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

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  1. Alan Carter (2011). Some Groundwork for a Multidimensional Axiology. Philosophical Studies 154 (3):389 - 408.score: 18.0
    By distinguishing between contributory values and overall value, and by arguing that contributory values are variable values insofar as they contribute diminishing marginal overall value, this article helps to establish the superiority of a certain kind of maximizing, value-pluralist axiology over both sufficientarianism and prioritarianism, as well as over all varieties of value-monism, including utilitarianism and pure egalitarianism.
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  2. Karyn Freedman (1999). Laudan's Naturalistic Axiology. Philosophy of Science 66 (3):537.score: 18.0
    Doppelt (1986,1990), Siegel (1990), and Rosenberg (1996) argue that the pivotal feature of Laudan's normative naturalism, namely his axiology, lacks a naturalistic foundation. In this paper I show that this objection turns on a misunderstanding of Laudan's use of the term 'naturalism'. Specifically, I argue that there are two important senses of naturalism running through Laudan's work. Once these two strands are made explicit, the objection raised by Doppelt and others simply disappears.
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  3. Peter Miller (1983). Axiology: A Metaphysical Theme in Ethics. [REVIEW] Journal of Value Inquiry 17 (1):3-16.score: 18.0
    Eschewing the priority of either metaphysics or ethics, This paper addresses their common theme of axiology by proposing an alternative to psychologically based value theories to handle values in nature. Value, Understood as the richness of an entity's potential or realization of potential, Encompasses both extrinsic and intrinsic dimensions of natural values. Environmental ethics, Health, Personality theory, And other areas can be illumined by this conception of potentiality and of value as richness.
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  4. Robert W. Mueller (1969). The Axiology of Robert S. Hartman: A Critical Study. [REVIEW] Journal of Value Inquiry 3 (1):19-29.score: 18.0
    Formal axiology is based on the logical nature of meaning, namely intension, and on the structure of intension as a set of predicates. It applies set theory to this set of predicates. Set theory is a certain kind of mathematics that deals with subsets in general, and of finite and infinite sets in particular. Since mathematics is objective and a priori, formal axiology is an objective and a priori science; and a test based on it is an objective (...)
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  5. Liudmila Baeva (2012). Existential Axiology. Cultura 9 (1):73-83.score: 18.0
    This article is dedicated to basing a new current of philosophy – existential axiology. The nature of this theory involves the understanding of values as responsesof a person to key existential challenges: death, solitude, dependence of the nature and the society, etc. Value is the striving of a human to clarify the meaning andsignificance of our existence, it is an act of freedom, expression of subjectivity because it’s based on our personal experience and preference. We regard values as meaningfully-significant (...)
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  6. Guy Axtell (1996). Epistemic-Virtue Talk: The Reemergence of American Axiology? Journal of Speculative Philosophy 10 (3):172 - 198.score: 18.0
    This was my first paper on virtue epistemology, and already highlights the connections with epistemic value and axiology which I would later develop. Although most accounts were either internalist or externalist in an exclusive sense, I suggest an inquiry-focused version through connections with the American pragmatism.
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  7. Lesław Hostyński & Małgorzata Sady (2009). Formal Axiology of Henryk Elzenberg. Dialogue and Universalism 19 (8-9):19-38.score: 18.0
    The article is a presentation of Henryk Elzenberg’s system of formal axiology He is one of the most eminent Polish axiologists and moral philosophers of the 20th century. His system of philosophy of value is built on three pillars: (1) a clear differentiation between two concepts of value: utilitarian and perfect; (2) connection of the concept of perfect value with that of obligation by definition; (3) approaches obligation pertaining to being as oppose to deed. The starting point is differentiation (...)
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  8. Oscar Horta (2011). Betterness, Spectrum Cases and the Challenge to Transitivity in Axiology. Diacritica 25:125-137.score: 18.0
    Larry Temkin and Stuart Rachels have argued that the “_ is better than _” relation need not be transitive. In support of this claim, they have presented several spectrum cases towards which our actual preferences appear not to be transitive. In this paper I examine one of them, and explain that there are several solutions we may give to the problem of what is the best global option within the spectrum. I point out that these solutions do not depend on (...)
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  9. Thomas L. Carson (2007). Axiology, Realism, and the Problem of Evil. Philosophy and Phenomenological Research 75 (2):349–368.score: 16.0
    Discussions of the problem of evil presuppose and appeal to axiological and metaethical assumptions, but seldom pay adequate attention to those assumptions. I argue that certain theories of value are consistent with theistic answers to the argument from evil and that several other well-known theories of value, such as hedonism, are difficult, if not impossible, to reconcile with theism. Although moral realism is the subject of lively debate in contemporary philosophy, almost all standard discussions of the problem of evil presuppose (...)
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  10. John B. Berthrong (2008). Riding the Third Wave: T U Weiming's Confucian Axiology. Dao: A Journal of Comparative Philosophy 7 (4):423-435.score: 16.0
    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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  11. William D. Wood (2009). Axiology, Self-Deception, and Moral Wrongdoing in Blaise Pascal's Pensées. Journal of Religious Ethics 37 (2):355-384.score: 16.0
    Blaise Pascal is highly regarded as a religious moralist, but he has rarely been given his due as an ethical theorist. The goal of this article is to assemble Pascal's scattered thoughts on moral judgment and moral wrongdoing into an explicit, coherent account that can serve as the basis for further scholarly reflection on his ethics. On my reading, Pascal affirms an axiological, social-intuitionist account of moral judgment and moral wrongdoing. He argues that a moral judgment is an immediate, intuitive (...)
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  12. Suwan Kim (2013). Framing Arab Islam Axiology Published in Korean Newspapers. Cultura 10 (1):47-66.score: 16.0
    Mutual interest and cooperation between Korea and several Arab countries is increasing. Each country’s perceptions of each other serve as critical factorsin the development of mutual success in business and trade fields. Their perceptions also affect diplomatic and cultural affairs in the public and private sectors. The news media serve as the public faces of these countries’ daily lives. The news media also serve as primary information sources that determine these countries’ national images. This study attempted to discover whether news (...)
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  13. Mohd Faizal Musa (2013). Axiology of Pilgrimage. Cultura 10 (1):67-84.score: 16.0
    The religious rites of Shia remain a mystery to Malaysia’s Sunnite majority. One such rite is the ziyarat (visits to sacred sites). This essay highlights the ritualsconducted and performed by Malaysian Shi’ites during their seasonal pilgrimage to Iran and Iraq. Their rituals and behaviors during these pilgrimages to holy shrines in Iran and Iraq were documented from the standpoint of a cultural anthropologist. Rites from two sites, Mashad and Karbala, are presented in this study. Applying Herbert Blumer’s symbolic interactionism as (...)
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  14. Adalberto de Hoyos, Rodrigo Nava-Diosdado, Jorge Mendez, Sergio Ricco, Ana Serrano, Carmen Flores Cisneros, Carlos Macías-Ojeda, Héctor Cisneros, David Bialostozky, Nelly Altamirano-Bustamante & Myriam Altamirano-Bustamante (2013). Cardiovascular Medicine at Face Value: A Qualitative Pilot Study on Clinical Axiology. Philosophy, Ethics, and Humanities in Medicine 8 (1):3.score: 16.0
    Cardiology is characterized by its state-of-the-art biomedical technology and the predominance of Evidence-Based Medicine. This predominance makes it difficult for healthcare professionals to deal with the ethical dilemmas that emerge in this subspecialty. This paper is a first endeavor to empirically investigate the axiological foundations of the healthcare professionals in a cardiology hospital. Our pilot study selected, as the target population, cardiology personnel not only because of their difficult ethical deliberations but also because of the stringent conditions in which they (...)
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  15. Ryszard Wiśniewski (2009). On the Benefits of Studying Elzenberg's Axiology and Ethics. Dialogue and Universalism 19 (8-9):63-72.score: 16.0
    The article takes up some fundamental topics of Henryk Elzenberg’s axiological and ethical thought, whose philosophical attitude was called a religion of values. Author focuses his attention especially on Elzenberg’s recognizing value as a process of giving life meaning and importance and the role of reason in intuitive cognition of value, on attempt to gain insight into world of negative values, on effort of ordering of relative values, on the process of displacing imperative function of ethics by advisory and recommending (...)
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  16. Javier Echeverría Ezponda & Armando Menéndez Viso (2008). Axiology of Scientific Activity From A Formal Point of View. In Evandro Agazzi & Fabio Minazzi (eds.), Science and Ethics: The Axiological Contexts of Science. P.I.E. Peter Lang. 67.score: 16.0
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  17. Stuart George Hall (2008). Value and Truth in the Fathers Is There a Patristic Axiology? In Evandro Agazzi & Fabio Minazzi (eds.), Science and Ethics: The Axiological Contexts of Science. P.I.E. Peter Lang. 287.score: 16.0
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  18. Robert Audi (1998). The Axiology of Moral Experience. Journal of Ethics 2 (4):355-375.score: 15.0
    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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  19. C. A. Campbell (1935). Moral and Non-Moral Values: A Study in the First Principles of Axiology. Mind 44 (175):273-299.score: 15.0
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  20. Samuel L. Hart (1971). Axiology--Theory of Values. Philosophy and Phenomenological Research 32 (1):29-41.score: 15.0
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  21. Robert S. Hartman (1967). Formal Axiology and the Measurement of Values. Journal of Value Inquiry 1 (1):38-46.score: 15.0
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  22. Gustaf Arrhenius (1999). An Impossibility Theorem in Population Axiology with Weak Ordering Assumptions. Philosophical Studies 49:11-21.score: 15.0
  23. Robert S. Hartman (1962). Axiology as a Science. Philosophy of Science 29 (4):412-433.score: 15.0
  24. Robert S. Brumbaugh (1977). Robert Hartman's Formal Axiology: An Extension. [REVIEW] Journal of Value Inquiry 11 (4):259-263.score: 15.0
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  25. Lawrence C. Becker (1972). Axiology, Deontology, and Agent Morality: The Need for Coordination. [REVIEW] Journal of Value Inquiry 6 (3):213-220.score: 15.0
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  26. Nicholas Rescher (2004). Value Matters: Studies in Axiology. Ontos Verlag.score: 15.0
    The overall synoptic view of fundamental issues in the theory of value are discussed in this work, which includes the following chapters: (1) By the Standards ...
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  27. Daniel Guerrière (1984). Foundations for an Axiology of Life. Journal of Value Inquiry 18 (3):195-205.score: 15.0
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  28. Javier Echeverría (2003). Some Questions From the Point of View of an Axiology of Science. Poznan Studies in the Philosophy of the Sciences and the Humanities 81 (1):311-315.score: 15.0
  29. R. W. K. Paterson (1979). Towards an Axiology of Knowledge. Journal of Philosophy of Education 13 (1):91–100.score: 15.0
  30. Anthony Hatzimoysis (1997). Ontology and Axiology. Philosophy 72 (280):293 - 296.score: 15.0
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  31. Robert E. Carter (1970). The Structure of Value: Foundations of Scientific Axiology. By Robert S. Hartman. Carbondale, Southern Illinois University Press, 1967. Pp. Vii, 384. $10.00; Second Edition, Paperback, 1969, $2.85. [REVIEW] Dialogue 8 (04):727-730.score: 15.0
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  32. Andrew Huddleston (2014). Nietzsche's Meta-Axiology: Against the Sceptical Readings. British Journal for the History of Philosophy 22 (2):322-342.score: 15.0
    In this paper, I treat the question of the meta-axiological standing of Nietzsche's own values, in the service of which he criticizes morality. Does Nietzsche, I ask, regard his perfectionistic valorization of human excellence and cultural flourishing over other ideals to have genuine evaluative standing, in the sense of being correct, or at least adequate to a matter-of-fact? My goal in this paper is modest, but important: it is not to attribute to Nietzsche some sophisticated meta-axiological view, because I am (...)
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  33. Edmund D. Pellegrino & David C. Thomasma (1981). Toward an Axiology for Medicine a Response to Kazem Sadegh-Zadeh. Theoretical Medicine and Bioethics 2 (3):331-342.score: 15.0
  34. W. Preston Warren (1934). The "Ego-Centric" Fallacy in Axiology. International Journal of Ethics 44 (2):211-221.score: 15.0
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  35. Stanisław Jedynak (ed.) (2001). Polish Axiology of the 20th Century: Polish Philosophical Studies, Iv. Council for Research in Values and Philosophy.score: 15.0
    INTRODUCTION This work follows the recent publication of the landmark study edited by Leon Dyczewski of the Catholic University of Lublin entitled, ...
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  36. David R. Lea (1993). Melanesian Axiology, Communal Land Tenure, and the Prospect of Sustainable Development Within Papua New Guinea. Journal of Agricultural and Environmental Ethics 6 (1):89-101.score: 15.0
    It is the contention of this paper that some progress in alleviating the social and environmental problems which are beginning to face Papua New Guinea can be achieved by supporting traditional Melanesian values through maintaining the customary system of communal land tenure. In accordance with this aim, I will proceed to contrast certain Western attitudes towards individual freedom, selfinterested behaviour, individual and communal interests and private ownership with attitudes and values expressed in the traditional Melanesian approach. In order to demonstrate (...)
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  37. William F. Goodwin (1957). Santayana's Naturalistic Reading of Indian Ontology and Axiology. Philosophy and Phenomenological Research 18 (2):147-168.score: 15.0
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  38. Ralph W. Sleeper (1959). Being and Value in the Axiology of John Dewey. Proceedings of the American Catholic Philosophical Association 33:83-96.score: 15.0
  39. Jon Miller (2005). Spinoza's Axiology. In Daniel Garber & Steven Nadler (eds.), Oxford Studies in Early Modern Philosophy: Volume 2. Oup Oxford.score: 15.0
  40. Oswald O. Schrag (1963). Existentialist Ethics and Axiology. Southern Journal of Philosophy 1 (2):39-47.score: 15.0
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  41. Brian Henning (2005). Radical Axiology. Newsletter of the Society for the Advancement of American Philosophy 33 (101):42-45.score: 15.0
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  42. Gordon Welty (1970). Transfinite Cardinality and Hartman's Axiology. Journal of Value Inquiry 4 (4):293-300.score: 15.0
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  43. Jonathan L. Kvanvig (1998). Why Should Inquiring Minds Want to Know?: "Meno" Problems and Epistemological Axiology. The Monist 81 (3):426 - 451.score: 15.0
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  44. Robert Elliot (1993). Divine Perfection, Axiology and the No Best World Defence. Religious Studies 29 (4):533 - 542.score: 15.0
    Advocates of the traditional argument from evil assume that an omnipotent and morally perfect being, God, would create a world of the greatest value possible. They dispute that this world is such a world. It is difficult to disagree. They go on to conclude that this world could not have been created by God. It is, however, possible consistently both to agree that God could have guaranteed the existence of a better world than this world and to reject the conclusion (...)
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  45. Austin Fagothey (1959). The Problem of Being and Value in Contemporary American Axiology. Proceedings of the American Catholic Philosophical Association 33:73-83.score: 15.0
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  46. James G. Hart (1990). Axiology as the Form of Purity of Heart. Philosophy Today 34 (3):206-221.score: 15.0
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  47. E. W. (1964). What is Value? An Introduction to Axiology. Review of Metaphysics 18 (1):174-174.score: 15.0
  48. Charles J. Dougherty (1992). An Axiology for National Health Insurance. Journal of Law, Medicine and Ethics 20 (1-2):82-91.score: 15.0
  49. Edward J. Monahan (1966). Value and Desire. A Study of the Axiology of Ralph Barton Perry in the Light of Thomistic Principles. By George L. Concordia, O.P. Rome, Catholic Book Agency, 1965. 94 Pages. [REVIEW] Dialogue 5 (01):120-122.score: 15.0
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  50. D. B. Terrell (1959). Franz Brentano's Axiology: Some Corrections to Mr. Kubat's Paper. Review of Metaphysics 12 (4):639-648.score: 15.0
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