Search results for 'moral facts' (try it on Scholar)

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  1. Brian Edward Zamulinski (2007). Evolutionary Intuitionism: A Theory of the Origin and Nature of Moral Facts. Mcgill-Queen's University Press.score: 184.0
    It seems impossible that organisms selected to maximize their genetic legacy could also be moral agents in a world in which taking risks for strangers is sometimes morally laudable. Brian Zamulinski argues that it is possible if morality is an evolutionary by-product rather than an adaptation.Evolutionary Intuitionism presents a new evolutionary theory of human morality. Zamulinski explains the evolution of foundational attitudes, whose relationships to acts constitute moral facts. With foundational attitudes and the resulting moral (...) in place, he shows how they ground a plausible normative morality, give answers to meta-ethical questions, and provide an account of moral motivation. He explains the nature of moral intuitions and, thus, of our access to the moral facts. He shows that the theory makes confirmed empirical predictions, including the observable variation in moral views. The combination of intuitionism and evolutionary ethics enables Zamulinski to overcome the standard objections to both.Evolutionary Intuitionism is a unified theory of human morality that explains how an objective morality could develop naturally in a physical world like ours, among organisms like us. (shrink)
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  2. Terence Cuneo (2006). Moral Facts as Configuring Causes. Pacific Philosophical Quarterly 87 (2):141–162.score: 180.0
    The overarching aim of this essay is to argue that moral realists should be "causalists" or claim that moral facts of certain kinds are causally efficacious. To this end, I engage in two tasks. The first is to develop an account of the sense in which moral facts of certain kinds are causally efficacious. After having sketched the concept of what I call a "configuring" cause, I contend that the exercise of the moral virtues (...)
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  3. Andrew McGonigal (2005). Moral Facts and Suitably Informed Subjects: A Reply to Denham. Ratio 18 (1):82–92.score: 180.0
    The nature of moral facts, and their relationship to rationality, imagination and sentiment, have been central and pressing issues in recent moral philosophy. In this paper, I discuss and criticise a meta-ethical theory put forward by Alison Denham, which views moral facts as being constituted by the responses of ideal, empathetic agents. I argue that Denham’s account is radically unstable, in that she has given us an account of the nature of such agents which is (...)
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  4. C. Skirke (2008). Do Our Actions Make Any Difference in Wrong Life?: Adorno on Moral Facts and Moral Dilemmas. Philosophy and Social Criticism 34 (7):737-758.score: 180.0
    Adorno's moral philosophy has often been accused of making aporetic prescriptions that are too taxing for moral agents. In this article, I defend his approach in terms of a theory of moral dilemmas. My guideline is Adorno's famous sentence that wrong life cannot be lived rightly. I argue that this claim is not distinctly prescriptive, as most of Adorno's critics believe, but is a claim about moral reality. Emphasizing realist aspects of his moral theory, I (...)
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  5. Stefan Sencerz (1995). Personal Goodness and Moral Facts. Journal of Philosophical Research 20:481-498.score: 180.0
    Peter Railton argues that normative realism is justified because the non-moral goodness of an individual has explanatory uses. After having equated moral rightness with a kind of impersonal social rationality, he argues that rightness, so defined, helps to explain various social phenomena. If he is right, then moral realism would be justified, too. Railton’s argument fails, however, on both counts. Several crucial steps in his reasoning are unsupported and are likely to be false. The explanations he proposes (...)
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  6. Brian Rosebury (2011). Moore's Moral Facts and the Gap in the Retributive Theory. Criminal Law and Philosophy 5 (3):361-376.score: 162.0
  7. John H. Dreher (2002). Can There Be Brute, Contingent Moral Facts. Philosophical Studies 108 (1-2):23 - 30.score: 156.0
    In this paper I argue that whether or not a world is good can be a contingent fact about the world that is not dependent upon that world's natural facts, or, indeed, upon anyother facts. If so, the property, good, does not supervene upon the facts of nature (or upon any other facts). My argument for this claimis that it is possible to view the very world in which we live (viz. the natural facts that (...)
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  8. Terry Horgan & Mark Timmons (2006). Morality Without Moral Facts. In James Lawrence Dreier (ed.), Contemporary Debates in Moral Theory. Blackwell Pub.. 6--220.score: 156.0
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  9. Sociology of Moral Durkheim’S. (1993). 8 Durkheim's Sociology of Moral Facts. In Stephen P. Turner (ed.), Emile Durkheim: Sociologist and Moralist. Routledge.score: 156.0
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  10. Brian Leiter (2001). Moral Facts and Best Explanations. Social Philosophy and Policy 18 (02):79-.score: 150.0
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  11. William G. Lycan (1986). Moral Facts and Moral Knowledge. Southern Journal of Philosophy 24 (S1):79-94.score: 150.0
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  12. Stefan Sencerz (1995). Moral Facts and the Problem of Justification in Ethics. Australasian Journal of Philosophy 73 (3):368 – 388.score: 150.0
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  13. Amy Lara (2008). Virtue Theory and Moral Facts. Journal of Value Inquiry 42 (3):331-352.score: 150.0
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  14. Bob Harrison (2000). Are There Any Moral Facts? Philosophy Now 26:18-20.score: 150.0
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  15. Peter Remnant (1957). Moral Facts. Philosophy 32 (121):148 - 157.score: 150.0
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  16. Stefan Sencerz (1995). Moral Conversions, Moral Feelings, and Evidence for Moral Facts. Journal of Social Philosophy 26 (2):157-169.score: 150.0
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  17. Christian Smith (2009). Iwant in This Chapter to Consider the Kind of Morality We Would Have Reason to Believe If It Were the Case That We Inhabit a Naturalistic Universe. In Particular, I Want to Consider Whether in a Naturalistic Cosmos We Would Have Reason to Believe—as Very Many Modern People in Fact Do—in Universal Benevolence and Human Rights as Moral Facts and Imperatives. In Jeffrey Schloss & Michael J. Murray (eds.), The Believing Primate: Scientific, Philosophical, and Theological Reflections on the Origin of Religion. Oxford University Press. 292.score: 150.0
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  18. Titno Airaksinen (1998). Moral Facts and Objective Values. Poznan Studies in the Philosophy of the Sciences and the Humanities 64:27-35.score: 150.0
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  19. Counterfactual Dependence (1995). Moral Facts and the Problem of Justification in Ethics. Australasian Journal of Philosophy 73 (3).score: 150.0
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  20. Georg Gasser (2011). Moral Facts Sui Generis For Non-Naturalistic Metaphysics of Moral Realism. Philosophisches Jahrbuch 118 (2):232-250.score: 150.0
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  21. Christopher B. Kulp (2011). Moral Facts and the Centrality of Intuitions. In Jill Graper Hernandez (ed.), The New Intuitionism. 48--66.score: 150.0
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  22. S. Ross (1991). The Nature of Moral Facts. Philosophical Forum 22 (3):243-269.score: 150.0
     
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  23. David Archard (1992). Rights, Moral Values and Natural Facts: A Reply to Mary Midgley on the Problem of Child-Abuse. Journal of Applied Philosophy 9 (1):99-104.score: 144.0
    Mary Midgley asserts that my argument concerning the problem of child-abuse was inappropriately framed in the language of rights, and neglected certain pertinent natural facts. I defend the view that the use of rights-talk was both apposite and did not misrepresent the moral problem in question. I assess the status and character of the natural facts Midgley adduces in criticism of my case, concluding that they do not obviously establish the conclusions she believes they do. Finally I (...)
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  24. Richard Wightman Fox & Robert B. Westbrook (eds.) (1998). In Face of the Facts: Moral Inquiry in American Scholarship. Press Syndicate of the University of Cambridge.score: 144.0
    Recently there has been a renewed interest in moral inquiry among American scholars in a variety of disciplines. This collection of accessible essays by scholars in philosophy, political theory, psychology, history, literary studies, sociology, religious studies, anthropology, and legal studies affords a view of the current state of moral inquiry in the American academy, and it offers fresh departures for ethically informed, interdisciplinary scholarship. Seeking neither to reduce values to facts nor facts to values, these essays (...)
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  25. William Casebeer (2003). Natural Ethical Facts: Evolution, Connectionism, and Moral Cognition. MIT Press.score: 144.0
    In Natural Ethical Facts William Casebeer argues that we can articulate a fully naturalized ethical theory using concepts from evolutionary biology and cognitive science, and that we can study moral cognition just as we study other forms of cognition. His goal is to show that we have "softly fixed" human natures, that these natures are evolved, and that our lives go well or badly depending on how we satisfy the functional demands of these natures. Natural Ethical Facts (...)
     
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  26. Russ Shafer-Landau (2007). Moral and Theological Realism: The Explanatory Argument. Journal of Moral Philosophy 4 (3):311-329.score: 126.0
    There are striking parallels, largely unexplored in the literature, between skeptical arguments against theism and against moral realism. After sketching four arguments meant to do this double duty, I restrict my attention to an explanatory argument that claims that we have most reason to deny the existence of moral facts (and so, by extrapolation, theistic ones), because such putative facts have no causal-explanatory power. I reject the proposed parity, and offer reasons to think that the potential (...)
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  27. L. S. Jacyna (2003). Moral Fibre: The Negotiation of Microscopic Facts in Victorian Britain. [REVIEW] Journal of the History of Biology 36 (1):39 - 85.score: 126.0
    During the 1840s and 1850s the British embryologist and histologist Martin Barry (1802-1855) propounded a bold and original thesis about the microscopic structure of animal and vegetable tissue. He maintained that minute double spirals were virtually ubiquitous in the makeup of a wide range of structures. This paper considers how a claim of this kind was consonant with a romantic image of scientific creativity with which Barry identified. It describes his partially successful strategies to convince contemporaries of the veracity of (...)
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  28. Richard T. Garner (1990). On the Genuine Queerness of Moral Properties and Facts. Australasian Journal of Philosophy 68 (2):137 – 146.score: 120.0
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  29. Nicholas L. Sturgeon (1986). Harman on Moral Explanations of Natural Facts. Southern Journal of Philosophy 24 (S1):69-78.score: 120.0
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  30. Gilbert Harman (1986). Moral Explanations of Natural Facts-Can Moral Claims Be Tested Against Moral Reality? Southern Journal of Philosophy 24 (S1):57-68.score: 120.0
  31. Toby Svoboda (2011). Hybridizing Moral Expressivism and Moral Error Theory. Journal of Value Inquiry 45 (1):37-48.score: 120.0
    Philosophers should consider a hybrid meta-ethical theory that includes elements of both moral expressivism and moral error theory. Proponents of such an expressivist-error theory hold that all moral utterances are either expressions of attitudes or expressions of false beliefs. Such a hybrid theory has two advantages over pure expressivism, because hybrid theorists can offer a more plausible account of the moral utterances that seem to be used to express beliefs, and hybrid theorists can provide a simpler (...)
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  32. David Copp (1991). Review: Moral Realism: Facts and Norms. [REVIEW] Ethics 101 (3):610 - 624.score: 120.0
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  33. Christian Miller (forthcoming). Moral Realism and Anti-Realism. In Jerome Gellman (ed.), The History of Evil. Acumen Press.score: 120.0
    This chapter surveys work in meta-ethics in the past fifty years which explicitly deals with issues associated with evil. It discusses two examples from secular discussions: the argument developed by Gilbert Harman on the explanatory role of moral facts, and the argument developed by Gilbert Harman and John Doris on the empirical inadequacy of the virtues. The chapter then turns to two topics related to theistic meta-ethics: the problem of evil and moral realism, and theological voluntarism and (...)
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  34. Neil Cooper (1994). Logic, Facts and Representation: An Examination of R. M. Hare's Moral Philosoph By Tom Rønnow-Rasmussen. Lund University Press. 1993 248 Pp., SEK 205. [REVIEW] Philosophy 69 (267):112-.score: 120.0
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  35. Alexander Sager (2005). Natural Ethical Facts: Evolution, Connectionism, and Moral Cognition William D. Casebeer Cambridge, MA: MIT Press, 2003, 224 P., $35.00. [REVIEW] Dialogue 44 (04):820-.score: 120.0
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  36. Michael Stocker (1970). Moral Duties, Institutions, and Natural Facts. The Monist 54 (4):602-624.score: 120.0
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  37. Samuel Freeman (2009). Constructivism, Facts, and Moral Justification. In Thomas Christiano & John Philip Christman (eds.), Contemporary Debates in Political Philosophy. Wiley-Blackwell. 17--41.score: 120.0
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  38. Sharon Lamb (2013). Just the Facts? The Separation of Sex Education From Moral Education. Educational Theory 63 (5):443-460.score: 120.0
    In this essay Sharon Lamb considers how progressives have begun to win the longstanding battle to shape sex education and what they have had to give up in the process. After framing the battle in historical context, Lamb uses discourse analysis to explore the hidden values in the “evidence-based” (EB) curricula that progressives currently favor and that pass for neutral today. As her analysis reveals, EB curricula privilege three discourses — a discourse of science, a discourse of healthy choices (with (...)
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  39. Alexander Sager (2005). Natural Ethical Facts: Evolution, Connectionism, and Moral Cognition. Dialogue 44 (4):820-824.score: 120.0
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  40. S. H. Mellone (1898). Book Review:The Facts of the Moral Life. Wilhelm Wundt; Ethical Systems. Wilhelm Wundt. [REVIEW] Ethics 8 (3):382-.score: 120.0
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  41. John Beloff (1956). Facts, Values, and Moral Solipsism. Journal of Philosophy 53 (18):541-549.score: 120.0
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  42. Donald X. Burt (1988). Facts, Fables, and Moral Rules. New Scholasticism 62 (4):400-411.score: 120.0
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  43. Don Gotterbarn (2012). Using Moral Rules to Address Truth in Transition and the Demise Facts. Acm Sigcas Computers and Society 42 (1):21-27.score: 120.0
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  44. Stephen S. Hanson (2009). Pt. 4. The Challenge of Deriving an Ought From an Is. Can Moral Norms Be Derived From Nature? The Incompatibility of Natural Scientific Investigation and Moral Norm Generation / Ian Nyberg ; Moral Acquaintances and Natural Facts in the Darwinian Age. [REVIEW] In Mark J. Cherry (ed.), The Normativity of the Natural: Human Goods, Human Virtues, and Human Flourishing. Springer.score: 120.0
  45. Tapper Alan & Ewin R. E. (eds.) (2004). Julius Kovesi, Moral Notions, with Three Papers on Plato. Cybereditions.score: 102.0
    Morality is often thought of as non-rational or sub-rational. In Moral Notions, first published in 1967, Julius Kovesi argues that the rationality of morality is built into the way we construct moral concepts. In showing this he also resolves the old Humean conundrum of the relation between 'facts' and 'values'. And he puts forward a method of reasoning that might make 'applied ethics' (at present largely a hodge-podge of opinions) into a constructive discipline. Kovesi's general theory of (...)
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  46. Dan Passell (1995). Natural Fact, Moral Reason. Journal of Philosophical Research 20:463-480.score: 90.0
    In his book Ethics J. L. Mackie says that moral facts would have to be queer facts. I argue that an act’s hurting somebody is necessarily a reason, though not necessarily a conclusive reason, not to do that act; and that such hurting is a natural fact, not a queer fact. I try to defend this externalist position about this particular reason against internalists such as Mackie, and in particular against the position of Stephen Darwall in Impartial (...)
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  47. Peter Albert Railton (2003). Facts, Values, and Norms: Essays Toward a Morality of Consequence. Cambridge University Press.score: 84.0
    In our everyday lives we struggle with the notions of why we do what we do and the need to assign values to our actions. Somehow, it seems possible through experience and life to gain knowledge and understanding of such matters. Yet once we start delving deeper into the concepts that underwrite these domains of thought and actions, we face a philosophical disappointment. In contrast to the world of facts, values and morality seem insecure, uncomfortably situated, easily influenced by (...)
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  48. Paweł Łuków (1993). The Fact of Reason. Kant's Passage to Ordinary Moral Knowledge. Kant-Studien 84 (2):204-221.score: 84.0
    The paper gives an interpretation of Kant's doctrine of the fact of reason against the background of a constructivist reading of his philosophy, which does not allow us to appeal to any indubitable facts. The fact of reason is the object of a philosophical account of the moral law forms the quid juris part of deduction or legitimization of the law. A more intuitive grasp of the fact is the phenomenon of reverence for duty which ordinary people grasp (...)
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  49. Drew Carter (2014). Morality and a Scaffolding of Facts. Philosophical Investigations 37 (1):78-90.score: 84.0
    In reply to Michael Campbell, I reformulate my questions of Raimond Gaita, avoiding the expression “form of life”. I examine what might remove the need for my questions, before taking up Campbell's line of thought about what he calls the “inwardness” of moral concepts. Campbell helps to clarify the picture of moral concepts advanced by Wittgensteinian moral philosophers. But at a general level, the picture remains unclear where a grammar meets its scaffolding of facts. Some may (...)
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  50. Chris Heathwood (2012). Could Morality Have a Source? Journal of Ethics and Social Philosophy 6 (2):1-19.score: 82.0
    It is a common idea that morality, or moral truths, if there are any, must have some sort of source, or grounding. It has also been claimed that constructivist theories in metaethics have an advantage over realist theories in that the former but not the latter can provide such a grounding. This paper has two goals. First, it attempts to show that constructivism does not in fact provide a complete grounding for morality, and so is on a par with (...)
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