David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jack Alan Reynolds
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Ethical Theory and Moral Practice 8 (3):277 - 290 (2005)
Contemporary moral philosophy assumes an account of what it means to legitimately change one’s mind in ethics, and I wish to challenge this account by enlarging the category of the legitimate. I am just as eager to avoid illegitimate mind-changing brought on by deceit or brainwashing, but I claim that legitimacy should be defined in terms of transparency of method. A social reformer should not be embarrassed to admit that he acquired many beliefs about justice while reading Dickens. As such, appeals to the heart and the imagination are just as legitimate, within limits, as appeals to the mind; and showing can be as legitimate as telling. To demonstrate this, I consider the example of a vegetarian trying to ‘convert’ a carnivore. I then ask what it means when the carnivore claims to have been previously mistaken.
|Keywords||animal rights Cora Diamond moral imagination moral persuasion moral reasons Peter Singer Wittgensteinian ethics|
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References found in this work BETA
Thomas Scanlon (1998). What We Owe to Each Other. Belknap Press of Harvard University Press.
Raimond Gaita (1991). Good and Evil: An Absolute Conception. St. Martin's Press.
Citations of this work BETA
Kecia Ali (2015). Muslims and Meat‐Eating. Journal of Religious Ethics 43 (2):268-288.
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