Titlebook: Aristotelian Naturalism; A Research Companion Martin Hähnel Book 2020 Springer Nature Switzerland AG 2020 Hurthouse Neoaristotelian Ethics

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Perception and Action: John McDowell’s Naturalism of Second Naturel problems result from an – implicit or explicit – commitment to a specifically modern conception of the natural. Consequently, considering anew the insights of an Aristotelean naturalism may be part of the .. McDowell initially develops his naturalism of second nature in Mind and World (1994) in an

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Virtue and Flourishing: Philippa Foot’s Naturalism of Human Reason her firm belief that a successful ethics must be based on a plausible explanation of virtues and vices. What Foot had to say about virtues and vices, however, took so many significant turns over the years that it does not seem far-fetched to distinguish, with Gavin Lawrence (Lawrence 1995), an »ear

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Grammar and Function: Peter Geach’s Ethicshy of language and metaphysics. But he also made significant contributions to ethics. Particularly influential were a series of short metaethics papers, which are small masterpieces, both in terms of philosophical content and style. In usually less than ten pages, Geach delivers sharp analyses and p

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Good Reasons and Natural Ends: Rosalind Hursthouse’s Hermeneutical Naturalismh ., which represents one of the first and few systematic treatments of modern virtue ethics and, in its central doctrines, remains highly influential to this day. The third and final part of this book is devoted to what is now known as neo-Aristotelian ethical naturalism, which in Hursthouse’s own

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Virtue and Tradition: Alasdair MacIntyre’s Thomistic-Aristotelian Naturalismday he calls himself a ‘Thomistic Aristotelian’, but this is far from self-evident given the many changes throughout his life and work. In the end, MacIntyre has elaborated a Thomistic Aristotelianism that is meant as a criticism of those forms of ethical and political thinking which neglect the rat

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Life and Recognition: Michael Thompson’s Practical Naturalism to which we are subject in acting are internal to the human life-form. The distinguishing mark of Thompson’s approach consists in the claim that ethical goodness differs logically from other kinds of natural goodness: The relation between the life-form and its bearers takes a different shape in a l

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