in the breach when they pertain to African-Americans, many of whose ancestors arrived on these shores long before those of their Euro-American compatriots.
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3

Heckman, James, Bridget Galaty, and Haihan Tian. The Economic Approach to Personality, Character and Virtue. Cambridge, MA: National Bureau of Economic Research, May 2023. http://dx.doi.org/10.3386/w31258.

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4

Stine, Anthony. Citizenship, Duty and Virtue: A Vision of Jefferson's America. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.316.

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Fernández-Villaverde, Jesús, Pablo Guerrón-Quintana, and Juan Rubio-Ramírez. Fortune or Virtue: Time-Variant Volatilities Versus Parameter Drifting in U.S. Data. Cambridge, MA: National Bureau of Economic Research, April 2010. http://dx.doi.org/10.3386/w15928.

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González, Manuel Joaquín Fernández. Cultural and historical research on character and virtue education in Latvia in an international perspective : research report. University of Latvia, 2019. http://dx.doi.org/10.22364/cvel.

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7

Kramer, Mitch. VirtuOz Intelligent Virtual Agent. Boston, MA: Patricia Seybold Group, July 2012. http://dx.doi.org/10.1571/pr07-26-12cc.

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8

Lutz, Carsten. PDL with Intersection and Converse is Decidable. Technische Universität Dresden, 2005. http://dx.doi.org/10.25368/2022.148.

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In its many guises and variations, propositional dynamic logic (PDL) plays an important role in various areas of computer science such as databases, artificial intelligence, and computer linguistics. One relevant and powerful variation is ICPDL, the extension of PDL with intersection and converse. Although ICPDL has several interesting applications, its computational properties have never been investigated. In this paper, we prove that ICPDL is decidable by developing a translation to the monadic second order logic of infinite trees. Our result has applications in information logic, description logic, and epistemic logic. In particular, we solve a long-standing open problem in information logic. Another virtue of our approach is that it provides a decidability proof that is more transparent than existing ones for PDL with intersection (but without converse).
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Merrien, François X. Reforming Higher Education in Europe: From State Regulation Towards New Managerialism? Inter-American Development Bank, May 2000. http://dx.doi.org/10.18235/0010752.

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The present study describes the changes in the traditional European model of higher education, its successes as well as failures. The remarkable expansion of higher education in Europe during the postwar period was the result of a shared belief in the virtue of higher education per se. The traditional model of higher education assumes a stable relationship of fair exchange between the State and the academics: the State gives power to the academics in the belief that in this way it will receive in return the forms of knowledge, basic research, and advanced education that will be of most value to itself. In Europe-as was the case in Latin America-the policy of developing the higher education sector was supported by the elite and by the middle classes, both of whom considered higher education to be a means for training professional workers and a way to enhance economic development and social mobility. The 1980s marked the beginning of some radical changes on the two continents in terms of higher education. This evolution can be associated with a shift from a more interventionist, Keynesian welfare state to a more neoliberal and supervisory State. This shift meant diminution of the belief that bureaucratic institutions could respond correctly to society's needs and increased currency of the belief in the virtues of markets or quasi-markets. The aim of the study is not to compare trends in Europe with those in Latin America. Nevertheless, it is interesting to note that from the beginning of the 1970s radical changes were also introduced into the Latin American systems of higher education, partially for economic and political reasons.
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Haberland, Nicole, Erica Chong, and Hillary J. Bracken. Married adolescents: An overview. Population Council, 2004. http://dx.doi.org/10.31899/pgy22.1005.

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The nascent work reviewed in this compendium indicates that married girls experience significant social isolation and limited autonomy. Across the studies examined, on indicators of mobility, exposure to media, and social networks, married girls are consistently disadvantaged compared to their unmarried peers. Similarly, across studies, on most of the domains explored here (mobility, decision-making, control over economic resources, and possibly gender-based violence), married girls tend to be less empowered and more isolated than slightly older married females. There may also be health issues associated with marriage during adolescence. Married girls are frequently at a disadvantage in terms of reproductive health information—particularly regarding STIs and HIV. First-time mothers, many of whom are adolescents, by virtue of their parity may have distinct maternal health needs and risks. Finally, early marriage potentially plays a role in exposing girls and young women to severe reproductive health risks, including HIV. Many of these elevated health risks may be largely, though not exclusively, derivative of their social vulnerability.
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