Search results for 'Meta-ethics' (try it on Scholar)

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  1.  30
    David R. Haws (2004). The Importance of Meta-Ethics in Engineering Education. Science and Engineering Ethics 10 (2):204-210.
    Our shared moral framework is negotiated as part of the social contract. Some elements of that framework are established (tell the truth under oath), but other elements lack an overlapping consensus (just when can an individual lie to protect his or her privacy?). The tidy bits of our accepted moral framework have been codified, becoming the subject of legal rather than ethical consideration. Those elements remaining in the realm of ethics seem fragmented and inconsistent. Yet, our engineering students will need (...)
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  2. Michael Gill (2009). Indeterminacy and Variability in Meta-Ethics. Philosophical Studies 145 (2):215 - 234.
    In the mid-20th century, descriptive meta-ethics addressed a number of central questions, such as whether there is a necessary connection between moral judgment and motivation, whether moral reasons are absolute or relative, and whether moral judgments express attitudes or describe states of affairs. I maintain that much of this work in mid-20th century meta-ethics proceeded on an assumption that there is good reason to question. The assumption was that our ordinary discourse is uniform and determinate enough to vindicate (...)
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  3.  53
    Gert-Jan Lokhorst (2011). Computational Meta-Ethics. Minds and Machines 21 (2):261-274.
    It has been argued that ethically correct robots should be able to reason about right and wrong. In order to do so, they must have a set of do’s and don’ts at their disposal. However, such a list may be inconsistent, incomplete or otherwise unsatisfactory, depending on the reasoning principles that one employs. For this reason, it might be desirable if robots were to some extent able to reason about their own reasoning—in other words, if they had some meta-ethical capacities. (...)
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  4.  10
    Guy Fletcher (2014). Hybrid Views in Meta‐Ethics: Pragmatic Views. Philosophy Compass 9 (12):848-863.
    A common starting point for ‘going hybrid’ is the thought that moral discourse somehow combines belief and desire-like aspects, or is both descriptive and expressive. Hybrid meta-ethical theories aim to give an account of moral discourse that is sufficiently sensitive to both its cognitive and its affective, or descriptive and expressive, dimensions. They hold at least one of the following: moral thought: moral judgements have belief and desire-like aspects or elements; moral language: moral utterances both ascribe properties and express desire-like (...)
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  5.  88
    Steven Ross (2008). Meta-Ethics and Justification. Acta Analytica 23 (2):91-114.
    The author takes up three metaphysical conceptions of morality — realism, projectivism, constructivism — and the account of justification or reason that makes these pictures possible. It is argued that the right meta-ethical conception should be the one that entails the most plausible conception of reason-giving, rather than by any other consideration. Realism and projectivism, when understood in ways consistent with their fundamental commitments, generate unsatisfactory models of justification; constructivism alone does not. The author also argues for a particular interpretation (...)
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  6.  21
    Ethan P. Waples, Alison L. Antes, Stephen T. Murphy, Shane Connelly & Michael D. Mumford (2009). A Meta-Analytic Investigation of Business Ethics Instruction. Journal of Business Ethics 87 (1):133 - 151.
    The education of students and professionals in business ethics is an increasingly important goal on the agenda of business schools and corporations. The present study provides a meta-analysis of 25 previously conducted business ethics instructional programs. The role of criteria, study design, participant characteristics, quality of instruction, instructional content, instructional program characteristics, and characteristics of instructional methods as moderators of the effectiveness of business ethics instruction were examined. Overall, results indicate that business ethics instructional programs have a minimal impact on (...)
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  7.  86
    Bronwyn Finnigan (forthcoming). Meta-Ethics for Madhyamaka: Investigating the Justificatory Grounds of Moral Judgments. Philosophy East and West.
    This paper investigates whether the metaphysical commitments of Madhyamaka Buddhism afford a satisfactory justificatory ground for moral judgments. Finnigan and Tanaka (2011a) argue that they do not. Their argument has since been challenged by Tillemans (2010-11), who alleges that both Svātantrika and Prāsaṅgika Mādhyamikas can readily justify moral judgments by respective appeal to the doctrine of the two truths. This paper shall contest this claim with respect to Prāsaṅgika Madhyamaka. It shall provide several arguments to show that Prāsaṅgika cannot satisfactorily (...)
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  8.  21
    Abraham Rudnick (2001). A Meta-Ethical Critique of Care Ethics. Theoretical Medicine and Bioethics 22 (6):505-517.
    A meta-ethical analysis demonstrates that care ethics is a grounded in a distinct mode of moral reasoning. This is comprised primarily of the rejection of principles such as impartiality, and the endorsement of emotional or moral virtues such as compassion, as well as the notion that the preservation of relations may override the interests of the individuals involved in them. The main conclusion of such a meta-ethical analysis is that such meta-ethical foundations of care ethics are not sound. Reasonable alternatives (...)
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  9.  44
    Peter Woolcock (1993). Ruse's Darwinian Meta-Ethics: A Critique. [REVIEW] Biology and Philosophy 8 (4):423-439.
    Michael Ruse, in Taking Darwin Seriously seeks to establish that taking Darwin seriously requires us to treat morality as subjective and naturalistic. I argue that, if morality is not objective, then we have no good reason for being moral if we can avoid detection and punishment. As a consequence, we will only continue to behave morally as long as we remain ignorant of Ruse''s theory, that is, as long as the cat is not let out of the bag. Ruse offers (...)
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  10.  7
    A. Tellings (1998). A Virtue Approach Instead of a Kantian Approach as a Solution to Major Dilemmas in Meta-Ethics? A Criticism of David Carr. Studies in Philosophy and Education 17 (1):47-56.
    This contribution is a criticism of some points David Carr brings forward both in his 1991 book (Educating the Virtues) but even more so in his 1996 article in this journal (After Kohlberg: Some Implications of an Ethics of Virtue for the Theory of Moral Education and Development). With the help of a virtue approach Carr tries to solve the moral objectivism-moral relativism dilemma and the deontologism-consequentialism dilemma in ethics. I will argue that his attempt, though very interesting, suffers from (...)
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  11.  16
    Daniel M. Goldstein (2003). Reproductive Technologies of the Self: Michel Foucault and Meta-Narrative-Ethics. Journal of Medical Humanities 24 (3-4):229-240.
    This paper presents a direction for narrative ethics based on ethical ideas found in the works of Michel Foucault. Narrative ethics is understood here at the meta-level of cultural discourse to see how the moral subject is constituted by the discursive practices that structure the contemporary debate on reproductive technologies. At this level it becomes meta-narrative-ethics. After a theoretical discussion, this paper uses two literary narratives representing the polarized views in the debate to show how the moral subject may be (...)
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  12. James Dreier (2004). Meta‐Ethics and the Problem of Creeping Minimalism. Philosophical Perspectives 18 (1):23–44.
    This is a paper about the problem of realism in meta-ethics (and, I hope, also in other areas, but that hope is so far pretty speculative). But it is not about the problem of whether realism is true. It is about the problem of what realism is. More specifically, it is about the question of what divides meta-ethical realists from irrealists. I start with a potted history of the Good Old Days.
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  13. Bronwyn Finnigan (2010-11). Buddhist Meta-Ethics. Journal of the International Association of Buddhist Studies 33 (1-2):267-297.
    In this paper I argue for the importance of pursuing Buddhist Meta-Ethics. Most contemporary studies of the nature of Buddhist Ethics proceed in isolation from the highly sophisticated epistemological theories developed within the Buddhist tradition. The aim of this paper is to demonstrate that an intimate relationship holds between ethics and epistemology in Buddhism. To show this, I focus on Damien Keown's influential virtue ethical theorisation of Buddhist Ethics and demonstrate the conflicts that arise when it is brought into (...)
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  14.  1
    Miodrag Jovanović (forthcoming). How to Justify ‘Militant Democracy’ Meta-Ethics and the Game-Like Character of Democracy. Philosophy and Social Criticism:0191453715595456.
    Decisions in democracy are binding not in virtue of being true or good, but on account of being an outcome of the majority voting procedure. For some, this is a proof of an intricate connection between democracy and moral relativism. The ‘militant democracy’ model, on the other hand, is premised on the idea that certain political actors and choices have to be banned for being fatally bad for democracy. This gives rise to the claim that protected democratic fundamental values of (...)
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  15.  0
    Robin Attfield (ed.) (1995). Value, Obligation, and Meta-Ethics. Rodopi.
    This work defends an interrelated set of theses in value-theory, normative ethics and meta-ethics. The three Parts correspond to these three areas.Part One defends a biocentric theory of moral standing, and then the coherence and objectivity of belief in intrinsic value, despite recent objections. Intrinsic value is located in the flourishing of living creatures; specifically, a neo-Aristotelian, species-relative account is supplied of wellbeing or flourishing, in terms of the development of the essential capacities of one's species. There follows a (...)
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  16. Segun Gbadegesin, Sandra A. McCalla, Kevin Behrens, Munamato Chemhuru, Isaac E. Ukpokolo, Justina O. Ehiakhamen, Jim I. Unah, Motsamai Molefe, Elizabeth Oluwafunmilayo Kehinde, Chris Tasie Osegenwune & Thaddeus Metz (eds.) (2013). Ontologized Ethics: New Essays in African Meta-Ethics. Lexington Books.
    Ontologized Ethics is a collection of essays in meta-ethics with an emphasis on philosophical discourse in the African context. It focuses primarily on the extent to which metaphysical beliefs may or may not justify moral beliefs, thereby revisiting the issue of the ‘is-ought’ relationship.
     
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  17. Elvis Imafidon & John Ayotunde Isola Bewaji (eds.) (2013). Ontologized Ethics: New Essays in African Meta-Ethics. Lexington Books.
    Ontologized Ethics is a collection of essays in meta-ethics with an emphasis on philosophical discourse in the African context. It focuses primarily on the extent to which metaphysical beliefs may or may not justify moral beliefs, thereby revisiting the issue of the ‘is-ought’ relationship.
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  18.  94
    Michael Smith (2004). Ethics and the a Priori: Selected Essays on Moral Psychology and Meta-Ethics. Cambridge University Press.
    Over the last fifteen years, Michael Smith has written a series of seminal essays about the nature of belief and desire, the status of normative judgment, and the relevance of the views we take on both these topics to the accounts we give of our nature as free and responsible agents. This long awaited collection comprises some of the most influential of Smith's essays. Among the topics covered are: the Humean theory of motivating reasons, the nature of normative reasons, Williams (...)
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  19.  48
    M. Karmasin (2002). Towards a Meta Ethics of Culture – Halfway to a Theory of Metanorms. Journal of Business Ethics 39 (4):337 - 346.
    This article deals with cross-cultural ethics. It discusses the grid-group model and is ethical implications. We try to show how cross-cultural ethics remain possible under this paradigm of ethical relativism. We discuss the theory of discourse and apply it to intercultural communication. Finally we offer some rules for (an ethical) intercultural discourse, which also may be interpreted as metanorms for cross-cultural interaction.
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  20.  12
    Geoffrey P. Goodwin & John M. Darley (2008). The Psychology of Meta-Ethics: Exploring Objectivism. Cognition 106 (3):1339-1366.
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  21.  43
    By Ira M. Schnall (2004). Philosophy of Language and Meta-Ethics. Philosophical Quarterly 54 (217):587–594.
    Meta-ethical discussions commonly distinguish 'subjectivism' from 'emotivism', or 'expressivism'. But Frank Jackson and Philip Pettit have argued that plausible assumptions in the philosophy of language entail that expressivism collapses into subjectivism. Though there have been responses to their argument, I think the responses have not adequately diagnosed the real weakness in it. I suggest my own diagnosis, and defend expressivism as a viable theory distinct from subjectivism.
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  22.  13
    Matthew C. Jordan (2013). “Theism, Naturalism, and Meta‐Ethics”. Philosophy Compass 8 (4):373-380.
    The relationship between God and morality has been a topic of philosophical discussion since Socrates engaged Euthyphro in the agora. In recent years, it has received a lot of attention, as theistic philosophers have attempted to show that divine command theory and other theistic meta‐ethical accounts are defensible. Whether metaphysical naturalism is compatible with moral realism is a related topic. This essay surveys the main issues in these debates.
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  23.  3
    Ira M. Schnall (2004). Philosophy of Language and Meta-Ethics. Philosophical Quarterly 54 (217):587 - 594.
    Meta-ethical discussions commonly distinguish 'subjectivism' from 'emotivism', or 'expressivism'. But Frank Jackson and Philip Pettit have argued that plausible assumptions in the philosophy of language entail that expressivism collapses into subjectivism. Though there have been responses to their argument, I think the responses have not adequately diagnosed the real weakness in it. I suggest my own diagnosis, and defend expressivism as a viable theory distinct from subjectivism.
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  24.  9
    F. Neil Brady & Craig P. Dunn (1995). Business Meta-Ethics. Business Ethics Quarterly 5 (3):385-398.
    The main purpose of this paper is to defend traditional ethical theory (utilitarianism and deontology) for its application in business against a more recent model consisting of utility, rights, and justice. This is done in three parts: First, we provide a conceptual argument for the superiority of the traditional model; second, we demonstrate these points through an examination of three short cases; and third, we argue for the capability of the traditional model to account for universals and particulars in ethics.
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  25. Michael Smith (2005). Meta-Ethics. In Frank Jackson & Michael Smith (eds.), The Oxford Handbook of Contemporary Philosophy. Oxford University Press 3--30.
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  26.  2
    Henry John McCloskey (1969). Meta-Ethics and Normative Ethics. The Hague, Martinus Nijhoff.
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  27.  36
    Christian Miller (2011). Introduction to Contemporary Meta-Ethics and Normative Ethical Theory. In The Continuum Companion to Ethics. Continuum
    The study of morality continues to flourish in contemporary philosophy. As the chapters of this Companion illustrate, new and exciting work is being done on a wide range of topics from the objectivity of morality to the relationship between morality and religious, biological, and feminist concerns. Along with this vast amount of work has come a proliferation of technical terminology and competing positions. The goal of this chapter is to provide an overview of the terrain in contemporary ethics.
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  28. Arēs Koutounkos (2008). Between the Moral and the Rational: Essays on Meta-Ethics, Moral Beliefs, Values and Desires, Moral Motivation, Rationality and Moral Coherences. Papazissis Publishers.
     
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  29.  16
    Susan C. Borkowski & Yusuf J. Ugras (1998). Business Students and Ethics: A Meta-Analysis. [REVIEW] Journal of Business Ethics 17 (11):1117-1127.
    Given the proliferation of research regarding the ethical development of students in general, and business students in particular, it is difficult to draw conclusions from the contradictory results of many studies. In this meta-analysis of empirical studies from 1985 through 1994, the relationships of gender, age and undergraduate major to the ethical attitudes and behavior of business students are analyzed. The results indicate that female students exhibit stronger ethical attitudes than males. The same is also true for older versus younger (...)
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  30.  2
    C. A. D. Santos (2015). No Ethics Without Meta-Ethics - For More Benner and Less Beauchamp. Nursing Ethics 22 (2):261-263.
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  31.  61
    Mike W. Martin (1981). Rights and the Meta-Ethics of Professional Morality. Ethics 91 (4):619-625.
  32.  40
    Benjamin Freedman (1978). A Meta-Ethics for Professional Morality. Ethics 89 (1):1-19.
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  33.  38
    Bert Gordijn Rob de Vries (2009). Empirical Ethics and its Alleged Meta-Ethical Fallacies. Bioethics 23 (4):193-201.
    This paper analyses the concept of empirical ethics as well as three meta-ethical fallacies that empirical ethics is said to face: the is-ought problem, the naturalistic fallacy and violation of the fact-value distinction. Moreover, it answers the question of whether empirical ethics (necessarily) commits these three basic meta-ethical fallacies.
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  34.  9
    Gordon Fraser Davis (2013). Moral Realism and Anti-Realism Outside the West: A Meta-Ethical Turn in Buddhist Ethics. Comparative Philosophy 4 (2).
    In recent years, discussions of Buddhist ethics have increasingly drawn upon the concepts and tools of modern ethical theory, not only to compare Buddhist perspectives with Western moral theories, but also to assess the meta-ethical implications of Buddhist texts and their philosophical context. Philosophers aiming to defend the Madhyamaka framework in particular – its ethics and soteriology along with its logic and epistemology – have recently attempted to explain its combination of moral commitment and philosophical scepticism by appealing to various (...)
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  35.  4
    Christopher Tollefsen (2004). Natural Law and Modern Meta-Ethics. In Mark J. Cherry (ed.), Natural Law and the Possibility of a Global Ethics. Kluwer Academic Publishers 39--56.
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  36.  12
    Lynn D. Devenport, Shane Connelly, Ryan P. Brown, Michael D. Mumford, Ethan P. Waples, Alison L. Antes & Stephen T. Murphy (2009). A Meta-Analysis of Ethics Instruction Effectiveness in the Sciences. Ethics and Behavior 19 (5):379-402.
    Scholars have proposed a number of courses and programs intended to improve the ethical behavior of scientists in an attempt to maintain the integrity of the scientific enterprise. In the present study, we conducted a quantitative meta-analysis based on 26 previous ethics program evaluation efforts, and the results showed that the overall effectiveness of ethics instruction was modest. The effects of ethics instruction, however, were related to a number of instructional program factors, such as course content and delivery methods, in (...)
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  37.  16
    Rob de Vries & Bert Gordijn (2009). Empirical Ethics and its Alleged Meta-Ethical Fallacies. Bioethics 23 (4):193-201.
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  38. Walter Sinnott-Armstrong (2009). Mixed-Up Meta-Ethics. Philosophical Issues 19 (1):235-256.
    My topic is the old debate between moral realists and moral expressivists. Although I will eventually adopt a Pyrrhonian position, as usual, my main goal is neither to argue for this position nor to resolve this debate but only to explore some new options that mix together realism and expressivism in various ways. Nothing that I say will be conclusive, but I hope that some of it will be suggestive.
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  39.  12
    Linda Klebe Trevino & Donald McCabe (1994). Meta-Learning About Business Ethics: Building Honorable Business School Communities. [REVIEW] Journal of Business Ethics 13 (6):405 - 416.
    We propose extending business ethics education beyond the formal curriculum to the hidden curriculum where messages about ethics and values are implicitly sent and received. In this meta-learning approach, students learn by becoming active participants in an honorable business school community where real ethical issues are openly discussed and acted upon. When combined with formal ethics instruction, this meta-learning approach provides a framework for a proposed comprehensive program of business ethics education.
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  40.  74
    Wes Morriston (2009). What If God Commanded Something Terrible? A Worry for Divine-Command Meta-Ethics. Religious Studies 45 (3):249-267.
    If God commanded something that was obviously evil, would we have a moral obligation to do it? I critically examine three radically different approaches divine-command theorists may take to the problem posed by this question: (1) reject the possibility of such a command by appealing to God's essential goodness; (2) avoid the implication that we should obey such a command by modifying the divine-command theory; and (3) accept the implication that we should obey such a command by appealing to divine (...)
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  41. David Copp (2006). Review: Ethics and the A Priori: Selected Essays on Moral Psychology and Meta-Ethics. [REVIEW] Mind 115 (458):476-481.
  42.  23
    Robert Elliot (1985). Meta‐Ethics and Environmental Ethics. Metaphilosophy 16 (2‐3):103-117.
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  43. Alan Gewirth (1960). Meta-Ethics and Normative Ethics. Mind 69 (274):187-205.
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  44.  0
    Wes Morriston (2009). What If God Commanded Something Terrible? A Worry for Divine-Command Meta-Ethics: Wes Morriston. Religious Studies 45 (3):249-267.
    If God commanded something that was obviously evil, would we have a moral obligation to do it? I critically examine three radically different approaches divine-command theorists may take to the problem posed by this question: reject the possibility of such a command by appealing to God's essential goodness; avoid the implication that we should obey such a command by modifying the divine-command theory; and accept the implication that we should obey such a command by appealing to divine transcendence and mystery. (...)
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  45.  25
    Allen Thompson (2007). Reconciling Themes in Neo-Aristotelian Meta-Ethics. Journal of Value Inquiry 41 (2):245-264.
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  46.  16
    David Zimmerman (1980). Meta-Ethics Naturalized. Canadian Journal of Philosophy 10 (4):637 - 662.
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  47.  10
    William P. Alston (1978). Meta-Ethics and Meta-Epistemology. In A. I. Goldman & I. Kim (eds.), Values and Morals. Boston: D. Reidel 275--297.
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  48.  2
    Richard T. Garner & Bernard Rosen (1970). A Systematic Introduction to Normative Ethics and Meta-Ethics. Journal of Symbolic Logic 35 (3):459-459.
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  49.  3
    John W. Carlson (1982). Meta-Ethics and the Context of Faith. Modern Schoolman 60 (1):21-30.
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  50.  9
    Chung-Ying Cheng (2002). Integrating the Onto-Ethics of Virtues (East) and the Meta-Ethics of Rights (West). Dao: A Journal of Comparative Philosophy 1 (2):157-184.
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