11 found
Sort by:
See also:
Profile: Hichem Naar (Université de Montréal)
  1. François Jaquet & Hichem Naar (forthcoming). Moral Beliefs for the Error Theorist? Ethical Theory and Moral Practice.
    The moral error theory holds that moral claims and beliefs, because they commit us to the existence of illusory entities, are systematically false or untrue. It is an open question what we should do with moral thought and discourse once we have become convinced by this view. Until recently, this question had received two main answers. The abolitionist proposed that we should get rid of moral thought altogether. The fictionalist, though he agreed we should eliminate moral beliefs, enjoined us to (...)
    Translate to English
    | Direct download  
     
    My bibliography  
     
    Export citation  
  2. Hichem Naar (2015). Real‐World Love Drugs: Reply to Nyholm. Journal of Applied Philosophy 32 (2):n/a-n/a.
    In a recent article, Sven Nyholm argues that the use of biomedical enhancements in our romantic relationships would fail to secure the final value we attribute to love. On Nyholm's view, one thing we desire for its own sake is to be at the origin of the love others have for us. The satisfaction of this desire, he argues, is incompatible with the use of BE insofar as they are responsible for the attachment characteristic of love. In particular, the use (...)
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  3. Hichem Naar (2013). Art and Emotion. Internet Encyclopedia of Philosophy.
    A survey of some of the major issues surrounding our emotional responses to artworks. Topics discussed include the paradox of fiction, the paradox of tragedy, and the nature of emotion in response to music.
    Translate to English
    | Direct download  
     
    My bibliography  
     
    Export citation  
  4. Hichem Naar (2013). A Dispositional Theory of Love. Pacific Philosophical Quarterly 94 (3):342-357.
    On a naive reading of the major accounts of love, love is a kind of mental event. A recent trend in the philosophical literature on love is to reject these accounts on the basis that they do not do justice to the historical dimension of love, as love essentially involves a distinctive kind of temporally extended pattern. Although the historicist account has advantages over the positions that it opposes, its appeal to the notion of a pattern is problematic. I will (...)
    Direct download (8 more)  
     
    My bibliography  
     
    Export citation  
  5. Florian Cova & Hichem Naar (2012). Side-Effect Effect Without Side Effects: The Pervasive Impact of Moral Considerations on Judgments of Intentionality. Philosophical Psychology 25 (6):837-854.
    Studying the folk concept of intentional action, Knobe (2003a) discovered a puzzling asymmetry: most people consider some bad side effects as intentional while they consider some good side effects as unintentional. In this study, we extend these findings with new experiments. The first experiment shows that the very same effect can be found in ascriptions of intentionality in the case of means for action. The second and third experiments show that means are nevertheless generally judged more intentional than side effects, (...)
    Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  6. Florian Cova & Hichem Naar (2012). Testing Sripada's Deep Self Model. Philosophical Psychology 25 (5):647 - 659.
    Sripada has recently advanced a new account for asymmetries that have been uncovered in folk judgments of intentionality: the ?Deep Self model,? according to which an action is more likely to be judged as intentional if it matches the agent's central and stable attitudes and values (i.e., the agent's Deep Self). In this paper, we present new experiments that challenge this model in two ways: first, we show that the Deep Self model makes predictions that are falsified, then we present (...)
    Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  7. Hichem Naar (2012). The Pursuit of Unhappiness: The Elusive Psychology of Well-Being. Philosophical Psychology 25 (2):307-310.
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  8. Hichem Naar (2011). Le Nativisme Moral. In Masala & Ravat (ed.), La morale humaine et les sciences. Editions Matériologiques.
    Dans cet essai, je me concentre sur le débat entre nativistes et empiristes au sujet des origines de la morale : la morale serait-elle innée, là depuis la naissance, ou serait-elle un produit de la culture, acquise par le biais d’un conditionnement social ? Nous verrons que cette question soulève d’importants problèmes conceptuels, notamment celui de savoir ce que l’on entend ici par ‘morale’. Des considérations méthodologiques seront également soulevées : quels types de données peuvent montrer que le nativisme (ou (...)
    Translate to English
    | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  9. Hichem Naar (2011). Review: Emotional Truth, Ronald de Sousa. [REVIEW] Metapsychology Online Reviews.
    Emotional Truth is de Sousa's second book on emotion. The Rationality of Emotion (1987) is to be counted among the classics in the now thriving field of the philosophy of emotion. Emotional Truth is a natural sequel; it not only expands on some of the ideas presented in de Sousa's older book, but presents new highly stimulating and often intriguing ideas as well. De Sousa's writing, although at times a bit hard to follow and unnecessarily technical, is insightful, witty and (...)
    Translate to English
    | Direct download  
     
    My bibliography  
     
    Export citation  
  10. Hichem Naar (2011). Review: The Pursuit of Unhappiness, Daniel Haybron. [REVIEW] Philosophical Psychology 25 (2):307 - 310.
  11. Hichem Naar (2009). The Good Life as Conceptual Art. Asage 2:17-23.
    If we take conceptual art seriously, that is, if we consider that art does not have clear-cut boundaries and that it is not limited to the production of aesthetic objects, then a whole spectrum of possible artworks is open to us. Not only can random objects be conceived as artistic, but cognitive states and behaviors can also be meaningfully conceived as pieces of art by their producer and by any sensitive observer. If one is to take one’s life as a (...)
     
    My bibliography  
     
    Export citation