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  1. Eric Aarons (1972). Philosophy for an Exploding World: Today's Values Revolution. Sydney,Brolga Books.
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  2. Diana Abad (2012). Groundhog Day and the Good Life. Film-Philosophy 16 (1):149-164.
    Normal 0 21 false false false MicrosoftInternetExplorer4 One of the most important questions of moral philosophy is what makes a life a good life. A good way of approaching this issue is to watch the film Groundhog Day which can teach us a lot about what a good life consists in - and what not. While currently there are subjective and objective theories contending against each other about what a good life is, namely hedonism and desire satisfaction theories on the (...)
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  3. Marin Aiftincă (2008). The Part of Feeling Into Knowledge of Value. Proceedings of the Xxii World Congress of Philosophy 49:5-18.
    Starting again of thesis that the value appear to us like value in self, transcendental, and value for somebody, this paper enlarging upon idea that the value is object of knowledge but different of any others objects of the reality. The knowledge of value involve a emotional constituent and other rational constituent. Advancing the judgement of value, the feeling of value is essential for detection and to converted the being of value into reality of life and culture. This part of (...)
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  4. Brenda Almond & Bryan R. Wilson (eds.) (1988). Values: A Symposium. Humanities Press International.
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  5. Gustaf Arrhenius (2013). Repugnant Conclusion. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell.
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  6. Karl Aschenbrenner (1971). The Concepts of Value. Dordrecht,Reidel.
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  7. Robin Attfield (2001). Meaningful Work and Full Employment. Philosophy of Management 1 (1):41-48.
    This paper affirms the continuing importance of full employment, as the best prospect for most people of the goods of meaningful work and of self-respect, and welcomes the failure of new technology in Western societies to engender mass unemployment, despite predictions to the contrary. It also replies to criticismsfrom John White (in Education and the End of Work) of a previous paper of mine, 'Work and the Human Essence (1984). Employing a different sense of 'meaningful work related to agents major (...)
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  8. V. O. Balukh (ed.) (2005). Suchasna Li͡udyna V T͡saryni Relihiĭnykh I Bezrelihiĭnykh T͡sinnosteĭ : Materialy Miz͡hnarodnoĭ Studentsʹkoï Naukovoï Konferent͡siï "Svitohli͡adno-T͡sinnisne Samovyznachenni͡a Suchasnoï Osoby--Alʹternatyvy Relihiĭnoï I Bezrelihiĭnoï Dukhovnosti" = Modern Person in the World of Religious and Unreligious Values. Ruta.
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  9. James Barham (2012). Normativity, Agency, and Life. Studies in History and Philosophy of Science Part C 43 (1):92-103.
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  10. Christopher Belshaw (2012). What's Wrong with the Experience Machine? European Journal of Philosophy 21 (2).
    Nozick's thought experiment is less effective than is often believed. Certainly, there could be reasons to enter the machine. Possibly, life there might be among the best of all those available. Yet we need to distinguish between two versions. On the first, I retain my beliefs, memories, dispositions, some knowledge. On the second, all these too are determined by the scientists. Nozick alludes to both versions. But only on the first will machine life have appeal.
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  11. Paul Richard Blum, Cultivating Talents and Social Responsibility. http://www.loyola.edu/Justice/commitment/commitment2005/presenters.html.
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  12. Michael Boylan (2009). Ethics, Metaethics, Political Theory, and Policy : A Reply to My Colleagues. In John-Stewart Gordon (ed.), Morality and Justice: Reading Boylan's a Just Society. Lexington Books.
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  13. Ben Bradley (2012). Goodness and Justice. [REVIEW] Philosophy and Phenomenological Research 84 (1):233-243.
    In Goodness and Justice, Joseph Mendola defends three related views in normative ethics: a novel form of consequentialism, a Bentham-style hedonism about “basic” value, and a maximin principle about the value of a world. In defending these views he draws on his views in metaethics, action theory, and the philosophy of mind. It is an ambitious and wide-ranging book. I begin with a quick explanation of Mendola’s views, and then raise some problems.
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  14. Jan Bransen & Marc Slors (eds.) (1996). The Problematic Reality of Values. Van Gorcum.
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  15. Michael E. Bratman (1998). Morality, Normativity, and Society. Philosophy and Phenomenological Research 58 (4):986-989.
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  16. Christof Breitsameter (2009). Individualisierte Perfektion: Vom Wert der Werte. Schöningh.
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  17. Luigino Bruni, Flavio Comim & Maurizio Pugno (eds.) (2008). Capabilities and Happiness. OUP Oxford.
    Few would dispute that the well-being of individuals is one of the most desirable aims of human actions. However, approaches on how to define, measure, evaluate, and promote well-being differ widely. The conventional economic approach takes income (or the power to acquire market goods) as the most important indicator for well-being, and the utility function as the formal device for positive and normative analysis. However, this approach to well-being has been questioned for being seriously limited and other approaches have arisen. (...)
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  18. Richmond Campbell (1997). Morality, Normativity, and Society. Canadian Journal of Philosophy 27 (3):423-444.
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  19. Jeremiah W. Canning (ed.) (1970). Values in an Age of Confrontation. Columbus, Ohio,C. E. Merrill.
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  20. Ulrika Carlsson (2013). Love Among the Post-Socratics. Kierkegaard Studies Yearbook 2013 (1).
    Victor Eremita proposes that the reader understand parts I and II of Either/Or as parties in a dialogue; most readers in fact view II as a devastating reply to I. I suggest that part I be read as a reaction or follow-up to Kierkegaard’s dissertation. Much of part I presents reflective characters who are aware of their freedom but reluctant or unable to adopt the ethical life. The modern Antigone and the Silhouettes are sisters of Alcibiades—failed students of Socrates. I (...)
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  21. Thomas L. Carson, Happiness, Contentment.
    Hfs paper is an analysis of the concept of contentment and its relationship to the notions of happiness and the good life. Many philosophers have argued that the concept of happiness can be defined or analyzed simply in terms of "contentment" or "being satisfied (or pleased) with one' s life."' Others have made the more modest claim that being satisfied with one' s life is necessary for being a happy person. Philosophers have also discussed the place of contentment in the (...)
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  22. Hugh Chandler, The Problem of Good.
    -/- Very few (if any) people believe that the world was created, and is maintained, by a thoroughly contemptible and malicious being. Do we have good reason for our disbelief? In the first part of this paper I offer an argument for the non-existence of such a being. According to this argument there is just too much good - too may good things - in the world for the ‘malicious being’ theory to be plausible. In the second part of the (...)
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  23. Pao-min Chang (1979). Traditional Values and Modern Singapore: Random Thoughts on the Relevance of the Eastern Heritage. Institute of Humanities and Social Sciences, College of Graduate Studies, Nanyang University.
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  24. Richard E. Chapman (1969). Robert S. Hartman. The Structure of Value: Foundations of Scientific Axiology. Modern Schoolman 46 (2):162-163.
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  25. Jinsheng Cheng (2004). "Kong Jian" Yu Yong Heng: Shi Jian Zhe Xue Shi Yu Zhong de Jia Zhi Wen Ti. Jiangxi Ren Min Chu Ban She.
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  26. Robert Paul Churchill (2009). Becoming Moral Agents : On the Personal Worldview Imperative. In John-Stewart Gordon (ed.), Morality and Justice: Reading Boylan's a Just Society. Lexington Books.
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  27. Predrag Cicovacki (2008). Reverence for Life. Proceedings of the Xxii World Congress of Philosophy 10:61-67.
    Albert Schweitzer (1875-1965) became well-known for his ethics of reverence for life. While Schweitzer’s life and his ethics have had an enormous appeal to wide audiences all over the world, philosophers have generally ignored his contribution. This may be a loss for philosophy, for, despite some internal problems and inconsistencies, Schweitzer’s ethics of reverence for life promises a viable alternative to utilitarianism, Kantianism, and virtue ethics. The task of my paper is the following. Schweitzer argues that reverence for life is (...)
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  28. Philip Clark (2002). The Meaning of 'Good' and the Possibility of Value. Philosophical Studies 108 (1-2):31 - 38.
    Moore held that to call something good is to ascribe a property to it. But he denied that the property could be expressed in non-evaluative terms. Can one accept this view of the meaning of good without falling into skepticism about whether anything can be, or be known to be, good? I suggest a way of doing this. The strategy combines the idea that good is semantically entangled, as opposed to semantically isolated, with the idea that rational agents have a (...)
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  29. Elliot D. Cohen (1985). Making Value Judgements: Principles of Sound Reasoning. Krieger.
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  30. Brian Cronin (2006). Value Ethics: A Lonergan Perspective. Consolata Institute of Philosophy Press.
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  31. Eduardo Giannetti da Fonseca (2005). O Valor Do Amanhã: Ensaio Sobre a Natureza Dos Juros. Companhia Das Letras.
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  32. Shigesuke Daidōji (1941). The Beginner's Book of Bushido. Tokyo, Kokusai Bunka Shinkokai.
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  33. Nesy Daniel (2008). Indian Ethics and Contemporary Bioethical Issues. Proceedings of the Xxii World Congress of Philosophy 3:11-17.
    Two fundamental problems in all thought can be identified: One, life and world affirmation and second, life and world negation. Indian approach is characterized as the second and hence it is claimed that moral problems have not been persistently pursued and successfully tackled in India. Points like the advaita concept of liberation, law of karma, the system of social stratification, stages of life and duties associated with them are picked up to show that theIndian system is ethically bankrupt. But along (...)
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  34. Voltairine de Cleyre, The Dominant Idea (1910).
    DI.1 On everything that lives, if one looks searchingly, is limned the shadow line of an idea – an idea, dead or living, sometimes stronger when dead, with rigid, unswerving lines that mark the living embodiment with the stern immobile cast of the non living. Daily we move among these unyielding shadows, less pierceable, more enduring than granite, with the blackness of ages in them, dominating living, changing bodies, with dead, unchanging souls. And we meet, also, living souls dominating dying (...)
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  35. Ivo De Gennaro (ed.) (2012). Value: Sources and Readings on a Key Concept of the Globalized World. Brill.
    This book presents classical philosophical sources on value as well as readings that show how this concept shapes central issues and domains of economics, culture and knowledge, thus shedding a light on a key concept of the globalized work.
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  36. Paolo De Lucia (2010). La Via Verticale: Dalla Dissoluzione Dell'umanità Al Ritorno Ai Valori. Aracne.
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  37. James A. Donahue (2009). Michael Boylan on Religion and Ethics : An Appreciative Theological Assessment. In John-Stewart Gordon (ed.), Morality and Justice: Reading Boylan's a Just Society. Lexington Books.
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  38. Jasper Doomen (2012). Consistent Nihilism. Journal of Mind and Behavior 33 (1/2):103-117.
    Nihilism poses grave problems for those who seek directives to lead their lives. In this article, the three most important ways to deal with nihilism are inquired, with an emphasis on their credibility. Both nihilism from a metaphysical perspective and the emphasis on pleasure from nihilistic considerations are given attention. The acceptance of nihilism can have far-reaching consequences, which are evaluated at various points. Nietzsche's approach must also be considered. He accepts what he calls a sort of nihilism, but as (...)
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  39. Dale Dorsey (2012). Can Instrumental Value Be Intrinsic? Pacific Philosophical Quarterly 93 (2):137-157.
    In this article, I critique a common claim that instrumental value is a form of extrinsic value. Instead, I offer an alternative dispositional analysis of instrumental value, which holds that instrumental value can, in certain circumstances, be an example of intrinsic value. It follows, then, that a popular account of the nature of final value – or value as an end – is false: the Moorean identification of final value with intrinsic value cannot properly distinguish between value as an end (...)
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  40. Dale Dorsey (2009). Headaches, Lives and Value. Utilitas 21 (01):36-.
    University of Alberta Forthcoming in Utilias Consider Lives for Headaches: there is some number of headaches such that the relief of those headaches is sufficient to outweigh the good life of an innocent person. Lives for Headaches is unintuitive, but difficult to deny. The argument leading to Lives for Headaches is valid, and appears to be constructed out of firmly entrenched premises. In this paper, I advocate one way to reject Lives for Headaches; I defend a form of lexical superiority (...)
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  41. Anna Drabarek (2009). From Subjective Evaluations to Objective Values. Henryk Elzenberg's Conception of Ethics. Dialogue and Universalism 19 (8-9):73-81.
    In his ethical considerations famous Polish philosopher Henryk Elzenberg proposes an authentic cognition of moral values. He discerns a conflict between two ways of thinking, scientific and evaluating. According to Elzenberg the more often a statement is rational the less it grasps reality. Therefore he considers intuitive cognition of value as the most effective one. His attitude towards neopositivism and scientism is definitely negative. In his new epistemology of values attention should be paid primarily to a method of evaluation since (...)
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  42. Marcus Düwell (2009). On the Possibility of a Hierarchy of Moral Goods. In John-Stewart Gordon (ed.), Morality and Justice: Reading Boylan's a Just Society. Lexington Books.
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  43. Rem B. Edwards (2009). People and Their Worth. Process Studies 38 (1):43-68.
    This article argues that process philosophy and Hartmanian formal axiology are natural allies that can contribute much to each other. Hartmanian axiology can bring much needed order and clarity to process thought about the definitions of “good,” “better,” and “best,” about what things are intrinsically good, and about the nature and value of unique, enduring, individual persons. Process thought can bring to axiology greater clarity about and emphasis on the relational and temporal features of human selfhood. The nature and significance (...)
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  44. Matthew Evans (2007). Plato's Rejection of Thoughtless and Pleasureless Lives. Phronesis 52 (4):337 - 363.
    In the Philebus Plato argues that every rational human being, given the choice, will prefer a life that is moderately thoughtful and moderately pleasant to a life that is utterly thoughtless or utterly pleasureless. This is true, he thinks, even if the thoughtless life at issue is intensely pleasant and the pleasureless life at issue is intensely thoughtful. Evidently Plato wants this argument to show that neither pleasure nor thought, taken by itself, is sufficient to make a life choiceworthy for (...)
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  45. Hao Fan (2008). The Meaning-Dialogue in Mutual Interpretation of Ethical-Economical Concepts and its Value Dissimilation. Frontiers of Philosophy in China 3 (2):254-266.
    A mutual interpretation and theoretical transplant of ethical-economical concepts is a process of the dialogue and discussion on its “meaning,” and also a process of the transmission and interaction of values. However, over-interpretation, which is inevitable in “understanding” “meaning,” and the plight of the “hegemony of values,” bring potential risks to value dissimilation in the interpretation and transplant. Value migration—value hegemony—value dissimilation is its general process of development. The academic reasoning behind overcoming the risk of value dissimilation is value ecology. (...)
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  46. John Fekete (ed.) (1988). Life After Postmodernism: Essays on Value and Culture. Macmillan Education.
    Life After Postmodernism is a pioneering text on the question of value in the postmodern scene. After a long hiatus in which discussions of value have been eclipsed by death of the subject in post-structuralist theory, this collection of essays suggest that we are on the threshold of a new value debate in contemporary politics, aesthetics, and society.
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  47. J. N. Findlay (1970). Axiological Ethics. New York,St. Martin's Press.
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  48. Viktor E. Frankl (1974). What is Meant by Meaning. [New York,J. Norton Publishers.
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  49. Charles Fried (1970). An Anatomy of Values. Cambridge,Harvard University Press.
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  50. Risieri Frondizi (1971). What is Value? Lasalle, Ill.,Open Court Pub. Co..
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