Search results for 'noncognitivism' (try it on Scholar)

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  1.  41 DLs
    James Lenman (2003). Noncognitivism and Wishfulness. Ethical Theory and Moral Practice 6 (3):265-274.score: 24.1
    It has recently been argued by Cian Dorr that if noncognitivism is true, inferences to factual conclusions from premises at least one of which is moral must be condemned as irrational. For, given a noncognitivist understanding of what it is to accept such premises, such reasoning would be wishful thinking: irrationally revising our views about the world to make them cohere with our desires and feelings. This he takes to be a reductio of noncognitivism. I argue that no (...)
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  2.  357 DLs
    Daan Evers (2011). Review of Mark Schroeder - Noncognitivism in Ethics. [REVIEW] Disputatio 4 (31):295-203.score: 18.6
    Review of Mark Schroeder's book Noncognitivism in Ethics.
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  3.  80 DLs
    Theodore M. Drange, Atheism, Agnosticism, Noncognitivism (1998).score: 18.1
    Suppose you are to answer the following two questions: (1) Does the sentence "God exists" express a proposition? (2) If so, then is that proposition true or false? If you say no to the first question, then you may be classified as a noncognitivist with regard to God talk . If you say yes to it, thereby allowing that the given sentence does express a proposition, then you are a cognitivist with regard to God talk . (Let us henceforth abbreviate (...)
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  4.  69 DLs
    Mark Andrew Schroeder (2010). Noncognitivism in Ethics. Routledge.score: 18.1
    According to noncognitivists, when we say that stealing is wrong, what we are doing is more like venting our feelings about stealing or encouraging one another not to steal, than like stating facts about morality. These ideas challenge the core not only of much thinking about morality and metaethics, but also of much philosophical thought about language and meaning. -/- Noncognitivism in Ethics is an outstanding introduction to these theories, ranging from their early history through the latest contemporary developments. (...)
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  5.  9 DLs
    Christopher Macleod, Was Mill a Non-Cognitivist?score: 18.0
    In this paper, I examine the presumption that Mill endorses a form of metaethical non-cognitivism. I argue that the evidence traditionally cited for this interpretation is not convincing, and suggest that we should instead remain open to a cognitivist reading. I begin, in Section I, by laying out the ‘received view’ of Mill on the status of practical norms, as given by Alan Ryan in the 1970s. There is, I claim in Sections II and III, no firm textual evidence for (...)
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  6.  100 DLs
    Ronald J. Broach (1997). A Noncognitivist Reading of Quine's Ethics. Dialectica 51 (2):119–134.score: 15.2
    Until recently it has been tacitly assumed that Quine is a cognitivist about ethical sentences, that ethical sentences have cognitive meaning. I argue that for broad systematic reasons Quine must be read as a noncognitivist concerning ethical sentences. Because Quine himself has written as if he were a cognitivist, he has a number of claims about ethics which turn out to conflict with the noncognitivist reading of his position, and I make explicit the conflicts engendered by three particular claims. I (...)
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  7.  53 DLs
    Peter Railton (1993). Noncognitivism About Rationality: Benefits, Costs, and an Alternative. Philosophical Issues 4:36-51.score: 15.1
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  8.  50 DLs
    Mark Schroeder (2010). Getting Noncognitivism Out of the Woods. [REVIEW] Analysis 70 (1):129-139.score: 15.1
    (No abstract is available for this citation).
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  9.  43 DLs
    Rachel Cohon (1997). Is Hume a Noncognitivist in the Motivation Argument? Philosophical Studies 85 (2-3):251-266.score: 15.1
  10.  33 DLs
    David Enoch (2001). Noncognitivism, Normativity and Belief: A Reply to Jackson. Ratio 14 (2):185–190.score: 15.0
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  11.  29 DLs
    Robert C. Coburn (1991). A Defense of Ethical Noncognitivism. Philosophical Studies 62 (1):67 - 80.score: 15.0
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  12.  24 DLs
    David Alm (2000). Moral Conditionals, Noncognitivism, and Meaning. Southern Journal of Philosophy 38 (3):355-377.score: 15.0
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  13.  22 DLs
    Bruce N. Waller (1994). Noncognitivist Moral Realism. Philosophia 24 (1-2):57-75.score: 15.0
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  14.  17 DLs
    Patrick Loobuyck (2005). Wittgenstein and the Shift From Noncognitivism to Cognitivism in Ethics. Metaphilosophy 36 (3):381-399.score: 15.0
    Different philosophers tried ways to restore the role of reason in ethics. This shift in the philosophical climate was influenced by--or was at least in accordance with--the thought of the later Wittgenstein. In particular, this article will consider the relevance of Wittgenstein for cognitivist views, such as that of S. Toulmin, relativist like G. Harman, and British moral realists like S. Lovibond and J. McDowell. In fact, Wittgenstein is one of the founding fathers of antifoundationalism. He gives us the hopeful (...)
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  15.  9 DLs
    Mark Kalderon, Moral Pyrrhonism and Noncognitivism.score: 15.0
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  16.  8 DLs
    Daniel R. Boisvert (2013). Mark Schroeder, Noncognitivism in Ethics. Journal of Moral Philosophy 10 (2):234-236.score: 15.0
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  17.  6 DLs
    Daan Evers (2011). Noncognitivism in Ethics, by Mark Schroeder. Disputatio.score: 15.0
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  18.  1 DLs
    Martin Levit (1964). Noncognitivist Ethics Revisited. Studies in Philosophy and Education 3 (3):270-277.score: 15.0
  19.  1 DLs
    Martin Levit (1963). Noncognitivist Ethics, Scientific Method, and Education. Studies in Philosophy and Education 2 (4):304-331.score: 15.0
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  20.  1 DLs
    R. W. Sleeper (1964). Noncognitivist Ethics May Not Be What It Seems: A Rejoinder. Studies in Philosophy and Education 3 (2):200-213.score: 15.0
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  21.  0 DLs
    Fábio P. Shecaira (2011). Hume and Noncognitivism. History of Philosophy Quarterly 28 (3):267.score: 15.0
     
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  22.  0 DLs
    Nicholas L. Sturgeon (2008). Hume's Metaethics: Is Hume a Moral Noncognitivist? In Elizabeth Radcliffe (ed.), The Blackwell Companion to Hume. Blackwellscore: 15.0
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  23.  217 DLs
    Nate Charlow (2014). Logic and Semantics for Imperatives. Journal of Philosophical Logic 43 (4):617-664.score: 9.2
    In this paper I will develop a view about the semantics of imperatives, which I term Modal Noncognitivism, on which imperatives might be said to have truth conditions (dispositionally, anyway), but on which it does not make sense to see them as expressing propositions (hence does not make sense to ascribe to them truth or falsity). This view stands against “Cognitivist” accounts of the semantics of imperatives, on which imperatives are claimed to express propositions, which are then enlisted in (...)
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  24.  41 DLs
    Simon Kirchin (2003). Ethical Phenomenology and Metaethics. Ethical Theory and Moral Practice 6 (3):241-264.score: 9.0
    In recent times, comments have been made and arguments advanced in support of metaethical positions based on the phenomenology of ethical experience – in other words, the feel that accompanies our ethical experiences. In this paper I cast doubt on whether ethical phenomenology supports metaethical positions to any great extent and try to tease out what is involved in giving a phenomenological argument. I consider three such positions: independent moral realism (IMR), another type of moral realism – sensibility theory – (...)
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  25.  39 DLs
    Charles Sayward (1989). Do Moral Explanations Matter? Philosophy Research Archives 14:137-142.score: 9.0
    Nicholas Sturgeon has claimed that moral explanations constitute one area of disagreement between moral realists and noncognitivists. He claims that the correctness of such explanation is consistent with moral realism but not with noncognitivism. Does this difference characterize all other anti-realist views. This paper argues that it does not. Moral relativism is a distinct anti-realist view. And the correctness of moral explanation is consistent with moral relativism.
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  26.  890 DLs
    P. T. Geach (1965). Assertion. Philosophical Review 74 (4):449-465.score: 6.5
  27.  394 DLs
    P. T. Geach (1960). Ascriptivism. Philosophical Review 69 (2):221-225.score: 6.2
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  28.  197 DLs
    Matthew S. Bedke (2009). Moral Judgment Purposivism: Saving Internalism From Amoralism. Philosophical Studies 144 (2):189 - 209.score: 6.1
    Consider orthodox motivational judgment internalism: necessarily, A’s sincere moral judgment that he or she ought to φ motivates A to φ. Such principles fail because they cannot accommodate the amoralist, or one who renders moral judgments without any corresponding motivation. The orthodox alternative, externalism, posits only contingent relations between moral judgment and motivation. In response I first revive conceptual internalism by offering some modifications on the amoralist case to show that certain community-wide motivational failures are not conceptually possible. Second, I (...)
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  29.  179 DLs
    Nadeem J. Z. Hussain (2012). Nietzsche and Non-Cognitivism. In Simon Robertson & Christopher Janaway (eds.), Nietzsche, Naturalism & Normativity. Oxford University Pressscore: 6.1
    Though Nietzsche traditionally often used to be interpreted as a nihilist, a range of possible metaethical interpretations, including varieties of realism, subjectivism and fictionalism, have emerged in the secondary literature. Recently the possibility that Nietzsche is a non-cognitivist has been broached. If one sees Hume as a central non-cognitivist figure, as recent non-cognitivists such as Simon Blackburn have, then the similarities between Nietzsche and Hume can make this reading seem plausible. This paper assesses the general plausibility of interpreting Nietzsche as (...)
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  30.  173 DLs
    Adam M. Croom (2010). Thick Concepts, Non-Cognitivism, and Wittgenstein's Rule Following Considerations. South African Journal of Philosophy 29 (3):286-309.score: 6.1
    Non-cognitivists claim that thick concepts can be disentangled into distinct descriptive and evaluative components and that since thick concepts have descriptive shape they can be mastered independently of evaluation. In Non-Cognitivism and Rule-Following, John McDowell uses Wittgenstein’s rule-following considerations to show that such a non-cognitivist view is untenable. In this paper I do several things. I describe the non-cognitivist position in its various forms and explain its driving motivations. I then explain McDowell’s argument against non-cognitivism and the Wittgensteinian considerations upon (...)
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  31.  172 DLs
    Simon Blackburn (1998/2000). Ruling Passions. Oxford University Press.score: 6.1
    Simon Blackburn puts forward a compelling original philosophy of human motivation and morality. Why do we behave as we do? Can we improve? Is our ethics at war with our passions, or is it an upshot of those passions? Blackburn seeks the answers to such questions in an exploration of the nature of moral emotions and the structures of human motivation. His theory is naturalistic: it integrates our understanding of ethics with the rest of our understanding of the world we (...)
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  32.  164 DLs
    John R. Searle (1962). Meaning and Speech Acts. Philosophical Review 71 (4):423-432.score: 6.1
  33.  112 DLs
    David Merli (2008). Expressivism and the Limits of Moral Disagreement. Journal of Ethics 12 (1):25 - 55.score: 6.1
    This paper argues that expressivism faces serious difficulties giving an adequate account of univocal moral disagreements. Expressivist accounts of moral discourse understand moral judgments in terms of various noncognitive mental states, and they interpret moral disagreements as clashes between competing (and incompatible) attitudes. I argue that, for various reasons, expressivists must specify just what mental states are involved in moral judgment. If they do not, we lack a way of distinguishing moral judgments from other sorts of assessment and thus for (...)
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  34.  95 DLs
    Gideon Rosen (1998). Blackburn's Essays in Quasi-Realism. Noûs 32 (3):386-405.score: 6.1
  35.  84 DLs
    Stephen Finlay (2004). The Conversational Practicality of Value Judgement. Journal of Ethics 8 (3):205-223.score: 6.1
    Analyses of moral value judgements must meet a practicality requirement: moral speech acts characteristically express pro- or con-attitudes, indicate that speakers are motivated in certain ways, and exert influence on others' motivations. Nondescriptivists including Simon Blackburn and Allan Gibbard claim that no descriptivist analysis can satisfy this requirement. I argue first that while the practicality requirement is defeasible, it indeed demands a connection between value judgement and motivation that resembles a semantic or conceptual rather than merely contingent psychological link. I (...)
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  36.  63 DLs
    Jon Tresan (2009). Metaethical Internalism: Another Neglected Distinction. [REVIEW] Journal of Ethics 13 (1):51 - 72.score: 6.0
    ‘Internalism’ is used in metaethics for a cluster of claims which bear a family resemblance. They tend to link, in some distinctive way—typically modal, mereological, or causal—different parts of the normative realm, or the normative and the psychological. The thesis of this paper is that much metaethical mischief has resulted from philosophers’ neglect of the distinction between two different features of such claims. The first is the modality of the entire claim. The second is the relation between the items specified (...)
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  37.  35 DLs
    Robert Welsh Jordan (2001). Hartmann, Schutz, and the Hermeneutics of Action. Axiomathes 12 (3-4):327-338.score: 6.0
    Hartmann's way of conceiving what he terms "the actual ought-to-be [aktuales Seinsollen]" offers a fruitful approach to crucial issues in the phenomenology of action. The central issue to be dealt with concerns the description of the "constitution" of anticipated possibilities as projects for action. Such potentialities are termed "problematic possibilities" and are contrasted with "open possibilities" in most of the works published by Husserl as well as those published by Alfred Schutz. The description given by Alfred Schutz emphasized that the (...)
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  38.  33 DLs
    Kurt Baier (1962). Pains. Australasian Journal of Philosophy 40 (May):1-23.score: 6.0
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  39.  33 DLs
    David Enoch (2003). How Noncognitivists Can Avoid Wishful Thinking. Southern Journal of Philosophy 41 (4):527-545.score: 5.0
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  40.  13 DLs
    Allan Gibbard (1983). A Noncognitivistic Analysis of Rationality in Action. Social Theory and Practice 9 (2/3):199-221.score: 5.0
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  41.  377 DLs
    Mark Schroeder (2008). What is the Frege-Geach Problem? Philosophy Compass 3 (4):703-720.score: 3.1
    In the 1960s, Peter Geach and John Searle independently posed an important objection to the wide class of 'noncognitivist' metaethical views that had at that time been dominant and widely defended for a quarter of a century. The problems raised by that objection have come to be known in the literature as the Frege-Geach Problem, because of Geach's attribution of the objection to Frege's distinction between content and assertoric force, and the problem has since occupied a great deal of the (...)
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  42.  273 DLs
    Richard Garner (2007). Abolishing Morality. Ethical Theory and Moral Practice 10 (5):499 - 513.score: 3.1
    Moral anti-realism comes in two forms – noncognitivism and the error theory. The noncognitivist says that when we make moral judgments we aren’t even trying to state moral facts. The error theorist says that when we make moral judgments we are making statements about what is objectively good, bad, right, or wrong but, since there are no moral facts, our moral judgments are uniformly false. This development of moral anti-realism was first seriously defended by John Mackie. In this paper (...)
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  43.  239 DLs
    David O. Brink, Handout #2: Moral Motivation and Rationalism.score: 3.1
    We have looked at worries about expressivism and other forms of noncognitivism. The externalist solution may also seem to be a solution of last resort, because it may seem to deny the platitude that moral judgments are motivationally efficacious. For this reason, we might look seriously at rationalist theories of moral motivation, because they promise to represent moral judgments as intrinsically motivational without giving up cognitivism.
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  44.  201 DLs
    Mark Schroeder (forthcoming). What Matters About Metaethics? In Peter Singer (ed.), Does Anything Really Matter? Responses to Parfit.score: 3.1
    According to Part VI of Derek Parfit’s On What Matters, some things matter.1 Indeed, there are normative truths to the effect that some things matter, and it matters that there are such truths. Moreover, according to Parfit, these normative truths are cognitive and irreducible. And in addition to mattering that there are normative truths about what matters, Parfit holds that it also matters that these truths are cognitive and irreducible. Indeed this matters so much that Parfit tells us that if (...)
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  45.  183 DLs
    Mark Eli Kalderon (2008). Moral Fictionalism, the Frege-Geach Problem, and Reasonable Inference. Analysis 68 (298):133–143.score: 3.1
    CHANGE SLIDE Go through outline of talk CHANGE SLIDE It is my sincerest hope that if there is one thing that people take away from Moral Fictionalism, it is the recognition that standard noncognitivism involves a syndrome of three, logically distinct claims. Standard noncognitivists claim that moral judgment is not belief or any other cognitive attitude but is, rather, a noncognitive attitude more akin to desire; that this noncognitive attitude is expressed by our public moral utterances; and, hence, that (...)
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  46.  178 DLs
    Andrew Sepielli (2012). Normative Uncertainty for Non-Cognitivists. Philosophical Studies 160 (2):191-207.score: 3.1
    Normative judgments involve two gradable features. First, the judgments themselves can come in degrees; second, the strength of reasons represented in the judgments can come in degrees. Michael Smith has argued that non-cognitivism cannot accommodate both of these gradable dimensions. The degrees of a non-cognitive state can stand in for degrees of judgment, or degrees of reason strength represented in judgment, but not both. I argue that (a) there are brands of noncognitivism that can surmount Smith’s challenge, and (b) (...)
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  47.  177 DLs
    Nadeem J. Z. Hussain & Nishi Shah (forthcoming). Metaethics and Its Discontents: A Case Study of Korsgaard. In Carla Bagnoli (ed.), Moral Constructivism: For and Against. Cambridge University Pressscore: 3.1
    The maturing of metaethics has been accompanied by widespread, but relatively unarticulated, discontent that mainstream metaethics is fundamentally on the wrong track. The malcontents we have in mind do not simply champion a competitor to the likes of noncognitivism or realism; they disapprove of the supposed presuppositions of the existing debate. Their aim is not to generate a new theory within metaethics, but to go beyond metaethics and to transcend the distinctions it draws between metaethics and normative ethics and (...)
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  48.  170 DLs
    Mark Kalderon, Precis of Moral Fictionalism.score: 3.1
    The first main idea is that standard noncognitivism is a syndrome of three logically distinct claims. Standard noncognitivists claim that moral judgment is not belief or any other cognitive attitude but is, rather, a noncogntive attitude more akin to desire; that this noncognitive attitude is expressed by our public moral utterances; and, hence, that our public moral utterances lack a distinctively moral subject matter and so are not answerable to the moral facts. Notice, however, that these are logically distinct (...)
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  49.  166 DLs
    Dorit Bar-On & Matthew Chrisman (2009). Ethical Neo-Expressivism. In Russ Shafer-Landau (ed.), Oxford Studies in Metaethics, vol. 4. OUP Oxford 132-65.score: 3.0
    A standard way to explain the connection between ethical claims and motivation is to say that these claims express motivational attitudes. Unless this connection is taken to be merely a matter of contingent psychological regularity, it may seem that there are only two options for understanding it. We can either treat ethical claims as expressing propositions that one cannot believe without being at least somewhat motivated (subjectivism), or we can treat ethical claims as nonpropositional and as having their semantic content (...)
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  50.  154 DLs
    Ralph Wedgwood (2001). Conceptual Role Semantics for Moral Terms. Philosophical Review 110 (1):1-30.score: 3.0
    This paper outlines a new approach to the task of giving an account of the meaning of moral statements: a sort of "conceptual role semantics", according to which the meaning of moral terms is given by their role in practical reasoning. This role is sufficient both to distinguish the meaning of any moral term from that of other terms, and to determine the property or relation (if any) that the term stands for. The paper ends by suggesting reasons for regarding (...)
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