Search results for 'Good sense' (try it on Scholar)

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  1. Milena Ivanova (2010). Pierre Duhem's Good Sense as a Guide to Theory Choice. Studies in History and Philosophy of Science Part A 41 (1):58-64.score: 240.0
    This paper examines Duhem’s concept of good sense as an attempt to support a non rule-governed account of rationality in theory choice. Faced with the underdetermination of theory by evidence thesis and the continuity thesis, Duhem tried to account for the ability of scientists to choose theories that continuously grow to a natural classification. I will examine the concept of good sense and the problems that stem from it. I will also present a recent attempt by (...)
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  2. Milena Ivanova & Cedric Paternotte (2013). Theory Choice, Good Sense and Social Consensus. Erkenntnis 78 (5):1109-1132.score: 240.0
    There has been a significant interest in the recent literature in developing a solution to the problem of theory choice which is both normative and descriptive, but agent-based rather than rule-based, originating from Pierre Duhem’s notion of ‘good sense’. In this paper we present the properties Duhem attributes to good sense in different contexts, before examining its current reconstructions advanced in the literature and their limitations. We propose an alternative account of good sense, seen (...)
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  3. Reed Winegar (2011). Good Sense, Art, and Morality in Hume's ''Of the Standard of Taste''. Journal of Scottish Philosophy 9 (1):17-35.score: 180.0
    In his essay ‘‘Of the Standard of Taste,’’ Hume argues that artworks with morally flawed outlooks (including Homer's poems) are, to some extent, aesthetically flawed. While Hume's remarks regarding the relationship between art and morality have influenced contemporary aestheticians, Hume's own position has struck many people as incoherent. For Hume appears to entangle himself in two separate contradictions. First, Hume seems to claim both that true judges should not enter into vicious sentiments and that true judges should adopt the standpoint (...)
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  4. Jacqueline Mariña & West Lafayette (2000). Making Sense of Kant's Highest Good. Kant-Studien 91 (3):329-355.score: 156.0
    This paper explores Kant's concept of the highest good and the postulate of the existence of God arising from it. Kant has two concepts of the highest good standing in tension with one another, an immanent and a transcendent one. I provide a systematic exposition of the constituents of both variants and show how Kant’s arguments are prone to confusion through a conflation of both concepts. I argue that once these confusions are sorted out Kant’s claim regarding the (...)
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  5. Abrol Fairweather (2012). The Epistemic Value of Good Sense. Studies in History and Philosophy of Science Part A 43 (1):139-146.score: 150.0
  6. Milena Ivanova (2011). 'Good Sense' in Context: A Response to Kidd. Studies in History and Philosophy of Science Part A 42 (4):610-612.score: 150.0
  7. Danièle Moyal-Sharrock (2007). The Good Sense of Nonsense: A Reading of Wittgenstein's Tractatus as Nonself-Repudiating. Philosophy 82 (1):147-177.score: 150.0
    This paper aims to return Wittgenstein's Tractatus to its original stature by showing that it is not the self-repudiating work commentators take it to be, but the consistent masterpiece its author believed it was at the time he wrote it. The Tractatus has been considered self-repudiating for two reasons: it refers to its own propositions as ‘nonsensical’, and it makes what Peter Hacker calls ‘paradoxical ineffability claims’ – that is, its remarks are themselves instances of what it says (...)
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  8. Baron D'Holbach, Good Sense.score: 150.0
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  9. E. Weil & J. G. Labadie (1955). Good Sense or Philosophy. Diogenes 3 (12):29-49.score: 150.0
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  10. David A. Chiszar & Eugene S. Gollin (1990). Additivity, Interaction, and Developmental Good Sense. Behavioral and Brain Sciences 13 (1):124-125.score: 150.0
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  11. Paul De Maeyer (2012). A G. K. Chestertonian Reading of This Pontificate Scholar Reflects on Pontiff 's, Author's Good Sense and Good Humour. The Chesterton Review 38 (1-2):262-266.score: 150.0
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  12. Donald Wells (1976). Just War" Talk and "Good Sense. Journal of Social Philosophy 7 (2):5-8.score: 150.0
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  13. Strachan Donnelley (1993). Morally Good Sense. Hastings Center Report 23 (2):43-44.score: 150.0
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  14. Joseph Wellbank (1975). It Makes Good Sense To Talk About A "Just: War". Journal of Social Philosophy 6 (3):1-3.score: 150.0
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  15. Herbert McCabe (2002). Aquinas on Good Sense. In Brian Davies (ed.), Thomas Aquinas: Contemporary Philosophical Perspectives. Oup Usa.score: 150.0
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  16. M. Lorenz Moises J. Festin (2008). Making Sense of Common Good in Contemporary Society. Proceedings of the Xxii World Congress of Philosophy 50:171-176.score: 126.0
    The main purpose of the paper is to investigate the relevance and significance of the concept of common good in contemporary society. First, I make a brief historical remark about the philosophical concept of common good. I will argue that the concept is rooted in the ancient Greek philosophical understanding of society, namely as polis, whereby human being is thought to have an end that is not merely individual but also collective. I then discuss how societies have significantly (...)
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  17. G. H. Merrill (1980). Moderate Historicism and the Empirical Sense of 'Good Science'. PSA: Proceedings of the Biennial Meeting of the Philosophy of Science Association 1980:223 - 235.score: 120.0
    Unlike the radical historicist and the radical logicist, the moderate historicist in the philosophy of science adopts the position that neither purely a priori (i.e., logical or philosophical) nor purely historical considerations alone determine the acceptability of a philosophical analysis of science. A dilemma arising from the nature of this position is first described and then it is argued that what is perhaps the most plausible way of avoiding this dilemma is doomed to failure. A particular example of this attempt (...)
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  18. Sarah Allen (2007). Loving the Good Beyond Being: The Paradoxical Sense of Levinas's “Return” to Platonism. Studia Phaenomenologica 7 (1):75-107.score: 120.0
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  19. Jack Reynolds (2010). Common Sense and Philosophical Methodology: Some Metaphilosophical Reflections on Analytic Philosophy and Deleuze. Philosophical Forum 41 (3):231-258.score: 114.0
    On the question of precisely what role common sense (or related datum like folk psychology, trust in pre-theoretic/intuitive judgments, etc.) should have in reigning in the possible excesses of our philosophical methods, the so-called ‘continental’ answer to this question, for the vast majority, would be “as little as possible”, whereas the analytic answer for the vast majority would be “a reasonably central one”. While this difference at the level of both rhetoric and meta-philosophy is sometimes – perhaps often – (...)
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  20. Stanley Rosen (2000). Common Sense and the Goodness of Truth. Philosophical Explorations 3 (3):244 – 261.score: 84.0
    I discuss the role played by ordinary or everyday experience in the origin of philosophy. I begin with a discussion of the disappearance of production from the tripartite Aristotelian division of the arts and sciences, and indicate how production reappears as the assimilation of both theory and practice. If knowing is making, then there is no distinction between philosophy and poetry. In particular, the everyday or pre-theoretical world loses its status as the original source and subject-matter of philosophy It becomes (...)
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  21. Lara Ostaric (2010). Works of Genius as Sensible Exhibitions of the Idea of the Highest Good. Kant-Studien 101 (1):22-39.score: 78.0
    In this paper I argue that, on Kant's view, the work of genius serves as a sensible exhibition of the Idea of the highest good. In other words, the work of genius serves as a special sign that the world is hospitable to our moral ends and that the realization of our moral vocation in such a world may indeed be possible. In the first part of the paper, I demonstrate that the purpose of the highest good is (...)
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  22. Lloyd P. Gerson (2008). From Plato's Good to Platonic God. International Journal of the Platonic Tradition 2 (2):93-112.score: 66.0
    One of the major puzzling themes in the history of Platonism is how theology is integrated with philosophy. In particular, one may well wonder how Plato's superordinate first principle of all, Idea of the Good, comes to be understood by his disciples as a mind or in some way possessing personal attributes. In what sense is the Good supposed to be God? In this paper I explore some Platonic accounts of the first principle of all in order (...)
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  23. Charles R. Pigden (1990). Geach on `Good'. Philosophical Quarterly 40 (159):129-154.score: 66.0
    In his celebrated 'Good and Evil' (l956) Professor Geach argues as against the non-naturalists that ‘good’ is attributive and that the predicative 'good', as used by Moore, is senseless.. 'Good' when properly used is attributive. 'There is no such thing as being just good or bad, [that is, no predicative 'good'] there is only being a good or bad so and so'. On the other hand, Geach insists, as against non-cognitivists, that good-judgments (...)
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  24. Roe Fremstedal (2011). The Concept of the Highest Good in Kierkegaard and Kant. International Journal for Philosophy of Religion 69 (3):155-171.score: 66.0
    This article tries to make sense of the concept of the highest good (eternal bliss) in Søren Kierkegaard by comparing it to the analysis of the highest good found in Immanuel Kant. The comparison with Kant’s more systematic analysis helps us clarify the meaning and importance of the concept in Kierkegaard as well as to shed new light on the conceptual relation between Kant and Kierkegaard. The article argues that the concept of the highest good is (...)
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  25. Patrick Hutchings (2009). What is the Good/ Good of the Form of the Good? Sophia 48 (4):413-417.score: 66.0
    Good’ is nothing specific but is transcendentally or generally applied over specific, and specified, ‘categories’. These ‘categories’ may be seen—at least for the purposes of this note—as under Platonic Forms. The rule that instances under a category or form need a Form to be under is valid. It may be tautological: but this is OK for rules. Not being specific, however, ‘good’ neither needs nor can have a specifying Form. So, on these grounds, the Form of the (...) is otious. Any rule of the kind, ‘Everything needs a Form, so good needs a Form of the Good’ is mistaken, in that good is not a kind, but a transcendental. To give a Form to the transcendental ‘good’ is a mistake: it is a Rylian category mistake. And the Form of the Good either does no work, or works unprofitably in any but an aesthetic sense. (shrink)
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  26. Neil Pickering (2013). Extending Disorder: Essentialism, Family Resemblance and Secondary Sense. [REVIEW] Medicine, Health Care and Philosophy 16 (2):185-195.score: 66.0
    It is commonly thought that mental disorder is a valid concept only in so far as it is an extension of or continuous with the concept of physical disorder. A valid extension has to meet two criteria: determination and coherence. Essentialists meet these criteria through necessary and sufficient conditions for being a disorder. Two Wittgensteinian alternatives to essentialism are considered and assessed against the two criteria. These are the family resemblance approach and the secondary sense approach. Where the focus (...)
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  27. Gordana Dodig-Crnkovic (2013). Cognitive Revolution, Virtuality and Good Life. AI and Society 28 (3):319-327.score: 66.0
    We are living in an era when the focus of human relationships with the world is shifting from execution and physical impact to control and cognitive/informational interaction. This emerging, increasingly informational world is our new ecology, an infosphere that presents the grounds for a cognitive revolution based on interactions in networks of biological and artificial, intelligent agents. After the industrial revolution, which extended the human body through mechanical machinery, the cognitive revolution extends the human mind/cognition through information-processing machinery. These novel (...)
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  28. Rogeer Hoedemaekers, Bert Gordijn & Martien Pijnenburg (2006). Does an Appeal to the Common Good Justify Individual Sacrifices for Genomic Research? Theoretical Medicine and Bioethics 27 (5):415-431.score: 66.0
    In genomic research the ideal standard of free, informed, prior, and explicit consent is believed to restrict important research studies. For certain types of genomic research other forms of consent are therefore proposed which are ethically justified by an appeal to the common good. This notion is often used in a general sense and this forms a weak basis for the use of weaker forms of consent. Here we examine how the notion of the common good can (...)
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  29. Diana Lobel (2011). Being and the Good: Maimonides on Ontological Beauty. Journal of Jewish Thought and Philosophy 19 (1):1-45.score: 66.0
    Maimonides expresses the view that being is goodness; evil is a deprivation of being and goodness. This view is prominent in Neoplatonism but has strong roots in Aristotle as well. While Maimonides problematizes moral language of good and evil, he makes use of an ontological sense of Necessary Existence as the absolute good. Plotinus wrote that beings are the beautiful. Avicenna adds that the pure good is Necessary Existence, which is free of deficiency, as it has (...)
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  30. Han-Seok Seo, Suji Lee & Sungeun Cho (2013). Relationships Between Personality Traits and Attitudes Toward the Sense of Smell. Frontiers in Psychology 4:901.score: 66.0
    Olfactory perception appears to be linked to personality traits. This study aimed to determine whether personality traits influence human attitudes toward sense of smell. Two-hundred participants’ attitudes toward their senses of smell and their personality traits were measured using two self-administered questionnaires: the Importance of Olfaction Questionnaire and the Eysenck Personality Questionnaire-Revised (EPQ-R). Demographics and olfactory function were also assessed using a self-administered questionnaire. Gender-induced differences were present in attitudes toward sense of smell. Women participants were more dependent (...)
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  31. Mortimer Jerome Adler (1970/1996). The Time of Our Lives: The Ethics of Common Sense. Fordham University Press.score: 66.0
    Is it a good time to be alive? Is ours a good society to be alive in? Is it possible to have a good life in our time? And finally, does a good life consist of having a good time? Are happiness and “a good life” interchangeable? These are the questions that Mortimer Adler addresses himself to. The heart of the book lies in its conception of the good life for man, which provides (...)
     
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  32. Andrew Youpa (2009). Spinoza's Theory of the Good. In Olli Koistinen (ed.), The Cambridge Companion to Spinoza's Ethics. Cambridge University Press.score: 66.0
    In this paper I argue that, for Spinoza, the power to produce effects through one's nature alone is the key constituent of the good life. Indeed, to exist in the strict sense is to be the causal source of effects. On this reading, a temporally long life that is entirely governed by causal factors external to one's essence is not a genuine existence.
     
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  33. Hallvard Lillehammer (2013). A Distinction Without a Difference? Good Advice for Moral Error Theorists. Ratio 26 (3):373-390.score: 60.0
    This paper explores the prospects of different forms of moral error theory. It is argued that only a suitably local error theory would make good sense of the fact that it is possible to give and receive genuinely good moral advice.
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  34. Christine Tappolet (1995). The Sense and Reference of Evaluative Terms. In Petr Kotatko & John Biro (eds.), Frege: Sense and Reference one Hundred Years later. Kluwer. 113--127.score: 60.0
    What account of evaluative expressions, such as ‘is beautiful’, ‘is generous’ or ‘is good’, should a Fregean adopt? Given Frege’s claim that predicates can have both a sense and a reference in addition to their extension, an interesting range of only partially explored theoretical possibilities opens to Frege and his followers. My intention here is to briefly present these putative possibilities and explore one of them, namely David Wiggins’ claim that evaluative predicates refer to non-natural concepts and have (...)
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  35. Sanja Dejanovic (2014). The Sense of the Transcendental Field: Deleuze, Sartre, and Husserl. Journal of Speculative Philosophy 28 (2):190-212.score: 60.0
    There are two ways in which sense has been approached in contemporary philosophy. The dividing line is between those who interpret sense as abiding with models of recognition and those who determine sense and paradox as co-present. In The Logic of Sense, Gilles Deleuze puts forth a paradoxical constitution of sense in order to render that which is new in being something untimely, the always new in being. In placing paradox at the center of the (...)
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  36. Whalen Lai (1995). White Horse Not Horse: Making Sense of a Negative Logic. Asian Philosophy 5 (1):59 – 74.score: 60.0
    Abstract Kung?sun Lung's thesis on ?White Horse [is] not Horse? has been solved by A. C. Graham on the basis of a part/whole logic and by Chad Hansen on that and a ?mass?noun? hypothesis. We present it as a case of reducing White Horse to its two most telling marks and then, on the basis of the good Sense (instead of Reference) in a Negative Logic?the pragmatics of locating X as the remainder left over when all non?X's have (...)
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  37. Stephen M. Gardiner (2014). Why ‘Global Public Good’ is a Treacherous Term, Especially for Geoengineering. Climatic Change.score: 58.0
    Recently, I argued against framing geoengineering—understood here in terms of the paradigm example of stratospheric sulfate injection ('SSI')—as a global public good. My main claim was that this framing is seriously misleading because of its neglect of central ethical concerns. I also suggested that 'global public good' is best understood as an umbrella term covering a cluster of distinct, but interrelated ideas. In an effort to be charitable, I adopted an inclusive approach, considering two general attitudes to the (...)
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  38. Mark Schroeder (2007). Teleology, Agent‐Relative Value, and 'Good'. Ethics 117 (2):265-000.score: 54.0
    It is now generally understood that constraints play an important role in commonsense moral thinking and generally accepted that they cannot be accommodated by ordinary, traditional consequentialism. Some have seen this as the most conclusive evidence that consequentialism is hopelessly wrong,1 while others have seen it as the most conclusive evidence that moral common sense is hopelessly paradoxical.2 Fortunately, or so it is widely thought, in the last twenty-five years a new research program, that of Agent-Relative Teleology, has come (...)
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  39. Kelly James Clark (2001). God is Great, God is Good: Medieval Conceptions of Divine Goodness and the Problem of Hell. Religious Studies 37 (1):15-31.score: 54.0
    Medieval views of both divine goodness and the doctrine of hell are examined and shown to be incompatible with our best understandings of goodness. The only manner in which God could be good to those in hell – by permitting their continued existence – is not sufficient to outweigh ‘the dreadful pains of eternal fire’. One might claim that God is good to them in the retributive sense; but I argue that retributive punishment is inadequate justification of (...)
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  40. Kristoffer Ahlstrom-Vij (2012). What's so Good About a Wise and Knowledgeable Public? Acta Analytica 27 (2):199-216.score: 54.0
    Political philosophers have been concerned for some time with the epistemic caliber of the general public, qua the body that is, ultimately, tasked with political decision-making in democratic societies. Unfortunately, the empirical data paints a pretty dismal picture here, indicating that the public tends to be largely ignorant on the issues relevant to governance. To make matters worse, social psychological research on how ignorance tends to breed overconfidence gives us reason to believe that the public will not only lack knowledge (...)
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  41. J. D. Trout (2002). Scientific Explanation and the Sense of Understanding. Philosophy of Science 69 (2):212-233.score: 54.0
    Scientists and laypeople alike use the sense of understanding that an explanation conveys as a cue to good or correct explanation. Although the occurrence of this sense or feeling of understanding is neither necessary nor sufficient for good explanation, it does drive judgments of the plausibility and, ultimately, the acceptability, of an explanation. This paper presents evidence that the sense of understanding is in part the routine consequence of two well-documented biases in cognitive psychology: overconfidence (...)
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  42. Edwin Hartman (1996). Organizational Ethics and the Good Life. Oxford University Press.score: 54.0
    Edwin Hartman argues that ethical principles should not derive from abstract theory, but from the real world of experience in organizations. He explains how ethical principles derive from what workers learn in their communities (firms), and that an ethical firm is one that creates the good life for the workers who contribute to its mission. His approach is based on the Aristotelian tradition of refined common sense, from recent work on collective action problems in organizations, and from social (...)
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  43. Susan Wolf (2010). Good-for-Nothings. Proceedings and Addresses of the American Philosophical Association 85 (2):47-64.score: 54.0
    Many academic works as well as many works of art are such that if they had never been produced, no one would be worse off. Yet it is hard to resist the judgment that some such works are good nonetheless. We are rightly grateful that these works were created; we rightly admire them, appreciate them, and take pains to preserve them. And the authors and artists who produced them have reason to be proud. This should lead us to question (...)
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  44. Wes Morriston (2000). What is so Good About Moral Freedom? Philosophical Quarterly 50 (200):344-358.score: 54.0
    Many Christian philosophers believe that it is a great good that human beings are free to choose between good and evil – so good, indeed, that God is justified in putting up with a great many evil choices for the sake of it. But many of the same Christian philosophers also believe that God is essentially goodgood in every possible world. Unlike his sinful human creatures, God cannot choose between good and evil. (...)
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  45. Dana Kay Nelkin (2011). Making Sense of Freedom and Responsibility. Oxford University Press.score: 54.0
    Nelkin presents a simple and natural account of freedom and moral responsibility which responds to the great variety of challenges to the idea that we are free and responsible, before ultimately reaffirming our conception of ourselves as agents. Making Sense of Freedom and Responsibility begins with a defense of the rational abilities view, according to which one is responsible for an action if and only if one acts with the ability to recognize and act for good reasons. The (...)
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  46. K. Bykvist (2009). No Good Fit: Why the Fitting Attitude Analysis of Value Fails. Mind 118 (469):1-30.score: 54.0
    Understanding value in terms of fitting attitudes is all the rage these days. According to this fitting attitude analysis of value (FA-analysis for short) what is good is what it is fitting to favour in some sense. Many aspects of the FA-analysis have been discussed. In particular, a lot of discussion has been concerned with the wrong-reason objection: it can be fitting to have an attitude towards something for reasons that have nothing to do with the value the (...)
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  47. Jules Holroyd (2013). Making Sense of Freedom and Responsibility by Nelkin. [REVIEW] Analysis 73 (1):198-202.score: 54.0
    What must the world be like, and what must we agents be like, in order to be morally responsible for our actions? In Making Sense of Freedom and Responsibility, Dana Nelkin develops and defends what she dubs the ‘rational abilities’ view (RA) of moral responsibility. On this compatibilist view, an agent is morally responsible for an action, in a sense which makes it appropriate to hold her accountable for that action, if she has ‘the ability to do the (...)
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  48. David Papineau (2006). The Tyranny of Common Sense. The Philosophers' Magazine 34 (34):19-25.score: 54.0
    Sometimes I despair of my philosophical colleagues. They are so conservative. I don’t mean this in a political sense. In conventional party-political terms, most professional philosophers are probably well to the left of centre. As a group, they have a strong sense of fairness and little commitment to the social status quo. But this political openmindedness doesn’t normally carry over to their day jobs. When it comes to philosophical ideas, they are congenitally suspicious of intellectual innovation. In their (...)
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  49. Bradford Cokelet, Virtue is a Great Moral Good.score: 54.0
    According to Aristotelian virtue ethicists, virtue is a great moral good that contributes to, but cannot be reduced to, an agent's welfare. In addition, they hold that the value of virtue is different from, and in some sense greater than, the agent-neutral intrinsic goodness that consequentialists attribute to states of affair. According to Thomas Hurka (1998, 2003, 2011), these fundamental Aristotelian views are indefensible. In this paper, I rebuff Hurka's skepticism and identify an Aristotelian view that stands fast (...)
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