Search results for 'human good' (try it on Scholar)

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  1. James Good (2000). The Historical Imagination in the Human Sciences Introduction: The Historical Imagination and the History of the Human Sciences. History of the Human Sciences 13 (4):97-101.score: 360.0
    The historical imagination, as Hayden White has reminded us, is not singular;\nit is manifest in many forms (White, 1973). Not surprisingly, this diversity\nis reflected within the pages of History of the Human Sciences and in the four papers that follow. Indeed, from its inception, the journal has sought to\npromote a variety of styles of writing, representing the many voices that have\nan interest in the human sciences and their history.\nIn the opening article, Roger Smith suggests that a distinctive feature (...)
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  2. Arthur Still & James M. M. Good (1992). Mutualism in the Human Sciences: Towards the Implementation of a Theory. Journal for the Theory of Social Behaviour 22 (2):105–128.score: 240.0
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  3. I. J. Good (1967). Human and Machine Logic. British Journal for the Philosophy of Science 18 (August):145-6.score: 240.0
  4. Felix Martin (2011). Human Development and the Pursuit of the Common Good: Social Psychology or Aristotelian Virtue Ethics? [REVIEW] Journal of Business Ethics 100 (S1):89-98.score: 144.0
    The encyclical proclaims the centrality of human development, which includes acting with gratuitousness and solidarity in pursuing the common good. This paper considers first whether such relationships of gratuitousness and solidarity can be analysed through the prism of traditional theories of social psychology, which are highly influential in current management research, and concludes that certain aspects of those theories may offer useful tools for analysis at the practical level. This is contrasted with the analysis of such relationships through (...)
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  5. June O'Connor (2002). Making a Case for the Common Good in a Global Economy: The United Nations "Human Development Reports" [1990-2001]. [REVIEW] Journal of Religious Ethics 30 (1):155 - 173.score: 144.0
    Whereas the chief development question of the past has been "how much is a nation producing?" the human development perspective that characterizes the United Nations Human Development Reports shifts the question to "how are its people faring?" This shift reflects the fundamental moral orientation of the human development perspective which makes a case for the common good in a global economy. Relating the themes and claims of the human development reports to Brian Stiltner's recent study (...)
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  6. Wilson Muoha Maina (2011). The Common Good and/or the Human Rights: Analysis of Some Papal Social Encyclicals and Their Contemporary Relevance. Journal for the Study of Religions and Ideologies 10 (29):3-25.score: 144.0
    It is notable how some papal social encyclicals have interchangeably used the terms 'common good' and 'human rights.' This article analyzes the papal common good teaching and its contemporary shift to include human rights. I also explore the differential nuances between the common good and the human rights. Human rights as advocated by civil societies are understood as arising from a conception of the nature of the human person. The common good (...)
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  7. Piechowiak (2011). W Sprawie Aksjologicznej Spójności Konstytucji RP. Dobro Wspólne Czy Godność Człowieka?, [Axiological Consistency of the Polish Constitution: Common Good or Human Dignity?]. In Stanisław Leszek Stadniczeńko (ed.), Jednolitość aksjologiczna systemu prawa w rozwijających się państwach demokratycznych Europy. Wydawnictwo Uniwersytetu Opolskiego. 111-124.score: 144.0
    The author poses a question: which of the two fundamental, constitutional values – common good or human dignity – can be considered to be the cornerstone, the unifying value in the Constitution of the Republic of Poland from 1997. The paper shows the crucial reasons for accepting each of these values as primary and also presents the underlying relationships between these values . The prominence of a given value for defining the aim of the constitution and the legal (...)
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  8. Inder Marwah (2013). Elateres Motiva: From the Good Will to the Good Human Being. Kantian Review 18 (3):413-437.score: 126.0
    Kant's ethics has long been bedevilled by a peculiar tension. While his practical philosophy describes the moral obligations incumbent on all free, rational beings, Kant also understands moral anthropology as addressing to our moral advancement. How are we to reconcile Kant's Critical account of a transcendentally free human will with his developmental view of anthropology, history and education as assisting in our collective progress towards moral ends? I argue that Kant in fact distinguishes between the objective determination of moral (...)
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  9. Richard Kraut (1994). Desire and the Human Good. Proceedings and Addresses of the American Philosophical Association 68 (2):315.score: 120.0
    When wc compare contemporary moral philosophy with thc wcll-known moral systems of earlier centuries, wc should bc struck by thc fact that a certain assumption about human well being that is now widely taken for granted was universally rcjcctcd in thc past. The contemporary moral climate prcdisposcs us to bc pluralistic about thc human good, whcrcas earlier systems of ethics embraced a conception of wcll being that wc would now call narrow and restrictive. One way to convey (...)
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  10. Jonathan Wolff (2002). Addressing Disadvantage and the Human Good. Journal of Applied Philosophy 19 (3):207–218.score: 120.0
    This paper sets out a framework in which we can distinguish between four types of redistributive attention to the disadvantaged: compensation; personal enhancement; targeted resource enhancement; and status enhancement. It is argued that in certain cases many of us will have strong intuitions in favour or against one or more strategies for addressing disadvantage, and it is further argued that in such cases it is likely that our reactions are based on assumptions about the human good. Hence the (...)
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  11. Micah Lott (forthcoming). Why Be a Good Human Being? Natural Goodness, Reason, and the Authority of Human Nature. Philosophia:1-17.score: 120.0
    The central claim of Aristotelian naturalism is that moral goodness is a kind of species-specific natural goodness. Aristotelian naturalism has recently enjoyed a resurgence in the work of philosophers such as Philippa Foot, Rosalind Hursthouse, and Michael Thompson. However, any view that takes moral goodness to be a type of natural goodness faces a challenge: Granting that moral goodness is natural goodness for human beings, why should we care about being good human beings? Given that we are (...)
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  12. Ellen Frankel Paul, Fred Dycus Miller & Jeffrey Paul (eds.) (1992). The Good Life and the Human Good. Cambridge University Press.score: 120.0
    What is the good life? This question captured the attention of ancient philosophers and it remains with us today, because it compels us to consider what it is to be human. To inquire about the good life is to ask, not about the proper conduct in one specific situation, but about the proper course of an entire life. It is to ask what we ought to make of ourselves as moral beings, what standards we ought to follow, (...)
     
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  13. Michael Weston (2001). Philosophy, Literature and the Human Good. Routledge.score: 120.0
    In this provocative new examination of the philosophical, moral and religious significance of literature, Michael Weston explores the role of literature in both analytic and continental traditions. He initiates a dialogue between them and investigates the growing importance of these issues for major contemporary thinkers. Each chapter explores a philosopher or literary figure who has written on the relation between literature and the good life, such as Derrida, Kierkegaard, Murdoch and Blanchot. Challenging and insightful, Philosophy, Literature and the (...) Good is ideal for all students of philosophy and literature. (shrink)
     
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  14. Raimond Gaita (1983). Ii. Virtues, Human Good, and the Unity of a Life. Inquiry 26 (4):407 – 424.score: 114.0
    Maclntyre's ?disquieting suggestion? concerning the apparently irretrievably anarchic state of contemporary moral discourse begs the crucial questions in any argument over the notion of ?incoherence? in moral thought and practice. Thus his attempt to establish the canonical authority of Aristotelianism fails. Nonetheless, the attempt to reconstruct a plausible Aristotelianism is of independent interest. Maclntyre introduces the quasi?technical notion of a ?practice? to locate a non?reductive teleology of the virtues. Though certain teleological expressions come naturally in a deepened understanding of the (...)
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  15. John M. Armstrong (2006). Review of Gabriel Richardson Lear, Happy Lives and the Highest Good: An Essay on Aristotle’s Nicomachean Ethics (Princeton University Press, 2004). [REVIEW] Ancient Philosophy 26 (1):206–209.score: 108.0
    I review Gabriel Richardson Lear's excellent essay on Aristotle’s conception of the human good. She solves some long-standing problems in the interpretation of Aristotle’s ethics by drawing on resources in his natural philosophy and Plato’s conception of love. Her interpretation is a compelling and, to my mind, largely true account of Aristotle’s view. In this review, I summarize the book's main argument and then explain two fundamental points on which I have concerns.
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  16. Blaine J. Fowers (2012). Placing Virtue and the Human Good in Psychology. Journal of Theoretical and Philosophical Psychology 32 (1):1-9.score: 102.0
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  17. Gerald Doppelt & Richard Arneson, Justice and Human Good.score: 96.0
    Contemporary theories of justice frequently suppose that a legitimate state does not coerce people to comply with values or principles that they could reasonably reject. This ideal of legitimacy is thought to imply neutrality on the good: The State should not coerce people to comply with controversial conceptions of the good (which people could reasonably reject). As Ronald Dworkin puts the point, the government's policies should “be neutral on the question of the good life, or of what (...)
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  18. Richard Arneson, Justice and Human Good Philosophy 224 Gerald Doppelt and Richard Arneson Spring, 2002 Wednesdays 2:30-5:20 in the Phil Dept Seminar Room, Hss 7077. [REVIEW]score: 96.0
    Contemporary theories of justice frequently suppose that a legitimate state does not coerce people to comply with values or principles that they could reasonably reject. This ideal of legitimacy is thought to imply neutrality on the good: The State should not coerce people to comply with controversial conceptions of the good (which people could reasonably reject). As Ronald Dworkin puts the point, the government's policies should “be neutral on the question of the good life, or of what (...)
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  19. Frank Marlowe (2000). Good Genes and Parental Care in Human Evolution. Behavioral and Brain Sciences 23 (4):611-612.score: 96.0
    Prior to agriculture, human societies were small, with little variation for good genes sexual selection (GGSS) to work on. Across cultures, variation in paternal care makes the benefits of GGSS highly variable. Despite these caveats, female preferences for traits like male body symmetry suggest one reason for female short-term mating is gene shopping.
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  20. Morris B. Storer (1976). Toward a Theory of Moral Debt: Prolegomena to Chreology: Part Two the Factual Grounds of Moral Debt Area a the 'Good' and Human Freedom. Inquiry 19 (1-4):209 – 245.score: 96.0
    Part Two, Area A. Resuming the investigation set afoot in Part 1,1 we there proposed that subliminally people do commonly sense moral obligation as a kind of debt (chreos) of shared responsibility ? every person's share in the cost of a good community which is the common cause of all. Testing this ?common understanding? by the facts of human nature and community, this article examines the substratum of my good, good of others, idea of good (...)
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  21. Fred Lawrence (2010). Money, Institutions, and the Human Good. The Lonergan Review 2 (1):175-197.score: 96.0
    Each human being is the best judge of what is most conducive to his or her own self-preservation, whether this be considered strictly as security of mere life, or as comfortable self-preservation, or as the pursuit of happiness. Liberty is just a means to this end, but a means so necessary, so pervasive, so paramount, that it most resembles an end in itself. The ambiguity of modern liberty—this oscillation between end and means—may be a theoretical liability or weakness, but (...)
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  22. Zisis Kozlakidis, Robert Js Cason, Christine Mant & John Cason (2012). Human Tissue Biobanks: The Balance Between Consent and the Common Good. Research Ethics 8 (2):113-123.score: 96.0
    Biobanks are currently archiving human materials for medical research at a hitherto unprecedented rate. These valuable resources will be essential for developing ‘personalized’ medicines and for a better understanding of disease susceptibilities. However, for such scientific advances to benefit everyone, it is crucial that biobanks recruit donations from all sections of the community. Unfortunately, other initiatives, such as transplant programmes, have clearly demonstrated that ethnic minorities are under-represented. Here we suggest that this issue deserves serious consideration to avoid biobanks (...)
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  23. Jan Narveson (2001). Communication and Human Good. Social Philosophy Today 17:91-102.score: 96.0
    The invention of computers, and especially their communication capabilities is revolutionary in several ways. They show the paramount importance of communication in human life, as well as facilitating revolutionary improvements in virtually all areas of social life: business, the arts, agriculture, and others. They put in perspective the erroneous outlook of "materialism" -the idea that human well-being is a matter of accumulating material objects, with a corollary that we must be using up the material resources that make such (...)
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  24. Nicole Haasoun (2013). Human Rights and the Minimally Good Life. Res Philosophica 90 (3):413-438.score: 96.0
    All people have human rights and, intuitively, there is a close connection between human rights, needs, and autonomy. The two main theories about the nature and value of human rights often fail to account for this connection. Interest theories, on which rights protect individuals’ important interests, usually fail to capture the close relationship between human rights and autonomy; autonomy is not constitutive of the interests human rights protect. Will theories, on which human rights protect (...)
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  25. John Finnis (2011). Human Rights and Common Good: Collected Essays Volume III. OUP Oxford.score: 96.0
    This central volume in the Collected Essays brings together John Finnis's wide-ranging contribution to fundamental issues in political philosophy. -/- The volume begins by examining the general theory of political community and social justice. It includes the powerful and well-known Maccabaean Lecture on Bills of Rights -- a searching critique of Ronald Dworkin's moral-political arguments and conclusions, of the European Court of Human Rights' approach to fundamental rights, and of judicial review as a constitutional institution. It is followed by (...)
     
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  26. Blaine J. Fowers (2012). An Aristotelian Framework for the Human Good. Journal of Theoretical and Philosophical Psychology 32 (1):10-23.score: 94.0
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  27. Warren Quinn (1992). Rationality and the Human Good. Social Philosophy and Policy 9 (02):81-.score: 90.0
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  28. James Griffin (1992). The Human Good and the Ambitions of Consequentialism. Social Philosophy and Policy 9 (02):118-.score: 90.0
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  29. Domènec Melé (2009). Integrating Personalism Into Virtue-Based Business Ethics: The Personalist and the Common Good Principles. [REVIEW] Journal of Business Ethics 88 (1):227 - 244.score: 90.0
    Some virtue ethicists are reluctant to consider principles and standards in business ethics. However, this is problematic. This paper argues that realistic Personalism can be integrated into virtue-based business ethics, giving it a more complete base. More specifically, two principles are proposed: the Personalist Principle (PP) and the Common Good Principle (CGP). The PP includes the Golden Rule and makes explicit the duty of respect, benevolence, and care for people, emphasizing human dignity and the innate rights of every (...)
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  30. Richard Arneson (2006). Desire Formation and Human Good. Royal Institute of Philosophy Supplement 81 (59):9-.score: 90.0
    In Wuthering Heights a man and a woman fall in love and their passion for each other wreaks havoc on several lives, theirs included.1 Long after his beloved is dead, Heathcliff’s life revolves entirely around his love for her. Frustrated by events, his grand romantic passion expresses itself in destructive spasms of antisocial behavior. Catherine, the object of this passion, marries another man on a whim, but describes her feelings for him as like superficial foliage, whereas “her love for Heathcliff (...)
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  31. Julia Annas (2005). Review of Gabriel Richardson Lear, Happy Lives and the Human Good: An Essay on Aristotle's Nicomachean Ethics. [REVIEW] Notre Dame Philosophical Reviews 2005 (1).score: 90.0
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  32. Bernard Hoose (1992). Proportionalists, Deontologists and the Human Good. Heythrop Journal 33 (2):175–191.score: 90.0
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  33. John M. Cooper (1977). Plato's Theory of Human Good in the Philebus. Journal of Philosophy 74 (11):714-730.score: 90.0
  34. T. H. Irwin (1991). The Structure of Aristotelian Happiness:Aristotle on the Human Good. Richard Kraut. Ethics 101 (2):382-.score: 90.0
  35. John M. Cooper (1975). Reason and Human Good in Aristotle. Harvard University Press.score: 90.0
    I Deliberation, Practical Syllogisms , and Intuition. Introduction Aristotle's views on moral reasoning are a difficult and much disputed subject. ...
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  36. Jon Moline (1983). Contemplation and the Human Good. Noûs 17 (1):37-53.score: 90.0
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  37. Colleen McCluskey (2000). Aquinas on the Twofold Human Good: Reason and Human Happiness in Aquinas's Moral Science (Review). Journal of the History of Philosophy 38 (1):118-119.score: 90.0
  38. Ronald Hepburn (2002). Philosophy, Literature and the Human Good. British Journal of Aesthetics 42 (3):328-331.score: 90.0
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  39. A. MacC Armstrong (1958). Aristotle's Conception of Human Good. Philosophical Quarterly 8 (32):259-260.score: 90.0
  40. James Dybikowski (1978). Reason and Human Good in Aristotle. By John Cooper. Cambridge: Harvard University Press. 1976. $11.00. 204 Pages. [REVIEW] Dialogue 17 (01):190-197.score: 90.0
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  41. A. W. H. Adkins (1978). Book Review:Reason and Human Good in Aristotle. John M. Cooper. [REVIEW] Ethics 88 (3):266-.score: 90.0
  42. Vincent Colapietro (2002). Review of Michael Weston, Philosophy, Literature, and the Human Good. [REVIEW] Notre Dame Philosophical Reviews 2002 (2).score: 90.0
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  43. Pamela M. Huby (1991). Aristotle on the Human Good Richard Kraut: Aristotle on the Human Good. Pp. Xi + 379. Princeton University Press, 1989. $37.50. [REVIEW] The Classical Review 41 (01):103-104.score: 90.0
  44. Louis Arnaud Reid (1948). The Source of Human Good. By Henry N. Wieman. (The University of Chicago Press, Chicago; Illinois, U.S.A. Agent: Cambridge University Press, London. 1946. Pp. Vii + 312. Price, 20s. Net.). [REVIEW] Philosophy 23 (87):379-.score: 90.0
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  45. Henry Nelson Wieman (1946/1964). The Source of Human Good. Edwardsville, Southern Illinois Univ. Press.score: 90.0
    This is a facsimile edition of a 1946 work of the American pragmatic theologian Henry Nelson Wieman (1884-1975).
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  46. J. Porter (1999). Book Reviews : Aquinas on the Twofold Human Good: Reason and Happiness in Aquinas' Moral Science, by Denis J. M. Bradley. Washington, DC: Catholic University of America Press (London: Eurospan), 1966. 472 Pp. Hb. 39.95. ISBN 0-8132-0861-. [REVIEW] Studies in Christian Ethics 12 (1):88-90.score: 90.0
  47. A. Caspary (2009). Book Review: C. Ben Mitchell, Edmund D. Pellegrino, Jean Bethke Elshtain, John F. Kilner and Scott B. Rae, Biotechnology and the Human Good (Washington, DC: Georgetown University Press, 2007). Xiv + 210 Pp. US$24.95/ 14.75 (Pb), ISBN 978--1--58901--138--. [REVIEW] Studies in Christian Ethics 22 (2):239-242.score: 90.0
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  48. Pamela M. Huby (1978). Reason and Human Good in Aristotle John M. Cooper: Reason and Human Good in Aristotle. Pp. Xiv + 192. Cambridge, Mass., and London: Harvard University Press, 1975. Cloth, £6·60. [REVIEW] The Classical Review 28 (01):88-.score: 90.0
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  49. J. D. G. Evans (1991). Aristotle on the Human Good By Richard Kraut Princeton University Press, 1989, Xi + 379 Pp., $37.50. [REVIEW] Philosophy 66 (256):246-.score: 90.0
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  50. Christopher Friel (2013). The Evolution of Lonergan's Structure of The Human Good. Heythrop Journal 54 (5):756-766.score: 90.0
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