Search results for 'ethical epistemology' (try it on Scholar)

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  1. Hallvard Lillehammer (2011). The Epistemology of Ethical Intuitions. Philosophy 86 (336):175-200.score: 48.0
    Intuitions are widely assumed to play an important evidential role in ethical inquiry. In this paper I critically discuss a recently influential claim that the epistemological credentials of ethical intuitions are undermined by their causal pedigree and functional role. I argue that this claim is exaggerated. In the course of doing so I argue that the challenge to ethical intuitions embodied in this claim should be understood not only as a narrowly epistemological challenge, but also as a (...)
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  2. David Copp (2013). Four Epistemological Challenges to Ethical Naturalism: Naturalized Epistemology and the First-Person Perspective. Canadian Journal of Philosophy 30 (sup1):30-74.score: 48.0
    (2000). Four Epistemological Challenges to Ethical Naturalism: Naturalized Epistemology and the First-Person Perspective. Canadian Journal of Philosophy: Vol. 30, Supplementary Volume 26: Moral Epistemology Naturalized, pp. 30-74.
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  3. Rosemarie Tong (1991). The Epistemology and Ethics of Consensus: Uses and Misuses of 'Ethical' Expertise. Journal of Medicine and Philosophy 16 (4):409-426.score: 48.0
    In this paper I examine the epistemology and ethics of consensus, focusing on the ways in which decision makers use/misuse ethical expertise. The major questions I raise and tentative answers I give are the following: First, are the ‘experts’ really experts? My tentative answer is that they are bona fide experts who often represent specific interest groups. Second, is the experts' authority merely epistemological or is it also ethical? My tentative answer is that the experts' authority consists (...)
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  4. Dalibor Renić (2012). Ethical & Epistemic Normativity: Lonergan & Virtue Epistemology. Marquette University Press.score: 48.0
     
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  5. Matthew S. Bedke (2010). Intuitional Epistemology in Ethics. Philosophy Compass 5 (12):1069-1083.score: 45.0
    Here I examine the major theories of ethical intuitions, focusing on the epistemic status of this class of intuitions. We cover self-evidence theory, seeming-state theory, and some of the recent contributions from experimental philosophy.
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  6. Klemens Kappel (2002). Challenges to Audi's Ethical Intuitionism. Ethical Theory and Moral Practice 5 (4):391-413.score: 42.0
    Robert Audi's ethical intuitionism (Audi, 1997, 1998) deals effectively with standard epistemological problems facing the intuitionist. This is primarily because the notion of self-evidence employed by Audi commits to very little. Importantly, according to Audi we might understand a self-evident moral proposition and yet not believe it, and we might accept a self-evident proposition because it is self-evident, and yet fail to see that it is self-evident. I argue that these and similar features give rise to certain challenges to (...)
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  7. Garrett Cullity (1999). Virtue Ethics, Theory, and Warrant. Ethical Theory and Moral Practice 2 (3):277-294.score: 42.0
    Are there good grounds for thinking that the moral values of action are to be derived from those of character? This virtue ethical claim is sometimes thought of as a kind of normative ethical theory; sometimes as form of opposition to any such theory. However, the best case to be made for it supports neither of these claims. Rather, it leads us to a distinctive view in moral epistemology: the view that my warrant for a particular moral (...)
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  8. Alison M. Jaggar (2000). Ethics Naturalized: Feminism's Contribution to Moral Epistemology. Metaphilosophy 31 (5):452-468.score: 42.0
  9. Gebhard Geiger (1992). Why There Are No Objective Values: A Critique of Ethical Intuitionism From an Evolutionary Point of View. [REVIEW] Biology and Philosophy 7 (3):315-330.score: 39.0
    Using concepts of evolutionary game theory, this paper presents a critique of ethical intuitionism, or non-naturalism, in its cognitivist and objectivist interpretation. While epistemological considerations suggest that human rational learning through experience provides no basis for objective moral knowledge, it is argued below that modern evolutionary theory explains why this is so, i.e., why biological organisms do not evolve so as to experience objective preferences and obligations. The difference between the modes of the cognition of objective and of valuative (...)
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  10. Thomas V. Upton (forthcoming). Aristotle's Moral Epistemology: The Possibility of Ethical Demonstration. New Scholasticism.score: 39.0
    In one common book and in two texts of the eudemian ethics", aristotle compares the ends of ethics with the hypotheses of scientific demonstration. t irwin has argued that this comparison is inaccurate and ought to have been abandoned by aristotle. the author argues against irwin's position by contending that ethical ends are comparable to scientific hypotheses. because they are comparable, he further argues that ethical ends, grasped as ends that entail certain necessary pre-conditions for the achievement of (...)
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  11. Timothy J. Golden (2012). From Epistemology to Ethics: Theoretical and Practical Reason in Kant and Douglass. Journal of Religious Ethics 40 (4):603-628.score: 37.0
    The aim of this essay is to provide a philosophical discussion of Frederick Douglass's thought in relation to Christianity. I expand upon the work of Bill E. Lawson and Frank M. Kirkland—who both argue that there are Kantian features present in Douglass as it relates to his conception of the individual—by arguing that there are similarities between Douglass and Kant not only concerning the relationship between morality and Christianity, but also concerning the nature of the soul. Specifically, I try to (...)
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  12. Roger Crisp (2010). Virtue Ethics and Virtue Epistemology. Metaphilosophy 41 (1):22-40.score: 36.0
    The aim of this essay is to test the claim that epistemologists—virtue epistemologists in particular—have much to learn from virtue ethics. The essay begins with an outline of virtue ethics itself. This section concludes that a pure form of virtue ethics is likely to be unattractive, so the virtue epistemologist should examine the "impure" views of real philosophers. Aristotle is usually held up as the paradigm virtue ethicist. His doctrine of the mean is described, and it is explained how that (...)
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  13. Guy Axtell (2003). Felix Culpa: Luck in Ethics and Epistemology. Metaphilosophy 34 (3):331--352.score: 36.0
    Luck threatens in similar ways our conceptions of both moral and epistemic evaluation. This essay examines the problem of luck as a metaphilosophical problem spanning the division between subfields in philosophy. I first explore the analogies between ethical and epistemic luck by comparing influential attempts to expunge luck from our conceptions of agency in these two subfields. I then focus upon Duncan Pritchard's challenge to the motivations underlying virtue epistemology, based specifically on its handling of the problem of (...)
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  14. Robert Audi (1991). Moral Epistemology and the Supervenience of Ethical Concepts. Southern Journal of Philosophy 29 (S1):1-24.score: 36.0
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  15. Clayton Littlejohn (2011). Ethical Intuitionism and Moral Skepticism. In Jill Graper Hernandez (ed.), The New Intuitionism.score: 36.0
    In this paper, I defend a non-skeptical intuitionist approach to moral epistemology from recent criticisms. Starting with Sinnott-Armstrong's skeptical attacks, I argue that a familiar sort of skeptical argument rests on a problematic conception of the evidential grounds of our moral judgments. The success of his argument turns on whether we conceive of the evidential grounds of our moral judgments as consisting entirely of non-normative considerations. While we cannot avoid skepticism if we accept this conception of our evidential grounds, (...)
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  16. Kathrin Ohnsorge & Guy Widdershoven (2011). Monological Versus Dialogical Consciousness – Two Epistemological Views on the Use of Theory in Clinical Ethical Practice. Bioethics 25 (7):361-369.score: 36.0
    In this article, we argue that a critical examination of epistemological and anthropological presuppositions might lead to a more fruitful use of theory in clinical-ethical practice. We differentiate between two views of conceptualizing ethics, referring to Charles Taylors' two epistemological models: ‘monological’ versus ‘dialogical consciousness’. We show that the conception of ethics in the model of ‘dialogical consciousness’ is radically different from the classical understanding of ethics in the model of ‘monological consciousness’. To reach accountable moral judgments, ethics cannot (...)
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  17. Gebhard Geiger (1995). Why Are There No Objective Values? A Critique of Ethical Intuitionism From an Epistemological Point of View. Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 26 (1):35 - 62.score: 36.0
    Using the mathematical frameworks of economic preference ranking, subjective probability, and rational learning through empirical evidence, the epistemological implications of teleological ethical intuitionism are pointed out to the extent to which the latter is based on cognitivist and objectivist concepts of value. The notions of objective value and objective norm are critically analysed with reference to epistemological criteria of intersubjectively shared valuative experience. It is concluded that one cannot meaningfully postulate general material theories of morality that could be tested, (...)
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  18. Andrew Altman (1982). Justice, Epistemology and Ethical Compromise. Bowling Green Studies in Applied Philosophy 4:99-110.score: 36.0
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  19. Albert Lefevre (1902). Epistemology and Ethical Method. Philosophical Review 11 (6):557-564.score: 36.0
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  20. Edgar Valdez (2013). Ethical & Epistemic Normativity: Lonergan & Virtue Epistemology By Dalibor Renic. The Lonergan Review 4 (1):223-227.score: 36.0
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  21. Herman Paul (2012). Virtue Ethics and/or Virtue Epistemology: A Response to Anton Froeyman. Journal of the Philosophy of History 6 (3):432-446.score: 36.0
    In response to Anton Froeyman's paper, “Virtues of Historiography,“ this article argues that philosophers of history interested in why historians cherish such virtues as carefulness, impartiality, and intellectual courage would do wise not to classify these virtues unequivocally as either epistemic or moral virtues. Likewise, in trying to grasp the roles that virtues play in the historian's professional practice, philosophers of history would be best advised to avoid adopting either an epistemological or an ethical perspective. Assuming that the historian's (...)
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  22. Christopher Friel (2013). Ethical & Epistemic Normativity: Lonergan & Virtue Epistemology. By Dalibor Renić. Pp. 268, Milwaukee, WI, Marquette University Press, 2012, $29.00. [REVIEW] Heythrop Journal 54 (5):904-905.score: 36.0
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  23. Matthew S. Bedke, Ethics Makes Strange Bedfellows: Intuitions and Quasi-Realism.score: 34.0
    You know the story. You have a few intuitions. You propose a few theories that fit them. It’s a living. Of course, things are more complicated than this. We are sensitive to counterexamples raised by others and wish to accommodate or explain away an ever-wider base of intuitive starting points. And a great deal of the action occurs in rational reflection that can alter what is intuitive, and in theorizing that overturns formerly justified beliefs and moves us to new justified (...)
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  24. Piersante Sestini (2010). Epistemology and Ethics of Evidence-Based Medicine: Putting Goal-Setting in the Right Place. Journal of Evaluation in Clinical Practice 16 (2):301-305.score: 33.0
    While evidence-based medicine (EBM) is often accused on relying on a paradigm of 'absolute truth', it is in fact highly consistent with Karl Popper's criterion of demarcation through falsification. Even more relevant, the first three steps of the EBM process are closely patterned on Popper's evolutionary approach of objective knowledge: (1) recognition of a problem; (2) generation of solutions; and (3) selection of the best solution. This places the step 1 of the EBM process (building an answerable question) in a (...)
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  25. Bob Jickling & Paul C. Paquet (2005). Wolf Stories: Reflections on Science, Ethics, and Epistemology. Environmental Ethics 27 (2):115-134.score: 31.0
    Wolf stories, including the systematic and government-sponsored killing of Yukon wolves, provide a context for the examination of assumptions about Western epistemology, and particularly science, in light of the “ethics-based epistemology” presented by Jim Cheney and Anthony Weston, with implications for research, responsibility, and animal welfare. Working from a premise of universal consideration, andminding the ethical basis of knowledge claims, enables richer conceptions of environmental ethics and creates new possibilities for animal welfare and managing for wildlife.
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  26. Mohammed Y. A. Rawwas, Surendra Arjoon & Yusuf Sidani (2013). An Introduction of Epistemology to Business Ethics: A Study of Marketing Middle-Managers. [REVIEW] Journal of Business Ethics 117 (3):525-539.score: 31.0
    A vast majority of marketing theory and research has focused on relativism and idealism in order to understand ethical behavior. However, making ethical assessments that in turn influence behavior is much more complicated than it appears. One of the most important developments in contemporary philosophy has been the renewed interest in epistemic virtue. Epistemologists contend that belief is an ethical process that is susceptible to the intellectual virtue or vice of one’s own life and personal experiences. Open-mindedness, (...)
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  27. William J. McKinney (1996). Prediction and Rolston's Environmental Ethics: Lessons From the Philosophy of Science. Science and Engineering Ethics 2 (4):429-440.score: 30.0
    Rolston (1988) argues that in order to act ethically in the environment, moral agents must assume that their actions are potentially harmful, and then strive to prove otherwise before implementing that action. In order to determine whether or not an action in the environment is harmful requires the tools of applied epistemology in order to act in accord with Rolston’s ethical prescription. This link between ethics and epistemology demands a closer look at the relationship between confirmation theory, (...)
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  28. Anthony Robert Booth (2008). Deontology in Ethics and Epistemology. Metaphilosophy 39 (4-5):530-545.score: 30.0
    Abstract: In this article, I consider some of the similarities and differences between deontologism in ethics and epistemology. In particular, I highlight two salient differences between them. I aim to show that by highlighting these differences we can see that epistemic deontologism does not imply epistemic internalism and that it is not a thesis primarily about epistemic permissibility . These differences are: (1) deontologism in epistemology has a quasi -teleological feature (not shared with moral deontologism) in that it (...)
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  29. Guy Axtell (2010). Agency Ascriptions in Ethics and Epistemology: Or, Navigating Intersections, Narrow and Broad. Metaphilosophy 41 (1):73-94.score: 30.0
    Abstract: In this article, the logic and functions of character-trait ascriptions in ethics and epistemology is compared, and two major problems, the "generality problem" for virtue epistemologies and the "global trait problem" for virtue ethics, are shown to be far more similar in structure than is commonly acknowledged. I suggest a way to put the generality problem to work by making full and explicit use of a sliding scale--a "narrow-broad spectrum of trait ascription"-- and by accounting for the various (...)
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  30. John Bishop (2007). Believing by Faith: An Essay in the Epistemology and Ethics of Religious Belief. Oxford University Press, Clarendon Press ;.score: 30.0
    Does our available evidence show that some particular religion is correct?
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  31. Joseph Margolis (2005). Replies: Ethics, Metaphysics, Epistemology. Metaphilosophy 36 (5):613-633.score: 30.0
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  32. Alison M. Jaggar & Theresa W. Tobin (2013). Situating Moral Justification: Rethinking the Mission of Moral Epistemology. Metaphilosophy 44 (4):383-408.score: 29.0
    This is the first of two companion articles drawn from a larger project, provisionally entitled Undisciplining Moral Epistemology. The overall goal is to understand how moral claims may be rationally justified in a world characterized by cultural diversity and social inequality. To show why a new approach to moral justification is needed, it is argued that several currently influential philosophical accounts of moral justification lend themselves to rationalizing the moral claims of those with more social power. The present article (...)
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  33. Guy Axtell (1997). Recent Work on Virtue Epistemology. American Philosophical Quarterly 34 (1):1 - 26.score: 28.0
    This article traces a growing interest among epistemologists in the intellectuals of epistemic virtues. These are cognitive dispositions exercised in the formation of beliefs. Attempts to give intellectual virtues a central normative and/or explanatory role in epistemology occur together with renewed interest in the ethics/epistemology analogy, and in the role of intellectual virtue in Aristotle's epistemology. The central distinction drawn here is between two opposed forms of virtue epistemology, virtue reliabilism and virtue responsibilism. The article develops (...)
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  34. Jason Kawall (2006). On the Moral Epistemology of Ideal Observer Theories. Ethical Theory and Moral Practice 9 (3):359 - 374.score: 27.0
    In this paper I attempt to defuse a set of epistemic worries commonly raised against ideal observer theories. The worries arise because of the omniscience often attributed to ideal observers -- how can we, as finite humans, ever have access to the moral judgements or reactions of omniscient beings? I argue that many of the same concerns arise with respect to other moral theories (and that these concerns do not in fact reveal genuine flaws in any of these theories), and (...)
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  35. Mark Silcox (2006). Virtue Epistemology and Moral Luck. Journal of Moral Philosophy 3 (2):179--192.score: 27.0
    Thomas Nagel has proposed that the existence of moral luck mandates a general attitude of skepticism in ethics. One popular way of arguing against Nagel’s claim is to insist that the phenomenon of moral luck itself is an illusion , in the sense that situations in which it seems to occur may be plausibly re-described so as to show that agents need not be held responsible for the unlucky outcomes of their actions. Here I argue that this strategy for explaining (...)
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  36. Anthony Skelton (2013). Sidgwick’s Argument for Utilitarianism and His Moral Epistemology: A Reply to David Phillips. Revue d'Etudes Benthamiennes 12.score: 27.0
    David Phillips’s Sidgwickian Ethics is a penetrating contribution to the scholarly and philosophical understanding of Henry Sidgwick’s The Methods of Ethics. This note focuses on Phillips’s understanding of (aspects of) Sidgwick’s argument for utilitarianism and the moral epistemology to which he subscribes. In § I, I briefly outline the basic features of the argument that Sidgwick provides for utilitarianism, noting some disagreements with Phillips along the way. In § II, I raise some objections to Phillips’s account of the (...) underlying the argument. In § III, I reply to the claim that there is a puzzle at the heart of Sidgwick’s epistemology. In § IV, I respond to Phillips’s claim that Sidgwick is unfair in his argument against the (deontological) morality of common sense. (shrink)
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  37. Sabine Roeser (2006). A Particularist Epistemology: 'Affectual Intuitionism'. [REVIEW] Acta Analytica 21 (1):33-44.score: 27.0
    Jonathan Dancy has developed a very refined theory called ethical particularism. He has argued extensively for the metaphysical part of his position. However, the accompanying epistemology is not yet clear. In this paper I will sketch a particularist epistemology that is consistent with Dancy’s particularist metaphysics, although my approach differs in certain respects from epistemological claims Dancy has made. I will defend an epistemology that states: 1. that moral knowledge is based on intuitions and 2. that (...)
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  38. Christian Miller (forthcoming). Virtue Epistemology and the Big Five. In Flanagan Owen & Fairweather Abrol (eds.), Naturalizing Virtue. Cambridge University Press.score: 27.0
    This paper connects work in psychology on the Big Five Model to the recent debate in philosophy on the empirical adequacy of virtue ethics and virtue epistemology.
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  39. Edward Omar Moad (2007). A Path to the Oasis: Sharī'ah and Reason in Islamic Moral Epistemology. [REVIEW] International Journal for Philosophy of Religion 62 (3):135 - 148.score: 27.0
    I propose a framework for comparative Islamic—Western ethics in which the Islamic categories "Islam, Iman," and "Ihsan" are juxtaposed with the concepts of obligation, value, and virtue, respectively. I argue that "shari'a" refers to both the obligation component and the entire structure of the Islamic ethic; suggesting a suspension of the understanding of "shari'a" as simply Islamic "law," and an alternative understanding of "usul al-fiqh" as a moral epistemology of obligation. I will test this approach by addressing the question (...)
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  40. Joseph Long (2014). In Defence of Cornell Realism: A Reply to Elizabeth Tropman. Theoria 80 (2):174-183.score: 27.0
    Cornell realists claim, among other things, that moral knowledge can be acquired in the same basic way that scientific knowledge is acquired. Recently in this journal Elizabeth Tropman has presented two arguments against this claim. In the present article, I attempt to show that the first argument attacks a straw man and the second mischaracterizes the Cornell realists' epistemology and ends up begging the question. I close by suggesting that, given Tropman's own apparent views, her objections are also probably (...)
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  41. Marcel Mertz (2007). Complementary and Alternative Medicine: The Challenges of Ethical Justification. [REVIEW] Medicine, Health Care and Philosophy 10 (3):329-345.score: 27.0
    With the prevalence of complementary and alternative medicine (CAM) increasing in western societies, questions of the ethical justification of these alternative health care approaches and practices have to be addressed. In order to evaluate philosophical reasoning on this subject, it is of paramount importance to identify and analyse possible arguments for the ethical justification of CAM considering contemporary biomedical ethics as well as more fundamental philosophical aspects. Moreover, it is vital to provide adequate analytical instruments for this task, (...)
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  42. Desh Raj Sirswal (2008). Ethical Ideas in Descartes’ Philosophy. K.U. Research Journal of Arts and Humanities:89-97.score: 27.0
    Descartes is not well known for his contributions to ethics. Some have charged that it is a weakness of his philosophy that it focuses exclusively on metaphysics and epistemology to the exclusion of moral and political philosophy. Such criticisms rest on a misunderstanding of the broader framework of Descartes’ philosophy. Evidence of Descartes’ concern for the practical import of philosophy can be traced to his earliest writings. In agreement of wisdom that is sufficient for happiness. The Third part of (...)
     
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  43. Jeremy Randel Koons (2006). An Argument Against Reduction in Morality and Epistemology. Philosophical Investigations 29 (3):250–274.score: 26.0
    Many naturalistically-minded philosophers want to accomplish a naturalistic reduction of normative (e.g. moral and epistemic) claims. Mindful of avoiding the naturalistic fallacy, such philosophers claim that they are not reducing moral and epistemic concepts or definitions. Rather, they are only reducing the extension of these normative terms, while admitting that the concepts possess a normative content that cannot be naturalistically reduced. But these philosophers run into a serious problem. I will argue that normative claims possess two dimensions of normativity. I (...)
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  44. Michael R. DePaul & Linda Zagzebski (eds.) (2003). Intellectual Virtue: Perspectives From Ethics and Epistemology. Oxford University Press.score: 25.0
    The idea of a virtue has traditionally been important in ethics, but only recently has gained attention as an idea that can explain how we ought to form beliefs as well as how we ought to act. Moral philosophers and epistemologists have different approaches to the idea of intellectual virtue; here, Michael DePaul and Linda Zagzebski bring work from both fields together for the first time to address all of the important issues. It will be required reading for anyone working (...)
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  45. Rafael Capurro & Christoph Pingel (2002). Ethical Issues of Online Communication Research. Ethics and Information Technology 4 (3):189-194.score: 25.0
    The paper addresses severalethical issues in online communication researchin light of digital ontology as well as theepistemological questions raised by theblurring boundary between fact and theory inthis field. The concept of ontology is used ina Heideggerian sense as related to the humancapacity of world construction on the basis ofthe givenness of our being-in-the-world.Ethical dilemmas of Internet research thusarise from the tension between bodily existenceand the proper object of research, i.e., onlineexistence. The following issues are beingconsidered: online identity, online language,online (...)
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  46. Andrew H. T. Fergus & Julie I. A. Rowney (2005). Sustainable Development: Epistemological Frameworks & an Ethic of Choice. [REVIEW] Journal of Business Ethics 57 (2):197 - 207.score: 25.0
    As the second part of a research agenda addressing the idea and meaning of Sustainable Development, this paper responds to the challenges set in the first paper. Using a Foucaudian perspective, we uncover and highlight the importance of discourse in the development of societal context which could lead to the radical change in our epistemological thought necessary for Sustainable Development to reach its potential. By developing an argument for an epistemological change, we suggest that business organizations have an ethical (...)
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  47. L. Coutellec & I. Doussan (2012). Legal and Ethical Apprehensions Regarding Relational Object. The Case of Genetically Modified Fish. Journal of Agricultural and Environmental Ethics 25 (6):861-875.score: 25.0
    This paper is the result of a contribution between ethics and law, which will be used as thought-process tools, to address the complex issue of legal and ethical statuses of GM fish. To find answers, we propose to consider this issue from a wider angle, looking at the relations between the human, animal, and living worlds. We show that it is possible to construct other forms of intellectual logic that, without setting these worlds in opposition, do not lapse into (...)
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  48. Hyemin Han & Changwoo Jeong (2013). Improving Epistemological Beliefs and Moral Judgment Through an STS-Based Science Ethics Education Program. Science and Engineering Ethics (1):1-24.score: 25.0
    This study develops a Science–Technology–Society (STS)-based science ethics education program for high school students majoring in or planning to major in science and engineering. Our education program includes the fields of philosophy, history, sociology and ethics of science and technology, and other STS-related theories. We expected our STS-based science ethics education program to promote students’ epistemological beliefs and moral judgment development. These psychological constructs are needed to properly solve complicated moral and social dilemmas in the fields of science and engineering. (...)
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  49. Jason Baehr (2006). Character, Reliability and Virtue Epistemology. Philosophical Quarterly 56 (223):193–212.score: 24.0
    Standard characterizations of virtue epistemology divide the field into two camps: virtue reliabilism and virtue responsibilism. Virtue reliabilists think of intellectual virtues as reliable cognitive faculties or abilities, while virtue responsibilists conceive of them as good intellectual character traits. I argue that responsibilist character virtues sometimes satisfy the conditions of a reliabilist conception of intellectual virtue, and that consequently virtue reliabilists, and reliabilists in general, must pay closer attention to matters of intellectual character. This leads to several new questions (...)
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  50. J. Adam Carter & Martin Peterson (forthcoming). On the Epistemology of the Precautionary Principle. Erkenntnis:1-13.score: 24.0
    In this paper we present two distinctly epistemological puzzles that arise for one who aspires to defend the precautionary principle. The first puzzle involves an application of contextualism in epistemology; and the second puzzle concerns the task of defending a plausible version of the precautionary principle that would not be invalidated by the de minimis principle.
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