Search results for 'Self-worth' (try it on Scholar)

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  1. Matt Ferkany (2009). Recognition, Attachment, and the Social Bases of Self-Worth. Southern Journal of Philosophy 47 (3):263-283.score: 240.0
    Recognition theorists have claimed that a culturally egalitarian societal environment is a crucial social basis of a sense of self-worth. In doing so they have often drawn on noncogntivist social-psychological theorizing. This paper argues that this theorizing does not support the recognition theorist's position. It is argued that attachment theory, together with recent empirical evidence, support a more limited vision of self-worth's social bases according to which associational ties, basic rights and liberties, and economic and educational opportunity are (...)
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  2. Paul Benson (1994). Free Agency and Self-Worth. Journal of Philosophy 91 (12):650-58.score: 210.0
  3. Timothy Perrine (2011). Envy and Self-Worth. American Catholic Philosophical Quarterly 85 (3):433-446.score: 180.0
    In the Summa Theologiae, Aquinas offers an adept account of the vice of envy. Despite the virtues of his account, he nevertheless fails to provide an adequatedefinition of the vice. Instead, he offers two different definitions each of which fails to identify what is common to all cases of envy. Here I supplement Aquinas’saccount by providing what I take to be common to all cases of envy. I argue that what is common is a “perception of inferiority”—when a person perceives (...)
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  4. Stefan Thau, Christian Tröster, Karl Aquino, Madan Pillutla & David Cremer (2013). Satisfying Individual Desires or Moral Standards? Preferential Treatment and Group Members' Self-Worth, Affect, and Behavior. Journal of Business Ethics 113 (1):133-145.score: 180.0
    We investigate how social comparison processes in leader treatment quality impact group members’ self-worth, affect, and behavior. Evidences from the field and the laboratory suggest that employees who are treated kinder and more considerate than their fellow group members experience more self-worth and positive affect. Moreover, the greater positive self-implications of preferentially treated group members motivate them more strongly to comply with norms and to engage in tasks that benefit the group. These findings suggest that leaders face an (...)
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  5. Jennifer Crocker & Lora E. Park (2003). Seeking Self-Esteem: Construction, Maintenance, and Protection of Self-Worth. In Mark R. Leary & June Price Tangney (eds.), Handbook of Self and Identity. Guilford Press. 291--313.score: 156.0
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  6. Laura Elizabeth Thomas & Adriane E. Seiffert (2011). How Many Objects Are You Worth? Quantification of the Self-Motion Load on Multiple Object Tracking. Frontiers in Psychology 2.score: 156.0
    Perhaps walking and chewing gum is effortless, but walking and tracking moving objects is not. Multiple object tracking is impaired by walking from one location to another, suggesting that updating location of the self puts demands on object tracking processes. Here, we quantified the cost of self-motion in terms of the tracking load. Participants in a virtual environment tracked a variable number of targets (1-5) among distractors while either staying in one place or moving along a path that was similar (...)
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  7. Paul Benson (2000). Feeling Crazy: Self Worth and the Social Character of Responsibility. In Catriona Mackenzie & Natalie Stoljar (eds.), Relational Autonomy: Feminist Perspectives on Autonomy, Agency, and the Social Self. Oup Usa.score: 156.0
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  8. Susan Harter & Donna B. Marold (1991). A Model of the Determinants and Mediational Role of Self-Worth: Implications for Adolescent Depression and Suicidal Ideation. In. In J. Strauss (ed.), The Self: Interdisciplinary Approaches. Springer-Verlag. 66--92.score: 156.0
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  9. Shaun Hargreaves Heap (2001). Expressive Rationality: Is Self-Worth Just Another Kind of Preference?'. In Uskali Mäki (ed.), The Economic World View: Studies in the Ontology of Economics. Cambridge University Press.score: 150.0
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  10. L. Chenoweth (1977). Self-Worth and American-Dream-or, How Success Becomes a Failure Experience. Humanitas 13 (2):141-151.score: 150.0
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  11. Biblical Hope & Success in Black Women (forthcoming). Editorial 139 Self-Worth and the American Dream. Or, How Success Becomes a Failure Experience. Humanitas.score: 150.0
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  12. Matti Häyry (2007). The Tension Between Self-Governance and Absolute Inner Worth in Kant's Moral Philosophy. The Proceedings of the Twenty-First World Congress of Philosophy 1 (11):153-157.score: 144.0
    In contemporary discussions on practical ethics, the concepts of autonomy and dignity have frequently been opposed. This tendency has been particularly visible in controversies regarding cloning, abortion, organ sales, and euthanasia. Freedom of research and freedom of choice, as instances of professional and personal autonomy, have been cited in arguments favouring these practices, while the dignity and sanctity of human life have been evoked in arguments against them. In the moral theory of Immanuel Kant, however, the concepts of autonomy and (...)
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  13. Pascal Boyer, Philip Robbins & Anthony I. Jack (2005). Varieties of Self-Systems Worth Having. Consciousness and Cognition 14 (4):647-660.score: 132.0
  14. M. Hayry (2005). The Tension Between Self Governance and Absolute Inner Worth in Kant's Moral Philosophy. Journal of Medical Ethics 31 (11):645-647.score: 120.0
  15. Janice Richardson (2007). On Not Making Ourselves the Prey of Others: Jean Hampton's Feminist Contractarianism. [REVIEW] Feminist Legal Studies 15 (1):33-55.score: 90.0
    This article assesses Jean Hampton’s feminist contractarianism by considering the way in which she draws together the contradictory positions of Hobbes and Kant to produce a test for exploitation in personal relationships. The ways in which this work fits with her other analysis of retribution, gratitude and self-worth are examined. Hampton’s work is evaluated in the context of Carole Pateman’s argument that moral theories distract from the political analysis of who has a voice in relationships. Hampton’s work presumes the (...)
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  16. Catriona Mackenzie & Natalie Stoljar (eds.) (2000). Relational Autonomy: Feminist Perspectives on Automony, Agency, and the Social Self. Oxford University Press.score: 72.0
    This collection of original essays explores the social and relational dimensions of individual autonomy. Rejecting the feminist charge that autonomy is inherently masculinist, the contributors draw on feminist critiques of autonomy to challenge and enrich contemporary philosophical debates about agency, identity, and moral responsibility. The essays analyze the complex ways in which oppression can impair an agent's capacity for autonomy, and investigate connections, neglected by standard accounts, between autonomy and other aspects of the agent, including self-conception, self-worth, memory, and (...)
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  17. Fabrice Teroni & Julien A. Deonna (2009). The Self of Shame. In Mikko Salmela & Verena Mayer (eds.), Emotions, Ethics, and Authenticity. John Benjamins.score: 66.0
    The evaluations involved in shame are, intuitively at least, of many different sorts. One feels ashamed when seen by others doing something one would prefer doing alone (social shame). One is ashamed because of one’s ugly nose (shame about permanent traits). One feels ashamed of one’s dishonest behavior (moral shame), etc. The variety of evaluations in shame is striking; and it is even more so if one takes a cross-cultural perspective on this emotion. So the difficulty – the “unity problem” (...)
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  18. Owen J. Flanagan (1996). Self Expressions: Mind, Morals, and the Meaning of Life. Oxford University Press.score: 66.0
    Human beings have the unique ability to consciously reflect on the nature of the self. But reflection has its costs. We can ask what the self is, but as David Hume pointed out, the self, once reflected upon, may be nowhere to be found. The favored view is that we are material beings living in the material world. But if so, a host of destabilizing questions surface. If persons are just a sophisticated sort of animal, then what sense is there (...)
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  19. Craig Paterson (2003). A Life Not Worth Living? Studies in Christian Ethics 16 (2):1-20.score: 66.0
    The work of Dan Brock and Helga Kuhse is typical of the current stream of thought rejecting the validity of sanctity of life appeals to instill objective inviolable worth in human life regardless of the quality of life of the patient. The context of a person's life is supremely important. In their systems life can have high value, yet the value of life can be outweighed by the force of other disvalues. The notion of quality of life has increasingly come (...)
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  20. David Middleton (2006). Three Types of Self-Respect. Res Publica 12 (1):59-76.score: 66.0
    According to John Rawls, self-respect is the most important of the primary goods and is essential for the construction of the just society. Self-respect, however, remains a concept which is inadequately theorised, being closely linked to other concepts such as dignity, shame, pride, autonomy and security. Most usually self-respect is considered to be just the self-reflection of the respect we receive from others. In this paper I argue that self-respect consists of both a self-evaluative and a social reflexive element. Using (...)
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  21. Seth Lazar (forthcoming). National Defence, Self Defence, and the Problem of Political Aggression. In Seth Lazar & Cécile Fabre (eds.), The Morality of Defensive War. Oxford University press. 10-38.score: 66.0
    Wars are large-scale conflicts between organized groups of belligerents, which involve suffering, devastation, and brutality unlike almost anything else in human experience. Whatever one’s other beliefs about morality, all should agree that the horrors of war are all but unconscionable, and that warfare can be justified only if we have some compel- ling account of what is worth fighting for, which can justify contributing, as individu- als and as groups, to this calamitous endeavour. Although this question should obviously be central (...)
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  22. Joel Smith (2012). Review of JeeLoo Liu & John Perry (Eds.), Consciousness and the Self: New Essays. [REVIEW] Notre Dame Philosophical Reviews.score: 66.0
    The authors in this collection pursue a number of questions concerning self-consciousness, self and consciousness. Although the essays range rather broadly, there is a good deal of unity. In her introduction Liu organises the chapters under three headings: the Humean denial of self-awareness, the issue of self-knowledge, and the nature of persons or selves. This is helpful although it is worth bearing in mind that some chapters fall under more than one heading (for example, Shoemaker) and some don't fall neatly (...)
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  23. Deborah A. Sommer (2012). The Ji Self in Early Chinese Texts. In Jason Dockstader Hans-Georg Moller & Gunter Wohlfahrt (eds.), Selfhood East and West: De-Constructions of Identity. Traugott Bautz. 17-45.score: 66.0
    The ji 己self is a site, storehouse, or depot of individuated allotment associated with the possession of things and qualities: wholesome and unwholesome desires (yu 欲) and aversions, emotions such as anxiety, and positive values such as humaneness and reverence. Each person's allotment is unique, and its "contents" are collected, measured, reflected on, and then distributed to others. The Analects, Mencius, Xunzi, Daodejing, and Zhuangzi each have their own vision for negotiating the space between self and other. Works as seemingly (...)
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  24. Paul Healy (2000). Self-Other Relations and the Rationality of Cultures. Philosophy and Social Criticism 26 (6):61-83.score: 60.0
    As attested by Taylor, Calhoun and others, recognition is central to (cultural) identity and to a related sense of self-worth. In contrast, by denying the comparable worth of other cultures, non-recognition represents a potentially damaging mode of intercultural relations. Although not widely acknowledged, a related consideration has been at issue in the rationality debate, initiated by Peter Winch, throughout its several phases. Briefly stated, the problem is that the polarized alternatives of ethnocentric universalism and self-sealing relativism that have characterized (...)
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  25. Victor J. Seidler (1994). Recovering the Self: Morality and Social Theory. Routledge.score: 60.0
    Recovering the Self seeks to place issues of morality and justice at the heart of social theory. Because of the breakdown of traditional forms of authority, respect for authorities can no longer be taken for granted. Increasingly people believe that respect has to be earned and people have to discover sources of authority within themselves. Victor Seidler seeks to establish a framework to rethink the relation between self and society, identities and power. Through exploring the works of Marx, Weber, and (...)
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  26. Jean Hampton (2007). The Intrinsic Worth of Persons: Contractarianism in Moral and Political Philosophy. Cambridge University Press.score: 54.0
    Contractarianism in some form has been at the center of recent debates in moral and political philosophy. Jean Hampton was one of the most gifted philosophers involved in these debates and provided both important criticisms of prominent contractarian theories plus powerful defenses and applications of the core ideas of contractarianism. In these essays, she brought her distinctive approach, animated by concern for the intrinsic worth of persons, to bear on topics such as guilt, punishment, self-respect, family relations, and the maintenance (...)
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  27. Steven Kenneth Kauffmann (2011). Unambiguous Quantization From the Maximum Classical Correspondence That Is Self-Consistent: The Slightly Stronger Canonical Commutation Rule Dirac Missed. [REVIEW] Foundations of Physics 41 (5):805-819.score: 54.0
    Dirac’s identification of the quantum analog of the Poisson bracket with the commutator is reviewed, as is the threat of self-inconsistent overdetermination of the quantization of classical dynamical variables which drove him to restrict the assumption of correspondence between quantum and classical Poisson brackets to embrace only the Cartesian components of the phase space vector. Dirac’s canonical commutation rule fails to determine the order of noncommuting factors within quantized classical dynamical variables, but does imply the quantum/classical correspondence of Poisson brackets (...)
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  28. Matthew Elton (2003). Daniel Dennett: Reconciling Science and Our Self-Conception. Distributed in the Usa by Blackwell Pub..score: 54.0
    Dennett and the philosophy of mind -- Adopting a stance -- Real patterns -- Different kinds of psychology -- Explaining consciousness : the basic account -- Explaining consciousness : developments, doubts, and the self -- Dennett's Darwin -- A variety of free will worth wanting.
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  29. Frances Wyers (1976). Miguel De Unamuno, the Contrary Self. Tamesis.score: 54.0
    I The Inner Self and the External Self There is no direct intuition of the self that is worth anything; the eye cannot see itself except in a mirror and the ...
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  30. Geoffrey Rees (2011). Is Sex Worth Dying For? Sentimental-Homicidal-Suicidal Violence in Theological Discourse of Sexuality. Journal of Religious Ethics 39 (2):261-285.score: 54.0
    In theological discourse of sexuality, queer theory has often been regarded as an extension of the project of gay and lesbian liberation, when it actually challenges an organizing value of the entire discourse, because it challenges any ascription of ultimate value to "sex," an imaginative formation of power relations. Rather than appeal to God to authorize the privileged status of sex, queer commentary suggests that theological writers should refuse assertions of the absolute importance of any particular formation of human imagination (...)
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  31. Larry L. Thomas (1978). Morality and Our Self-Concept. Journal of Value Inquiry 12 (4):258-268.score: 54.0
    One of the most important aspects of our lives is the conception which we have of ourselves. For the way in which we view ourselves fundamentally affects how we interact among others and, most importantly perhaps, how we think others should treat us. For instance, one will not expect others to regard one as having a high mathematical acumen if one. realizes that one's mathematical skills are very minimal. Of course, persons may be mistaken in their assessment of themselves. And (...)
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  32. Olga Afanasyeva (2008). Spiritual Culture and National Self-Identification as Major Factors in Overcoming Crisis in Russia. Proceedings of the Xxii World Congress of Philosophy 36:233-241.score: 54.0
    Liberal-Democratic changes in the Russian Society have brought a number of acute problems threatening national security and leading to converting Russia into a peripheral socio-cultural system («national self-identification crisis»). Scientific research shows that the main indicator of the said crisis is not only the critical economic differentiation of people into the «poor» and «rich» Russia (with the different ways of life, needs, mentality) but also spiritual degradation, spread of aggressive – depressive syndrome (growth of hatred, feeling of injustice, loss of (...)
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  33. Seth Roberts (2004). Self-Experimentation: Friend or Foe? Behavioral and Brain Sciences 27 (2):275-287.score: 54.0
    The topics discussed in this response are in four broad areas: (1) Idea generation, including the failure to discuss and teach idea generation and how to nurture new ideas (sect. R2), sources of ideas worth testing with self-experimentation (sect. R3), and unusual features of the situation that may have increased the discovery rate (sect. R4); (2) Miscellaneous methodological issues, such as the value of mental experiments (sect. R5) and the limitations of double-blind experiments (sect. R6); (3) Subject-matter issues, including the (...)
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  34. Daniel C. Dennett (1984). Elbow Room: The Varieties of Free Will Worth Wanting. MIT Press.score: 48.0
    Essays discuss reason, self-control, self-definition, time, cause and effect, accidents, and responsibility, and explain why people want free will.
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  35. Michael Smith (2006). Is That All There Is? Journal of Ethics 10 (1-2):75 - 106.score: 48.0
    I take issue with two suggestions of Joel Feinberg's: first, that it is incoherent to suppose that human life as such is absurd, and, second, that a particular human life may be absurd and yet saved from being tragic by being fulfilled. I also argue that human life as such may well be absurd and I consider various responses to this.
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  36. Aaron Sloman, Virtual Machine Functionalism: The Only Form of Functionalism Worth Taking Seriously in Philosophy of Mind.score: 42.0
    Most philosophers appear to have ignored the distinction between the broad concept of Virtual Machine Functionalism (VMF) described in Sloman&Chrisley (2003) and the better known version of functionalism referred to there as Atomic State Functionalism (ASF), which is often given as an explanation of what Functionalism is, e.g. in Block (1995). -/- One of the main differences is that ASF encourages talk of supervenience of states and properties, whereas VMF requires supervenience of machines that are arbitrarily complex networks of causally (...)
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  37. Galen Strawson (2009). Selves: An Essay in Revisionary Metaphysics. Oxford University Press Inc..score: 36.0
    What is the self? Does it exist? If it does exist, what is it like? It's not clear that we even know what we're asking about when we ask these large, metaphysical questions. The idea of the self comes very naturally to us, and it seems rather important, but it's also extremely puzzling. As for the word "self"--it's been taken in so many different ways that it seems that you can mean more or less what you like by it and (...)
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  38. Joel Anderson (2003). Autonomy and the Authority of Personal Commitments: From Internal Coherence to Social Normativity. Philosophical Explorations 6 (2):90 – 108.score: 36.0
    It has been argued - most prominently in Harry Frankfurt's recent work - that the normative authority of personal commitments derives not from their intrinsic worth but from the way in which one's will is invested in what one cares about. In this essay, I argue that even if this approach is construed broadly and supplemented in various ways, its intrasubjective character leaves it ill-prepared to explain the normative grip of commitments in cases of purported self-betrayal. As an alternative, I (...)
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  39. Hanne Jacobs (2013). Phenomenology as a Way of Life? Husserl on Phenomenological Reflection and Self-Transformation. Continental Philosophy Review 46 (3):349-369.score: 36.0
    In this article I consider whether and how Husserl’s transcendental phenomenological method can initiate a phenomenological way of life. The impetus for this investigation originates in a set of manuscripts written in 1926 (published in Zur phänomenologischen Reduktion) where Husserl suggests that the consistent commitment to and performance of phenomenological reflection can change one’s life to the point where a simple return to the life lived before this reflection is no longer possible. Husserl identifies this point of no return with (...)
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  40. Thomas Christiano (1996). Is the Participation Argument Self-Defeating? Philosophical Studies 82 (1):1 - 12.score: 36.0
    The incoherence argument does not work against the participationist defense of democracy. It remains to be seen whether the participationist argument is successful. In order to assess this argument we must determine the worth of the traits of character that are assumed to result from participation in democratic institutions and how their worth compares to that of other important aspects of political systems. Also, the factual claims asserted by the participationists must be assessed. It is these issues that must be (...)
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  41. Stevan Harnad, Publish or Perish - Self Archive to Flourish: The Green Route to Open Access.score: 36.0
    Europe is losing almost 50% of the potential return on its research investment until research funders and institutions mandate that all research findings must be made freely accessible to all would be users, webwide. It is not the number of articles published that reflects the return on Europe's research investment: A piece of research, if it is worth funding and doing at all, must not only be published, but used, applied and built upon by other researchers, worldwide. This is called (...)
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  42. Frederic Gilbert (2012). The Burden of Normality: From 'Chronically Ill' to 'Symptom Free'. New Ethical Challenges for Deep Brain Stimulation Postoperative Treatment. Journal of Medical Ethics 8 (7):408-412.score: 36.0
    Although an invasive medical intervention, Deep Brain Stimulation (DBS) has been regarded as an efficient and safe treatment of Parkinson’s disease for the last 20 years. In terms of clinical ethics, it is worth asking whether the use of DBS may have unanticipated negative effects similar to those associated with other types of psychosurgery. Clinical studies of epileptic patients who have undergone an anterior temporal lobectomy have identified a range of side effects and complications in a number of domains: psychological, (...)
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  43. Liah Greenfeld (1995). The Worth of Nations: Some Economic Implications of Nationalism. Critical Review 9 (4):555-584.score: 36.0
    Accounts that attribute nationalism to capitalism or industrialization face the problem of nationalism in late?stage capitalist, or as some might say, post?industrial, societies. While increasing social significance has been attributed to economic growth throughout human history, reasons for this are far from self?evident. By looking at arguments made by Marx, List, and Smith, a new understanding of the relationship between nationalism and economics emerges?one that explains the attribution of social importance to economic development by revealing it as a function of (...)
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  44. Barbara Houston (2000). Unruly Desires and a Love Worth Wanting: A Serious Look at Wilson's. Journal of Moral Education 29 (3):339-353.score: 36.0
    In this paper I appraise John Wilson's ideal of (erotic) love between equals. Although I allow that the ideal is intriguing, one that leads to good conversation (in bed and out of it), in the end it is one I cannot endorse. My assessment of Wilson's ideal focuses on queries about who can count as equals and who takes responsibility for whose unruly sexual desires. I also note a particular moral peril associated with his ideal of intimacy. I find this (...)
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  45. Andrew Edgar (2009). The Challenge of Transplants to an Intersubjectively Established Sense of Personal Identity. Health Care Analysis 17 (2):123-133.score: 36.0
    Face transplants have been performed, in a small number, since 2005. Popular concern over the morality of the face transplant has tended to focus on the role that one’s face plays in one’s sense of self or one’s personal identity. In order to address this concern, the current paper will explore the significance of face transplants in the light of a theory of the self that draws on symbolic interactionism, narrative theory, and accounts of embodiment. The paper will respond to (...)
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  46. Taesoo Lee (2012). Philosophy as Self-Examination and Korean Philosophy. Journal of Philosophical Research 37 (Supplement):353-360.score: 36.0
    The purpose of this paper is to clarify the issue of the meaning to be attributed to our talk of Korean philosophy. Of course, the answer to all the questions that can be raised concerning this issue depends on our conception of philosophy. I start by claiming that philosophy should be an ars vivendi aiming at making our life worth living. Drawing on Socrates’s saying that the unexamined life is not worth living, I try to show that philosophical inquiry has (...)
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  47. John T. Sanders (1993). Honor Among Thieves. Professional Ethics 2 (3/4):83-103.score: 30.0
    As complicated an affair as it may be to give a fully acceptable general characterization of professional codes of ethics that will capture every nuance, one theme that has attracted widespread attention portrays them as contrivances whose primary function is to secure certain obligations of professionals to clients, or to the external community. In contrast to such an "externalist" characterization of professional codes, it has occasionally been contended that, first and foremost, they should be understood as internal conventions, adopted among (...)
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  48. John Hacker-Wright (2009). Human Nature, Personhood, and Ethical Naturalism. Philosophy 84 (3):413-427.score: 30.0
    John McDowell has argued that for human needs to matter in practical deliberation, we must have already acquired the full range of character traits that are imparted by an ethical upbringing. Since our upbringings can diverge considerably, his argument makes trouble for any Aristotelian ethical naturalism that wants to support a single set of moral virtues. I argue here that there is a story to be told about the normal course of human life according to which it is no coincidence (...)
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  49. Katherine Eddy (2007). On Revaluing the Currency of Human Rights. Politics, Philosophy and Economics 6 (3):307-328.score: 30.0
    In a recent spate of reflective writings on the concept of human rights, philosophers have been concerned to firm up the analytical boundaries of human rights discourse, without excluding welfare rights from the catalogue. The article considers three of these recent attempts to `revalue the currency' of human rights: the agency conception, the pluralist conception, and the negative duties conception. It ultimately defends a `dignity-based' account of human rights, in which any number of human interests and values may ground a (...)
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  50. Steven Reiss (2004). The Sixteen Strivings for God. Zygon 39 (2):303-320.score: 30.0
    . A psychological theory of religious experiences, sensitivity theory, is proposed. Whereas other theories maintain that religious motivation is about a few overarching desires, sensitivity theory provides a multifaceted analysis consistent with the diversity, richness, and individuality of religious experiences. Sixteen basic desires show the psychological foundations of meaningful experience. Each basic desire is embraced by every person, but to different extents. How we prioritize the basic desires expresses our individuality and influences our attraction to various religious images and activities. (...)
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