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

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  1.  47
    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.  8
    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.  19
    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 (2011). 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.  83
    R. Crisp (2001). Rational Egoism: A Selective and Critical History. Philosophical Review 110 (1):111-113.
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  9.  30
    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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  10.  56
    David Gauthier (1974). The Impossibility of Rational Egoism. Journal of Philosophy 71 (14):439-456.
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  11. 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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  12.  12
    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.  11
    John Marshall (1992). Why Rational Egoism Is Not Consistent. Review of Metaphysics 45 (4):713 - 737.
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  14.  5
    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.  1
    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. Donald Emmons (1971). Rational Egoism: Random Observations. Pacific Philosophical Quarterly 52 (1):95.
     
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  19. Kai Nielsen (1974). On the Rationality of 'Rational Egoism'. Pacific Philosophical Quarterly 55 (4):398.
     
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  20. Robert Shaver (2000). Rational Egoism (R. Shafer-Landau). Philosophical Books 41 (1):60-61.
     
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  21. 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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  22.  86
    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 (...)
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  23.  1
    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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  24. 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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  25.  5
    Helen Freeman (1977). Egoism, Community and Rational Moral Education. Educational Philosophy and Theory 9 (2):1–18.
  26.  36
    Kai Nielsen (1972). Ethical Egoism and Rational Action. Journal of Philosophy 64 (20):698-700.
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  27. 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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  28.  5
    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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  29. 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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  30. Alison Hills (2010/2012). 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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  31.  57
    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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  32.  1
    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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  33. 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 (...)
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  34. Robert Shaver, 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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  35.  28
    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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  36. 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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  37.  42
    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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  38. 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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  39. 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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  40. Alison Hills (2012). The 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. Alison Hills introduces three different versions of egoism; 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. She goes on to provide a defense of morality, and argues that it (...)
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  41. Tara Smith (2007). 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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  42. Tara Smith (2012). 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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  43. 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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  44.  27
    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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  45.  12
    Stephen Darwall (2014). On Sterba’s Argument From Rationality to Morality. Journal of Ethics 18 (3):243-252.
    James Sterba argues for morality as a principled compromise between self-regarding and other-regarding reasons and that either egoists or altruists, who always give overriding weight to self-regarding and other-reasons, respectively, can be shown to beg the question against morality. He concludes that moral conduct is “rationally required.” Sterba’s dialectic assumes that both egoists and altruists accept that both self-regarding and other-regarding considerations are genuine pro tanto reasons, but then hold that their respective reasons always outweigh. Against this, I argue that (...)
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  46.  48
    Francesco Orsi (2008). The Dualism of the Practical Reason: Some Interpretations and Responses. Etica and Politica / Ethics and Politics 10 (2):19-41.
    Sidgwick’s dualism of the practical reason is the idea that since egoism and utilitarianism aim both to have rational supremacy in our practical decisions, whenever they conflict there is no stronger reason to follow the dictates of either view. The dualism leaves us with a practical problem: in conflict cases, we cannot be guided by practical reason to decide what all things considered we ought to do. There is an epistemic problem as well: the conflict of egoism (...)
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  47.  68
    Katarzyna de Lazari-Radek & Peter Singer (2012). The Objectivity of Ethics and the Unity of Practical Reason. Ethics 123 (1):9-31.
    Evolutionary accounts of the origins of human morality may lead us to doubt the truth of our moral judgments. Sidgwick tried to vindicate ethics from this kind of external attack. However, he ended The Methods in despair over another problem—an apparent conflict between rational egoism and universal benevolence, which he called the “dualism of practical reason.” Drawing on Sidgwick, we show that one way of defending objectivity in ethics against Sharon Street’s recent evolutionary critique also puts us in (...)
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  48. Marc Champagne (2011). What About Suicide Bombers? A Terse Response to a Terse Objection. Journal of Ayn Rand Studies 11 (2):233–236.
    Stressing that the pronoun "I" picks out one and only one person in the world (i.e., me), I argue against Hunt (and other like-minded Rand commentators) that the supposed "hard case" of destructive people who do not care for their own lives poses no special difficulty for rational egoism. I conclude that the proper response to a terse objection like "What about suicide bombers?" is the equally terse assertion "But I don't want to get blown up.".
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  49.  19
    Peter Roberts (2012). Education and the Limits of Reason: Reading Dostoevsky. Educational Theory 62 (2):203-223.
    Philosophers of education have had a longstanding interest in the nature and value of reason. Literature can provide an important source of insight in addressing questions in this area. One writer who is especially helpful in this regard is Fyodor Dostoevsky. In this essay Peter Roberts provides an educational reading of Dostoevsky's highly influential shorter novel, Notes from Underground. This novel was Dostoevsky's critical response to the emerging philosophy of rational egoism. In this close reading of Notes from (...)
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  50.  19
    Vittorio Hösle (2012). Why Does the Environmental Problem Challenge Ethics and Political Philosophy? Journal of Philosophical Research 37 (Supplement):279-292.
    This essay discusses the challenges that the problem of environmental destruction represents for both ethics and political philosophy. It defends universalism as the only ethical theory capable of dealing adequately with the issue, but recognizes three limitations of it: First, its strong anthropocentrism (as in Kant); second, the meta-ethics of rational egoism (Spinoza and Hobbes); and, third, the reduction of ethics to symmetric relations in the mores of modernity. With regard to political philosophy, universalism rejects the idea that (...)
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