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

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  1.  6
    D. Rudolph, L. -L. Andersson, R. Bengtsson, J. Ekman, O. Erten, C. Fahlander, E. K. Johansson, I. Ragnarsson, C. Andreoiu, M. A. Bentley, M. P. Carpenter, R. J. Charity, R. M. Clark, P. Fallon, A. O. Macchiavelli, W. Reviol, D. G. Sarantites, D. Seweryniak, C. E. Svensson & S. J. Williams, Isospin and Deformation Studies in the Odd-Odd N = Z Nucleus Co-54.
    High-spin states in the odd-odd N = Z nucleus Co-54 have been investigated by the fusion-evaporation reaction Si-28(S-32,1 alpha 1p1n)Co-54. Gamma-ray information gathered with the Ge detector array Gammasphere was correlated with evaporated particles detected in the charged particle detector system Microball and a 1 pi neutron detector array. A significantly extended excitation scheme of Co-54 is presented, which includes a candidate for the isospin T = 1, 6(+) state of the 1f(7/2)(-2) multiplet. The results are compared to large-scale shell-model (...)
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  2.  2
    D. Rudolph, I. Ragnarsson, W. Reviol, C. Andreoiu, M. A. Bentley, M. P. Carpenter, R. J. Charity, R. M. Clark, M. Cromaz, J. Ekman, C. Fahlander, P. Fallon, E. Ideguchi, A. O. Macchiavelli, M. N. Mineva, D. G. Sarantites, D. Seweryniak & S. J. Williams, Rotational Bands in the Semi-Magic Nucleus Ni-57(28)29.
    Two rotational bands have been identified and characterized in the proton-magic N = Z + 1 nucleus Ni-57. These bands complete the systematics of well-and superdeformed rotational bands in the light nickel isotopes starting from doubly magic Ni-56 to Ni-60. High-spin states in Ni-57 have been produced in the fusion-evaporation reaction Si-28(S-32, 2p1n)Ni-57 and studied with the gamma-ray detection array GAMMASPHERE operated in conjunction with detectors for evaporated light charged particles and neutrons. The features of the rotational bands in Ni-57 (...)
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  3. Alan Charity (1963). Dante and the Aesthetes. New Blackfriars 44 (521):452-463.
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  4. Cannon Wlllard Charity (forthcoming). Early Images of the Female Warriors. Minerva.
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  5.  75
    Arvid Båve (2015). Charity and Error‐Theoretic Nominalism. Ratio 28 (3):256-270.
    I here investigate whether there is any version of the principle of charity both strong enough to conflict with an error-theoretic version of nominalism about abstract objects, and supported by the considerations adduced in favour of interpretive charity in the literature. I argue that in order to be strong enough, the principle, which I call “”, would have to read, “For all expressions e, an acceptable interpretation must make true a sufficiently high ratio of accepted sentences containing e”. (...)
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  6.  24
    Gregory Stoutenburg (2016). Principles of Interpretive Charity and the Semantics of Knowledge Attributions. Acta Analytica 31 (2):153-168.
    Positions in the debate about the correct semantics of “S knows that p” are sometimes motivated in part by an appeal to interpretive charity. In particular, non-skeptical views hold that many utterances of the sentence “S knows that p” are true and some of them think the fact that their views are able to respect this is a reason why their views are more charitable than skeptical invariantism. However, little attention has been paid to why charity should be (...)
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  7. Daniel Dohrn, Interpretive Charity and Content Externalism.
    Interpretive charity is an important principle in devising the content of propositional attitudes and their expression. I want to argue that it does not square well with externalism about content. Although my argument clearly also applies to a principle of maximizing truth (as it requires only the true belief - component of knowledge), I will focus my attention to Timothy Williamson’s more intriguing recent proposal of maximizing knowledge.
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  8. Anthony Brueckner (2009). Moore-Paradoxicality and the Principle of Charity. Theoria 75 (3):245-247.
    In a recent article in Theoria , Hamid Vahid offered an explanation of the phenomenon of Moore-paradoxicality which employed Davidson's Principle of Charity regarding radical interpretation. I argue here that Vahid's explanation fails.
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  9.  28
    J. Gregory Dees (2012). A Tale of Two Cultures: Charity, Problem Solving, and the Future of Social Entrepreneurship. [REVIEW] Journal of Business Ethics 111 (3):321-334.
    Two cultures are at play in the field of social entrepreneurship: an age-old culture of charity, and a more contemporary culture of entrepreneurial problem solving. These cultures permeate activities from resource providers to front line operations. Both have roots in our psychological responses to the needs of others and are reinforced by social norms. They can work hand-in-hand or they can be at odds. Some of the icons of the social entrepreneurship movement have spoken harshly about charity, yet (...)
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  10.  38
    Dorothy Foote (2001). The Question of Ethical Hypocrisy in Human Resource Management in the U.K. And Irish Charity Sectors. Journal of Business Ethics 34 (1):25 - 38.
    Whilst there is a growing volume of literature exploring the ethical implications of organisational change for HRM and the ethical aspects of certain HRM activities, there have been few published U.K. studies of how HR managers actually behave when faced with ethical dilemmas in their work. This paper seeks to enhance the foundations of such knowledge through an examination of the influence of organisational values on the ethical behaviour of Human Resource Managers within a sample of charities in the U.K. (...)
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  11.  51
    Paul Saka (2007). Spurning Charity. Axiomathes 17 (2):197-208.
    The principle of charity (“Charity”), in one form or other, is held by many and for various reasons. After cataloging discernible kinds of Charity, I focus on the most familiar versions as found in Davidson, Dennett, Devitt, Lewis, Putnam, Quine, Stich, and others. To begin with, I argue that such versions of Charity are untenable because beliefs cannot be counted, and even if they could be counted there is reason to believe that true beliefs need not (...)
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  12.  2
    Sofia Yasmin, Roszaini Haniffa & Mohammad Hudaib (2013). Communicated Accountability by Faith-Based Charity Organisations. Journal of Business Ethics 122 (1):1-21.
    The issue of communicated accountability is particularly important in Faith-Based Charity Organisations as the donated funds and use of those funds are often meant to fulfil religious obligations for the well-being of society. Integrating Stewart’s (1984) ladder of accountability with the Statement of Recommended Practice guidance for charities, this paper examines communicated accountability practices of Muslim and Christian Charity Organisations in England and Wales. Our content analysis results indicate communicated accountability to be generally limited, focusing on providing basic (...)
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  13.  15
    Jennifer A. Herdt (2004). The Endless Construction of Charity: On Milbank's Critique of Political Economy. Journal of Religious Ethics 32 (2):301 - 324.
    In "Theology and Social Theory", John Milbank critiques Scottish Enlightenment political economy and its attendant descriptive moral philosophy for "de-ethicizing" human action. A closer look at the development of theoretical understandings of sympathy, however, shows that instinct did not ultimately displace virtue. Moreover, a survey of practical responses to poverty calls into question the claim that political economy obliterated the Christian sphere of public charity. Many of the innovations Milbank criticizes as de-ethicizing in fact reflect serious efforts to absorb (...)
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  14.  41
    Chuang Ye (2008). The Limit of Charity and Agreement. Frontiers of Philosophy in China 3 (1):99-122.
    Radical interpretation is used by Davison in his linguistic theory not only as an interesting thought experiment but also a general pattern that is believed to be able to give an essential and general account of linguistic interpretation. If the principle of charity is absolutely necessary to radical interpretation, it becomes, in this sense, a general methodological principle. However, radical interpretation is a local pattern that is proper only for exploring certain interpretation in a specific case, and consequently the (...)
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  15.  11
    Alicia Ferreira Gonçalves & Joannes Paulus Silva Forte (2013). A Cáritas brasileira e a Economia Popular Solidária: O Agente de Cáritas e a Caridade Libertadora (Brazilian Caritas and the Popular Solidarity Economy: The Agent of Caritas and the Charity Liberating) - DOI: 10.5752/P.2175-5841.2013v11n32p1506. [REVIEW] Horizonte 11 (32):1506-1524.
    O presente artigo analisa as ligações entre a Cáritas Brasileira e a Economia Popular Solidária a partir do trabalho do Agente de Cáritas. A problemática central do artigo remete às representações sociais que esses Agentes constroem em seus relatos sobre os princípios da Teologia da Libertação que norteiam os projetos em economia solidária da referida instituição religiosa. A metodologia de base qualitativa e etnográfica consistiu na realização da revisão bibliográfica, consulta a materiais institucionais, observação in loco e entrevistas semiestruturadas com (...)
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  16.  17
    Marcin Lewiński (2012). The Paradox of Charity. Informal Logic 32 (4):403-439.
    The principle of charity is used in philosophy of language and argumentation theory as an important principle of interpretation which credits speakers with “the best” plausible interpretation of their discourse. I contend that the argumentation account, while broadly advocated, misses the basic point of a dialectical conception which approaches argumentation as discussion between two parties who disagree over the issue discussed. Therefore, paradoxically, an analyst who is charitable to one discussion party easily becomes uncharitable to the other. To overcome (...)
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  17.  16
    Hamid Vahid (2001). Charity, Supervenience, and Skepticism. Metaphilosophy 32 (3):308-325.
    In a number of articles Donald Davidson has argued that the charitable nature of his method of radical interpretation rules out the possibility of massive error and thus refutes Cartesian skepticism. The diversity of such arguments and the suggestions that are all being made under the name of the principle of charity have prompted a large body of conflicting responses, adding only to the obscurity of the issues that are generally associated with the question of skepticism. In this paper (...)
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  18.  33
    Jeff Malpas (1988). The Nature of Interpretative Charity. Dialectica 42 (1):17-36.
    SummaryIn Davidson's Theory of radical interpretation the principle of charity plays a crucial role. However the principle is the subject of widespread misunderstanding. The author attempts to provide an overall account of the principle and in doing so details some aspects of the holism which characterises the Davidsonian approach to interpretation. Charity is shown as inseparable from that holism. Two aspects of the principle are distinguished and some objections to the principle are also considered.
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  19.  11
    John Paul Slosar, Mark F. Repenshek & Elliott Bedford (2013). Catholic Identity and Charity Care in the Era of Health Reform. HEC Forum 25 (2):111-126.
    Catholic healthcare institutions live amidst tension between three intersecting primary values, namely, a commitment of service to the poor and vulnerable, promoting the common good for all, and financially sustainability. Within this tension, the question sometimes arises as to whether it is ever justifiable, i.e., consistent with Catholic identity, to place limits on charity care. In this article we will argue that the health reform measures of the Affordable Care Act do not eliminate this tension but actually increase the (...)
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  20.  15
    Ye Chuang (2008). The Limit of Charity and Agreement. Frontiers of Philosophy in China 3 (1):99 - 122.
    Radical interpretation is used by Davison in his linguistic theory not only as an interesting thought experiment but also a general pattern that is believed to be able to give an essential and general account of linguistic interpretation. If the principle of charity is absolutely necessary to radical interpretation, it becomes, in this sense, a general methodological principle. However, radical interpretation is a local pattern that is proper only for exploring certain interpretation in a specific case, and consequently the (...)
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  21.  6
    Antonio Sandu & Ana Caras (2013). Deconstruction of Charity. Postmodern Ethical Approaches. Journal for the Study of Religions and Ideologies 12 (36):72-99.
    Charity, as a social construct, is considered in various interpretative contexts, in a subjectively manner, social progress. The meta-narration about charity as Christian duty, by passing through the secular interpretive and atomizer context of postmodernity, becomes a narrative about social responsibility and equity in ethical dimension, and is translated into restorative community practices in social action plan. We will pursue the constructive interpretive contexts that generated the idea of social policies and social work practice as a contemporary deconstruction (...)
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  22. Christopher Gauker (1986). The Principle of Charity. Synthese 69 (October):1-25.
  23.  9
    Dale Jacquette (1996). Charity and the Reiteration Problem for Enthymemes. Informal Logic 18 (1).
    Any enthymeme can be made logically valid by adding as a suppressed premise a conditional that reiterates the argument's stated content and inferential structure in if-then form, We cannot blanketly prohibit reiteration to avoid this sort of trivialization, because some enthymemes legitimately require completion by reiterative conditionals, The solution proposed here is to allow reiterative expansions, but to rank them, other things being equal, as less charitable than nonreiterative expansions. Reiterative expansions can then be chosen as the most charitable only (...)
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  24.  24
    John Miles Little (2010). On Agonising: Street Charity and First Ethics. [REVIEW] Journal of Bioethical Inquiry 7 (3):321-327.
    To agonise is to undergo great mental anguish through worrying about something, according to the New Oxford Dictionary of English. I suggest that agonising in this sense is a fundamental response to any ethical dilemma. It has a long intellectual and literary lineage. In this essay, I agonise over the dilemmas posed by street beggars, their intrusiveness and their appeal to our intuitive sense of social duty. I explore the discomfort we may feel at their presence, and the value that (...)
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  25. Daniel Levy (1996). The Challenge of Wealth and Poverty: The Ben Ish Hai on Wealth, Poverty, Charity and the Torah's View of Money. Distributed by Feldheim.
     
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  26.  84
    Pendaran Roberts & Kelly Ann Schmidtke (forthcoming). Relationalism About Perceptible Properties and the Principle of Charity. Synthese:1-25.
    Color relationalism holds that the colors are constituted by relations to subjects. The introspective rejoinder against this view claims that it is opposed to our phenomenally-informed, pre-theoretic intuitions. The rejoinder seems to be correct about how colors appear when looking at how participants respond to an item about the metaphysical nature of color but not when looking at an item about the ascription of colors. The present article expands the properties investigated to sound and taste and inspects the mentioned asymmetry, (...)
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  27. Joseph S. Fulda (1999). In Defense of Charity and Philanthropy. Business and Society Review 104 (2):179-189.
    The article distinguishes between charity and philanthropy and answers those who argue that monies spent for either are an inefficient deployment of monies for present consumption that could better be deployed by investing in the production of future wealth. It closes by arguing that philanthropists provide a key leadership role in the free-market economy. -/- The author owns the copyright, and there was no agreement, express or implied, not to use the publisher's PDF.
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  28.  73
    Robert Sparling (2013). Justice and Charity: Positive Duties and the Right of Necessity in Pablo Gilabert. Les ateliers de l'éthique/The Ethics Forum 8 (2):84-96.
    This article considers Pablo Gilabert’s attempt to defend against libertarian critics his ambitious argument for basic positive duties of justice to the world’s destitute. The article notes that Gilabert’s argument – and particularly the vocabulary of perfect and imperfect duties that he adopts – has firm roots in the modern natural rights tradition. The article goes on to suggest, however, that Gilabert employs the phrase ‘imperfect duties’ in a manner that is in some tension with the tradition from which it (...)
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  29. Kathrin Glüer (2006). The Status of Charity I: Conceptual Truth or a Posteriori Necessity? International Journal of Philosophical Studies 14 (3):337 – 359.
    According to Donald Davidson, linguistic meaning is determined by the principle of charity. Because of Davidson's semantic behaviourism, charity's significance is both epistemic and metaphysical: charity not only provides the radical interpreter with a method for constructing a semantic theory on the basis of his data, but it does so because it is the principle metaphysically determining meaning. In this paper, I assume that charity does determine meaning. On this assumption, I investigate both its epistemic and (...)
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  30. Adam Hosein, Numbers, Fairness and Charity.
    This paper discusses the "numbers problem," the problem of explaining why you should save more people rather than fewer when forced to choose. Existing non-consequentialist approaches to the problem appeal to fairness to explain why. I argue that this is a mistake and that we can give a more satisfying answer by appealing to requirements of charity or beneficence.
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  31.  6
    Adam Weiler Gur Arye (2016). Reid's Principle of Credulity as a Principle of Charity. Journal of Scottish Philosophy 14 (1):69-83.
    Reid's principle of credulity may be interpreted as equivalent to a principle of charity, due to the nature of three beliefs it implies concerning the interlocutors, which are held by the person who attempts to acquire their language: They are telling truth in the sense that they are saying what they really think, perceive, feel, believe; they are veracious in the sense that what they say is objectively true; they use language consistently. This interpretation relies on Reid's straightforward remarks (...)
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  32.  79
    Nathaniel Goldberg (2004). The Principle of Charity. Dialogue 43 (4):671-683.
    The recent publication of a third anthology of Donald Davidson’s articles, and anticipated publication of two more, encourages a consideration of themes binding together Davidson’s lifetime of research. One such theme is the principle of charity (PC). In light of the mileage Davidson gets out of PC, I propose a careful examination of PC itself. In Part 1, I consider some ways in which Davidson articulates PC. In Part 2, I show that the articulation that Davidson requires in his (...)
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  33.  53
    Henry Jackman (2003). Charity, Self-Interpretation, and Belief. Journal of Philosophical Research 28:143-168.
    The purpose of this paper is to motivate and defend a recognizable version of N. L. Wilson's "Principle of Charity" Doing so will involve: (1) distinguishing it fromthe significantly different versions of the Principle familiar through the work of Quine and Davidson; (2) showing that it is compatible with, among other things, both semantic externalism and "simulation" accounts of interpretation; and (3) explaining how it follows from plausible constraints relating to the connection between interpretation and self-interpretation. Finally, it will (...)
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  34.  89
    David K. Henderson (1987). The Principle of Charity and the Problem of Irrationality (Translation and the Problem of Irrationality). Synthese 73 (2):225 - 252.
    Common formulations of the principle of charity in translation seem to undermine attributions of irrationality in social scientific accounts that are otherwise unexceptionable. This I call the problem of irrationality. Here I resolve the problem of irrationality by developing two complementary views of the principle of charity. First, I develop the view (ill-developed in the literature at present) that the principle of charity is preparatory, being needed in the construction of provisional first-approximation translation manuals. These serve as (...)
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  35.  66
    Peter Pagin (2006). The Status of Charity II: Charity, Probability, and Simplicity. International Journal of Philosophical Studies 14 (3):361 – 383.
    Treating the principle of charity as a non-empirical, foundational principle leads to insoluble problems of justification. I suggest instead treating semantic properties realistically, and semantic terms as theoretical terms. This allows us to apply ordinary scientific reasoning in meta-semantics. In particular, we can appeal to widespread verbal agreement as an empirical phenomenon, and we can make use of probabilistic reasoning as well as appeal to theoretical simplicity for reaching the conclusion that there is a high rate of agreement in (...)
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  36.  2
    Yiu-Ming Fung, Davidson's Charity in the Context of Chinese Philosophy.
    A.C. Graham, a widely respected Sinologist, may be the first scholar in the context of Chinese philosophy to express opinions counter to Donald Davidson’s principle of charity and to his view on the very idea of a conceptual scheme.
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  37.  3
    Fabio Paglieri (2007). No More Charity, Please! Enthymematic Parsimony and the Pitfall of Benevolence. In Christopher W. Tindale Hans V. Hansen (ed.), Dissensus and the Search for Common Ground. Ossa 1--26.
    Why are enthymemes so frequent? Are we dumb arguers, smart rhetoricians, or parsimonious reasoners? This paper investigates systematic use of enthymemes, criticizing the application of the principle of charity to their interpretation. In contrast, I propose to analyze enthymematic argumentation in terms of parsimony, i.e. as a manifestation of the rational tendency to economize over scant resources. Consequences of this view on the current debate on enthymemes and on their rational reconstruction are discussed.
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  38.  19
    Paul Thagard & Richard E. Nisbett (1983). Rationality and Charity. Philosophy of Science 50 (2):250-267.
    Quine and others have recommended principles of charity which discourage judgments of irrationality. Such principles have been proposed to govern translation, psychology, and economics. After comparing principles of charity of different degrees of severity, we argue that the stronger principles are likely to block understanding of human behavior and impede progress toward improving it. We support a moderate principle of charity which leaves room for empirically justified judgments of irrationality.
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  39.  11
    Marinus van IJzendoorn, Marian Bakermans-Kranenburg, Fieke Pannebakker & Dorothee Out (2010). In Defence of Situational Morality: Genetic, Dispositional and Situational Determinants of Children's Donating to Charity. Journal of Moral Education 39 (1):1-20.
    In this paper we argue that moral behaviour is largely situation?specific. Genetic make?up, neurobiological factors, attachment security and rearing experiences have only limited influence on individual differences in moral performance. Moral behaviour does not develop in a linear and cumulative fashion and individual morality is not stable across time and situations. To illustrate our position we present two studies on children?s willingness to donate their money to a charity (UNICEF) as a prime example of pro?social behaviour. In two samples (...)
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  40.  14
    Nicole Hassoun (2014). Global Justice and Charity: A Brief for a New Approach to Empirical Philosophy. Philosophy Compass 9 (12):884-893.
    What does global justice or charity requires us to give to other people? There is a large theoretical literature on this question. There is much less experimental work in political philosophy relevant to answering it. Perhaps for this reason, this literature has yet to have any major impact on theoretical discussions of global justice or charity. There is, however, some experimental research in behavioral economics that has helped to shape the field and a few relevant studies by political (...)
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  41.  46
    Roy Sorensen (2004). Charity Implies Meta-Charity. Philosophy and Phenomenological Research 68 (2):290–315.
    “It is irrational to believe others are irrational”. I ungratefully said that to a confidant who asserted that I was negotiating with a fool. I now wonder whether I was the real fool. If I believe my friend is irrational (in light of his attribution of irrationality to the recipient of my offers), then my epigram implies I am irrational. To avoid the implication that I am irrational, I must not believe anyone to be irrational. But then my epigram also (...)
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  42.  54
    Daniel Howard-Snyder, The Argument From Charity Against Revisionary Ontology.
    Revisionary ontologists are making a comeback. Quasi-nihilists, like Peter van Inwagen and Trenton Merricks, insist that the only composite objects that exist are living things. Unrestriced universalists, like W.V.O. Quine, David Lewis, Mark Heller, and Hud Hudson, insist that any collection of objects composes something, no matter how scattered over time and space they may be. And there are more besides.1 The result, says Eli Hirsch, is that many commonsense judgments about the existence or identity of highly visible physical objects (...)
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  43.  9
    Roberto Di Ceglie (2016). Faith, Reason, and Charity in Thomas Aquinas’s Thought. International Journal for Philosophy of Religion 79 (2):133-146.
    Aquinas’s thought is often considered an exemplary balance between Christian faith and natural reason. However, it is not always sufficiently clear what such balance consists of. With respect to the relation between philosophical topics and the Christian faith, various scholars have advanced perspectives that, although supported by Aquinas’s texts, contrast one another. Some maintain that Aquinas elaborated his philosophical view without being under the influence of faith. Others believe that the Christian faith constitutes an indispensable component of Aquinas’s view; at (...)
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  44.  34
    María Rosario Hernández Borges (2007). The Principle of Charity, Transcendentalism and Relativism. The Proceedings of the Twenty-First World Congress of Philosophy 6:69-75.
    Relativism has usually been presented as linked to the limits of translation and understanding. The Principle of Charity was developed to decide the reference of words or the best translation of a sentence. However, the principle has been defined in, at least, two different ways: a naturalistic one, as a pragmatic maxim that guides the interpreter generally; or a transcendental one, as an a priori, necessary condition for someone to be understood. In this paper I will focus on the (...)
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  45.  6
    Haley Brokensha, Lina Eriksson & Ian Ravenscroft (2016). Charity, Signaling, and Welfare. Politics, Philosophy and Economics 15 (1):3-19.
    Voices on the political right have long claimed that the welfare state ought to be kept small, and that charities can take over many of the tasks involved in helping those at the bottom of society. The arguments in favor of this claim are controversial, but even if they are accepted at face value the policy proposal remains problematic. For the proposal presupposes that charities would, in fact, be able to raise enough money to provide adequate help to those in (...)
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  46.  28
    David A. Peters (1986). Rationales for Organ Donation: Charity or Duty? [REVIEW] Journal of Medical Humanities and Bioethics 7 (2):106-121.
    Media appeals encouraging people to sign organ donor cards suggest that donating one's own organs after death or donating the organs of a deceased family member is an act of charity, i.e., something which it would be meritorious for people to do but not wrong to avoid. This paper argues to the contrary that posthumous organ donation is a moral duty, a duty of the type that rests at the base of recently enacted state “Good Samaritan” laws which require (...)
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  47.  19
    Roy Sorensen (2004). Charity Implies Meta-Charity. Philosophy and Phenomenological Research 68 (2):290 - 315.
    The principle of charity says that all agents are rational. The principle of meta-charity says that all agents believe all agents are rational. My thesis is that the arguments which are used to support charity also support meta-charity. Meta-charity implies meta-meta-charity. By recursion, the principle of charity implies that it is common knowledge. But there appears to be intelligent, well-informed disagreement with the principle of charity. So if the entailment thesis holds, opponents (...)
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  48.  26
    Carole J. Lee (2006). Gricean Charity: The Gricean Turn in Psychology. Philosophy of the Social Sciences 36 (2):193-218.
    Psychologists' work on conversational pragmatics and judgment suggests a refreshing approach to charitable interpretation and theorizing. This charitable approach—what I call Gricean charity —recognizes the role of conversational assumptions and norms in subject-experimenter communication. In this paper, I outline the methodological lessons Gricean charity gleans from psychologists' work in conversational pragmatics. In particular, Gricean charity imposes specific evidential standards requiring that researchers collect empirical information about (1) the conditions of successful and unsuccessful communication for specific experimental contexts, (...)
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  49.  24
    Wai-Hung Wong (1999). Interpretive Charity, Massive Disagreement, and Imagination. Canadian Journal of Philosophy 29 (1):49-74.
    I argue that it is a main theme of Davidson's theory of interpretation that interpretive charity implies the impossibility of massive disagreement. There is clear textual support for that. I then argue that from the first-person point of view of a full-blooded interpreter, the theme must be accepted; and that is precisely why Davidson accepts it. If massive disagreement between speaker and interpreter seems to us easy to imagine, it is only because the imagination involved is third-personal and not (...)
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    Jeffrey Stout (2003). How Charity Transcends the Culture Wars: Eugene Rogers and Others on Same-Sex Marriage. Journal of Religious Ethics 31 (2):169 - 180.
    In 1994 the "Ramsey Colloquium," under the leadership of Richard John Neuhaus, posed a challenge to what it called the "homosexual movement" within the Christian Church. The challenge was to prove that it had reasons distinguishable from secular liberalism--reasons consistent with orthodox Christian theology--in favor of same-sex coupling. Eugene Rogers's book, "Sexuality and the Christian Body: Their Way into the Triune God, can be read as a response to this challenge. The book is important not only for the content of (...)
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