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  1. Zed Adams (2011). Moral Mistakes. Philosophical Investigations 34 (1):1-21.
    Is it possible to show that a moral claim is mistaken without taking a moral stand with regard to it? A striking number of contemporary metaethicists suppose that it is. In this paper, I argue against a prominent line of support for this supposition. My goal is to cast suspicion on a general tendency to think that the epistemic standing of moral claims is something that can be assessed from outside the practices of making and critically evaluating moral judgements. I (...)
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  2. Elizabeth Anderson (2005). Moral Heuristics: Rigid Rules or Flexible Inputs in Moral Deliberation? Behavioral and Brain Sciences 28 (4):544-545.
    Sunstein represents moral heuristics as rigid rules that lead us to jump to moral conclusions, and contrasts them with reflective moral deliberation, which he represents as independent of heuristics and capable of supplanting them. Following John Dewey's psychology of moral judgment, I argue that successful moral deliberation does not supplant moral heuristics but uses them flexibly as inputs to deliberation. Many of the flaws in moral judgment that Sunstein attributes to heuristics reflect instead the limitations of the deliberative context in (...)
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  3. Robert L. Arrington (1989). Rationalism, Realism, and Relativism: Perspectives in Contemporary Moral Epistemology. Cornell University Press.
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  4. Marcus Arvan (2013). Bad News for Conservatives? Moral Judgments and the Dark Triad Personality Traits: A Correlational Study. Neuroethics 6 (2):307-318.
    This study examined correlations between moral value judgments on a 17-item Moral Intuition Survey (MIS), and participant scores on the Short-D3 “Dark Triad” Personality Inventory—a measure of three related “dark and socially destructive” personality traits: Machiavellianism, Narcissism, and Psychopathy. Five hundred sixty-seven participants (302 male, 257 female, 2 transgendered; median age 28) were recruited online through Amazon Mechanical Turk and Yale Experiment Month web advertisements. Different responses to MIS items were initially hypothesized to be “conservative” or “liberal” in line with (...)
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  5. Marcus Arvan (2013). Groundwork for a New Moral Epistemology. Klesis 27:155-190.
    This paper argues that virtue ethics and prevailing epistemic norms in moral and political philosophy more generally both support a new kind of empirically-informed moral-virtue epistemology, or “experimental ethics” – an epistemology according to which disputed normative premises in moral and political philosophy should be epistemically evaluated on the basis of empirically-observed relationships they bear to morally admirable and morally repugnant psycho-behavioral traits, as defined by cross-cultural, cross-historical, and cross-debate agreement on the moral valence of particular traits and behaviors.
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  6. Robert Audi (1999). Moral Knowledge and Ethical Pluralism. In John Greco & Ernest Sosa (eds.), The Blackwell Guide to Epistemology. Blackwell. 271-302.
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  7. Robert Audi (1998). Moderate Intuitionism and the Epistemology of Moral Judgment. Ethical Theory and Moral Practice 1 (1):15-44.
    This paper outlines and defends a moderate intuitionism. The point of departure is the intuitionism of W. D. Ross (1930) in The Right and the Good, conceived as ethically pluralist and epistemologically rationalist. The paper articulates a conception of self-evidence – including mediate as well as immediate kinds – appropriate to a moderate intuitionism, explores some of the resources and varieties of that position, and considers some problems and prospects for a rationalist version of intuitionism. The final section addresses the (...)
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  8. Robert Audi (1997). Moral Knowledge and Ethical Character. Oxford University Press.
    This book offers a unified collection of published and unpublished papers by Robert Audi, a renowned defender of the rationalist position in ethics. Taken together, the essays present a vigorous, broadly-based argument in moral epistemology and a related account of reasons for action and their bearing on moral justification and moral character. Part I details Audi's compelling moral epistemology while Part II offers a unique vision of ethical concepts and an account of moral explanation, as well as a powerful model (...)
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  9. Carla Bagnoli, Constructivism in Metaethics. Stanford Encyclopedia of Philosophy.
    Constructivism in ethics is the view that insofar as there are normative truths, for example, truths about what we ought to do, they are in some sense determined by an idealized process of rational deliberation, choice, or agreement. As a “first-order moral account”--an account of which moral principles are correct--constructivism is the view that the moral principles we ought to accept or follow are the ones that agents would agree to or endorse were they to engage in a hypothetical or (...)
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  10. Carla Bagnoli (2011). “Moral Perception and Knowledge by Principles”. In Jill Hernandez (ed.), New Intuitionism. Continuum. 84.
  11. Carla Bagnoli (2007). L'autorita' Della Morale. Feltrinelli.
    Capitolo I Il rispetto e l'ideale morale 1.1. Angeli, bruti e agenti 1.2. Il rispetto dell'altro 1.3. Il rispetto di sé 1.4. Auto−riflessione e auto−legislazione 1.5. Autonomia e individualità 1.6. Il rispetto e l'attenzione 1.7. Il rispetto e l'amore..
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  12. Matthew S. Bedke (2010). Intuitional Epistemology in Ethics. Philosophy Compass 5 (12):1069-1083.
    Here I examine the major theories of ethical intuitions, focusing on the epistemic status of this class of intuitions. We cover self-evidence theory, seeming-state theory, and some of the recent contributions from experimental philosophy.
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  13. Michael Bergmann & Patrick Kain (2014). Challenges to Moral and Religious Belief: Overview and Future Directions. In Challenges to Moral and Religious Belief: Disagreement and Evolution.
  14. Thomas M. Besch (2011). Factualism, Normativism and the Bounds of Normativity. Dialogue 50 (02):347-365.
    The paper argues that applications of the principle that “ought” implies “can” (OIC) depend on normative considerations even if the link between “ought” and “can” is logical in nature. Thus, we should reject a common, “factualist” conception of OIC and endorse weak “normativism”. Even if we use OIC as the rule ““cannot” therefore “not ought””, applying OIC is not a mere matter of facts and logic, as factualists claim, but often draws on “proto-ideals” of moral agency.
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  15. Gunnar Björnsson (2012). Do 'Objectivist' Features of Moral Discourse and Thinking Support Moral Objectivism? Journal of Ethics 16 (4):367-393.
    Many philosophers think that moral objectivism is supported by stable features of moral discourse and thinking. When engaged in moral reasoning and discourse, people behave ‘as if’ objectivism were correct, and the seemingly most straightforward way of making sense of this is to assume that objectivism is correct; this is how we think that such behavior is explained in paradigmatically objectivist domains. By comparison, relativist, error-theoretic or non-cognitivist accounts of this behavior seem contrived and ad hoc. After explaining why this (...)
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  16. Paul Bloomfield (2000). Virtue Epistemology and the Epistemology of Virtue. Philosophy and Phenomenological Research 60 (1):23-43.
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  17. Anthony Robert Booth (2008). Deontology in Ethics and Epistemology. Metaphilosophy 39 (4-5):530-545.
    Abstract: In this article, I consider some of the similarities and differences between deontologism in ethics and epistemology. In particular, I highlight two salient differences between them. I aim to show that by highlighting these differences we can see that epistemic deontologism does not imply epistemic internalism and that it is not a thesis primarily about epistemic permissibility . These differences are: (1) deontologism in epistemology has a quasi -teleological feature (not shared with moral deontologism) in that it does not (...)
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  18. Matthew Braddock (2013). Defusing the Demandingness Objection: Unreliable Intuitions. Journal of Social Philosophy 44 (2):169-191.
    Dogged resistance to demanding moral views frequently takes the form of The Demandingness Objection. Premise (1): Moral view V demands too much of us. Premise (2): If a moral view demands too much of us, then it is mistaken. Conclusion: Therefore, moral view V is mistaken. Objections of this form harass major theories in normative ethics as well as prominent moral views in applied ethics and political philosophy. The present paper does the following: (i) it clarifies and distinguishes between various (...)
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  19. Matthew Braddock & Alexander Rosenberg (2012). Reconstruction in Moral Philosophy? Analyse Und Kritik 34 (1):63-80.
    We raise three issues for Philip Kitcher's "Ethical Project" (2011): First, we argue that the genealogy of morals starts well before the advent of altruism-failures and the need to remedy them, which Kitcher dates at about 50K years ago. Second, we challenge the likelihood of long term moral progress of the sort Kitcher requires to establish objectivity while circumventing Hume's challenge to avoid trying to derive normative conclusions from positive ones--'ought' from 'is'. Third, we sketch ways in which Kitcher's metaethical (...)
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  20. Allen Buchanan (2009). Philosophy and Public Policy: A Role for Social Moral Epistemology. Journal of Applied Philosophy 26 (3):276-290.
    abstract Part 1 of this essay argues that one of the most important contributions of philosophers to sound public policy may be to combat the influence of bad Philosophy (which includes, but is not limited to, bad Philosophy produced by accredited academic philosophers). Part 2 argues that the conventional conception of Practical Ethics (CPE) that philosophers bring to issues of public policy is defective because it fails to take seriously the phenomenon of the subversion of morality, the role of false (...)
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  21. Allen Buchanan (2009). Social Moral Epistemology and the Tasks of Ethics. In N. Ann Davis, Richard Keshen & Jeff McMahan (eds.), Ethics and Humanity: Themes From the Philosophy of Jonathan Glover. Oxford University Press.
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  22. Allen Buchanan (2007). Social Moral Epistemology and the Role of Bioethicists. In Lisa A. Eckenwiler & Felicia Cohn (eds.), The Ethics of Bioethics: Mapping the Moral Landscape. Johns Hopkins University Press.
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  23. Allen Buchanan (2002). Social Moral Epistemology. Social Philosophy and Policy 19 (2):126-152.
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  24. Richmond Campbell, Moral Epistemology.
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  25. Nicholas Capaldi (1980). Hume's Moral Epistemology. Journal of the History of Philosophy 18 (2):231-231.
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  26. Vanessa Carbonell (2012). The Ratcheting-Up Effect. Pacific Philosophical Quarterly 93 (2):228-254.
    I argue for the existence of a ‘ratcheting-up effect’: the behavior of moral saints serves to increase the level of moral obligation the rest of us face. What we are morally obligated to do is constrained by what it would be reasonable for us to believe we are morally obligated to do. Moral saints provide us with a special kind of evidence that bears on what we can reasonably believe about our obligations. They do this by modeling the level of (...)
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  27. Timothy Chappell (2005). 'The Good Man is the Measure of All Things': Objectivity Without World-Centredness in Aristotle's Moral Epistemology. In Christopher Gill (ed.), Virtue, Norms, and Objectivity: Issues in Ancient and Modern Ethics. Clarendon Press.
  28. Justin Clarke-Doane (2012). Morality and Mathematics: The Evolutionary Challenge. Ethics 122 (2):313-340.
    It is commonly suggested that evolutionary considerations generate an epistemological challenge for moral realism. At first approximation, the challenge for the moral realist is to explain our having many true moral beliefs, given that those beliefs are the products of evolutionary forces that would be indifferent to the moral truth. An important question surrounding this challenge is the extent to which it generalizes. In particular, it is of interest whether the Evolutionary Challenge for moral realism is equally a challenge for (...)
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  29. Rory J. Conces (2009). Epistemical and Ethical Troubles in Achieving Reconciliation, and Then Beyond. European Journal of Analytic Philosophy 5 (1):25-47.
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  30. David Copp (1991). Normativity and the Very Idea of Moral Epistemology. Southern Journal of Philosophy 29 (S1):189-210.
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  31. Andrew Cullison (2010). Moral Perception. European Journal of Philosophy 18 (2):159-175.
    Abstract: In this paper, I defend the view that we can have perceptual moral knowledge. First, I motivate the moral perception view by drawing on some examples involving perceptual knowledge of complex non-moral properties. I argue that we have little reason to think that perception of moral properties couldn't operate in much the same way that our perception of these complex non-moral properties operates. I then defend the moral perception view from two challenging objections that have yet to be adequately (...)
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  32. Susan Dwyer (2009). Moral Dumbfounding and the Linguistic Analogy: Methodological Implications for the Study of Moral Judgment. Mind and Language 24 (3):274-296.
    The manifest dissociation between our capacity to make moral judgments and our ability to provide justifications for them, a phenomenon labeled Moral Dumbfounding, has important implications for the theory and practice of moral psychology. I articulate and develop the Linguistic Analogy as a robust alternative to existing sentimentalist models of moral judgment inspired by this phenomenon. The Linguistic Analogy motivates a crucial distinction between moral acceptability and moral permissibility judgments, and thereby calls into question prevailing methods used in the study (...)
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  33. David Fagelson (2002). Justice As Integrity: Objectivity And Social Meaning In Legal Theory. Social and Legal Studies 11 (4):569-588.
  34. Danny Frederick, Values in Education and the Community.
    The UK School Curriculum and Assessment Authority proposes a set of values to which everyone can subscribe, which can provide schools with a secure basis for the provision of spiritual, moral, social and cultural education. The proposal is misguided. The code would be determined by political negotiation, which would bring the whole idea of moral education into disrepute, and it would be an impediment to moral advancement, which requires trial and error experimentation. Imposing a code on all state schools would (...)
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  35. Jyl Gentzler (2005). How to Know the Good: The Moral Epistemology of Plato's Republic. Philosophical Review 114 (4):469-496.
    John Mackie famously dismissed the rational tenability of moral objectivism with two quick arguments. The second, the so-called “argument from queerness,” proceeds as follows. A commitment to moral objectivism brings with it a commitment to the existence of moral properties as “queer” as Platonic Forms that are apprehended only through occult faculties like so-called “moral intuition” (Mackie 1977, 38). Since we have no reason to believe that there is any faculty such as moral intuition that serves as a reliable Form (...)
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  36. Irwin Goldstein (2002). The Good's Magnetism and Ethical Realism. Philosophical Studies 108 (1-2):1-14.
    People support ethical antirealism with various arguments. Gilbert Harman thinks if a property of goodness existed, it would have detectable effects on objects that have it. However, Harman reasons, the good has no such detectable effects. Internalists think if good objects had some goodness property, that property would bond to desire and action in a way inconsistent with ethical realism. I defend ethical realism from the two arguments. I explain how good can both name a property and how objects with (...)
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  37. Daniel Groll & Jason Decker (2014). Moral Testimony: One of These Things Is Just Like the Others. Analytic Philosophy 54 (4):54-74.
    What, if anything, is wrong with acquiring moral beliefs on the basis of testimony? Most philosophers think that there is something wrong with it, and most point to a special problem that moral testimony is supposed to create for moral agency. Being a good moral agent involves more than bringing about the right outcomes. It also involves acting with "moral understanding" and one cannot have moral understanding of what one is doing via moral testimony. And so, adherents to this view (...)
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  38. Russell Haines, Marc D. Street & Douglas Haines (2008). The Influence of Perceived Importance of an Ethical Issue on Moral Judgment, Moral Obligation, and Moral Intent. Journal of Business Ethics 81 (2):387 - 399.
    The study extends and tests the issue contingent four-component model of ethical decision-making to include moral obligation. A web-based questionnaire was used to gauge the influence of perceived importance of an ethical issue on moral judgment and moral intent. Perceived importance of an ethical issue was found to be a predictor of moral judgment but not of moral intent as predicted. Moral obligation is suggested to be a process that occurs after a moral judgment is made and explained a significant (...)
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  39. Jonathan Harrison (1976). Hume's Moral Epistemology. Clarendon Press.
  40. Susan Hekman (1993). Moral Voices, Moral Selves: About Getting It Right in Moral Theory. [REVIEW] Human Studies 16 (1-2):143 - 162.
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  41. Alison Hills (2009). Moral Testimony and Moral Epistemology. Ethics 120 (1):94-127.
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  42. Jeffrey Hipolito (2004). "Conscience the Ground of Consciousness": The Moral Epistemology of Coleridge's Aids to Reflection. Journal of the History of Ideas 65 (3):455-474.
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  43. Terence Horgan & Mark Timmons (1992). Troubles on Moral Twin Earth: Moral Queerness Revived. Synthese 92 (2):221 - 260.
    J. L. Mackie argued that if there were objective moral properties or facts, then the supervenience relation linking the nonmoral to the moral would be metaphysically queer. Moral realists reply that objective supervenience relations are ubiquitous according to contemporary versions of metaphysical naturalism and, hence, that there is nothing especially queer about moral supervenience. In this paper we revive Mackie's challenge to moral realism. We argue: (i) that objective supervenience relations of any kind, moral or otherwise, should be explainable rather (...)
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  44. Manyul Im (2004). Moral Knowledge and Self Control in Mengzi: Rectitude, Courage, and Qi. Asian Philosophy 14 (1):59 – 77.
    In this paper, I reveal systematic aspects of the moral epistemology of the Warring States Confucian, Mengzi. Mengzi thinks moral knowledge is 'internally' available to humans because it is acquired through normative dictates built into the human heart-mind (xin). Those dictates are capable of motivating and justifying an agent's normative categorizations. Such dictates are linked to Mengzi's conception of human nature (ren xing) as good. I then interpret Mengzi's difficult discussion of courage and qi in Mengzi 2A: 2 as illuminating (...)
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  45. Jonathan A. Jacobs (2002). Dimensions of Moral Theory: An Introduction to Metaethics and Moral Psychology. Blackwell Pub..
    This volume formulates these issues of moral epistemology, the metaphysics of moral value, and moral motivation in a clear and rigorous but non-technical manner ...
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  46. Alison M. Jaggar (2000). Ethics Naturalized: Feminism's Contribution to Moral Epistemology. Metaphilosophy 31 (5):452-468.
  47. Karen Jones (2005). Moral Epistemology. In Frank Jackson & Michael Smith (eds.), The Oxford Handbook of Contemporary Philosophy. Oxford University Press.
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  48. Guy Kahane (2010). Feeling Pain for the Very First Time: The Normative Knowledge Argument. Philosophy and Phenomenological Research 80 (1):20-49.
    In this paper I present a new argument against internalist theories of practical reason. My argument is inpired by Frank Jackson's celebrated Knowledge Argument. I ask what will happen when an agent experiences pain for the first time. Such an agent, I argue, will gain new normative knowledge that internalism cannot explain. This argument presents a similar difficulty for other subjectivist and constructivist theories of practical reason and value. I end by suggesting that some debates in meta-ethics and in the (...)
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  49. Frederik Kaufman (1992). Moral Realism and Moral Judgments. Erkenntnis 36 (1):103 - 112.
    For moral realists moral judgments will be a kind of factual judgment that involves the basically reliable apprehension of an objective moral reality. I argue that factual judgments display at least some degree of conceptual sensitivity to error, while moral judgments do not. Therefore moral judgments are not a kind of factual judgment.
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  50. Antti Kauppinen, Moral Sentimentalism. Stanford Encyclopedia of Philosophy.
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