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Nussbaum and Sen collaborated in the late 1980s and early 1990s and since they are the most high-profile writers in the Capability Approach their accounts are often elided, despite significant differences. In response to such criticisms, Nussbaum has defended the contents of her list as having cross-cultural credibility, but also emphasised that she is not trying to impose a definitive capability theory on everyone. She makes a clear and explicit distinction between the dimensions of justification and implementation (its more humble meta-status as an object for democratic deliberation and decision by those concerned) . B. Having the social bases of self-respect and nonhumiliation; being able to be treated as a dignified being whose worth is equal to that of others. This entails provisions of nondiscrimination on the basis of race, sex, sexual orientation, ethnicity, caste, religion, national origin.

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A significant aspect of this mindset is the wholehearted acceptance of a distinctive range of considerations as reasons for action. An honest person cannot be identified simply as one who, for example, practices honest dealing and does not cheat. An honest person cannot be identified simply as one who, for example, tells the truth because it isthe truth, for one can have the virtue of honesty without being tactless or indiscreet. (See Annas 2011 for a short, clear, and authoritative account of all three.) We discuss the first two in the remainder of this section. Eudaimonia is discussed in connection with eudaimonist versions of virtue ethics in the next. We begin by discussing two concepts Download SlideShare APK for Android that are central to all forms of virtue ethics, namely, virtue and practical wisdom.

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This highlights two important avenues for future research, one of which explores individual virtues and the other of which analyses how they might be related to one another. Although virtue ethics has grown remarkably in the last thirty-five years, it is still very much in the minority, particularly in the area of applied ethics. This is sometimes, no doubt, because “the” issue has been set up as a deontologicial/utilitarian debate, but it is often simply because no virtue ethicist has yet written on the topic. However, the last decade has seen an increase in the amount of attention applied virtue ethics has received (Walker and Ivanhoe 2007; Hartman 2013; Austin 2014; Van Hooft 2014; and Annas 2015).