Demetriou, D., & Fischer, B. (2018). Dignitarian hunting: A rights-based defense. Social Theory and Practice, 44(1), 49–73. Today 20th June 2022 is your 74th birthday and our 52nd Wedding Anniversary. You are still here in my heart. No cards or kisses but lots of everlasting memories. Your loving Husband Derek xxx

Department of Health, U.K., Abortion Statistics, 2008 < www.dh.gov.uk/en/Publicationsandstatistics/Publications/Publicationsstatistics/DH_099285>To add your own tributes to the loved ones from our area, or to publish a notice for your loved one, visit funeral-notices.co.uk formerly Kilgannon, nee Tyrer) On 11th June, 2022, died peacefully at home, aged 79. Much loved and missed by her husband, Rupert and by Rory (John), Tracey, Siobhan, the late Sean, Simon and Anneli and their families, as well as numerous friends. Our grateful thanks to her carers from Home Instead, the Community Nursing Service and the Red Cross Critical Care Service. Avril's funeral will be held at 12 noon on the 5th July 2022 at Bingham Methodist Hall, followed by a family committal at Gedling Crematorium. Family flowers only, please. Donations in lieu for the Red Cross may be sent care of Bingham & District 17 Long Acre Bingham NG13 8AF 01949 837 211 www.lymn.co.uk Müller, A. W. (1998). Was taugt die Tugend? Elemente einer Ethik des guten Lebens. Stuttgart: Kohlhammer. Lott, M. (2014). Why be a good human being? Natural goodness, reason, and the authority of human nature. Philosophia, 42(3), 761–777. Rosalind Hursthouse developed one detailed account of eudaimonist virtue ethics. Hursthouse argues that the virtues make their possessor a good human being. All living things can be evaluated qua specimens of their natural kind. Like Aristotle, Hursthouse argues that the characteristic way of human beings is the rational way: by their very nature human beings act rationally, a characteristic that allows us to make decisions and to change our character and allows others to hold us responsible for those decisions. Acting virtuously—that is, acting in accordance with reason—is acting in the way characteristic of the nature of human beings and this will lead to eudaimonia. This means that the virtues benefit their possessor. One might think that the demands of morality conflict with our self-interest, as morality is other-regarding, but eudaimonist virtue ethics presents a different picture. Human nature is such that virtue is not exercised in opposition to self-interest, but rather is the quintessential component of human flourishing. The good life for humans is the life of virtue and therefore it is in our interest to be virtuous. It is not just that the virtues lead to the good life (e.g. if you are good, you will be rewarded), but rather a virtuous life is the good life because the exercise of our rational capacities and virtue is its own reward.

Alvaro, C. (2017a). Ethical veganism, virtue, and greatness of the soul. Journal of Agricultural and Environmental Ethics, 30(6), 765–781. Historically, accounts of virtue have varied widely. Homeric virtue should be understood within the society within which it occurred. The standard of excellence was determined from within the particular society and accountability was determined by one’s role within society. Also, one’s worth was comparative to others and competition was crucial in determining one’s worth. Hursthouse, R. (2012). Human nature and Aristotelian virtue ethics. In C. Sandis & M. J. Cain (Eds.), Human nature (Royal Institute of Philosophy supplement) (Vol. 70, pp. 169–188). Cambridge: Cambridge University Press. Lamey, A. (2019). Duty and the best: Should we eat meat in the name of animal rights? Cambridge University Press.

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It does not need a birthday to bring you to my mind, because a day without a thought of you would be very hard to find. Love Sister Sylvia. Thompson, M. (2004). Apprehending human form. In A. O’Hear (Ed.), Modern moral philosophy (Royal Institute of Philosophy supplement) (Vol. 54, pp. 47–74). Cambridge: Cambridge University Press. Sadly passed away suddenly on 14th June 2022 aged 90. Much loved father of Linda and Julie, and grandfather of Oscar. Reunited with wife Pat. Forever in our hearts. Keep smiling Dad. Funeral 4th July 4.30pm at Bramcote Crematorium. Eudaimonia” is an Aristotelian term loosely (and inadequately) translated as happiness. To understand its role in virtue ethics we look to Aristotle’s function argument. Aristotle recognizes that actions are not pointless because they have an aim. Every action aims at some good. For example, the doctor’s vaccination of the baby aims at the baby’s health, the English tennis player Tim Henman works on his serve so that he can win Wimbledon, and so on. Furthermore, some things are done for their own sake ( ends in themselves) and some things are done for the sake of other things ( means to other ends). Aristotle claims that all the things that are ends in themselves also contribute to a wider end, an end that is the greatest good of all. That good is eudaimonia. Eudaimonia is happiness, contentment, and fulfillment; it’s the name of the best kind of life, which is an end in itself and a means to live and fare well. Leist, A. (2010). Wie moralisch ist unsere menschliche Natur? Naturalismus bei Foot und Hursthouse. In T. Hoffmann & M. Reuter (Eds.), Natürlich gut. Aufsätze zur Philosophie von Philippa Foot (pp. 121–148). Frankfurt am Main: Ontos.

Cox, C. (2010). Consider the oyster. Slate. https://slate.com/human.interest/2010/04/it-s-ok-for-vegansto-eat-oysters.html. Accessed 7 Apr 2019

It is important to recognize that moral character develops over a long period of time. People are born with all sorts of natural tendencies. Some of these natural tendencies will be positive, such as a placid and friendly nature, and some will be negative, such as an irascible and jealous nature. These natural tendencies can be encouraged and developed or discouraged and thwarted by the influences one is exposed to when growing up. There are a number of factors that may affect one’s character development, such as one’s parents, teachers, peer group, role-models, the degree of encouragement and attention one receives, and exposure to different situations. Our natural tendencies, the raw material we are born with, are shaped and developed through a long and gradual process of education and habituation.