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Subcategories:History/traditions: Value
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  1. S. C. A. (1973). The Concepts of Value. Review of Metaphysics 27 (2):372-373.
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  2. S. C. A. (1973). The Concepts of Value. Review of Metaphysics 27 (2):372-373.
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  3. Claude Ber (2011). Libres Paroles Ii. Chèvre-Feuille Étoilée Poche.
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  4. N. S. C. (1964). The Moral Judgment. Review of Metaphysics 17 (3):485-486.
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  5. S. C. (1972). What is Value? Review of Metaphysics 25 (4):751-751.
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  6. S. C. (1972). What is Value? Review of Metaphysics 25 (4):751-751.
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  7. G. Cullity, John Broome "Weighing Lives".
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  8. Justin D'Arms (2013). Value and the Regulation of the Sentiments. Philosophical Studies 163 (1):3-13.
    “Sentiment” is a term of art, intended to refer to object-directed, irruptive states, that occur in relatively transient bouts involving positive or negative affect, and that typically involve a distinctive motivational profile. Not all the states normally called “emotions” are sentiments in the sense just characterized. And all the terms for sentiments are sometimes used in English to refer to longer lasting attitudes. But this discussion is concerned with boutish affective states, not standing attitudes. That poses some challenges that will (...)
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  9. Justin D'Arms & Daniel Jacobson (2006). Anthropocentric Constraints on Human Value. Oxford Studies in Metaethics 1:99-126.
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  10. Eugene Garver (1987). Prolegomenon to a History of Prudence: A Critical Synthesis. Social Epistemology 1 (1):61 – 82.
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  11. Karamjit S. Gill (2012). The Transformation of the Human Dimension in the Cyberspace. AI and Society 27 (4):429-430.
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  12. A. C. Graham (1961). The Problem of Value. London, Hutchinson University Library.
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  13. Bruce Heilman, Ng'wanza Kamata & Laurean Ndumbaro (2000). Corruption, Politics, and Societal Values in Tanzania. Journal of Social Philosophy 31 (4):497–506.
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  14. Richard Joyce (2004). Why Humans Judge Things to Be Good. Biology and Philosophy 19 (5):809-817.
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  15. John J. McDermott (1991). Why Bother: Is Life Worth Living? Journal of Philosophy 88 (11):677-683.
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  16. Yitzhak Y. Melamed (2011). Spinoza's Anti-Humanism: An Outline. In Smith Justin & Fraenkel Carlos (eds.), The Rationalists. Springer/Synthese 147--166.
  17. M. A. Roberts (2014). Temkin's Essentially Comparative View, Wrongful Life and the Mere Addition Paradox. Analysis 74 (2):306-326.
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  18. Sergeiy Sandler (2013). Language and Philosophical Anthropology in the Work of Mikhail Bakhtin and the Bakhtin Circle. Rivista Italiana di Filosofia Del Linguiaggio 7 (2):152-165.
    The Bakhtin Circle’s conception of language is very much still alive, still productive, in the language sciences today. My claim in this paper is that to understand the Bakhtin Circle’s continuing relevance to the language sciences, we have to look beyond the linguistic theory itself, to the philosophical groundwork laid for this project by Bakhtin in what he himself referred to as his philosophical anthropology. This philosophical anthropology, at the center of which stands an architectonics of self—other relations, opens the (...)
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  19. Jerome A. Shaffer (1971). Reality, Knowledge, and Value. New York,Random House.
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  20. Barry Smith (2003). Real Estate: Foundations of the Ontology of Property. In Heiner Stuckenschmidt, Erik Stubjkaer & Christoph Schlieder (eds.), The Ontology and Modelling of Real Estate Transactions. Ashgate 51-67.
    Suppose you own a garden-variety object such as a hat or a shirt. Your property right then follows the ageold saw according to which possession is nine-tenths of the law. That is, your possession of a shirt constitutes a strong presumption in favor of your ownership of the shirt. In the case of land, however, this is not the case. Here possession is not only not a strong presumption in favor of ownership; it is not even clear what possession is. (...)
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  21. Michael Smith, David Lewis & Mark Johnston (1989). Dispositional Theories of Value. Proceedings of the Aristotelian Society 63:89-174.
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  22. Christine Tappolet (forthcoming). Emotions, Values, and Agency. Oxford University Press.
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  23. Christine Tappolet (2013). Evaluative Vs. Deontic Concepts. In Hugh Lafollette (ed.), International Encyclopedia of Ethics. Wiley-Blackwell 1791-99.
    Ethical thought is articulated around normative concepts. Standard examples of normative concepts are good, reason, right, ought, and obligatory. Theorists often treat the normative as an undifferentiated domain. Even so, it is common to distinguish between two kinds of normative concepts: evaluative or axiological concepts, such as good, and deontic concepts, such as ought. This encyclopedia entry discusses the many differences between the two kinds of concepts.
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  24. Larry S. Temkin (1999). Intransitivity and the Person-Affecting Principle: A Response. Philosophy and Phenomenological Research 59 (3):777-784.
    In "Intrzmsitivity and thc Person-Affecting Principlc,"‘ (IPAP) Alastair Norcross attacks several key claims of my "Intransitivity and thc Merc Addition Paradox" (IMAP).2 This article suggests that N0rcross’s arguments despite: their appca1——lcavc IMAP’s claims mostly intact. Bcforc assessing N0rcross’s arguments, lct mc characterize two key notions distinguished in IMAP: an essentially comparative view of moral ideals and an intrinsic aspect view. On an essentially comparative view (ECU, different factors might bc relevant for comparing diffcrcnt alternatives regarding a given idcal. On such (...)
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  25. Michael Weber (2007). Is Equality Essentially Comparative? Ethical Theory and Moral Practice 10 (2):209 - 226.
    Larry Temkin has shown that Derek Parfit’s well-known Mere Addition Paradox suggests a powerful argument for the intransitivity of the relation “better than.” The crux of the argument is the view that equality is essentially comparative, according to which the same inequality can be evaluated differently depending on what it is being compared to. The comparative view of equality should be rejected, I argue, and hence so too this argument for intransitivity.
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  26. M. J. Zimmerman (2011). Partiality and Intrinsic Value. Mind 120 (478):447-483.
    The fitting-attitudes analysis of value, which states that something's being good consists in its being the fitting object of some pro-attitude, has recently been the focus of intense debate. Many objections have been levelled against this analysis. One objection to it concerns the ‘challenge from partiality’, according to which it can be fitting to display partiality toward objects of equal value. Several responses to the challenge have been proposed. This paper criticizes these and other responses and then offers a response (...)
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Theories of Value
  1. Rem B. Edwards (ed.) (1995). Formal Axiology and its Critics. Rodopi.
    Formal Axiology and Its Critics consists of two parts, both of which present criticisms of the formal theory of values developed by Robert S. Hartman, replies to these criticisms, plus a short introduction to formal axiology.Part I consists of articles published or made public during the lifetime of Hartman to which he personally replied. It contains previously published replies to Hector Neri Castañeda, William Eckhardt, and Robert S. Brumbaugh, and previously unpublished replies to Charles Hartshorne, Rem B. Edwards, Robert E. (...)
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  2. Federico Gay (1973). Toward A New Axiology. Southwest Philosophical Studies.
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  3. Leslaw Hostynski (2009). Chapter 1: AXIOLOGY-Formal Axiology of Henryk Elzenberg. Dialogue and Universalism 19 (8):19.
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  4. Sigmund Koch (1969). Axiology, and Science. In Marjorie Glicksman Grene (ed.), The Anatomy of Knowledge: Papers Presented to the Study Group on Foundations of Cultural Unity, Bowdoin College, 1965 and 1966. London, Routledge & K. Paul 119.
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  5. Richard Leggett (1975). Toward An Axiology Of Nature. Southwest Philosophical Studies.
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  6. E. Moutsopoulos (1987). Art as an Axiology of Man. Filosofia 17:120-152.
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  7. Sven Nyholm (2006). Reason-Based Value or Value-Based Reasons? In Björn Haglund & Helge Malmgren (eds.), Kvantifikator För En Dag. Essays Dedicated to Dag Westerståhl on His Sixtieth Birthday. Philosophical Communications 193-202.
    In this paper, I discuss practical reasons and value, assuming a coexistence thesis according to which reasons and value always go together. I start by doing some taxonomy, distinguishing among three different ways of accounting for the relation between practical reasons and the good. I argue that, of these views, the most plausible one is that according to which something’s being good just consists in how certain facts about the thing in question – other than that of how it is (...)
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  8. Panos Theodorou (2014). Pain, Pleasure, and the Intentionality of Emotions as Experiences of Values: A New Phenomenological Perspective. Phenomenology and the Cognitive Sciences 13 (4):625-641.
    The article starts with a brief overview of the kinds of approaches that have been attempted for the presentation of Phenomenology’s view on the emotions. I then pass to Husserl’s unsatisfactory efforts to disclose the intentionality of emotions and their intentional correlation with values. Next, I outline the idea of a new, “normalized phenomenological” approach of emotions and values. Pleasure and pain, then, are first explored as affective feelings . In the cases examined, it is shown that, primordially, pleasure and (...)
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  9. B. Zboril (1992). The Foundations of Axiology. Filosoficky Casopis 40 (3):468-475.
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Axiology
  1. Ian Angus (2012). Limits to Social Representation of Value: Response to Leroy Little Bear. Journal of Chinese Philosophy 39 (4):537-548.
    In response to Leroy Little Bear's description of the Blackfoot identity as rooted in place, the article articulates an ecological conception of value based in European thought that can be in close dialogue with the telling aboriginal phrase “I am the environment.” While important similarities are noted, especially the convergence of aboriginal and ecological conceptions of value on a critique of the assessment of value by commodity price, the difficulty of rooting value in Being within the European tradition contrasts with (...)
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  2. Seema Arif (2010). Axiology of Mathnavi Maulana Rumi: The Art of Human Relationship and the Science of Peace. Transcendent Philosophy Journal 11:75-92.
    The philosophical study of axiology provides us means and ways tojudge our value claims objectively and endow ourselves with a criticalframe of reference to reflect upon one’s own thought and actions, aswell as, persons, objects and situations around us. It helps us frameethics, rules governing individual and social conduct, as well as,aesthetics, concepts of beauty and harmony. Axiology gives us thenecessary freedom to explore our inner worlds of thoughts and beliefsand the emotions generated by such mental activity. The purpose is (...)
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  3. Gustaf Arrhenius (1999). An Impossibility Theorem in Population Axiology with Weak Ordering Assumptions. Philosophical Studies 49:11-21.
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  4. Gustaf Arrhenius & Wlodek Rabinowicz (2005). Millian Superiorities. Utilitas 17 (2):127-146.
    Suppose one sets up a sequence of less and less valuable objects such that each object in the sequence is only marginally worse than its immediate predecessor. Could one in this way arrive at something that is dramatically inferior to the point of departure? It has been claimed that if there is a radical value difference between the objects at each end of the sequence, then at some point there must be a corresponding radical difference between the adjacent elements. The (...)
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  5. Robert Audi (1998). The Axiology of Moral Experience. Journal of Ethics 2 (4):355-375.
    This paper clarifies the nature of moral experience, examines its evidential role in supporting moral judgments, and argues that moral experiences can be among the things having intrinsic value. Moral experience is compared with aesthetic experience and contrasted with its close relative, non-moral experience combined with moral beliefs. The concluding sections explore the case for the organicity of intrinsic value and the kind of role such value can play in grounding moral obligation.
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  6. Archie J. Bahm (ed.) (1993). Axiology: Science of Value. Rodopi.
    This book expounds the basic principles of Axiology as a major field of philosophical inquiry. Those principles can be discovered and demonstrated by scientific method. In treating scientific inquiry the book throws light on what values are and how they are known. It explores questions of Good and Bad, Ends and Means, and Appearance and Reality as applied to values. Axiology, argues the author, provides the basis for ethics as the science of oughtness: the power that a greater good has (...)
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  7. Archie J. Bahm (1980). Axiology, the Science of Values ; Ethics, the Science of Oughtness. World Books.
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  8. Lawrence C. Becker (1972). Axiology, Deontology, and Agent Morality: The Need for Coordination. [REVIEW] Journal of Value Inquiry 6 (3):213-220.
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  9. John B. Berthrong (2008). Riding the Third Wave: T U Weiming's Confucian Axiology. Dao: A Journal of Comparative Philosophy 7 (4):423-435.
    Weiming) has assisted in defining the New Confucian movement, a philosophical discourse that depends on axiological themes and traits based on an exegesis and defense of the revival and reform of traditional Confucian discourse inherited from the Classical and Neo-Confucian waves in East Asia. Thomas A. Metzger’s discussion of the profound difference between modern Western post-Enlightenment discourse and New Confucian discourse challenges many of Du’s primary assumptions. My conclusion is that Du is both a citizen of the modern Western academy (...)
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  10. Ben Bramble (forthcoming). On Susan Wolf's 'Good-For-Nothings'. Ethical Theory and Moral Practice:1-11.
    In her recent Presidential Address to the American Philosophical Association, “Good-For-Nothings”, Susan Wolf (2011) argues against welfarism about value by appeal to great works of art, literature, music, and philosophy. Wolf gives three main arguments, which I call The Superfluity Argument, The Explanation of Benefit Argument, and The Welfarist’s Mistake. In this paper, I reconstruct these arguments and explain where, in my view, each goes wrong.
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  11. David Brax (2008). Pleasure in the Motivational System: Towards an Empirically Responsible Theory of Value. In Martin Jönsson (ed.), Proceedings of the Lund-Rutgers Conference. Lund University
    Theories about value struggles with the problem how toaccount for the motivational force inherent to value judgments. Whereasthe exact role of motivation in evaluation is the subject of somecontroversy, it’s arguably a truism that value has something to do withmotivation. In this paper, I suggest that given that the role of motivationin ethical theory is left quite unspecific by the “truisms” or “platitudes”governing evaluative concepts, a scientific understanding of motivationcan provide a rich source of clues for how we might go (...)
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  12. Franz Brentano (1990). L'origine de la connaissance morale (1889). Revue de Métaphysique et de Morale 95 (1):3 - 32.
  13. Franz Brentano (1889/1969). The Origin of Our Knowledge of Right and Wrong. Routledge.
    First published in 1969. Routledge is an imprint of Taylor & Francis, an informa company.
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  14. Franz Brentano (1889). Vom Ursprung Sittlicher Erkenntnis. Duncker & Humblot.
    Vom Ursprung sittlicher Erkenntnis. Ein Vortrag. Brentano, Vom Ursprung sittl, Erkenntnis, 1 I. Die Einladung zu einem Vortrage, welche die Iuristische Gesellschaft Vom Ursprung sittlicher Erkenntnis Ein Vortrag Seite Wert der Geschichte und ...
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  15. John Broome (1991). Weighing Goods: Equality, Uncertainty and Time. Wiley-Blackwell.
    This study uses techniques from economics to illuminate fundamental questions in ethics, particularly in the foundations of utilitarianism. Topics considered include the nature of teleological ethics, the foundations of decision theory, the value of equality and the moral significance of a person's continuing identity through time.
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