Search results for 'Moral Knowledge' (try it on Scholar)

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  1. Reflective Knowledge & Apt Belief (2009). Transforming Conflict Through Insight, Kenneth R. Melchin and Cheryl A. Picard. Toronto: University of Toronto Press, 2008, Xii+ 149 Pp., $45.00,£ 28.00. Love and Objectivity in Virtue Ethics: Aristotle, Lonergan, and Nussbaum on Emotions and Moral Insight, Robert J. Fitterer. Toronto: University Of. [REVIEW] Inquiry 52 (2):215.score: 360.0
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  2. Thomas W. Smythe & Thomas G. Evans (2007). Intuition as a Basic Source of Moral Knowledge. Philosophia 35 (2):233-247.score: 240.0
    The idea that intuition plays a basic role in moral knowledge and moral philosophy probably began in the eighteenth century. British philosophers such as Anthony Shaftsbury, Francis Hutcheson, Thomas Reid, and later David Hume talk about a moral sense” that they place in John Locke’s theory of knowledge in terms of Lockean reflexive perceptions, while Richard Price seeks a faculty by which we obtain our ideas of (...)
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  3. Elizabeth Tropman (2011). Non-Inferential Moral Knowledge. Acta Analytica 26 (4):355-366.score: 240.0
    In a series of recent papers, Walter Sinnott-Armstrong has developed a novel argument against moral intuitionism. I suggest a defense on behalf of the intuitionist against Sinnott-Armstrong’s objections. Rather than focus on the main premises of his argument, I instead examine the way in which Sinnott-Armstrong construes the intuitionistic position. I claim that Sinnott-Armstrong’s understanding of intuitionism is mistaken. In particular, I argue that Sinnott-Armstrong mischaracterizes non-inferentiality as it figures in intuitionism. To the extent that Sinnott-Armstrong’s account of intuitionism (...)
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  4. Elizabeth Tropman (2012). Can Cornell Moral Realism Adequately Account for Moral Knowledge? Theoria 78 (1):26-46.score: 240.0
    This article raises a problem for Cornell varieties of moral realism. According to Cornell moral realists, we can know about moral facts just as we do the empirical facts of the natural sciences. If this is so, it would remove any special mystery that is supposed to attach to our knowledge of objective moral facts. After clarifying the ways in which moral knowledge is to be similar to scientific knowledge, I claim that (...)
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  5. Elizabeth Tropman (2014). Why Cornell Moral Realism Cannot Provide an Adequate Account of Moral Knowledge. Theoria 80 (2):184-190.score: 240.0
    According to Cornell moral realists, we can know about moral facts in much the same way that we do the empirical facts of the natural sciences. In “Can Cornell Moral Realism Adequately Account for Moral Knowledge?” (2012), I argue that this positive comparison to scientific knowledge hurts, rather than helps, the moral realist position. Joseph Long has recently defended Cornell moral realism against my concerns. In this article, I respond to Long's arguments (...)
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  6. Darlei Dall'agnol (2010). On "Moral Knowledge? New Readings in Moral Epistemology". Principia 4 (2):317-322.score: 240.0
    Review of SINNOT-ARMSTRONG, W & TIMMONS, M. (eds) Moral knowledge? New readings in moral epistemology. New York/Oxford: Oxford University Press, 1996.
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  7. Manuel Vargas & Shaun Nichols (2007). Psychopaths and Moral Knowledge. Philosophy, Psychiatry, and Psychology 14 (2):157-162.score: 210.0
  8. Michael Jeffrey Winter (2012). Does Moral Virtue Require Knowledge? A Response to Julia Driver. Ethical Theory and Moral Practice 15 (4):533 - 546.score: 210.0
    A long-standing tenet of virtue theory is that moral virtue and knowledge are connected in some important way. Julia Driver attacks the traditional assumption that virtue requires knowledge. I argue that the examples of virtues of ignorance Driver offers are not compelling and that the idea that knowledge is required for virtue has been taken to be foundational for virtue theory for good reason. I propose that we understand modesty as involving three conditions: 1) having genuine (...)
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  9. Uri D. Leibowitz (2014). Explaining Moral Knowledge. Journal of Moral Philosophy 11 (1):35-56.score: 198.0
    In this paper I assess the viability of a particularist explanation of moral knowledge. First, I consider two arguments by Sean McKeever and Michael Ridge that purport to show that a generalist, principle-based explanation of practical wisdom—understood as the ability to acquire moral knowledge in a wide range of situations—is superior to a particularist, non-principle-based account. I contend that both arguments are unsuccessful. Then, I propose a particularist-friendly explanation of knowledge of particular moral facts. (...)
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  10. Julia Jorati (2014). Leibniz's Twofold Gap Between Moral Knowledge and Motivation. British Journal for the History of Philosophy 22 (4):748-766.score: 192.0
    Moral rationalists and sentimentalists traditionally disagree on at least two counts, namely regarding the source of moral knowledge or moral judgements and regarding the source of moral motivation. I will argue that even though Leibniz's moral epistemology is very much in line with that of mainstream moral rationalists, his account of moral motivation is better characterized as sentimentalist. Just like Hume, Leibniz denies that there is a necessary connection between knowing that something (...)
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  11. Yves René Marie Simon (2002). A Critique of Moral Knowledge. Fordham University Press.score: 192.0
    This long-awaited book is the first English-language edition of.Simon’s first book, Critique de la connaissance morale (1934). Not only does this work clarify the first stages of Simon’s intellectual career, it is also a major contribution to moral philosophy. A Critique of Moral Knowledge addresses fundamental issues. How does moral knowledge differ from other practical knowledge? What is the relationship between the moral sense, moral philosophy, and cognition in action? Is politics (...) philosophy or simply a neutral technique? This elegant translation will be an important contribution to the conversation on philosophy, politics, religion, and ethics. (shrink)
     
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  12. Ramin Akbari & Leila Tajik (2012). Second-Language Teachers' Moral Knowledge Base: A Comparison Between Experienced and Less Experienced, Male and Female Practitioners. Journal of Moral Education 41 (1):39-59.score: 186.0
    The second-language teacher education community has become increasingly interested in the moral dimensions of teaching. Herein ELT practitioners? ?moral knowledge base?, as a window into their mental lives, has not received the attention it deserves. The present study was conducted to document likely differences between the frequencies of pedagogical and moral thought units of male and female, experienced and less experienced teachers, and to look deeply into participants? moral thought categories. Forty teachers participated in the (...)
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  13. Daniel Star (2008). Moral Knowledge, Epistemic Externalism, and Intuitionism. Ratio 21 (3):329-343.score: 180.0
    This paper explores the generally overlooked relevance of an important contemporary debate in mainstream epistemology to philosophers working within ethics on questions concerning moral knowledge. It is argued that this debate, between internalists and externalists about the accessibility of epistemic justification, has the potential to be both significantly influenced by, and have a significant impact upon, the study of moral knowledge. The moral sphere provides a particular type of strong evidence in favour of externalism, and (...)
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  14. Robert Audi (2010). Moral Perception and Moral Knowledge. Aristotelian Society Supplementary Volume 84 (1):79-97.score: 180.0
    This paper presents a theory of how perception provides a basis for moral knowledge. To do this, the paper sketches a theory of perception, explores the sense in which moral perception may deserve that name, and explains how certain moral properties may be perceptible. It does not presuppose a causal account of moral properties. If, however, they are not causal, how can we perceive, say, injustice? Can it be observable even if injustice is not a (...)
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  15. Kevin Brosnan (2011). Do the Evolutionary Origins of Our Moral Beliefs Undermine Moral Knowledge? Biology and Philosophy 26 (1):51-64.score: 180.0
    According to some recent arguments, (Joyce in The evolution of morality, MIT Press, Cambridge, 2006; Ruse and Wilson in Conceptual issues in evolutionary biology, MIT Press, Cambridge, 1995; Street in Philos Studies 127: 109–166, 2006) if our moral beliefs are products of natural selection, then we do not have moral knowledge. In defense of this inference, its proponents argue that natural selection is a process that fails to track moral facts. In this paper, I argue that (...)
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  16. Sarah McGrath (2004). Moral Knowledge by Perception. Philosophical Perspectives 18 (1):209–228.score: 180.0
    On the face of it, some of our knowledge is of moral facts (for example, that this promise should not be broken in these circumstances), and some of it is of non-moral facts (for example, that the kettle has just boiled). But, some argue, there is reason to believe that we do not, after all, know any moral facts. For example, according to J. L. Mackie, if we had moral knowledge (‘‘if we were aware (...)
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  17. Michael Huemer (2000). Naturalism and the Problem of Moral Knowledge. Southern Journal of Philosophy 38 (4):575-597.score: 180.0
    Ethical naturalists interpret moral knowledge as analogous to scientific knowledge and not dependent on intuition. For their account to succeed, moral truths must explain observable phenomena, and these explanations (i) must be better than any explanations framed in non-moral terms, (ii) must not rely on ad hoc posits about the causal powers of moral properties, and (iii) must not presuppose the existence of an independent means of awareness of moral truths. No moral (...)
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  18. Mark D. Mathewson (2006). John Locke and the Problems of Moral Knowledge. Pacific Philosophical Quarterly 87 (4):509–526.score: 180.0
    In this paper, I argue that John Locke's account of knowledge coupled with his commitments to moral ideas being voluntary constructions of our own minds and to divine voluntarism (moral rules are given by God according to his will) leads to a seriously flawed view of moral knowledge. After explicating Locke's view of moral knowledge, highlighting the specific problems that seem to arise from it, and suggesting some possible Lockean responses, I conclude that (...)
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  19. Elizabeth Tropman (2014). Evolutionary Debunking Arguments: Moral Realism, Constructivism, and Explaining Moral Knowledge. 17 (2):126-140.score: 180.0
    One of the alleged advantages of a constructivist theory in metaethics is that the theory avoids the epistemological problems with moral realism while reaping many of realism's benefits. According to evolutionary debunking arguments, the epistemological problem with moral realism is that the evolutionary history of our moral beliefs makes it hard to see how our moral beliefs count as knowledge of moral facts, realistically construed. Certain forms of constructivism are supposed to be immune to (...)
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  20. Nathan L. King (2011). McGrath on Moral Knowledge. Journal of Philosophical Research 36:219-233.score: 180.0
    Sarah McGrath has recently defended a disagreement-based argument for skepticism about moral knowledge. If sound, the argument shows that our beliefs about controversial moral issues do not amount to knowledge. In this paper, I argue that McGrath fails to establish her skeptical conclusion. I defend two main claims. First, the key premise of McGrath’s argument is inadequately supported. Second, there is good reason to think that this premise is false.
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  21. Manyul Im (2004). Moral Knowledge and Self Control in Mengzi: Rectitude, Courage, and Qi. Asian Philosophy 14 (1):59 – 77.score: 180.0
    In this paper, I reveal systematic aspects of the moral epistemology of the Warring States Confucian, Mengzi. Mengzi thinks moral knowledge is 'internally' available to humans because it is acquired through normative dictates built into the human heart-mind (xin). Those dictates are capable of motivating and justifying an agent's normative categorizations. Such dictates are linked to Mengzi's conception of human nature (ren xing) as good. I then interpret Mengzi's difficult discussion of courage and qi in Mengzi 2A: (...)
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  22. Russ Shafer-Landau (2012). Evolutionary Debunking, Moral Realism, and Moral Knowledge. Journal of Ethics and Social Philosophy 7 (1).score: 180.0
    This paper reconstructs what I take to be the central evolutionary debunking argument that underlies recent critiques of moral realism. The argument claims that given the extent of evolutionary influence on our moral faculties, and assuming the truth of moral realism, it would be a massive coincidence were our moral faculties reliable ones. Given this coincidence, any presumptive warrant enjoyed by our moral beliefs is defeated. So if moral realism is true, then we can (...)
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  23. Ellen Frankel Paul, Fred Dycus Miller & Jeffrey Paul (eds.) (2001). Moral Knowledge. Cambridge University Press.score: 180.0
    Philosophers since ancient times have pondered how we can know whether moral claims are true or false. The first half of the twentieth century witnessed widespread skepticism concerning the possibility of moral knowledge. Indeed, some argued that moral statements lacked cognitive content altogether, because they were not susceptible to empirical verification. The British philosopher A. J. Ayer contends that 'They are pure expressions of feeling and as such do not come under the category of truth and (...)
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  24. William Tolhurst (1986). Supervenience, Externalism and Moral Knowledge. Southern Journal of Philosophy 24 (S1):43-55.score: 180.0
    This article begins with a refutation of a common argument for the view that we have no knowledge of objective moral facts. However, This refutation leaves open the possibility of second-Order moral skepticism, The view that we can never tell whether or not we have objective moral knowledge. Two ways of showing that there is such knowledge are then considered and it is argued that even if one is successful, This need not establish that (...)
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  25. Margaret Watkins (2008). Humean Moral Knowledge. Inquiry 51 (6):581 – 602.score: 180.0
    I develop resources from Hume to account for moral knowledge in the qualified sense developed by Bernard Williams, according to which the proper application of thick ethical terms constitutes moral knowledge. By applying to moral discernment the criteria of the good aesthetic critic, as explained in Hume's “ Of the Standard of Taste ”, we can see how Humean moral knowledge might be possible. For each of these criteria, an analogous trait would contribute (...)
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  26. Tibor R. Machan (1982). Epistemology and Moral Knowledge. Review of Metaphysics 36 (1):23 - 49.score: 180.0
    It is argued that a wrongheaded model of what a theory of knowledge must satisfy has engendered unjustified skepticism about knowledge and moral knowledge in particular. A contextualist conception of knowledge is sketched and defended and it is then argued that in terms of such an idea of what it is to know something the prospects for moral and political knowledge are significantly improved.
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  27. Stephen L. Payne (2000). Challenges for Research Ethics and Moral Knowledge Construction in the Applied Social Sciences. Journal of Business Ethics 26 (4):307 - 318.score: 180.0
    Certain critical accounts of conventional research practices in business and the social sciences are explored in this essay. These accounts derive from alternative social paradigms and their underlying assumptions about appropriate social inquiry and knowledge construction. Among these alternative social paradigms, metatheories, mindscapes, or worldviews are social constructionist, critical, feminist, and postmodern or poststructural thinking. Individuals with these assumptions and values for knowledge construction are increasingly challenging conventional scholarship in what has been referred to as paradigm debates or (...)
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  28. Walter Sinnott-Armstrong & Mark Timmons (eds.) (1996). Moral Knowledge? New Readings in Moral Epistemology. Oxford University Press.score: 180.0
    In Moral Knowledge? New Readings in Moral Epistemology, editors Walter Sinnott-Armstrong and Mark Timmons bring together eleven specially commissioned essays by distinguished moral philosophers exploring the nature and possibility of moral knowledge. Each essay represents a major position within the exciting field of moral epistemology in which a proponent of the position presents and defends his or her view and locates it vis-a-vis competing views. The authors include established philosophers such as Peter Railton, (...)
     
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  29. Christopher J. Preston (2009). Moral Knowledge: Real and Grounded in Place. Ethics, Place and Environment 12 (2):175 – 186.score: 174.0
    Recent work in ethics and epistemology argues that physical surroundings have normative force. The ideas of 'grounding knowledge' and 'real ethics' provide an important way to understand sense of place. This paper uses this work to argue that there is a moral structure to material culture, and that the existence of this moral structure makes it necessary for us to pay attention to the epistemic import of the physical environments we create and live in. Since environments are (...)
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  30. Gary Slater (2014). A Peircean Response to the Evolutionary Debunking of Moral Knowledge. Zygon 49 (3):593-611.score: 174.0
    The evolutionary debunking argument advanced by Sharon Street, Michael Ruse, and Richard Joyce employs the logic of Paul Griffiths and John Wilkins to contend that humans cannot have knowledge of moral truths, since the evolutionary process that has produced our basic moral intuitions lacks causal connections to those (putative) truths. Yet this argument is self-defeating, because its aim is the categorical, normative claim that we should suspend our moral beliefs in light of the discoveries about their (...)
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  31. Pamela Bjorklund (2004). Invisibility, Moral Knowledge and Nursing Work in the Writings of Joan Liaschenko and Patricia Rodney. Nursing Ethics 11 (2):110-121.score: 174.0
    The ethical ‘eye’ of nursing, that is, the particular moral vision and values inherent in nursing work, is constrained by the preoccupations and practices of the superordinate biomedical structure in which nursing as a practice discipline is embedded. The intimate, situated knowledge of particular persons who construct and attach meaning to their health experience in the presence of and with the active participation of the nurse, is the knowledge that provides the evidence for nurses’ ethical decision making. (...)
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  32. Sarah Cusworth (2000). Moral Knowledge and the Problems of Psychotherapy. Journal of Theoretical and Philosophical Psychology 20 (1):25-35.score: 174.0
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  33. Sergio Tenenbaum (2011). Externalism, Motivation, and Moral Knowledge. In Susana Nuccetelli & Gary Seay (eds.), Ethical Naturalism: Current Debates. Cambridge University Press.score: 168.0
    For non-analytic ethical naturalists, externalism about moral motivation is an attractive option: it allows naturalists to embrace a Humean theory of motivation while holding that moral properties are real, natural properties. However, Michael Smith has mounted an important objection to this view. Smith observes that virtuous agents must have non-derivative motivation to pursue specific ends that they believe to be morally right; he then argues that this externalist view ascribes to the virtuous agent only a direct de dicto (...)
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  34. Thaddeus Metz (2009). Higher Education, Knowledge For Its Own Sake, and an African Moral Theory. Studies in Philosophy and Education 28 (6):517-536.score: 168.0
    I seek to answer the question of whether publicly funded higher education ought to aim intrinsically to promote certain kinds of ‘‘blue-sky’’ knowledge, knowledge that is unlikely to result in ‘‘tangible’’ or ‘‘concrete’’ social benefits such as health, wealth and liberty. I approach this question in light of an African moral theory, which contrasts with dominant Western philosophies and has not yet been applied to pedagogical issues. According to this communitarian theory, grounded on salient sub-Saharan beliefs and (...)
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  35. Jason Decker & Daniel Groll (2013). The (In)Significance of Moral Disagreement for Moral Knowledge. In Russ Shafer-Landau (ed.), Oxford Studies in Metaethics, Volume 8. Oxford.score: 162.0
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  36. Emer O’Hagan (2009). Moral Self-Knowledge in Kantian Ethics. Ethical Theory and Moral Practice 12 (5):525 - 537.score: 162.0
    Kant’s duty of self-knowledge demands that one know one’s heart—the quality of one’s will in relation to duty. Self-knowledge requires that an agent subvert feelings which fuel self-aggrandizing narratives and increase self-conceit; she must adopt the standpoint of the rational agent constrained by the requirements of reason in order to gain information about her moral constitution. This is not I argue, contra Nancy Sherman, in order to assess the moral goodness of her conduct. Insofar as sound (...)
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  37. Amber Riaz (forthcoming). Moral Understanding and Knowledge. Philosophical Studies:1-16.score: 162.0
    Moral understanding is a species of knowledge. Understanding why an action is wrong, for example, amounts to knowing why the action is wrong. The claim that moral understanding is immune to luck while moral knowledge is not does not withstand scrutiny; nor does the idea that there is something deep about understanding for there are different degrees of understanding. It is also mistaken to suppose that grasping is a distinct psychological state that accompanies understanding. To (...)
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  38. Emer O'Hagan (2009). Moral Self-Knowledge in Kantian Ethics. Ethical Theory and Moral Practice 12 (5):525-537.score: 162.0
    Kant’s duty of self-knowledge demands that one know one’s heart - the quality of one’s will in relation to duty. Self-knowledge requires that an agent subvert feelings which fuel self-aggrandizing narratives and increase self-conceit; she must adopt the standpoint of the rational agent constrained by the requirements of reason in order to gain information about her moral constitution. This is not I argue, contra Nancy Sherman, in order to assess the moral goodness of her conduct. Insofar (...)
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  39. R. Linn & S. Breslerman (1996). Women in Conflict: On the Moral Knowledge of Daughters‐in‐Law and Mothers‐in‐Law. Journal of Moral Education 25 (3):291-307.score: 162.0
    Abstract Little is known about the family setting and the role of family education in a setting where ?intimacy and justice are intertwined? (Okin, 1989). Most intriguing is the unique moral and complex relationship between mother?in?law and daughter?in?law: what is the nature of these two women's failure to maintain harmony between themselves even though the literature suggests that they are predominantly care?orientated? The following paper questions whether there is a problematic relationship between Israeli mothers?in?law and their daughters?in?law. It further (...)
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  40. Noël Carroll (2002). The Wheel of Virtue: Art, Literature, and Moral Knowledge. Journal of Aesthetics and Art Criticism 60 (1):3–26.score: 160.0
    In this essay, then, I would like to address what I believe are the most compelling epistemic arguments against the notion that literature (and art more broadly) can function as an instrument of education and a source of knowledge.
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  41. Michael Pelczar (2009). The Knowledge Argument, the Open Question Argument, and the Moral Problem. Synthese 171 (1):25 - 45.score: 156.0
    Someone who knew everything about the world’s physical nature could, apparently, suffer from ignorance about various aspects of conscious experience. Someone who knew everything about the world’s physical and mental nature could, apparently, suffer from moral ignorance. Does it follow that there are ways the world is, over and above the way it is physically or psychophysically? This paper defends a negative answer, based on a distinction between knowing the fact that p and knowing that p. This distinction is (...)
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  42. Nenad Dimitrijevic (2010). Moral Knowledge and Mass Crime: A Critical Reading of Moral Relativism. Philosophy and Social Criticism 36 (2):131-156.score: 156.0
    In this article I ask how moral relativism applies to the analysis of responsibility for mass crime. The focus is on the critical reading of two influential relativist attempts to offer a theoretically consistent response to the challenges imposed by extreme criminal practices. First, I explore Gilbert Harman’s analytical effort to conceptualize the reach of moral discourse. According to Harman, mass crime creates a contextually specific relationship to which moral judgments do not apply any more. Second, I (...)
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  43. Robert Audi (1997). Moral Knowledge and Ethical Character. Oxford University Press.score: 156.0
    This book offers a unified collection of published and unpublished papers by Robert Audi, a renowned defender of the rationalist position in ethics. Taken together, the essays present a vigorous, broadly-based argument in moral epistemology and a related account of reasons for action and their bearing on moral justification and moral character. Part I details Audi's compelling moral epistemology while Part II offers a unique vision of ethical concepts and an account of moral explanation, as (...)
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  44. Paweł Łuków (1993). The Fact of Reason. Kant's Passage to Ordinary Moral Knowledge. Kant-Studien 84 (2):204-221.score: 156.0
    The paper gives an interpretation of Kant's doctrine of the fact of reason against the background of a constructivist reading of his philosophy, which does not allow us to appeal to any indubitable facts. The fact of reason is the object of a philosophical account of the moral law forms the quid juris part of deduction or legitimization of the law. A more intuitive grasp of the fact is the phenomenon of reverence for duty which ordinary people grasp in (...)
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  45. Lee Ward (2009). Locke on Punishment, Property and Moral Knowledge. Journal of Moral Philosophy 6 (2):218-244.score: 156.0
  46. Sabine Roeser & Joel Rickard (2014). Moral Knowledge and Intuitions. Journal of Value Inquiry 48 (2):173-176.score: 156.0
    After decades of being met with suspicion or even disdain the epistemic role of intuitions – and specifically the school of ethical intuitionism – has seen a revival. This revival has been undertaken by both leading moral philosophers such as Jonathan Dancy and Robert Audi and moral psychologists like Jonathan Haidt and Joshua Greene.See Jonathan Dancy, Ethics Without Principles (Oxford: Oxford University Press, 2004), Robert Audi, The Good in the Right. A Theory of Intuition and Intrinsic Value (Princeton: (...)
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  47. H. T. Engelhardt (2004). Moral Knowledge: Some Reflections on Moral Controversies, Incompatible Moral Epistemologies, and the Culture Wars. Christian Bioethics 10 (1):79-104.score: 156.0
    An authentic Christian bioethical account of abortion must take into consideration the conflicting epistemologies that separate Christian moral theology from secular moral philosophy. Moral epistemologies directed to the issue of abortion that fail to appreciate the orientation of morality to God will also fail adequately to appreciate the moral issues at stake. Christian accounts of the bioethics of abortion that reduce moral-theological considerations to moralphilosophical considerations will not only fail to appreciate fully the offense of (...)
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  48. Walter Sinnott-Armstrong (1999). Robert Audi: Moral Knowledge and Ethical Character. [REVIEW] Ethical Theory and Moral Practice 2 (2):185-187.score: 156.0
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  49. Rowland Weston (2009). History, Memory, and Moral Knowledge: William Godwin's Essay on Sepulchres (1809). The European Legacy 14 (6):651-665.score: 156.0
    In 1809 the radical English philosopher, novelist, and historian William Godwin published Essay on Sepulchres?a proposal to mark the burial sites of the morally great with a simple wooden cross. This paper explores Godwin's essay in terms of his evolution as moral philosopher and historian. While Godwin is commonly renowned as a utilitarian rationalist given to optimistic assertions on human perfectibility, this essay demonstrates the extent to which his moral theory depended on emotion and intuition and how he (...)
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  50. Theresa Waynand Tobin (2005). The Non-Modularity of Moral Knowledge. Social Philosophy Today 21:33-50.score: 156.0
    Many contemporary human rights theorists argue that we can establish the normative universality of human rights despite extensive cultural and moral diversity by appealing to the notion of overlapping consensus. In this paper I argue that proposals to ground the universality of human rights in overlapping consensus on the list of rights are unsuccessful. I consider an example from Islamic comprehensive doctrine in order to demonstrate that apparent consensus on the list of rights may not in fact constitute meaningful (...)
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