Search results for 'Ethical absolutism' (try it on Scholar)

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  1. Gary Browning (1991). The Night in Which All Cows Are Black: Ethical Absolutism in Plato and Hegel. History of Political Thought 12 (3):391-404.score: 120.0
    Hegel and Plato offer distinctive but related philosophical accounts of ethical absolutism, thereby suggesting that a comparative study of their ethical ideas will be valuable in clarifying their respective philosophical approaches, as well as in admitting a critical examination of the structure for and viability of two significant absolutist ethical standpoints. This paper will concentrate on evaluating their rival conceptions of the Good and related ethical doctrines as specific responses to their recognition of the need (...)
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  2. A. P. Griffiths (1993). Ethical Absolutism and Education. Ethics 35:77-94.score: 92.0
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  3. Roderick Firth (1952). Ethical Absolutism and the Ideal Observer. Philosophy and Phenomenological Research 12 (3):317-345.score: 90.0
    The moral philosophy of the first half of the twentieth century, at least in the English-speaking part of the world, has been largely devoted to problems of an ontological or epistemological nature. This concentration of effort by many acute analytical minds has not produced any general agreement with respect to the solution of these problems; it seems likely, on the contrary, that the wealth of proposed solutions, each making some claim to plausibility, has resulted in greater disagreement than ever before, (...)
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  4. Michael Brannigan (2000). Cultural Diversity and the Case Against Ethical Relativism. Health Care Analysis 8 (3):321-327.score: 90.0
    The movement to respect culturaldiversity, known as multiculturalism, poses a dauntingchallenge to healthcare ethics. Can we construct adefensible passage from the fact of culturaldifferences to any claims regarding morality? Or doesmulticulturalism lead to ethical relativism? Macklinargues that, in view of a leading distinction betweenuniversalism in ethics and moral absolutism, the onlyreasonable passage avoids both absolutism andrelativism. She presents a strong case againstethical relativism and its pernicious consequences forcross-cultural issues in healthcare. She alsoprovides sound criteria for the assessment (...)
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  5. Robert L. Cunningham (1963). How to Defend Ethical Absolutism. Proceedings of the American Catholic Philosophical Association 37:71-81.score: 90.0
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  6. Peter Gardner (1993). Ethical Absolutism and Education. Royal Institute of Philosophy Supplement 35:77-94.score: 90.0
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  7. Ruth Macklin (1999). Against Relativism: Cultural Diversity and the Search for Ethical Universals in Medicine. Oxford University Press.score: 84.0
    This book provides an analysis of the debate surrounding cultural diversity, and attempts to reconcile the seemingly opposing views of "ethical imperialism," the belief that each individual is entitled to fundamental human rights, and cultural relativism, the belief that ethics must be relative to particular cultures and societies. The author examines the role of cultural tradition, often used as a defense against critical ethical judgments. Key issues in health and medicine are explored in the context of cultural diversity: (...)
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  8. F. F. Centore (2000). Two Views of Virtue: Absolute Relativism and Relative Absolutism. Greenwood Press.score: 84.0
    This work penetrates difficult ethical issues by examining human experience and reasoning in conjunction with actual choices of action.
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  9. E. W. Hirst (1914). Absolutism and the Ethical Problem. International Journal of Ethics 24 (4):418-430.score: 74.0
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  10. Surendra Arjoon (2005). Corporate Governance: An Ethical Perspective. [REVIEW] Journal of Business Ethics 61 (4):343 - 352.score: 56.0
    This paper discusses corporate governance issues from a compliance viewpoint. It makes a distinction between legal and ethical compliance mechanisms and shows that the former has clearly proven to be inadequate as it lacks the moral firepower to restore confidence and the ability to build trust. The concepts of freedom of indifference and freedom for excellence provide a theoretical basis for explaining why legal compliance mechanisms are insufficient in dealing with fraudulent practices and may not be addressing the real (...)
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  11. Pedro Augusto Marques & José Azevedo-Pereira (2009). Ethical Ideology and Ethical Judgments in the Portuguese Accounting Profession. Journal of Business Ethics 86 (2):227 - 242.score: 56.0
    The purpose of the present study is to examine the attitudes of Portuguese chartered accountants with respect to questions of ethical nature that can arise in their professional activity. Respondents were asked to respond to the Ethics Position Questionnaire developed by Forsyth (Journal of Personality and Social Psychology 39(1), 175–184, 1980), in order to determine their idealism and relativism levels. Subsequently, they answered questions about five scenarios related to accounting practices, with the objective of measuring their ethical judgments. (...)
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  12. Connie R. Bateman, Sean Valentine & Terri Rittenburg (2013). Ethical Decision Making in a Peer-to-Peer File Sharing Situation: The Role of Moral Absolutes and Social Consensus. [REVIEW] Journal of Business Ethics 115 (2):229-240.score: 56.0
    Individuals are downloading copyrighted materials at escalating rates (Hill 2007; Siwek 2007). Since most materials shared within these networks are copyrighted works, providing, exchanging, or downloading files is considered to be piracy and a violation of intellectual property rights (Shang et al. 2008). Previous research indicates that personal moral philosophies rooted in moral absolutism together with social context may impact decision making in ethical dilemmas; however, it is yet unclear which motivations and norms contextually impact moral awareness in (...)
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  13. Ozgur Demirtas (2013). Ethical Leadership Influence at Organizations: Evidence From the Field. [REVIEW] Journal of Business Ethics:1-12.score: 56.0
    While a number of studies are being done on ethical leadership, little is known about the role of ethical ideology and organizational justice in the relation of the ethical leadership behavior and individual behaviors such as work engagement and organizational misbehavior has tended to be neglected in ethics literature. This study examines the mediating effects of organizational justice on the relations of ethical leadership, work engagement and organizational misbehavior. Also, it investigates the moderating effect of (...) ideology on the relationships among these variables. It proposes that managers’ ethical values and organizational members’ ethical perspectives such as absolutism, exceptionism, situationism, and subjectivism have the potential to be agents of virtue within the organizations. Employee attributions and emotional reactions to the unethical behavior of their leaders are important factors on individual behavior outcomes. So, in this study it is hypothesized that ethical leadership behavior affects organizational justice perception and this, respectively, affects organizational members’ work engagement and organizational misbehavior. It is also hypothesized that ethical ideology would moderate the relationship between the ethical leadership and organizational justice. Results indicate that ethical leadership has both direct and indirect influence on work engagement and organizational misbehavior. Finally, practical implications are discussed, and suggestions for the future research are made. (shrink)
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  14. M. S. Singer & A. E. Singer (1997). Observer Judgements About Moral Agents' Ethical Decisions: The Role of Scope of Justice and Moral Intensity. Journal of Business Ethics 16 (5):473 - 484.score: 50.0
    The study ascertained (1) whether an observer's scope of justice with reference to either the moral agent or the target person of a moral act, would affect his/her judgements of the ethicality of the act, and (2) whether observer judgements of ethicality parallel the moral agent's decision processes in systematically evaluating the intensity of the moral issue. A scenario approach was used. Results affirmed both research questions. Discussions covered the implications of the findings for the underlying cognitive processes of moral (...)
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  15. Shia Moser (1968). Absolutism and Relativism in Ethics. Springfield, Ill.,Thomas.score: 48.0
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  16. Susana Nuccetelli & Gary Seay (eds.) (2011). Ethical Naturalism: Current Debates. Cambridge University Press.score: 46.0
    Machine generated contents note: Introduction; 1. Naturalism in moral philosophy Gilbert Harman; 2. Normativity and reasons: five arguments from Parfit against normative naturalism David Copp; 3. Naturalism: feel the width Roger Crisp; 4. On ethical naturalism and the philosophy of language Frank Jackson; 5. Metaethical pluralism: how both moral naturalism and moral skepticism may be permissible positions Richard Joyce; 6. Moral naturalism and categorical reasons Terence Cuneo; 7. Does analytical moral naturalism rest on a mistake? Susana Nuccetelli and Gary (...)
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  17. Mark R. Wicclair (2011). Conscientious Objection in Health Care: An Ethical Analysis. Cambridge University Press.score: 46.0
    Machine generated contents note: Preface; 1. Introduction; 2. Three approaches to conscientious objection in health care: conscience absolutism, the incompatibility thesis, and compromise; 3. Ethical limitations on the exercise of conscience; 4. Pharmacies, health care institutions, and conscientious objection; 5. Students, residents, and conscience-based exemptions; 6. Conscience clauses: too little and too much protection; References.
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  18. John Tsalikis, Bruce Seaton & Philip L. Shepherd (2001). Relativism in Ethical Research: A Proposed Model and Mode of Inquiry. [REVIEW] Journal of Business Ethics 32 (3):231 - 246.score: 44.0
    While some of the great thinkers (Socrates, Kant) have argued for an absolutist view of ethical behavior, over the past 250 years the relativist view has become ascendant. Following the contingency framework of Ferrell and Gresham (1985) and the issue contingent model of Jones (1991), a model for ethical research is proposed. The key components include the moral agent/transgressor, the issue type and its intensity, and the nature of the victim. In addition, a statistical methodology, namely conjoint analysis, (...)
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  19. Moran Yemini (2014). Conflictual Moralities, Ethical Torture: Revisiting the Problem of “Dirty Hands”. [REVIEW] Ethical Theory and Moral Practice 17 (1):163-180.score: 42.0
    The problem of “dirty hands” has become an important term, indeed one of the most important terms of reference, in contemporary academic scholarship on the issue of torture. The aim of this essay is to offer a better understanding of this problem. Firstly, it is argued that the problem of “dirty hands” can play neither within rule-utilitarianism nor within absolutism. Still, however, the problem of “dirty hands” represents an acute, seemingly irresolvable, conflict within morality, with the moral agent understood, (...)
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  20. Mark Johnson (2014). Morality for Humans: Ethical Understanding From the Perspective of Cognitive Science. University of Chicago Press.score: 42.0
    What is the difference between right and wrong? This is no easy question to answer, yet we constantly try to make it so, frequently appealing to some hidden cache of cut-and-dried absolutes, whether drawn from God, universal reason, or societal authority. Combining cognitive science with a pragmatist philosophical framework in Morality for Humans: Ethical Understanding from the Perspective of Cognitive Science, Mark Johnson argues that appealing solely to absolute principles and values is not only scientifically unsound but even morally (...)
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  21. Jan Deckers (2009). Vegetarianism, Sentimental or Ethical? Journal of Agricultural and Environmental Ethics 22 (6):573-597.score: 36.0
    In this paper, I provide some evidence for the view that a common charge against those who adopt vegetarianism is that they would be sentimental. I argue that this charge is pressed frequently by those who adopt moral absolutism, a position that I reject, before exploring the question if vegetarianism might make sense. I discuss three concerns that might motivate those who adopt vegetarian diets, including a concern with the human health and environmental costs of some alternative diets, a (...)
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  22. Denis Robinson (2010). Reflections on Moral Disagreement, Relativism, and Skepticism About Rules. Philosophical Topics 38 (2):131-156.score: 36.0
    Part I of this paper discusses some uses of arguments from radical moral disagreement — in particular, as directed against absolutist cognitivism — and surveys some semantic issues thus made salient. It may be argued that parties to such a disagreement cannot be using the relevant moral claims with exactly the same absolutist cognitive content. That challenges the absolutist element of absolutist cognitivism, which, combined with the intractable nature of radical moral disagreement, in turn challenges the viability of a purely (...)
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  23. Hugh LaFollette (1997). Pragmatic Ethics. In , Blackwell Guide to Ethical Theory. Blackwell. 400--419.score: 36.0
    Pragmatism is a philosophical movement developed near the turn of the century in the of several prominent American philosophers, most notably, Charles Sanders Peirce, William James, and John Dewey. Although many contemporary analytic philosophers never studied American Philosophy in graduate schoo l, analytic philosophy has been significantly shaped by philosophers strongly influenced by that tradition, most especially W. V. Quine, Donald Davidson, Hilary Putnam, and Richard Rorty. Like other philosophical movements, it developed in response to the then-dominant philosophical wisdom. What (...)
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  24. Bruce R. Lewis, Jonathan E. Duchac & S. Douglas Beets (2011). An Academic Publisher's Response to Plagiarism. Journal of Business Ethics 102 (3):489-506.score: 36.0
    Plagiarism strikes at the heart of academe, eroding the fundamental value of academic research. Recent evidence suggests that acts of plagiarism and awareness of these acts are on the rise in academia. To address this issue, a vein of research has emerged in recent years exploring plagiarism as an area of academic inquiry. In this new academic subject, case studies and analysis have been one of the most influential methodologies employed. Case studies provide a venue where acts of plagiarism can (...)
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  25. Bruce R. Lewis, Jonathan E. Duchac & S. Douglas Beets (2011). An Academic Publisher's Response to Plagiarism. Journal of Business Ethics 102 (3):489 - 506.score: 36.0
    Plagiarism strikes at the heart of academe, eroding the fundamental value of academic research. Recent evidence suggests that acts of plagiarism and awareness of these acts are on the rise in academia. To address this issue, a vein of research has emerged in recent yean exploring plagiarism as an area of academic inquiry. In this new academic subject, case studies and analysis have been one of the most influential methodologies employed. Case studies provide a venue where acts of plagiarism can (...)
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  26. Giovanni De Grandis (2003). La Giustizia E Il Bene. Teoria Politica (2-3):341-369.score: 34.0
    In this article an attempt is made of presenting the deontological feature of A Theory of Justice under a new light. Through an exploration of the meaning of the priority of the good over the right and of the significance and function of the argument of the congruence between justice and individual good, the differences between teleology and deontology are displayed. Deontology seems to have several advantages: a) it allows for pluralism of values and a richer and deeper understanding of (...)
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  27. Shelley L. Galvin & Harold A. Herzog Jr (1992). Ethical Ideology, Animal Rights Activism, and Attitudes Toward the Treatment of Animals. Ethics and Behavior 2 (3):141 – 149.score: 32.0
    In two studies, we used the Ethics Position Questionnaire (EPQ) to investigate the relationship between individual differences in moral philosophy, involvement in the animal rights movement, and attitudes toward the treatment of animals. In the first, 600 animal rights activists attending a national demonstration and 266 nonactivist college students were given the EPQ. Analysis of the returns from 157 activists and 198 students indicated that the activists were more likely than the students to hold an "absolutist" moral orientation (high idealism, (...)
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  28. John Angelidis & Nabil A. Ibrahim (2011). The Impact of Emotional Intelligence on the Ethical Judgment of Managers. Journal of Business Ethics 99 (S1):111-119.score: 32.0
    In recent years there has been a substantial amount of research on emotional intelligence (EI) across a wide range of disciplines. Also, this term has been receiving increasing attention in the popular business press. This article extends previous research by seeking to determine whether there is a relationship between emotional intelligence and ethical judgment among practicing managers with respect to questions of ethical nature that can arise in their professional activity. It analyzes the results of a survey of (...)
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  29. Stephen Finlay & Terence Cuneo (2008). Teaching & Learning Guide For: Moral Realism and Moral Nonnaturalism. Philosophy Compass 3 (3):570-572.score: 30.0
    Metaethics is a perennially popular subject, but one that can be challenging to study and teach. As it consists in an array of questions about ethics, it is really a mix of (at least) applied metaphysics, epistemology, philosophy of language, and mind. The seminal texts therefore arise out of, and often assume competence with, a variety of different literatures. It can be taught thematically, but this sample syllabus offers a dialectical approach, focused on metaphysical debate over moral realism, which spans (...)
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  30. Thomas L. Carson (2005). Ross and Utilitarianism on Promise Keeping and Lying: Self‐Evidence and the Data of Ethics. Philosophical Issues 15 (1):140–157.score: 30.0
    An important test of any moral theory is whether it can give a satisfactory account of moral prohibitions such as those against promise breaking and lying. Act-utilitarianism (hereafter utilitarianism) implies that any act can be justified if it results in the best consequences. Utilitarianism implies that it is sometimes morally right to break promises and tell lies. Few people find this result to be counterintuitive and very few are persuaded by Kant’s arguments that attempt to show that lying is always (...)
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  31. Surendra Arjoon (2006). Striking a Balance Between Rules and Principles-Based Approaches for Effective Governance: A Risks-Based Approach. [REVIEW] Journal of Business Ethics 68 (1):53 - 82.score: 30.0
    Several recent studies and initiatives have emphasized the importance of a strong ethical organizational DNA (ODNA) to create and promote an effective corporate governance culture of trust, integrity and intellectual honesty. This paper highlights the drawbacks of an excessively heavy reliance on rules-based approaches that increase the cost of doing business, overshadow essential elements of good corporate governance, create a culture of dependency, and can result in legal absolutism. The paper makes the case that the way forward for (...)
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  32. Leonard Kahn (2012). Rule Consequentialism and Scope. Ethical Theory and Moral Practice 15 (5):631-646.score: 30.0
    Rule consequentialism (RC) holds that the rightness and wrongness of actions is determined by an ideal moral code, i.e., the set of rules whose internalization would have the best consequences. But just how many moral codes are there supposed to be? Absolute RC holds that there is a single morally ideal code for everyone, while Relative RC holds that there are different codes for different groups or individuals. I argue that Relative RC better meets the test of reflective equilibrium than (...)
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  33. Harald Stelzer (2008). Challenging Cultural Relativism From a Critical-Rationalist Ethical Perspective. Proceedings of the Xxii World Congress of Philosophy 10:401-407.score: 30.0
    This paper is based on the assumption that critical rationalism represents a middle position between absolutist and relativistic positions because it rejects all attempts of ultimate justification as well as basic relativistic claims. Even though the critical-rationalist problem-solving-approach based on the method of trial and error leads to an acknowledgment of the plurality of theories and moral standards, it must not be confused with relativism. The relativistic claims of the incommensurability of cultures and the equality of all views of the (...)
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  34. John R. Shook & James Giordano (2014). A Principled and Cosmopolitan Neuroethics: Considerations for International Relevance. Philosophy, Ethics, and Humanities in Medicine 9 (1):1.score: 30.0
    Neuroethics applies cognitive neuroscience for prescribing alterations to conceptions of self and society, and for prescriptively judging the ethical applications of neurotechnologies. Plentiful normative premises are available to ground such prescriptivity, however prescriptive neuroethics may remain fragmented by social conventions, cultural ideologies, and ethical theories. Herein we offer that an objectively principled neuroethics for international relevance requires a new meta-ethics: understanding how morality works, and how humans manage and improve morality, as objectively based on the brain and social (...)
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  35. James Rachels (2001). Theory and Practice. In Lawrence C. Becker Mary Becker & Charlotte Becker (eds.), Encyclopedia of Ethics, 2nd edition. Routledge.score: 26.0
    The idea that some things are fine in theory, but do not work in practice, was already an “old saying” when Kant wrote about it in 1793. Kant, who was annoyed that a man named Garve had criticized his ethical theory on this ground, responded by pointing out that there is always a gap between theory and practice. Theory provides general rules but it cannot tell us how to apply them--for that, practical judgment is needed. “[T]he general rule,” said (...)
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  36. Andrew Mumford (2012). Minimum Force Meets Brutality: Detention, Interrogation and Torture in British Counter-Insurgency Campaigns. Journal of Military Ethics 11 (1):10-25.score: 26.0
    Abstract This paper explores brutality and torture in the history of British counter-insurgency campaigns. Taking as a pretext the British government's announcement in January 2012 to scrap a judicial review into the rendition and torture of UK citizens at Guantanamo Bay by American intelligence operatives with the complicity of British intelligence agencies, the paper posits that the actions this review was supposed to evaluate are not restricted to counter-terrorism. By examining the historical usage of interrogation methods by the British in (...)
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  37. A. Campbell Garnett (1944). Relativism and Absolutism in Ethics. Ethics 54 (3):186-199.score: 26.0
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  38. Laurie Calhoun (2001). The Metaethical Paradox of Just War Theory. Ethical Theory and Moral Practice 4 (1):41-58.score: 24.0
    The traditional requirements upon the waging of a just war are ostensibly independent, but in actual practice each tenet is subject ultimately to the interpretation of a legitimate authority, whose declaration becomes the necessary and sufficient condition. While just war theory presupposes that some acts are absolutely wrong, it also implies that the killing of innocents can be rendered permissible through human decree. Nations are conventionally delimited, and leaders are conventionally appointed. Any group of people could band together to form (...)
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  39. Edmund Wall (2012). The Real Direction of Dancy's Moral Particularism. Journal of Moral Philosophy 8 (4):587-612.score: 24.0
    Jonathan Dancy, who defends a version of moral particularism, is committed to the view that any feature or reason for action might, in logical terms, have a positive moral valence in one context, a negative moral valence in a different context, and no moral valence at all in yet another context. In my paper, I attempt to demonstrate that, despite the denial by Dancy that proposed grounding properties with invariant moral valences may play a foundational role in morality, his own (...)
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  40. David Simpson (2007). Truth, Truthfulness and Philosophy in Plato and Nietzsche. British Journal for the History of Philosophy 15 (2):339 – 360.score: 24.0
    Even those aware of Nietzsches ambivalent (rather than purely negative) attitude to Plato, tend to accept Nietzsches account of Plato and himself as occupying the poles of philosophy. Much that Nietzsche says supports this view, but we need not take him at his word. I consider Nietzsche and Plato on three planes: their view of truth, their view of philosophy, and their use of certain emblematic figures (the New Philosopher, the Philosopher King) as the bearers of philosophys future. On these (...)
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  41. Tim Barnett, Ken Bass, Gene Brown & Frederic J. Hebert (1998). Ethical Ideology and the Ethical Judgments of Marketing Professionals. Journal of Business Ethics 17 (7):715-723.score: 24.0
    The present study extends the study of individuals' ethical ideology withinthe context of marketing ethics issues. A national sample of marketing professionals participated. Respondents' ethical ideologies were classified as absolutists, situationists, exceptionists, or subjectivists using the Ethical Position Questionnaire (Forsyth, 1980). Respondents then answered questions about three ethically ambiguous situations common to marketing and sales. The results indicated that marketers' ethical judgments about the situations differed based on their ethical ideology, with absolutists rating the actions (...)
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  42. Klaas Tindemans (2008). The Politics of the Poetics: Aristotle and Drama Theory in 17th Century France. [REVIEW] Foundations of Science 13 (3-4):325-336.score: 24.0
    Since the Renaissance, dramatic theory has been strongly influenced, sometimes even dominated by Aristotle’s Poetics. Aristotle’s concept of tragedy has been perceived as both a descriptive and a normative concept: a description of a practice as it should be continued. This biased reading of ancient theory is not exceptional, but in the case of Aristotle’s Poetics, a particular question can be raised. Aristotle has written about tragedy, at a moment that tragedy had no meaningful political or civic function anymore. As (...)
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  43. Rosemarie Tong (2001). Towards a Feminist Global Bioethics: Addressing Women's Health Concerns Worldwide. [REVIEW] Health Care Analysis 9 (2):229-246.score: 24.0
    In this paper I argue that a global bioethicsis possible. Specifically, I present the viewthat there are within feminist approaches tobioethics some conceptual and methodologicaltools necessary to forge a bioethics thatembraces the health-related concerns of bothdeveloping and developed nations equally. Tosupport my argument I discuss some of thechallenges that have historically confrontedfeminists. If feminists accept the idea thatwomen are entirely the same, then feministspresent as fact the fiction of the essential``Woman.'' Not only does ``Woman'' not exist,``she'' obscures important racial, ethnic,cultural, (...)
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  44. J. Loewenberg (1966). The Moral Philosophy of Josiah Royce. Journal of the History of Philosophy 4 (2):179-182.score: 24.0
    A clear and thorough exposition which makes royce's subtle moral philosophy accessible to contemporary ethical theorists understandably put off by his style. fuss convincingly presents royce's moral philosophy as independent of his much ridiculed metaphysical absolutism and argues that his ethical theory is instead dependent on his surprisingly elaborate and sophisticated social psychology. much of this psychology is to be found in unpublished writings of which fuss makes extensive use, but he also performs a service by intelligently (...)
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  45. Hiheon Kim (2008). Process Hermeneutics. Proceedings of the Xxii World Congress of Philosophy 21:31-38.score: 24.0
    Process hermeneutics attempts to solve the philosophical problem of the destructive effect of relativism in order to establish a common ground on which our metaphysical and ethical dialogue can be possible. In the postmodern context, we confront a very different hermeneutic task from that of modern hermeneutics. As Jean-François Lyotard characterizes postmodernity as “a war on totality,” postmodern hermeneutics criticizes the modern triumphalist rationality that claims such absolutisms as scientific objectivism, epistemological foundationalism, and moral universalism. Process hermeneutics welcomes this (...)
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  46. David B. Myers (1986). The Principle of Reversibility: Some Problems of Interpretation. Journal of Value Inquiry 20 (1):19-28.score: 24.0
    In summary, the question of how to construe the procedure called reversibility cannot be given an absolute answer. No one moral interpretation of the principle is universally applicable, that is, applicable to all moral issues. The decision concerning which to apply cannot be made a priori, but only in context - that is, only when we are faced with a particular moral problem. Moreover, there appears to be no rule which would enable us to choose which version is correct in (...)
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  47. Thomas H. Regan (1969). Absolutism and Relativism in Ethics. By Shia Moser. Springfield, Illinois, Charles C. Thomas. 1968. Pp. Xii, 225. $10.50. [REVIEW] Dialogue 7 (04):688-689.score: 24.0
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  48. Gerard J. Hughes (2006). Ethical Objectivity: Sense, Calculation or Insight? Revista Portuguesa de Filosofia 62 (1):89 - 106.score: 24.0
    This article assumes that the key element in Relativism is the denial of any comparability between different moral codes. Each system of morality is, according to the relativist, defined internally to any given culture, as parallels with examples in sport might illustrate, and as two key examples from recent moral disputes amply show. While classical writers such as Hume and Bentham, each in his way a kind of utilitarian, certainly intended to be absolutist, it might nevertheless be argued that they (...)
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  49. Hiheon Kim (2008). Minjung Hermeneutics in the Postmodern World. Proceedings of the Xxii World Congress of Philosophy 45:165-170.score: 24.0
    Coming into the 21st century, Korean religious (Christian) societies seem to lose the hope for social transformation. There are few voices to speak out for the common good especially on behalf of the helpless people. Prevailing is a relativist social ethic, which is ironically based on absolutist understandings of religious beliefs, that each social group deserves its own share, and any request for an ultimate ethical calling sounds obtrusive and extravagant. This is one of the worst aspects in our (...)
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  50. Jorge Ayala (2008). Verdad y Diálogo Interreligioso. Proceedings of the Xxii World Congress of Philosophy 45:411-417.score: 24.0
    The planetary civilization we are having affects positively world's religions. The former model, based on the isolation, suspicion and competency among religions, is being substituted for the search of common ties of those religions. The interreligious dialogue does not intend to eliminate the religious differences in order to create a common religion. On the contrary, starting from these differences, we are interested in those unity ties shared by all of them, beginning with the ethical-moral values. This contribution of religions (...)
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