Search results for 'Understanding others' (try it on Scholar)

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  1. Anna Wierzbicka (2012). Understanding Others Requires Shared Concepts. Pragmatics and Cognition 20 (2):356-379.score: 180.0
    “It is a noble task to try to understand others, and to have them understand you (…) but it is never an easy one“, says Everett (p. 327). This paper argues that a basic prerequisite for understanding others (and also for having them understand you) is to have some shared concepts on which this understanding can build. If speakers of different languages didn't share some concepts to begin with then cross-cultural understanding would not be possible (...)
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  2. Shaun Gallagher & Daniel D. Hutto (2008). Understanding Others Through Primary Interaction and Narrative Practice. In J. Zlatev, T. Racine, C. Sinha & E. Itkonen (eds.), The Shared Mind: Perspectives on Intersubjectivity. John Benjamins. 17–38.score: 174.0
    We argue that theory-of-mind (ToM) approaches, such as “theory theory” and “simulation theory”, are both problematic and not needed. They account for neither our primary and pervasive way of engaging with others nor the true basis of our folk psychological understanding, even when narrowly construed. Developmental evidence shows that young infants are capable of grasping the purposeful intentions of others through the perception of bodily movements, gestures, facial expressions etc. Trevarthen’s notion of primary intersubjectivity can provide a (...)
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  3. Giacomo Rizzolatti & Maddalena Fabbri-Destro (2013). The Mirror Mechanism: Understanding Others From the Inside. In Simon Baron-Cohen, Michael Lombardo & Helen Tager-Flusberg (eds.), Understanding Other Minds: Perspectives From Developmental Social Neuroscience. Oup Oxford. 264.score: 164.0
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  4. Guiseppina D'Oro (2013). Understanding Others: Cultural Anthropology with Collingwood and Quine. Journal of the Philosophy of History 7 (3):326-345.score: 150.0
  5. Douglas Hollan (2008). Being There: On the Imaginative Aspects of Understanding Others and Being Understood. Ethos 36 (4):475-489.score: 150.0
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  6. Daniel L. Everett (2012). Understanding Others Requires Adaptive Thinking: Response to Wierzbicka. Pragmatics and Cognition 20 (2):417-428.score: 150.0
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  7. Rizzolatti Giacomo (2010). The Mirror Mechanism: A Mechanism for Understanding Others. Frontiers in Human Neuroscience 4.score: 150.0
  8. Susumu Shimazono (2006). Violence and the Position of Understanding Others: The Transformation of Religious Studies After the Aum Shinrikyo Affair. Japanese Journal of Religious Studies 79 (4):966-967.score: 150.0
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  9. Mary Gauvain (2005). What Are the Consequences of Understanding the Complex Goal-Directed Actions of Others? Behavioral and Brain Sciences 28 (5):700-701.score: 122.0
    Four issues that build on the ideas offered by Tomasello et al. are discussed: the developmental course of shared intentionality and its relation to other developing abilities and experiences, and the conceptualization of three key features of the process: motivation, plans and the development of planning, and culture.
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  10. James Winchester (2000). Understanding Aesthetic Judgments Across Cultural Borders: Bell Hooks, Kant, and Cornel West and the Understanding of Aesthetic Judgments of Others. Southern Journal of Philosophy 38 (3):499-525.score: 120.0
  11. Luca Bonini, Pier Francesco Ferrari & Leonardo Fogassi (2013). Neurophysiological Bases Underlying the Organization of Intentional Actions and the Understanding of Others' Intention. Consciousness and Cognition 22 (3):1095-1104.score: 120.0
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  12. Brian Phillips (2007). Nursing Care and Understanding the Experiences of Others: A Gadamerian Perspective. Nursing Inquiry 14 (1):89-94.score: 120.0
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  13. Mervis C. (2009). Understanding of Others' Intentions by Young Children with Williams Syndrome. Frontiers in Human Neuroscience 3.score: 120.0
  14. Rizzolatti Giacomo (2013). Understanding Actions, Intentions, and Emotions of Others. Frontiers in Human Neuroscience 7.score: 120.0
  15. Gordon B. Moskowitz (2012). W Hat is a Goal? How Do People Pursue Goals? The Answers to These Questions May Seem Obvious Because People Have a Lifetime of Experience at Setting Goals, Pursuing Goals, Disengaging From Some Goals, and Attaining Others. One's History of Experience with Goals, However, Does Not Mean That One has an Accurate Understanding of Where Goals Come From, How the Mind Represents Them, or How One Goes About Pursuing the Aims That Are so Central to One's Sense of Personal Fulfillment. In Henk Aarts & Andrew J. Elliot (eds.), Goal-Directed Behavior. Psychology Press.score: 120.0
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  16. Alex Alvergne (2011). Mothers and Others: The Evolutionary Origins of Mutual Understanding. By Sarah Blaffer Hrdy. Pp. 422. (Harvard University Press, Cambridge, MA, USA, 2009.) £19.95, ISBN 978-0-674-03299-6, Hardback. [REVIEW] Journal of Biosocial Science 43 (4):509-511.score: 120.0
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  17. Kirsten A. Deconti & Donald J. Dickerson (1994). Preschool Children's Understanding of the Situational Determinants of Others' Emotions. Cognition and Emotion 8 (5):453-472.score: 120.0
  18. Alison Gopnik & Andrew N. Meltzoff (1994). Minds, Bodies, and Persons: Young Children's Understanding of the Self and Others as Reflected in Imitation and Theory of Mind Research. In S. T. Parker, R. Mitchell & M. L. Boccia (eds.), Self-Awareness in Animals and Humans: Developmental Perspectives. Cambridge University Press.score: 120.0
     
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  19. Bernadette Hannigan (1996). Death Hath ten Thousand Several Doors, Some More Open Than Others.Understanding Ageing (1995). Cambridge University Press. 207pp. �35 (Hardback), �14.95 (Paperback). ISBN 0-521-417880 (Hardback), 0-521-48702-2 (Paperback).The CD4 Molecule. Roles in T-Lymphocytes and in HIV Disease (1996). Edited by D. R. Littman. Spirnger-Verlag, Berlin and Heidelberg. 182pp. DM177. ISBN 3-540-59344-6. [REVIEW] Bioessays 18 (10):853-853.score: 120.0
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  20. Petra Hauf & Wolfgang Prinz (2005). The Understanding of Own and Others' Actions During Infancy:“You-Like-Me” or “Me-Like-You”? Interaction Studies 6 (3):429-445.score: 120.0
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  21. A. F. Kramer, M. G. H. Coles, G. D. Logan, G. Underwood & V. Batt (1996). ISBN 3 7643 5322 8 Green DW and Others Cognitive Science: An Introduction Blackwell, Oxford, 1996, 416 Pages,£ 15.99 Paper (US $25.58) ISBN 0631 19861X Hampson PJ, Morris PE Understanding Cognition Blackwell, Oxford, 1996, 399 Pages,£ 13.99 Paper (US $22.38) ISBN 0 631157514. [REVIEW] In Enrique Villanueva (ed.), Perception. Ridgeview. 375-376.score: 120.0
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  22. Wilco W. van Dijk, Jaap W. Ouwerkerk, Yoka M. Wesseling & Guido M. van Koningsbruggen (2011). Towards Understanding Pleasure at the Misfortunes of Others: The Impact of Self-Evaluation Threat on Schadenfreude. Cognition and Emotion 25 (2):360-368.score: 120.0
  23. Margaret Whitehead (2010). Physical Literacy, the Sense of Self, Relationships with Others and the Place of Knowledge and Understanding in the Concept. In , Physical Literacy: Throughout the Lifecourse. Routledge.score: 120.0
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  24. Carol M. Worthman (2010). Mothers and Others: The Evolutionary Origins of Mutual Understanding. Sarah Blaffer Hrdy. Cambridge, MA: Harvard University Press. 2009. X+422pp. [REVIEW] Ethos 38 (4):1-3.score: 120.0
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  25. Shaun Nichols & Stephen P. Stich (2003). Mindreading. An Integrated Account of Pretence, Self-Awareness, and Understanding Other Minds. Oxford University Press.score: 104.0
    The everyday capacity to understand the mind, or 'mindreading', plays an enormous role in our ordinary lives. Shaun Nichols and Stephen Stich provide a detailed and integrated account of the intricate web of mental components underlying this fascinating and multifarious skill. The imagination, they argue, is essential to understanding others, and there are special cognitive mechanisms for understanding oneself. The account that emerges has broad implications for longstanding philosophical debates over the status of folk psychology. Mindreading is (...)
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  26. Albert Newen & Tobias Schlicht (2009). Understanding Other Minds: A Criticism of Goldman's Simulation Theory and an Outline of the Person Model Theory. Grazer Philosophische Studien 79 (1):209-242.score: 100.0
    What exactly do we do when we try to make sense of other people e.g. by ascribing mental states like beliefs and desires to them? After a short criticism of Theory-Theory, Interaction Theory and the Narrative Theory of understanding others as well as an extended criticism of the Simulation Theory in Goldman's recent version (2006), we suggest an alternative approach: the Person Model Theory . Person models are the basis for our ability to register and evaluate persons having (...)
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  27. Lisa A. Parr (2001). Understanding Other's Emotions: From Affective Resonance to Empathic Action. Behavioral and Brain Sciences 25 (1):44-45.score: 94.0
    Empathy is a developmental process whereby individuals come to understand the emotional states of others. While the exact nature of this process remains unknown, PAM's utility is that it establishes empathy along a continuum of behavior ranging from emotional contagion to cognitive forms, a very useful distinction for understanding the phylogeny and ontogeny of this important process. The model will undoubtedly fuel future research, especially from comparative domains where data are most problematic.
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  28. Kristin Andrews (2000). Our Understanding of Other Minds: Theory of Mind and the Intentional Stance. Journal of Consciousness Studies 7 (7):12-24.score: 90.0
    Psychologists distinguish between intentional systems which have beliefs and those which are also able to attribute beliefs to others. The ability to do the latter is called having a `theory of mind', and many cognitive ethologists are hoping to find evidence for this ability in animal behaviour. I argue that Dennett's theory entails that any intentional system that interacts with another intentional system (such as vervet monkeys and chess-playing computers) has a theory of mind, which would make the distinction (...)
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  29. Dan Zahavi (2007). Self and Other: The Limits of Narrative Understanding. Royal Institute of Philosophy Supplement 82 (60):179-.score: 84.0
    If the self – as a popular view has it – is a narrative construction, if it arises out of discursive practices, it is reasonable to assume that the best possible avenue to self-understanding will be provided by those very narratives. If I want to know what it means to be a self, I should look closely at the stories that I and others tell about myself, since these stories constitute who I am. In the following I wish (...)
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  30. Corrado Sinigaglia & Giacomo Rizzolatti (2011). Through the Looking Glass: Self and Others. Cosciousness and Cognition 20 (1):64-74.score: 78.0
    In the present article we discuss the relevance of the mirror mechanism for our sense of self and our sense of others. We argue that, by providing us with an understanding from the inside of actions, the mirror mechanism radically challenges the traditional view of the self and of the others. Indeed, this mechanism not only reveals the common ground on the basis of which we become aware of ourselves as selves distinct from other selves, but also (...)
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  31. Clarence W. Joldersma (2011). Education: Understanding, Ethics, and the Call of Justice. Studies in Philosophy and Education 30 (5):441-447.score: 78.0
    Education is interpreted as something basic to our humanity. As part of our primordial way of being human, education is intrinsic to the understanding’s functioning. At the same time education involves an originary ethical relation to the other, unsettling the self-directed character of the striving to live. And because of its social setting, the call of many others, education orients one to the social, to the call of justice.
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  32. Jordan Dodd (2014). Realism and Anti-Realism About Experiences of Understanding. Philosophical Studies 168 (3):745-767.score: 72.0
    Strawson (1994) and Peacocke (1992) introduced thought experiments that show that it seems intuitive that there is, in some way, an experiential character to mental events of understanding. Some (e.g., Siewert 1998, 2011; Pitt 2004) try to explain these intuitions by saying that just as we have, say, headache experiences and visual experiences of blueness, so too we have experiences of understanding. Others (e.g., Prinz 2006, 2011; Tye 1996) propose that these intuitions can be explained without positing (...)
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  33. Barry C. Smith (2006). Publicity, Externalism and Inner States. In Tomáš Marvan (ed.), What Determines Content?: The Internalism/Externalism Dispute. Cambridge Scholars Press.score: 66.0
    The critic Cyril Connolly once pointed out that diarists don’t make novelists. He went on to describe the problem for the would-be writer. “Writing for oneself: no public. Writing for others: no privacy” (Cyril Connolly, Journal). This paper addresses Connolly's worry about the public ad private: how can we reconcile the inner and conscious dimension of speech with its outer and public dimension? For if what people mean by their words involves, or consists in, what they have in mind (...)
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  34. Peter J. Markie (2013). Rational Intuition and Understanding. Philosophical Studies 163 (1):271-290.score: 66.0
    Rational intuitions involve a particular form of understanding that gives them a special epistemic status. This form of understanding and its epistemic efficacy are not explained by several current theories of rational intuition, including Phenomenal Conservatism (Huemer, Skepticism and the veil of perception, 2001 ; Ethical intuitionism, 2005 ; Philos Phenomenol Res 74:30–55, 2007 ), Proper Functionalism (Plantinga, Warrant and proper function, 1993 ), the Competency Theory (Bealer Pac Philos Q 81:1–30, 2000 ; Sosa, A virtue epistemology, 2007 (...)
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  35. Steffen Ducheyne (2009). Understanding (in) Newton's Argument for Universal Gravitation. Journal for General Philosophy of Science 40 (2):227 - 258.score: 66.0
    In this essay, I attempt to assess Henk de Regt and Dennis Dieks recent pragmatic and contextual account of scientific understanding on the basis of an important historical case-study: understanding in Newton’s theory of universal gravitation and Huygens’ reception of universal gravitation. It will be shown that de Regt and Dieks’ Criterion for the Intelligibility of a Theory (CIT), which stipulates that the appropriate combination of scientists’ skills and intelligibility-enhancing theoretical virtues is a condition for scientific understanding, (...)
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  36. John Michael (2014). Towards a Consensus About the Role of Empathy in Interpersonal Understanding. Topoi 33 (1):157-172.score: 66.0
    In recent years, there has been a great deal of controversy in the philosophy of mind, developmental psychology and cognitive neuroscience both about how to conceptualize empathy and about the connections between empathy and interpersonal understanding. Ideally, we would first establish a consensus about how to conceptualize empathy, and then analyze the potential contribution of empathy to interpersonal understanding. However, it is not at all clear that such a consensus will soon be forthcoming, given that different people have (...)
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  37. Peter Roberts (2013). Education and the Face of the Other: Levinas, Camus and (Mis)Understanding. Educational Philosophy and Theory 45 (11):1133-1149.score: 66.0
    Among the most neglected of Albert Camus? literary works is his play The misunderstanding. Composed while Camus was in exile in occupied France, and first performed on stage in 1944, The misunderstanding depicts the events that unfold when a man returns, without declaring his identity, to a home he left 20 years ago. Unrecognized, he is killed by his mother and sister for financial gain. This article draws on ideas from Emmanuel Levinas in identifying and discussing some of the key (...)
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  38. G. Rusch (2007). Understanding. The Mutual Regulation of Cognition and Culture. Constructivist Foundations 2 (2-3):118-128.score: 66.0
    Purpose: Demonstrate that cognitive and social approaches towards understanding do not at all oppose but rather they complement each other. Constructivist concepts of understanding paved the way to conceive of understanding as a cognitive-social "mechanism" which mutually regulates processes of social structuration and, at the same time, cognitive constructions and processing. Findings: Constructivist approaches bridge the gap between the cognitive and the social faces of understanding. They demonstrate how comprehension and cultivation, cognition and cultural reproduction are (...)
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  39. Michael Tomasello, Malinda Carpenter, Josep Call, Tanya Behne & Henrike Moll (2005). Understanding and Sharing Intentions: The Origins of Cultural Cognition. Behavioral and Brain Sciences 28 (5):675-691.score: 60.0
    We propose that the crucial difference between human cognition and that of other species is the ability to participate with others in collaborative activities with shared goals and intentions: shared intentionality. Participation in such activities requires not only especially powerful forms of intention reading and cultural learning, but also a unique motivation to share psychological states with others and unique forms of cognitive representation for doing so. The result of participating in these activities is species-unique forms of cultural (...)
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  40. Heikki Saari (2005). Wittgenstein on Understanding Other Cultures. Grazer Philosophische Studien 68 (1):139-161.score: 60.0
    In this article I discuss Wittgenstein's view of what is involved in understanding other cultures. I show that he is not committed to cultural relativism, as some of his critics argue. As he sees it, the real differences between cultures do not involve any fundamental conceptual, epistemic or other barriers that would make it impossible for us to understand and criticise other cultures. Shared forms of life and man's natural history provide a foothold for us when we attempt to (...)
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  41. Gregory W. H. Smith (2005). Enacted Others: Specifying Goffman's Phenomenological Omissions and Sociological Accomplishments. [REVIEW] Human Studies 28 (4):397 - 415.score: 58.0
    Erving Goffman's distinctive contribution to an understanding of others was grounded in his information control and ritual models of the interaction process. This contribution centered on the forms of the interaction order rather than self-other relations as traditionally conceived in phenomenology. Goffman came to phenomenology as a sympathetic but critical outsider who sought resources for the sociological mining of the interaction order. His engagement with phenomenological thinkers (principally Gustav Ichheiser, Jean-Paul Sartre and Alfred Schutz) has to be understood (...)
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  42. Rachel Cooper (2004). Can Sociologists Understand Other Forms of Life? Perspectives on Science 12 (1):29-54.score: 58.0
    : Sociologists of Scientific Knowledge sometimes claim to study scientists belonging to other forms of life. This claim causes difficulties, as traditionally Wittgensteinians have taken it to be the case that other forms of life are incomprehensible to us. This paper examines whether, and how, sociologists might gain understanding of another form of life, and whether, and how, this understanding might be passed on to readers. I argue that most techniques proposed for gaining and passing on understanding (...)
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  43. John Mandalios (2000). Being and Cultural Difference: (Mis)Understanding Otherness in Early Modernity. Thesis Eleven 62 (1):91-108.score: 58.0
    As a precursor to the Enlightenment, early modern European conceptions of being and human alterity formed a critical part of both the birth of modernity and the reception of divergent cultural forms lying beyond the horizon of Western knowledge. The extension of occidental power beyond its familiar shores not only resulted in the coercion and subjugation of countless New World natives but also compelled the Western mind to account for the seemingly radical alterity of `savage' life forms in civilizations hitherto (...)
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  44. Karsten R. Stueber (2000). Understanding Other Minds and the Problem of Rationality. In K. R. Stueber & H. H. Kogaler (eds.), Empathy and Agency: The Problem of Understanding in the Human Sciences. Boulder: Westview Press.score: 56.0
  45. Gaile Pohlhaus (2006). Knowing (with) Others. Social Philosophy Today 22:187-198.score: 56.0
    Feminist epistemologists and feminist philosophers of science have argued that our efforts to know the world are always situated, accompanied by such things as desires, beliefs, and interests that guide and shape what it is we discover and perhaps even what we can know. If this is the case, how is one to be receptive to that which is outside of the purview of one’s current understanding of the world? Some feminists have argued that in order to know more (...)
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  46. Mark Greenberg, Incomplete Understanding, Deference, and the Content of Thought.score: 54.0
    Tyler Burge’s influential arguments have convinced most philosophers that a thinker can have a thought involving a particular concept without fully grasping or having mastery of that concept. In Burge’s (1979) famous example, a thinker who lacks mastery of the concept of arthritis nonetheless has thoughts involving that concept. It is generally supposed, however, that this phenomenon – incomplete understanding, for short – does not require us to reconsider in a fundamental way what it is for a thought to (...)
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  47. Michael Robinson (2010). Are Some Prima Facie Duties More Binding Than Others? Utilitas 22 (1):26-32.score: 54.0
    In The Right and the Good, W. D. Ross commits himself to the view that, in addition to being distinct and defeasible, some prima facie duties are more binding than others. David McNaughton has argued that there appears to be no way of making sense of this claim that is both coherent and consistent with Ross's overall picture. I offer an alternative way of understanding Ross's remarks about the comparative stringency of prima facie duties, which, in addition to (...)
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  48. Jeremy I. M. Carpendale & Charlie Lewis (2004). Constructing an Understanding of Mind: The Development of Children's Social Understanding Within Social Interaction. Behavioral and Brain Sciences 27 (1):79-96.score: 54.0
    Theories of children's developing understanding of mind tend to emphasize either individualistic processes of theory formation, maturation, or introspection, or the process of enculturation. However, such theories must be able to account for the accumulating evidence of the role of social interaction in the development of social understanding. We propose an alternative account, according to which the development of children's social understanding occurs within triadic interaction involving the child's experience of the world as well as communicative interaction (...)
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  49. Leif Wenar (2003). What We Owe to Distant Others. Politics, Philosophy and Economics 2 (3):283-304.score: 54.0
    What morality requires of us in a world of poverty and inequality depends both on what our duties are in the abstract, and on what we can do to help. T.M. Scanlon's contractualism addresses the first question. I suggest that contractualism isolates the moral factors that frame our deliberations about the extent of our obligations in situations of need. To this extent, contractualism clarifies our common-sense understanding of our duties to distant others. The second, empirical question then becomes (...)
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