Hurka's book puts forth a comprehensive theoretical account of moral virtue and vice. More specifically, it gives an account of the intrinsic goodness of virtue, and intrinsic evil of vice, that can fit into a consequentialist moral theory.

Suppose there is no God. This might imply that human life is meaningless, that there are no moral obligations and hence people can do whatever they want, and that the notions of virtue and vice and good and evil have no place. Erik J. Wielenberg believes this view to be mistaken and in this book he explains why. He argues that even if God does not exist, human life can have meaning, we do have moral obligations, and virtue is possible. Naturally, the author sees virtue in a Godless universe as different from virtue in a Christian universe, and he develops naturalistic accounts of humility, charity, and hope. The moral landscape in a Godless universe is different from the moral landscape in a Christian universe, but it does indeed exist. Value and Virtue in a Godless Universe is a tour of some of the central landmarks of this under-explored territory.

Inner virtue and vice -- Pleasure -- Emotion -- Attention -- The relevance of inner virtue

Morality and mental health are now inseparably linked in our view of character. Alcoholics are sick, yet they are punished for drunk driving. Drug addicts are criminals, but their punishment can be court ordered therapy. The line between character flaws and personality disorders has become fuzzy, with even the seven deadly sins seen as mental disorders. In addition to pathologizing wrong-doing, we also psychologize virtue; self-respect becomes self-esteem, integrity becomes psychological integration, and responsibility becomes maturity. Moral advice is now sought primarily from psychologists and therapists rather than philosophers or theologians.In this wide-ranging, accessible book, Mike W. Martin asks: are we replacing morality with therapy, in potentially confused and dangerous ways, or are we creatively integrating morality and mental health? According to him, it's a little bit of both. He surveys the ways in which morality and mental health are related, touching on practical concerns like love and work, self-respect and self-fulfillment, guilt and depression, crime and violence, and addictions. Terming this integrative development "the therapeutic trend in ethics," Martin uses examples from popular culture, various moral controversies, and draws on a line of thought that includes Plato, the Stoics, Freud, Nietzsche, and contemporary psychotherapeutic theories. Martin develops some interesting conclusions, among them that sound morality is indeed healthy, and that moral values are inevitably embedded in our conceptions of mental health. In the end, he shows how both morality and mental health are inextricably intertwined in our pursuit of a meaningful life. This book will be of interest to philosophers, psychologists, psychiatrists, and sociologists, as well as the general reader.

Jason Baehr presents a new theory of 'responsibilist' or character-based virtue-epistemology -- an approach in which intellectual character traits are given a central and fundamental role. He examines the nature and structure of an intellectual virtue and accounts for the role of reflection on intellectual virtues in epistemology.

"In The Virtues of Our Vices, philosopher Emrys Westacott takes a fresh look at important everyday ethical questions--and comes up with surprising answers. He makes a compelling argument that some of our most common vices--rudeness, gossip, snobbery, tasteless humor, and disrespect for others' beliefs--often have hidden virtues or serve unappreciated but valuable purposes."--P. [2] of jacket.

The distinguished philosopher Robert M. Adams presents a major work on virtue, which is once again a central topic in ethical thought. A Theory of Virtue is a systematic, comprehensive framework for thinking about the moral evaluation of character. Many recent attempts to stake out a place in moral philosophy for this concern define virtue in terms of its benefits for the virtuous person or for human society more generally. In Part One of this book Adams presents anddefends a conception of virtue as intrinsic excellence of character, worth prizing for its own sake and not only for its benefits. In the other two parts he addresses two challenges to the ancient idea of excellence of character. One challenge arises from the importance of altruism in modern ethical thought, and the question of what altruism has to do with intrinsic excellence. Part Two argues that altruistic benevolence does indeed have a crucial place in excellence of character, but that moral virtue should also be expected to involve excellence in being for other goods besides the well-being (and the rights) of other persons. It explores relations among cultural goods, personal relationships, one's own good, and the good of others, as objects of excellent motives.The other challenge, the subject of Part Three of the book, is typified by doubts about the reality of moral virtue, arising from experiments and conclusions in social psychology. Adams explores in detail the prospects for an empirically realistic conception of excellence of character as an object of moral aspiration, endeavor, and education. He argues that such a conception will involve renunciation of the ancient thesis of the unity or mutual implication of all virtues, and acknowledgment ofsufficient 'moral luck' in the development of any individual's character to make virtue very largely a gift, rather than an individual achievement, though nonetheless excellent and admirable for that