Rather than asking at the start how virtues relate to rules, principles, maximizing, or a final end, we should look at the way in which the acquisition and exercise of virtue can be seen to be in many ways like the acquisition and exercise of more mundane activities, such as farming, building or playing the piano. Intelligent Virtue. And as such, anyone acquiring a virtue proceeds along a developmental path from early beginner, modelling one's behaviour on that of one's teachers, through iterations of reflection and adjustment as one becomes more fully cognizant of all the aspects of the virtue in question and the reasons one might have for pursuing it, continuing thereafter to aspire towards an ideal of virtuosity, if you will, that is typified by spontaneous access to the appropriate virtuous action in the right way at the right time which is apparently unreflective (you do not need to think about performing the action and then perform it) but which on questioning retains the full wealth of reasons and justifications that one earlier appealed to as one progressed along the developmental path. By emphasising the developmental nature of a virtue as a practical skill, Annas believes, and I agree, that her account avoids the extreme criticism, which might yet apply to accounts of virtue emerging from consequentialist or deontological moral theories. This is not an attempt to present an ethical theory. It is an appealing basis on which to begin one's thinking about virtue, goodness, and eudaimonism. 200. Here Annas focuses on developing an account of virtue, and giving some preliminary defence of that account, and of ethical theories in which virtue, so understood, is central. Intelligent Virtue presents a distinctive new account of virtue and happiness as central ethical ideas. Book Reviews Intelligent Virtue, by Julia Annas. Julia Annas presents a much-needed examination of virtue that takes us away from the infighting between rival moral theories and ethical theorists and returns us to the phenomena. There was a problem with saving your item(s) for later. Oxford University Press (2011) Authors Julia Annas University of Arizona Abstract Julia Annas offers a new account of virtue and happiness as central ethical ideas. Oxford: Oxford University Press, 2011. Pp. The book develops an account of virtue which, in a contemporary version, foregrounds the idea that virtue is an exercise of practical intelligence (ideally, a form of practical wisdom) similar to the practical exercise of a skill. She has been a Senior Fellow of the Center for Hellenic Studies, Washington DC and President of the Pacific Division of the American Philosophical Association 2004-5, and has an honorary doctorate from the University of Uppsala. Annas argues that exercising a virtue involves practical reasoning of a kind which can illuminatingly be compared to the kind of reasoning we find in someone exercising a practical skill. Responsibility: Julia Annas: More information: Inhaltsverzeichnis; Autorenbiografie; 80 “Virtue and flourishing are both central in it, but neither is a basis or foundation from which other parts of the theory can be derived, nor do they jointly form such a foundation. Highly recommended.Get specific details about this product from customers who own it.Here at Walmart.com, we are committed to protecting your privacy. Gilbert Harman) which draw upon startling results from experimental psychology. 341 Scopus citations. In her recent book, Intelligent Virtue, Julia Annas develops an account of virtue that fits hand-in-glove with eudaimonist approaches in ethics such as those she discusses in her previous book The Morality of Happiness (1993). You can view Barnes & Noble’s Privacy Policy Auto Suggestions are available once you type at least 3 letters. Manufacturers, Of course once that base has been laid, there is a natural progression to the unity of virtue, the relationship between virtue and goodness, and on a parallel tack, the relationship between virtue and happiness (allowing that "happiness" is currently a term unfortunately linked to pleasure and desire-satisfaction, which is not what eudaimonism amounts to). Annas argues that exercising a virtue involves practical reasoning of a kind which can illuminatingly be compared to the kind of reasoning we find in someone exercising a practical skill.
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