Search results for 'Being qua being' (try it on Scholar)

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  1. Shane Duarte (2007). Aristotle's Theology and its Relation to the Science of Being Qua Being. Apeiron 40 (3):267-318.score: 85.5
    The paper proposes a novel understanding of how Aristotle’s theoretical works complement each other in such a way as to form a genuine system, and this with the immediate (and ostensibly central) aim of addressing a longstanding question regarding Aristotle’s ‘first philosophy’—namely, is Aristotle’s first philosophy a contribution to theology, or to the science of being in general? Aristotle himself seems to suggest that it is in some ways both, but how this can be is a very difficult question. (...)
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  2. Allan Bäck (2004). What is Being Qua Being? Poznan Studies in the Philosophy of the Sciences and the Humanities 82 (1):37-58.score: 66.0
    I offer truth conditions for propositions about being qua being in Aristotle's philosophy. I show that in general Aristotle views expressions of the form "qua S" in "S qua S is P" (or "S is P qua S") as making a claim not about the subject "S", but about the predication of "P" of "S". I develop necessary and sufficient truth conditions for propositions of the form "S qua S is P". Finally, I show how this analysis satisfactorily (...)
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  3. R. M. Martin (1981). Being Qua Being: A Theory of Identity, Existence, and Predication. Philosophical Topics 12 (1):258-260.score: 49.5
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  4. John G. Stevenson (1975). Being "Qua" Being. Apeiron 9 (2):42 - 50.score: 49.5
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  5. Martin Henn (2002). What Kind of Universal is Being Qua Being in the Aristotelian Metaphysics? Journal of Philosophical Research 27:173-199.score: 49.5
    This essay attempts to redefine the role and functioning of Aristotle’s πρός έν universals in a way that reveals the structural and thematic unity of the Metaphysics. In particular, I argue five points: (1) that πρός έν universals are analogical, but not four-term analogical; (2) things are πρός έν analogous when they share a transgenic λόγος (3) that four-term analogies may foster discovery of πρός έν analogies; (4) that analogy reveals God as supremely One and Universal; and (5) that the (...)
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  6. Martha Husain (1981). The Multiplicity in Unity of Being Qua Being in Aristotle's Pros Hen Equivocity. New Scholasticism 55 (2):208-218.score: 49.5
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  7. Kyle Fraser (2002). Demonstrative Science and the Science of Being Qua Being. Oxford Studies in Ancient Philosophy 23:43-81.score: 49.5
     
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  8. Edward Halper (1987). Being Qua Being in Metaphysics G. Elenchos 8.score: 49.5
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  9. Robert Pippin Has Recognized That Marcuse (1985). Is Working with a Nonconventional Definition of Ontology in His Early Writings; Not, However, One That is Without Precedence in the Philosophical Tradition. Pippin Points Out That Prior to Modern Times, in Addition to the Common Understanding of Ontology as the Investigation of Being Qua Being, There Also Existed a Lesser Known Ontological Tradition That Sought to Determine the Basis of Beings, the Ultimate Source on Which Being Depended. Heidegger's and Marcuse's Conception of Ontology is More Closely Related to the Latter Than the Former Tradition. See “Marcuse on Hegel and Historicity,”. [REVIEW] Philosophical Forum 16:181-82.score: 49.5
     
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  10. Joseph W. Koterski (1980). Being Qua Being: A Theory of Identity, Existence, and Predication. By Panayot Butchvarov. The Modern Schoolman 57 (3):271-272.score: 49.5
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  11. R. M. Martin (1981). Being Qua Being. Philosophical Topics 12 (1):258-260.score: 49.5
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  12. Philip Merlan (1968). On the Terms 'Metaphysics' and 'Being-Qua-Being'. The Monist 52 (2):174-194.score: 49.5
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  13. U. S. (1980). Being Qua Being. Review of Metaphysics 33 (3):620-621.score: 49.5
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  14. Michael Slote & Panayot Butchvarov (1980). Being Qua Being: A Theory of Identity, Existence, and Predication. Philosophical Quarterly 30 (119):168.score: 49.5
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  15. R. S. Woolhouse (1981). Being Qua Being. Philosophical Books 22 (1):27-29.score: 49.5
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  16. T. Parent (2013). Ontic Terms and Metaontology, Or: On What There Actually Is. Philosophical Studies:1-16.score: 34.0
    Terms such as ‘exist’, ‘actual’, etc., (hereafter, “ontic terms”) are recognized as having uses that are not ontologically committing, in addition to the usual commissive uses. (Consider, e.g., the Platonic and the neutral readings of ‘There is an even prime’.) In this paper, I identify five different noncommissive uses for ontic terms, and (by a kind of via negativa) attempt to define the commissive use, focusing on ‘actual’ as my example. The problem, however, is that the resulting definiens for the (...)
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  17. John Bishop (2007). How a Modest Fideism May Constrain Theistic Commitments: Exploring an Alternative to Classical Theism. Philosophia 35 (3-4):387-402.score: 30.0
    On the assumption that theistic religious commitment takes place in the face of evidential ambiguity, the question arises under what conditions it is permissible to make a doxastic venture beyond one’s evidence in favour of a religious proposition. In this paper I explore the implications for orthodox theistic commitment of adopting, in answer to that question, a modest, moral coherentist, fideism. This extended Jamesian fideism crucially requires positive ethical evaluation of both the motivation and content of religious doxastic ventures. I (...)
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  18. Simon J. Evnine (2009). Constitution and Qua Objects in the Ontology of Music. British Journal of Aesthetics 49 (3):203-217.score: 27.0
    Musical Platonists identify musical works with abstract sound structures but this implies that they are not created but only discovered. Jerrold Levinson adapts Platonism to allow for creation by identifying musical works with indicated sound structures. In this paper I explore the similarities between Levinson's view and Kit Fine's theory of qua objects. Fine offers the theory of qua objects as an account of constitution, as it obtains, for example, between a statue and the clay the statue is made out (...)
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  19. Joseph Owens (2007). Aristotle's Gradations of Being in Metaphysics E-Z. St. Augustine's Press.score: 25.5
    (Book Epsilon): Macroscopic overview -- E 1 (English translation) -- The role of book epsilon in the Metaphysics -- Pure actuality and primacy in being -- Aristotelian sciences and their starting points (E 1.1025b3-1026a23) -- The universality of being qua being -- (Book Zeta): Microscopic investigation -- Z I (English translation) -- The meanings of ousia -- Essential being (to ti en einai) -- "Essential being" and singular thing -- "Essential being" and form -- (...)
     
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  20. Arman Hovhannisyan, An Endeavor of New Concept of Being and Non-Being.score: 24.0
    The aim of this work is to show that the reality is not only the world of being, it is equally the world of non-being. Such an approach, as I think, is not nihilism, on the contrary - it helps to resolve many problems and contradictions confusing the philosophical mind. The reader will not find any citations or references in this work because I tried to bring it closer to Philosophy as it used to be in its early (...)
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  21. Arman Hovhannisyan, Non-Being and Nothingness.score: 24.0
    There is a common belief that non-being and nothingness are identical, a widespread, even general delusion the wrongness of which I will try to demonstrate in this work. And which I consider even more important, that is to define nothingness for further determination of “its” place and role in the reality and especially in human life.
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  22. Arman Hovhannisyan (2012). Reality as Being and Nothingness. Amazon.score: 24.0
    The article below is the summary of two earlier works of mine, An Endeavor of New Concept of Being and Non-Being and Non-Being and Nothingness. Only being and nothingness in their unity characterize the environment in which the human being is finding itself, and any non-metaphysical philosophy must consider such an understanding of Reality as the utmost category which is above being, Universe, etc.
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  23. Rudolph Bauer (2012). Merleau Ponty: Subjectivity as The Field of Being Within Beings. Transmission 4.score: 22.0
    This paper relates Merleau Ponty's understanding of primordial subjectivity and the field of Being within beings.
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  24. Colin Marshall (2013). Kant's Appearances and Things in Themselves as Qua‐Objects. Philosophical Quarterly 63 (252):520-545.score: 21.0
    The one-world interpretation of Kant's idealism holds that appearances and things in themselves are, in some sense, the same things. Yet this reading faces a number of problems, all arising from the different features Kant seems to assign to appearances and things in themselves. I propose a new way of understanding the appearance/thing in itself distinction via an Aristotelian notion that I call, following Kit Fine, a ‘qua-object.’ Understanding appearances and things in themselves as qua-objects provides a clear sense in (...)
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  25. Purushottama Bilimoria (2012). Why is There Nothing Rather Than Something An Essay in the Comparative Metaphysic of Non-Being. Sophia International Journal of Philosophy and Tradition 51 (4):509-530.score: 21.0
    This essay in the comparative metaphysic of nothingness begins by pondering why Leibniz thought of the converse question as the preeminent one. In Eastern philosophical thought, like the numeral 'zero' (śūnya) that Indian mathematicians first discovered, nothingness as non-being looms large and serves as the first quiver on the imponderables they seem to have encountered (e.g., 'In the beginning was neither non-being nor being: what was there, bottomless deep?' RgVeda X.129). The concept of non-being and its (...)
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  26. Marion Godman (2013). Psychiatric Disorders Qua Natural Kinds: The Case of the “Apathetic Children”. [REVIEW] Biological Theory 7 (2):144-152.score: 21.0
    In this article I examine some of the issues involved in taking psychiatric disorders as natural kinds. I begin by introducing a permissive model of natural kind-hood that at least prima facie seems to allow psychiatric disorders to be natural kinds. The model, however, hinges on there in principle being some grounding that is shared by all members of a kind, which explain all or most of the additional shared projectible properties. This leads us to the following question: what (...)
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  27. Diego Marconi (2009). Being and Being Called. Journal of Philosophy 106 (3):113-136.score: 21.0
    What's the relation between being a P and being called 'P', for example, between being a cat and being called 'cat'? Surely something might be a cat without being called 'cat'; indeed, cats as such might not be called 'cats'. If the word 'cat' disappeared from the language, the event would not entail the disappearence of cats. What about the converse implication? Does being called 'cat' entail being a cat? It would seem so. (...)
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  28. Shawn Loht (2011). Being Alive, Being Conscious, and Being: An Existential Reading of Heraclitus' Fragment 101. Proceedings of the Southeast Philosophy Congress 4:116-26.score: 21.0
    Advocates an existential, phenomenological reading of Heraclitus suggested by Hans-Georg Gadamer. Gadamer observes that within the Heraclitean fragments lay a subliminal wonder at the contradiction and groundlessness of the human experience, particularly the unmediated experience of thinking. I take Gadamer to suggest in part that Heraclitus writes the fragments motivated by a sort of phenomenological disclosure, not necessarily of Being (pace Heidegger), but of the human experience as one of contradictory transitions and unrestricted movements between poles of opposition.
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  29. Herbert Hochberg (1965). On Being and Being Presented. Philosophy of Science 32 (2):123-136.score: 21.0
    Some philosophers have claimed that one must be acquainted with the elements of one's ontology. Also, believing that substrata and universals are required in an adequate ontology, these philosophers have claimed acquaintance with such objects. This paper attempts to analyze what is involved in such claims and to argue that they result from a number of confusions. The paper deals largely with the claim that substrata, or bare particulars, are presented since numerical difference is a simple fact that is presented. (...)
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  30. Konrad Werner (2013). The Many Faces of Psychoontology. Axiomathes 23 (3):525-542.score: 21.0
    Psychoontology is a philosophical theory of the cognizing subject and various related matters. In this article. I present two approaches to the discipline—the first proposed by Jerzy Perzanowski, the second by Jesse Prinz and Yoram Hazony. I then undertake to bring these into unity using certain ideas from Husserl and Frege. Applying the functor qua, psychoontology can be described as a discipline concerned with: (a) the cognizing subject qua being—this leads to the question: what kind of being is (...)
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  31. Leila Haaparanta (2012). On “Being” and Being. In Lila Haaparanta & Heikki Koskinen (eds.), Categories of Being: Essays on Metaphysics and Logic. Oxford University Press, Usa. 319.score: 21.0
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  32. Leila Haaparanta (2012). On “Being” and Being Erege Between Carnap and Heidegger. In Lila Haaparanta & Heikki Koskinen (eds.), Categories of Being: Essays on Metaphysics and Logic. Oxford University Press, Usa. 319.score: 21.0
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  33. Milotka Molnar-Sivc (2008). Heidegger's Concept of 'Being-There' and Fundamental Concepts of Traditional Ontology. Filozofija I Drustvo 19 (3):273-291.score: 21.0
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  34. Morten Tønnessen (2010). Steps to a Semiotics of Being. Biosemiotics 3 (3):375-392.score: 21.0
    The following points, which represent a path to a semiotics of being, are pertinent to various sub-fields at the conjunction of semiotics of nature (biosemiotics, ecosemiotics, zoosemiotics) and semiotics of culture—semioethics and existential semiotics included. 1) Semiotics of being entails inquiry at all levels of biological organization, albeit, wherever there are individuals, with emphasis on the living qua individuals (integrated biological individualism). 2) An Umwelt is the public aspect (cf. the Innenwelt, the private aspect) of a phenomenal/experienced world (...)
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  35. Guy Fletcher (2009). Rejecting Well-Being Invariabilism. Philosophical Papers 38 (1):21-34.score: 19.0
    This paper is an attempt to undermine a basic assumption of theories of well-being, one that I call well-being invariabilism. I argue that much of what makes existing theories of well-being inadequate stems from the invariabilist assumption. After distinguishing and explaining well-being invariabilism and well-being variabilism, I show that the most widely-held theories of well-being—hedonism, desire-satisfaction, and pluralist objective-list theories—presuppose invariabilism and that a large class of the objections to them arise because of it. (...)
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  36. William A. Lauinger (2013). The Strong-Tie Requirement and Objective-List Theories of Well-Being. Ethical Theory and Moral Practice 16 (5):953-968.score: 19.0
    Many philosophers with hedonistic sympathies (e.g., Mill, Sidgwick, Sumner, Feldman, Crisp, Heathwood, and Bradley) have claimed that well-being is necessarily experiential. Kagan once claimed something slightly different, saying that, although unexperienced bodily events can directly impact a person’s well-being, it is nonetheless true that any change in a person’s well-being must involve a change in her (i.e., either in her mind or in her body). Kagan elaborated by saying that a person’s well-being cannot float freely of (...)
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  37. Christina Schües & Christoph Rehmann-Sutter (2013). The Well- and Unwell-Being of a Child. Topoi 32 (2):197-205.score: 19.0
    The concept of the ‘well-being of the child’ (like the ‘child’s welfare’ and ‘best interests of the child’) has remained underdetermined in legal and ethical texts on the needs and rights of children. As a hypothetical construct that draws attention to the child’s long-term welfare, the well-being of the child is a broader concept than autonomy and happiness. This paper clarifies some conceptual issues of the well-being of the child from a philosophical point of view. The main (...)
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  38. Afschin Gandjour (2001). Is Subjective Well-Being a Useful Parameter for Allocating Resources Among Public Interventions? Health Care Analysis 9 (4):437-447.score: 19.0
    Scarce public resources requiretrade-offs between competing programs indifferent sectors, and the careful allocationof fixed resources within a single sector. Thispaper argues that a general quality of lifeinstrument encompassing health-related andnon-health-related components is suitable fordetermining the best trade-offs betweensectors. Further, this paper suggests thatsubjective well-being shows the propertiescrucial to a general quality of life measureand has additional advantages that makes itparticularly useful for the allocation ofpublic and health care resources. The paperargues that Western societies are in anunusually prosperous situation today (...)
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  39. Andrew Bloodworth & Mike McNamee (2007). Conceptions of Well-Being in Psychology and Exercise Psychology Research: A Philosophical Critique. [REVIEW] Health Care Analysis 15 (2):107-121.score: 19.0
    The potential of physical activity to improve our health has been the subject of extensive research [38]. The relationship between physical activity and well-being has prompted substantial interest from exercise psychologists in particular [3], and it seems, is generating increasing interest outside the academic community in healthcare policy and practice inter alia through GP referrals for exercise. Researchers in the field have benefited from a rich tradition within psychology that investigates subjective well-being and its antecedents [7]. We argue (...)
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  40. Arman Hovhannisyan (2011). Ex Nihilo Nihil Fit?, or Prolegomena to Philosophy of Reality. Amazon, Createspace.score: 18.0
    The work below is the resume of my forthcoming book which I hope to complete in a year or two. As a matter of fact, this is the synthesis of five previous papers of mine, An Endeavor of New Concept of Being and Non-Being, Non-Being and Nothingness, Reality as Being and Nothingness, Presence in Reality, and God and Reality, or to be more correct, the integrity of them, as only in this connection do they acquire their (...)
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  41. Richard Kraut (2007). What is Good and Why: The Ethics of Well-Being. Harvard University Press.score: 18.0
    In search of good -- A Socratic question -- Flourishing and well-being -- Mind and value -- Utilitarianism -- Rawls and the priority of the right -- Right, wrong, should -- The elimination of moral rightness -- Rules and good -- Categorical imperatives -- Conflicting interests -- Whose good? The egoist's answer -- Whose good? The utilitarian's answer - Self-denial, self-love, universal concern -- Pain, self-love, and altruism -- Agent-neutrality and agent-relativity -- Good, conation, and pleasure -- "Good" and (...)
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  42. Jean-Luc Nancy (2008). The Being-with of Being-There. Continental Philosophy Review 41 (1):1-15.score: 18.0
    In Being and Time, Heidegger affirms that being-with or Mitsein is an essential constitution of Dasein but he does not submit this existential to the same rigorous analyses as other existentials. In this essay, Jean-Luc Nancy points to the different places where Heidegger erased the possibility of thinking an essential with that he himself opened. This erasure is due, according to Nancy, to the subordination of Mitsein to a thinking of the proper and the improper. The polarization of (...)
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  43. Jason Kawall (1999). The Experience Machine and Mental State Theories of Well-Being. Journal of Value Inquiry 33 (3):381-387.score: 18.0
    It is argued that Nozick's experience machine thought experiment does not pose a particular difficulty for mental state theories of well-being. While the example shows that we value many things beyond our mental states, this simply reflects the fact that we value more than our own well-being. Nor is a mental state theorist forced to make the dubious claim that we maintain these other values simply as a means to desirable mental states. Valuing more than our mental states (...)
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  44. Ferdi Memelli, Memory and Metaphysics: A Joint Reading of Time and Being and What is Metaphysics.score: 18.0
    Abstract The article is a reading, in conjunction with one-another, of Time and Being and What is metaphysics. Its scope is that of raising questions on certain Heideggerian topics that are here formulated as thesis. Namely, first that the turn in Heidegger’s thinking is not a change in his process of thinking, but rather an essential trait of what Heidegger calls the matter at hand (Sachverhalt). Secondly, that this turn of the matter at hand is in itself memory in (...)
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  45. William Lauinger (2013). The Missing-Desires Objection to Hybrid Theories of Well-Being. Southern Journal of Philosophy 51 (2):270-295.score: 18.0
    Many philosophers have claimed that we might do well to adopt a hybrid theory of well-being: a theory that incorporates both an objective-value constraint and a pro-attitude constraint. Hybrid theories are attractive for two main reasons. First, unlike desire theories of well-being, hybrid theories need not worry about the problem of defective desires. This is so because, unlike desire theories, hybrid theories place an objective-value constraint on well-being. Second, unlike objectivist theories of well-being, hybrid theories need (...)
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  46. William Lauinger (2012). Well-Being and Theism: Linking Ethics to God. Continuum.score: 18.0
    Well-Being and Theism is divided into two distinctive parts. The first part argues that desire-fulfillment welfare theories fail to capture the 'good' part of ‘good for’, and that objective list welfare theories fail to capture the 'for' part of ‘good for’. Then, with the aim of capturing both of these parts of ‘good for’, a hybrid theory–one which places both a value constraint and a desire constraint on well-being–is advanced. Lauinger then defends this proposition, which he calls the (...)
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  47. Brian Leftow (2011). Why Perfect Being Theology? International Journal for Philosophy of Religion 69 (2):103-118.score: 18.0
    I display the historical roots of perfect being theology in Greco-Roman philosophy, and the distinctive reasons for Christians to take up a version of this project. I also rebut a recent argument that perfect-being reasoning should lead one to atheism.
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  48. Alex Voorhoeve (forthcoming). Review of Matthew D. Adler: Well-Being and Fair Distribution. Beyond Cost-Benefit Analysis. [REVIEW] Social Choice and Welfare.score: 18.0
    In this extended book review, I summarize Adler's views and critically analyze his key arguments on the measurement of well-being and the foundations of prioritarianism.
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  49. H. E. Baber (2010). Worlds, Capabilities and Well-Being. Ethical Theory and Moral Practice 13 (4):377 - 392.score: 18.0
    Critics suggest that without some "objective" account of well-being we cannot explain why satisfying some preferences is, as we believe, better than satisfying others, why satisfying some preferences may leave us on net worse off or why, in a range of cases, we should reject life-adjustment in favor of life-improvement. I defend a subjective welfarist understanding of well-being against such objections by reconstructing the Amartya Sen's capability approach as a preferentist account of well-being. According to the proposed (...)
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  50. Robert A. Giacalone & Mark D. Promislo (2010). Unethical and Unwell: Decrements in Well-Being and Unethical Activity at Work. [REVIEW] Journal of Business Ethics 91 (2):275 - 297.score: 18.0
    Previous research on unethical business behavior usually has focused on its impact from a financial or philosophical perspective. While such foci are important to our understanding of unethical behavior, we argue that another set of outcomes linked to individual well-being are critical as well. Using data from psychological, criminological, and epidemiological sources, we propose a model of unethical behavior and well-being. This model postulates that decrements in well-being result from stress or trauma stemming from being victimized (...)
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