Search results for 'Divine Desire Theory' (try it on Scholar)

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  1. Christian Miller (2009). Divine Desire Theory and Obligation. In Yujin Nagasawa & Erik J. Wielenberg (eds.), New Waves in Philosophy of Religion. Palgrave Macmillan. 105--24.score: 720.0
    Thanks largely to the work of Robert Adams and Philip Quinn, the second half of the twentieth century witnessed a resurgence of interest in divine command theory as a viable position in normative theory and meta-ethics. More recently, however, there has been some dissatisfaction with divine command theory even among those philosophers who claim that normative properties are grounded in God, and as a result alternative views have begun to emerge, most notably divine intention (...)
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  2. Christian Miller (2009). Divine Will Theory: Desires or Intentions? In Jonathan Kvanvig (ed.), Oxford Studies in Philosophy of Religion. Oxford University Press.score: 286.0
    Due largely to the work of Mark Murphy and Philip Quinn, divine will theory has emerged as a legitimate alternative to divine command theory in recent years. As an initial characterization, divine will theory is a view of deontological properties according to which, for instance, an agent S‟s obligation to perform action A in circumstances C is grounded in God‟s will that S A in C. Characterized this abstractly, divine will theory does (...)
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  3. Daniel M. Johnson (2012). The Objectivity of Obligations in Divine Motivation Theory: On Imitation and Submission. Journal of Religious Ethics 40 (3):504-517.score: 276.3
    To support her divine motivation theory of the good, which seeks to ground ethics in motives and emphasize the attractiveness of morality over against the compulsion of morality, Linda Zagzebski has proposed an original account of obligations which grounds them in motives. I argue that her account renders obligations objectionably person-relative and that the most promising way to avoid my criticism is to embrace something quite close to a divine command theory of obligation. This requires her (...)
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  4. Christian Miller (2009). Divine Will Theory: Intentions or Desires? In Jonathan L. Kvanvig (ed.), Oxford Studies in Philosophy of Religion: Volume 2. Oup Oxford.score: 238.3
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  5. Rainer Reisenzein (2009). Emotional Experience in the Computational Belief-Desire Theory of Emotion. Emotion Review 1 (3):214-222.score: 224.0
    Based on the belief that computational modeling (thinking in terms of representation and computations) can help to clarify controversial issues in emotion theory, this article examines emotional experience from the perspective of the Computational Belief–Desire Theory of Emotion (CBDTE), a computational explication of the belief–desire theory of emotion. It is argued that CBDTE provides plausible answers to central explanatory challenges posed by emotional experience, including: the phenomenal quality,intensity and object-directedness of emotional experience, the function of (...)
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  6. Paul Hurley (2002). A Davidsonian Reconciliation of Internalism, Objectivity, and the Belief-Desire Theory. Journal of Ethics 6 (1):1-20.score: 224.0
    This paper argues that Donald Davidson''s account ofassertions of evaluative judgments contains ahere-to-fore unappreciated strategy forreconciling the meta-ethical ``inconsistenttriad.'''' The inconsistency is thought to resultbecause within the framework of thebelief-desire theory assertions of moraljudgments must have conceptual connections withboth desires and beliefs. The connection withdesires is necessary to account for theinternal connection between such judgments andmotivation to act, while the connection withbeliefs is necessary to account for theapparent objectivity of such judgments.Arguments abound that no class of utterancescan coherently (...)
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  7. Jeffery L. Johnson (1994). Procedure, Substance, and the Divine Command Theory. International Journal for Philosophy of Religion 35 (1):39 - 55.score: 168.0
    Natural theology is still practiced as though substantive theological conclusions can be derived by a quasi-deductive process. Perhaps relevant "evidence" may lead to interesting theological conclusions -- the fact of natural evil, or the cosmic fine-tuning we hear about in contemporary cosmology, both cry out for theological explanation. I remain a skeptic, however, about the value of "a priori" methods in natural theology. The case study in this short discussion is the well known attempt to establish the logical incoherence of (...)
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  8. Scott Hill (2010). Richard Joyce's New Objections to the Divine Command Theory. Journal of Religious Ethics 38 (1):189-196.score: 168.0
    In a 2002 paper for this journal, Richard Joyce presents three new arguments against the Divine Command Theory. In this comment, I attempt to show that each of these arguments is either unpersuasive or uninteresting. Two of Joyce’s arguments are unpersuasive because they rely on an implausible principle or an implausible claim about what counts as a platitude governing use of the term “wrong.” Joyce’s other argument is uninteresting because it is persuasive only if Joyce’s formulation of the (...)
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  9. Dale Tuggy (2005). Necessity, Control, and the Divine Command Theory. Sophia 44 (1):53-75.score: 168.0
    The simplest Divine Command Theory is one which identifies rightness with being commanded or willed by God. Two clear and appealing arguments for this theory turn on the idea that laws require a lawgiver, and the idea that God is sovereign or omnipotent. Critical examination of these arguments reveals some fundamental principles at odds with the Divine Command Theory, and yields some more penetrating versions of traditional objections to that theory.
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  10. R. Zachary Manis (2009). Kierkegaard and Divine-Command Theory: Replies to Quinn and Evans. Religious Studies 45 (3):289-307.score: 168.0
    One of the most important recent developments in the discussion of Kierkegaard's ethics is an interpretation defended, in different forms, by Philip Quinn and Stephen Evans. Both argue that a divine-command theory of moral obligation (DCT) is to be found in "Works of Love". Against this view, I argue that, despite significant overlap between DCT and the view of moral obligation found in "Works of Love", there is at least one essential difference between the two: the former, but (...)
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  11. Michael J. Almeida (2004). Supervenience and Property-Identical Divine-Command Theory. Religious Studies 40 (3):323-333.score: 168.0
    Property-identical divine-command theory (PDCT) is the view that being obligatory is identical to being commanded by God in just the way that being water is identical to being H2O. If these identity statements are true, then they express necessary a posteriori truths. PDCT has been defended in Robert M. Adams (1987) and William Alston (1990). More recently Mark C. Murphy (2002) has argued that property-identical divine-command theory is inconsistent with two well-known and well-received theses: the free-command (...)
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  12. Yong Li (2006). The Divine Command Theory of Mozi. Asian Philosophy 16 (3):237 – 245.score: 168.0
    In this study, I will examine the famous 'divine command theory' of Mozi. Through the discussion of several important chapters of Mozi, including Fayi (law), Tianzhi (the will of heaven), Minggui (knowing the spirits) and Jianai (universal love), I attempt to clarify the arguments of Mozi offered in support of his distinctive ideas of serving heaven, knowing the spirits and loving all. The analysis shows that there are serious problems with his assumptions, hence they fail to support his (...)
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  13. Simin Rahimi (2012). Divine Command Theory and Theistic Activism. Heythrop Journal 53 (4):551-559.score: 168.0
    If the divine will is not subject to any principle, and God controls all truths including moral truths, morality will be arbitrary at the deepest level. It will not be possible to offer any explanation of why God has willed certain actions rather than their contraries. Throughout the history of philosophical debate there have been many attempts to support the dependence of moral truths on God's command (or divine command theory) and at the same time to avoid (...)
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  14. David Efird (2009). Divine Command Theory and the Semantics of Quantified Modal Logic. In Yujin Nagasawa & Erik J. Wielenberg (eds.), New Waves in Philosophy of Religion. Palgrave Macmillan. 91.score: 168.0
    I offer a series of axiomatic formalizations of Divine Command Theory motivated by certain methodological considerations. Given these considerations, I present what I take to be the best axiomatization of Divine Command Theory, an axiomatization which requires a non-standardsemantics for quantified modal logic.
     
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  15. Brian P. McLaughlin (2000). Why Intentional Systems Theory Cannot Reconcile Physicalism with Realism About Belief and Desire. Protosociology 14:145-157.score: 168.0
  16. Martin Kavka & Randi Rashkover (2004). A Jewish Modified Divine Command Theory. Journal of Religious Ethics 32 (2):387 - 414.score: 165.3
    We claim that divine command metaethicists have not thought through the nature of the expression of divine love with sufficient rigor. We argue, against prior divine command theories, that the radical difference between God and the natural world means that grounding divine command in divine love can only ground a formal claim of the divine on the human; recipients of revelation must construct particular commands out of this formal claim. While some metaethicists might respond (...)
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  17. James Giles (1994). A Theory of Love and Sexual Desire. Journal for the Theory of Social Behaviour 24 (4):339–357.score: 162.0
    The experience of being in love involves a longing for union with the other, where an important part of this longing is sexual desire. But what is the relation between being in love and sexual desire? To answer this it must first be seen that the expression ‘in love’ normally refers to a personal relationship. This is because to be ‘in love’ is to want to be loved back. This much would be predicted by equity and social exchange (...)
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  18. Lydia Schumacher (2011). Divine Illumination: The History and Future of Augustine's Theory of Knowledge. Wiley-Blackwell.score: 156.0
    Takes an original approach to reading Augustine's theory of divine illumination and shows how the theory was transformed and reinterpreted in medieval ...
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  19. Mariam Attar (2010). Islamic Ethics: Divine Command Theory in Arabo-Islamic Thought. Routledge.score: 152.0
    This book explores philosophical ethics in Arabo-Islamic thought.
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  20. Linda Zagzebski (2004). Divine Motivation Theory. Cambridge Univeristy Press.score: 146.0
    Because she is widely regarded in the field of contemporary philosophy of religion, Linda Trinkaus Zagzebski's latest book will be a major contribution to ethical theory and theological ethics. At the core of her work lies a new form of virtue theory based on the emotions. Distinct from deontological, consequentialist and teleological virtue theories, this theory has a particular theological Christian foundation.
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  21. M. V. Dougherty (2002). Thomas Aquinas and Divine Command Theory. Proceedings of the American Catholic Philosophical Association 76:153-164.score: 146.0
    Nearly all attempts to include Aquinas among the class of divine command theorists have focused on two kinds of texts: those exhibiting Aquinas’s treatment of the apparent immoralities of the patriarchs (e.g., Abraham’s intention to kill Isaac), and those pertaining to Aquinas’s discussion of the divine will. In the present paper, I lay out a third approach unrelated to these two. I argue that Aquinas’s explicit endorsement of one ethical proposition as self-evident throughout his writings is sufficient justification (...)
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  22. Philip L. Quinn (2000). Divine Command Theory. In Hugh LaFollette - (ed.), The Blackwell Guide to Ethical Theory. Blackwell Publishers. 53--73.score: 146.0
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  23. Fred Feldman, Happiness and Subjective Desire Satisfaction: Wayne Davis's Theory of Happiness.score: 144.0
    There is a lively debate about the descriptive concept of happiness. What do we mean when we say (using the word to express this descriptive concept) that a person is “happy”? One prominent answer is subjective local desire satisfactionism. On this view, to be happy at a time is to believe, with respect to the things that you want to be true at that time, that they are true. Wayne Davis developed and defended an interesting and sophisticated version of (...)
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  24. Aaron Smuts (2008). The Desire-Frustration Theory of Suspense. Journal of Aesthetics and Art Criticism 66 (3):281-291.score: 144.0
    What is suspense and how is it created? An answer to this question constitutes a theory of suspense. I propose that any theory of suspense needs to be able to account for three curious features: (1) Suspense is seldom felt in our daily lives, but frequently felt in response to works of fiction and other narrative artworks. [Narrative Imbalance] (2) It is widely thought that suspense requires uncertainty, but we often feel suspense in response to narratives when we (...)
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  25. Mark C. Murphy (1999). The Simple Desire-Fulfillment Theory. Noûs 33 (2):247-272.score: 144.0
    It seems to be a widely shared view that any defensible desire-fulfillment theory of welfare must be framed not in terms of what an agent, in fact, desires but rather in terms of what an agent would desire under hypothetical conditions that include improved information. Unfortunately, though, such accounts are subject to serious criticisms. In this paper I show that in the face of these criticisms the best response is to jettison any appeal to idealized information conditions: (...)
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  26. Patrick Kain (2005). Interpreting Kant's Theory of Divine Commands. Kantian Review 9 (1):128-149.score: 144.0
    Several interpretive disagreements about Kant's theory of divine commands (esp. in the work of Allen Wood and John E. Hare) can be resolved with further attention to Kant's works. It is argued that Kant's moral theism included (at least until 1797) the claim that practical reason, reflecting upon the absolute authority of the moral law, should lead finite rational beings like us to believe that there exists an omnipotent, omniscient and holy being who commands our obedience to the (...)
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  27. Derek W. Strijbos & Leon C. de Bruin (2012). Universal Belief-Desire Psychology? A Dilemma for Theory Theory and Simulation Theory. Philosophical Psychology 26 (5):744-764.score: 144.0
    In this article we take issue with theory theory and simulation theory accounts of folk psychology committed to (i) the belief-desire (BD) model and (ii) the assumption of universality (AU). Recent studies cast doubt on the compatibility of these commitments because they reveal considerable cross-cultural differences in folk psychologies. We present both theory theory and simulation theory with the following dilemma: either (i) keep the BD-model as an account of the surface properties of (...)
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  28. Paul W. Ludwig (2006). Eros and Polis: Desire and Community in Greek Political Theory. Cambridge University Press.score: 144.0
    Paul Ludwig examines how and why Greek theorists treated political passions as erotic. Because of the tiny size of ancient Greek cities, contemporary theory and ideology could conceive of entire communities based on desire. A recurrent aspiration was to transform the polity into one great household that would bind the citizens together through ties of mutual affection. In this study, Ludwig evaluates sexuality, love, and civic friendship as sources of political attachment and as bonds of political association.
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  29. Kenneth MacKendrick (2008). Discourse, Desire, and Fantasy in Jurgen Habermas' Critical Theory. Routledge.score: 144.0
    This book argues that Jürgen Habermas’ critical theory can be productively developed by incorporating a wider understanding of fantasy and imagination as part of its conception of communicative rationality and communicative pathologies. Given that meaning is generated both linguistically and performatively, MacKendrick argues that desire and fantasy must be taken into consideration as constitutive aspects of intersubjective relations. His aim is to show that Habermasian social theory might plausibly renew its increasingly severed ties with the early critical (...)
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  30. Chris Heathwood (2011). Desire-Based Theories of Reasons, Pleasure, and Welfare. Oxford Studies in Metaethics 6:79-106.score: 140.0
    One of the most important disputes in the foundations of ethics concerns the source of practical reasons. On the desire-based view, only one’s desires provide one with reasons to act. On the value-based view, reasons are instead provided by the objective evaluative facts, and never by our desires. Similarly, there are desire-based and non-desired-based theories about two other issues: pleasure and welfare. It has been argued, and is natural to think, that holding a desire-based theory about (...)
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  31. Edward Wierenga (1983). A Defensible Divine Command Theory. Noûs 17 (3):387-407.score: 140.0
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  32. Robert Merrihew Adams (2006). Divine Motivation Theory. Philosophy and Phenomenological Research 73 (2):493-497.score: 140.0
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  33. Michael W. Austin, Divine Command Theory. Internet Encyclopedia of Philosophy.score: 140.0
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  34. Robert Merrihew Adams (2006). Divine Motivation Theory. Linda Zagzebski. Cambridge. Philosophy and Phenomenological Research 73 (2):493–497.score: 140.0
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  35. Mark C. Murphy (2002). A Trilemma for Divine Command Theory. Faith and Philosophy 19 (1):22-31.score: 140.0
  36. John Chandler (1984). Is the Divine Command Theory Defensible? Religious Studies 20 (3):443 - 452.score: 140.0
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  37. Hardy Jones (1980). Concerning a New Version of the Divine Command Theory of Morality. International Journal for Philosophy of Religion 11 (3):195 - 205.score: 140.0
  38. Martha Craven Nussbaum (1996). Book Review: The Therapy of Desire: Theory and Practice in Hellenistic Ethics. [REVIEW] Philosophy and Literature 20 (2).score: 140.0
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  39. Stephen J. Sullivan (1994). “Why Adams Needs to Modify His Divine-Command Theory One More Time”. Faith and Philosophy 11 (1):72-81.score: 140.0
  40. Linda Zagzebski (1997). Perfect Goodness and Divine Motivation Theory. Midwest Studies in Philosophy 21 (1):296-309.score: 140.0
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  41. Robert Burch (1980). Objective Values and the Divine Command Theory of Morality. New Scholasticism 54 (3):279-304.score: 140.0
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  42. Terence Cuneo (2007). Divine Motivation Theory. Philosophical Books 48 (3):252-261.score: 140.0
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  43. Richard Kraut (1995). Soul Doctors:The Therapy of Desire: Theory and Practice in Hellenistic Ethics. Martha C. Nussbaum. Ethics 105 (3):613-.score: 140.0
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  44. Richard Foley (1978). Prudence and the Desire Theory of Reasons. Journal of Value Inquiry 12 (1):68-73.score: 140.0
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  45. John Hare (2005). Review of Linda Zagzebski, Divine Motivation Theory. [REVIEW] Notre Dame Philosophical Reviews 2005 (2).score: 140.0
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  46. A. T. Nuyen (2013). The "Mandate of Heaven": Mencius and the Divine Command Theory of Political Legitimacy. Philosophy East and West 63 (2):113-126.score: 140.0
    In Confucius' time, it was supposed that the sovereign had the mandate of heaven (tianming) to rule. Both Confucius and Mencius speak of a legitimate ruler as someone who has such a mandate and of a deposed ruler as someone who has lost it. Commentators have recently turned their attention to what the reference to the mandate of heaven means, as there are implications for the prospects of democracy in a Confucian state. The result is a wide spectrum of views. (...)
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  47. Patrick Madigan (2007). Divine Motivation Theory. By Linda Trinkaus Zagzebski. Heythrop Journal 48 (1):161–162.score: 140.0
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  48. Edward Wierenga (1984). Utilitarianism and the Divine Command Theory. American Philosophical Quarterly 21 (4):311 - 318.score: 140.0
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  49. Karl Pfeiffer (1992). Towards a Relocation of the Divine Command Theory. Cogito 6 (2):67-69.score: 140.0
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  50. T. L. Carson (2007). Review: Divine Motivation Theory. [REVIEW] Mind 116 (461):254-257.score: 140.0
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