Search results for 'Rational egoism' (try it on Scholar)

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  1.  65
    Jyl Gentzler (2012). How Should I Be? A Defense of Platonic Rational Egoism. European Journal of Philosophy 20 (4):39-67.
    There has been a long tradition of interpreting Plato as a rational egoist. Over the past few decades, however, some scholars have challenged this reading. While Rational Egoism appeals to many ordinary folk, in sophisticated philosophical circles it has fallen out of favor as a general and complete account of the nature of reasons for action. I argue that while the theory of practical rationality that is often equated with rational egoism—a view that I call (...)
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  2.  15
    Robert Shaver (1998). Rational Egoism: A Selective and Critical History. Cambridge University Press..
    This book is the first full-length treatment of rational egoism, and it provides both a selective history of the subject as well as a philosophical analysis of the arguments that have been deployed in its defense.
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  3.  23
    Dale Jamieson (1981). Rational Egoism and Animal Rights. Environmental Ethics 3 (2):167-171.
    Jan Narveson has suggested that rational egoism might provide a defensible moral perspective that would put animals out of the reach of morality without denying that they are capable of suffering. I argue that rational egoism provides a principled indifference to the fate of animals at high cost: the possibility of principled indifference to the fate of “marginal humans.”.
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  4. Disinterest Egoism (2007). Chapter One ThPxEE Views of Love: Egoism, Disinterest, and Harmonism Alan Vincelette. In Thomas Jay Oord (ed.), The Many Facets of Love: Philosophical Explorations. Cambridge Scholars Publishing 1.
     
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  5. Robert Shaver (2009). Rational Egoism: A Selective and Critical History. Cambridge University Press.
    The position of rational egoism centres upon the thought that the rational thing to do must be to pursue one's own self-interest. Focusing on the work of Hobbes and Sidgwick, this book is an extensive history and evaluation of rational egoism. They are, after the ancients, the foremost exponents of rational egoism. He also considers other figures - Grotius, Samuel Clarke, John Clarke, Butler, Hume, Reid, Kant, Paley and Bentham - and a related (...)
     
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  6. Robert Shaver (2009). Rational Egoism: A Selective and Critical History. Cambridge University Press.
    The position of rational egoism centres upon the thought that the rational thing to do must be to pursue one's own self-interest. Focusing on the work of Hobbes and Sidgwick, this book is an extensive history and evaluation of rational egoism. They are, after the ancients, the foremost exponents of rational egoism. He also considers other figures - Grotius, Samuel Clarke, John Clarke, Butler, Hume, Reid, Kant, Paley and Bentham - and a related (...)
     
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  7. David O. Brink (1997). Rational Egoism and the Separateness of Persons. In J. Dancy (ed.), Reading Parfit. Blackwell 96--134.
  8. R. Crisp (2001). Rational Egoism: A Selective and Critical History. Philosophical Review 110 (1):111-113.
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  9. David Brink (1992). Sidgwick and the Rationale for Rational Egoism. In Bart Schultz (ed.), Essays on Henry Sidgwick. Cambridge University Press
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  10.  40
    James Patrick Scanlan (1999). The Case Against Rational Egoism in Dostoevsky's Notes From Underground. Journal of the History of Ideas 60 (3):549-567.
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  11.  63
    David Gauthier (1974). The Impossibility of Rational Egoism. Journal of Philosophy 71 (14):439-456.
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  12.  15
    Rainer Hegselmann (1989). Review: Rational Egoism, Mutual Advantage and Morality -- A Review-Discussion of D. Gauthier: "Morals by Agreement". [REVIEW] Erkenntnis 31 (1):143 - 159.
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  13.  15
    John Marshall (1992). Why Rational Egoism Is Not Consistent. Review of Metaphysics 45 (4):713 - 737.
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  14.  6
    James Patrick Scanlan (1999). The Case Against Rational Egoism in Dostoevsky's Notes From Underground. Journal of the History of Ideas 60 (3):549-567.
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  15.  2
    George Cave (1985). Rational Egoism, Animal Rights, and the Academic Connection. Between the Species 1 (2):7.
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  16. Nathanial Branden (1970). Rational Egoism - Continued. Pacific Philosophical Quarterly 51 (3):305.
     
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  17. Nathaniel Branden (1970). Rational Egoism: A Reply to Professor Emmons. Pacific Philosophical Quarterly 51 (2):196.
     
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  18. Roger Crisp & Robert Shaver (2001). Rational Egoism: A Selective and Critical History. Philosophical Review 110 (1):111.
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  19. Donald Emmons (1971). Rational Egoism: Random Observations. Pacific Philosophical Quarterly 52 (1):95.
     
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  20. Kai Nielsen (1974). On the Rationality of 'Rational Egoism'. Pacific Philosophical Quarterly 55 (4):398.
     
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  21. James P. Scanlan (1999). The Case Against Rational Egoism in Dostoevsky's "Notes From Underground". Journal of the History of Ideas 60 (3):549.
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  22. Robert Shaver (2000). Rational Egoism (R. Shafer-Landau). Philosophical Books 41 (1):60-61.
     
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  23. Robert M. Wallace (2005). Hegel's Refutation of Rational Egoism, in True Infinity and the Idea. In David Carlson (ed.), Hegel's Theory of the Subject. Palgrave Macmillan
     
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  24. Jaana Woiceshyn (2011). A Model for Ethical Decision Making in Business: Reasoning, Intuition, and Rational Moral Principles. [REVIEW] Journal of Business Ethics 104 (3):311-323.
    How do business leaders make ethical decisions? Given the significant and wide-spread impact of business people’s decisions on multiple constituents, how they make decisions matters. Unethical decisions harm the decision makers themselves as well as others, whereas ethical decisions have the opposite effect. Based on data from a study on strategic decision making by 16 effective chief executive officers, I propose a model for ethical decision making in business in which reasoning and intuition interact through forming, recalling, and applying moral (...)
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  25.  10
    Andreas Flache & Rainer Hegselmann (1998). Rational Vs. Adaptive Egoism in Support Networks: How Different Micro Foundations Shape Different Macro Hypotheses. Vienna Circle Institute Yearbook 5:261-275.
    In the following we study the evolution of support networks among egoists who differ widely in their degree of neediness, are free to choose their partners, and do so in opportunistic ways. No central authority is involved. The question we address is to what degree and under what aspect it shapes the structure of emerging solidarity networks whether we model egoistic actors as rational actors in a game theoretical sense or as adaptive actors, i.e. learning beings following a simple (...)
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  26. Michael Cholbi (2011). The Moral Conversion of Rational Egoists. Social Theory and Practice 37 (4):533-556.
    One principal challenge to the rationalist thesis that the demands of morality are requirements of rationality has been that posed by the "rational egoist." In attempting to answer's the egoist's challenge, some rationalists have supposed that an adequate reply must take the form of a deductive argument that "converts" the egoist by showing that her position is contradictory, arbitrary, or violates some precept that defines practical rationality as such. Here I argue (a) that such rationalist replies will fail to (...)
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  27.  5
    Helen Freeman (1977). Egoism, Community and Rational Moral Education. Educational Philosophy and Theory 9 (2):1–18.
  28.  39
    Kai Nielsen (1972). Ethical Egoism and Rational Action. Journal of Philosophy 64 (20):698-700.
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  29.  1
    Kai Nielsen (1972). Ethical Egoism and Rational Action. Journal of Philosophy 69 (20):698.
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  30. Brian P. Simpson (2009). Wealth and Income Inequality: An Economic and Ethical Analysis. [REVIEW] Journal of Business Ethics 89 (4):525 - 538.
    I perform an economic and ethical analysis on wealth and income inequality. Economists have performed many statistical studies that reveal a number of, often contradictory, findings in connection with the distribution of wealth and income. Hence, the statistical findings leave us with no better knowledge of the effects that inequality has on economic progress. At the same time, the existing theoretical results have not provided us with a definitive answer concerning the effects of inequality on progress. By gaining knowledge of (...)
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  31.  8
    Christof Miska, Christian Hilbe & Susanne Mayer (2013). Reconciling Different Views on Responsible Leadership: A Rationality-Based Approach. [REVIEW] Journal of Business Ethics 125 (2):1-12.
    Business leaders are increasingly responsible for the societal and environmental impacts of their actions. Yet conceptual views on responsible leadership differ in their definitions and theoretical foundations. This study attempts to reconcile these diverse views and uncover the phenomenon from a business leader’s point of view. Based on rational egoism theory, this article proposes a formal mathematical model of responsible leadership that considers different types of incentives for stakeholder engagement. The analyses reveal that monetary and instrumental incentives are (...)
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  32. Douglas W. Portmore, Acts, Attitudes, and Rational Choice.
    In this paper, I argue that we have obligations not only to perform certain actions, but also to have certain attitudes (such as desires, beliefs, and intentions), and this despite the fact that we rarely, if ever, have direct voluntary control over our attitudes. Moreover, I argue that whatever obligations we have with respect to actions derive from our obligations with respect to attitudes. More specifically, I argue that an agent is obligated to perform an action if and only if (...)
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  33. Alison Hills (2010). The Beloved Self: Morality and the Challenge From Egoism. Oxford University Press.
    The Beloved Self is about the holy grail of moral philosophy, an argument against egoism that proves that we all have reasons to be moral. Part One introduces three different versions of egoism. Part Two looks at attempts to prove that egoism is false, and shows that even the more modest arguments that do not try to answer the egoist in her own terms seem to fail. But in part Three, Hills defends morality and develops a new (...)
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  34.  70
    Tara Smith (2008). Ayn Rand's Normative Ethics: The Virtuous Egoist. Business Ethics Quarterly 18 (1):117-126.
    Ayn Rand is well known for advocating egoism, but the substance of that instruction is rarely understood. Far from representing the rejection of morality, selfishness, in Rand's view, actually demands the practice of a systematic code of ethics. This book explains the fundamental virtues that Rand considers vital for a person to achieve their objective well-being: rationality, honesty, independence, justice, integrity, productiveness, and pride. Tracing Rand's account of the value and harmony of human beings' rational interests, Smith examines (...)
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  35.  3
    John E. Atwell (1995). Fallacies in Two Objections to Kant's First Defense of the Duty of Beneficence in the Grundlegung. Argumentation 9 (4):633-643.
    The two best known objections to Kant's first defense of the duty of beneficence are examined and found to be fallacious. The first objection relies on the possibility of imagining an individual who would be willing for the maxim of nonbeneficence to be a universal law (but it fails to recognize that such an individual is not a rational person and thus not subject to morality at all); and the second objection, while granting the nonuniversalizability of the maxim of (...)
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  36. Douglas W. Portmore, Acts, Attitudes, and Rational Control.
    I argue that when determining whether an agent ought to perform an act, we should not hold fixed the fact that she’s going to form certain attitudes (and, here, I’m concerned with only reasons-responsive attitudes such as beliefs, desires, and intentions). For, as I argue, agents have, in the relevant sense, just as much control over which attitudes they form as which acts they perform. This is important because what effect an act will have on the world depends not only (...)
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  37. Robert Shaver (2008). Egoism. Stanford Encyclopedia of Philosophy.
    Egoism can be a descriptive or a normative position. Psychological egoism, the most famous descriptive position, claims that each person has but one ultimate aim: her own welfare. Normative forms of egoism make claims about what one ought to do, rather than describe what one does do. Ethical egoism claims that it is necessary and sufficient for an action to be morally right that it maximize one's self-interest. Rational egoism claims that it is necessary (...)
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  38.  40
    Olga Stuchebrukhov (2007). “Ridiculous” Dream Versus Social Contract: Dostoevskij, Rousseau, and the Problem of Ideal Society. Studies in East European Thought 59 (1-2):101 - 169.
    Drawing on the Second Discourse and the Social Contract and Notes from Underground and “The Dream of a Ridiculous Man,” this essay examines the striking similarities and fundamental differences between Dostoevskij’s and Rousseau’s treatment of the problem of individual vs. society and their notions of ideal social relations. The essay investigates Rousseau’s attempt to absorb morality into politics and “to concretize” Diderot’s universal moral man into citizen. It also suggests that Dostoevskij takes Rousseau’s attempt at concretization a step further by (...)
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  39.  1
    Brad Hooker (2013). Egoism, Partiality, Impartiality. In Roger Crisp (ed.), Oxford Handbook for the History of Ethics. Oxford University Press 710-728.
    This chapter discusses psychological egoism, ethical egoism, rational egoism, partiality, and impartiality. Partiality involves assigning more importance to the welfare or will of some individuals or groups than to the welfare or will of others. Egoism is an extreme form of partiality in that it gives overriding importance to the welfare of just one individual. While there are different kinds of impartiality, the kind that juxtaposes with egoism and partiality is impartiality towards the welfare (...)
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  40. Brad Hooker (2013). Egoism, Partiality, and Impartiality. In Roger Crisp (ed.), The Oxford Handbook of the History of Ethics. Oxford University Press
    This chapter discusses psychological egoism, ethical egoism, rational egoism, partiality, and impartiality. Partiality involves assigning more importance to the welfare or will of some individuals or groups than to the welfare or will of others. Egoism is an extreme form of partiality in that it gives overriding importance to the welfare of just one individual. While there are different kinds of impartiality, the kind that juxtaposes with egoism and partiality is impartiality towards the welfare (...)
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  41. Brad Hooker, Egoism, Partiality, Impartiality.
    This chapter discusses psychological egoism, ethical egoism, rational egoism, partiality, and impartiality. Partiality involves assigning more importance to the welfare or will of some individuals or groups than to the welfare or will of others. Egoism is an extreme form of partiality in that it gives overriding importance to the welfare of just one individual. While there are different kinds of impartiality, the kind that juxtaposes with egoism and partiality is impartiality towards the welfare (...)
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  42.  8
    Jennifera Frey (2016). Was Leibniz An Egoist? Journal of the History of Philosophy 54 (4):601-624.
    the prevailing consensus among leibniz scholars is that Leibniz’s rational psychology is thoroughly egoist.1 To take a recent and especially prominent example, Nicholas Jolley compares Leibniz to his philosophical adversaries Hobbes and Spinoza in just this respect. He writes,Leibniz is as uncompromising as they are in maintaining that no one deliberately does anything except for the sake of his own welfare, for one seeks the good even of those whom we love for the sake of the pleasure we derive (...)
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  43. W. D. Glasgow (1978). Broad on Psychological Egoism. Ethics 88 (4):361-368.
    In what follows, I shall first outline Broad's description of, and attitude to, psychological egoism. Then, I shall examine briefly the form which a defense against his criticisms might take. This raises the query whether such a defense is consistent with the doctrine's empirical character. It is suggested that the egoist could evade this difficulty by questioning an assumption which Broad (and others) make about psychological egoism. By abandoning this assumption, we can state the doctrine in a more (...)
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  44.  46
    Colin Jerolmack & Douglas Porpora (2004). Religion, Rationality, and Experience: A Response to the New Rational Choice Theory of Religion. Sociological Theory 22 (1):140-160.
    This paper is a critical response to the newest version of the rational choice theory of religion (RCTR). In comparison with previous critiques, this paper takes aim at RCTR's foundational assumption of psychological egoism and argues that the thesis of psychological egoism is untenable. Without that thesis, the normative aspects of religious commitment cannot be reduced validly to instrumental reason. On neither conceptual nor empirical grounds therefore can religion or religious commitment be defined comprehensively in terms of (...)
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  45. Alison Hills (2010). Beloved Self: Morality and the Challenge From Egoism. Oxford University Press Uk.
    The Beloved Self is about the holy grail of moral philosophy, an argument against egoism that proves that we all have reasons to be moral. Part One introduces three different versions of egoism. Part Two looks at attempts to prove that egoism is false, and shows that even the more modest arguments that do not try to answer the egoist in her own terms seem to fail. But in part Three, Hills defends morality and develops a new (...)
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  46. Tara Smith (2006). Ayn Rand's Normative Ethics: The Virtuous Egoist. Cambridge University Press.
    Ayn Rand is well known for advocating egoism, but the substance of that instruction is rarely understood. Far from representing the rejection of morality, selfishness, in Rand's view, actually demands the practice of a systematic code of ethics. This book explains the fundamental virtues that Rand considers vital for a person to achieve his objective well-being: rationality, honesty, independence, justice, integrity, productiveness, and pride. Tracing Rand's account of the harmony of human beings' rational interests, Smith examines what each (...)
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  47. Tara Smith (2006). Ayn Rand's Normative Ethics: The Virtuous Egoist. Cambridge University Press.
    Ayn Rand is well known for advocating egoism, but the substance of that instruction is rarely understood. Far from representing the rejection of morality, selfishness, in Rand's view, actually demands the practice of a systematic code of ethics. This book explains the fundamental virtues that Rand considers vital for a person to achieve his objective well-being: rationality, honesty, independence, justice, integrity, productiveness, and pride. Tracing Rand's account of the harmony of human beings' rational interests, Smith examines what each (...)
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  48. David P. Gauthier (1970). Morality and Rational Self-Interest. Englewood Cliffs, N.J.,Prentice-Hall.
    Reason, egoism, and utilitarianism, by H. Sidgwick.--Is egoism reasonable? By G. E. Moore.--Ultimate principles and ethical egoism, by B. Medlin.--In defense of egoism, by J. Kalin.--Virtuous affections and self-love, by F. Hutcheson.--Our obligation to virtue, by D. Hume.--Duty and interest, by H. A. Prichard.--The natural condition of mankind and the laws of nature, by T. Hobbes.--Why should we be moral? By K. Baier.--Morality and advantage, by D. P. Gauthier.--Bibliographical essay (p. 181-184).
     
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  49.  8
    Anthony Skelton (2016). Review of Roger Crisp, The Cosmos of Duty: Henry Sidgwick's Methods of Ethics. [REVIEW] Notre Dame Philosophical Reviews.
    This is a critical review of Roger Crisp's The Cosmos of Duty. The review praises the book but, among other things, takes issue with some of Crisp's criticisms of Sidgwick's view that resolution of the free will problem is of limited significance to ethics and with Crisp's claim that in Methods III.xiii Sidgwick defends an axiom of prudence that undergirds rational egoism.
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  50.  31
    David M. Holley (2002). Sidgwick's Problem. Ethical Theory and Moral Practice 5 (1):45-65.
    Henry Sidgwick regarded his failure to reconcile the claims of rational egoism with those of utilitarianism to reveal a fundamental contradiction within practical reason. However, the conflict that concerns him arises only in relation to a particular kind of agent. While Sidgwick construes his version of the problem to be a systematic formulation of a conflict that arises within the practical reasoning of ordinary people, it is actually an example of a worst-case scenario that reflects the common philosophical (...)
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