Search results for 'morality as interpretation' (try it on Scholar)

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  1. Joseph Raz (1991). Morality as Interpretation:Interpretation and Social Criticism. Michael Walzer. Ethics 101 (2):392-.score: 540.0
    Review of Walzer on morality as interpretation.
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  2. Joseph Raz (1991). Review: Morality as Interpretation. [REVIEW] Ethics 101 (2):392 - 405.score: 270.0
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  3. Carla Bagnoli (2012). Morality as Practical Knowledge. Analytic Philosophy 53 (1):61-70.score: 207.0
    In his original essay, The Form of Practical Knowledge, Stephen Engstrom argues for placing Kant’s ethics in the tradition of practical cognitivism. My remarks are intended to highlight the merits of his interpretation in contrast to intuitionism and constructivism, understood as ways of appropriating Kant’s legacy. In particular, I will focus on two issues: first, the special character of practical knowledge—as opposed to theoretical knowledge and craft expertise; and second, the apparent tension between the demands of morality and (...)
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  4. Donovan Miyasaki (forthcoming). (2014) Nietzsche's Naturalist Morality of Breeding: A Critique of Eugenics as Taming. In Vanessa Lemm (ed.), Nietzsche and the Becoming of Life. Fordham University Press.score: 189.0
    In this paper, I directly oppose Nietzsche’s endorsement of a morality of breeding to all forms of comparative, positive eugenics: the use of genetic selection to introduce positive improvement in individuals or the species, based on negatively or comparatively defined traits. I begin by explaining Nietzsche’s contrast between two broad categories of morality: breeding and taming. I argue that the ethical dangers of positive eugenics are grounded in their status as forms of taming, which preserves positively evaluated character (...)
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  5. Chris Gastmans, Bernadette Dierckx de Casterle & Paul Schotsmans (1998). Nursing Considered as Moral Practice: A Philosophical-Ethical Interpretation of Nursing. Kennedy Institute of Ethics Journal 8 (1):43-69.score: 172.0
    : Discussions of ethical approaches in nursing have been much enlivened in recent years, for instance by new developments in the theory of care. Nevertheless, many ethical concepts in nursing still need to be clarified. The purpose of this contribution is to develop a fundamental ethical view on nursing care considered as moral practice. Three main components are analyzed more deeply--i.e., the caring relationship, caring behavior as the integration of virtue and expert activity, and "good care" as the ultimate goal (...)
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  6. Dale Jacquette (2001). Aristotle on the Value of Friendship as a Motivation for Morality. Journal of Value Inquiry 35 (3):371-389.score: 144.0
    In Nicomachean Ethics, Aristotle offers a solution to the problem of motivating morality based on his distinction between three types of friendship. I consider Aristotle's argument in detail, placing it in a context of similar concerns about the question of why we ought to be moral that ranges from Socrates' discussion of the ring of Gyges in Plato's Republic to Wittgenstein's distinction between internal and external rewards and punishments for action in Tractatus Logico-Philosophicus. Contrary to J.O. Urmson's conclusion that (...)
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  7. Michael Roberts (forthcoming). The Cognitive Growth of Moral Judgement as Interpretation: A Semiotic View. Semiotics:229-234.score: 143.0
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  8. Michael Roberts (forthcoming). The Cognitive Growth of Moral Judgment as Interpretation. Semiotics:229-234.score: 143.0
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  9. Jure Zovko (2008). Metaphysics as Interpretation of Conscious Life: Some Remarks on D. Henrich's and D. Kolak's Thinking. Synthese 162 (3):425 - 438.score: 141.0
    In this article, I discuss the manner in which Dieter Henrich’s theory of subjectivity has emerged from the fundamental questions of German Idealism, and in what manner and to what extent this theory effects a reinstatement of metaphysics. In so doing, I shall argue that Henrich’s position represents a viable refutation of the attempt of the physicalist explanation of the world to prove the concept of the subject to be superfluous. Henrich’s metaphysics of subjectivity is primarily focused on the ‘ultimate (...)
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  10. Thaddeus Metz (2011). Ubuntu as a Moral Theory and Human Rights in South Africa. African Human Rights Law Journal 11 (2):532-559.score: 135.0
    There are three major reasons that ideas associated with ubuntu are often deemed to be an inappropriate basis for a public morality. One is that they are too vague, a second is that they fail to acknowledge the value of individual freedom, and a third is that they a fit traditional, small-scale culture more than a modern, industrial society. In this article, I provide a philosophical interpretation of ubuntu that is not vulnerable to these three objections. Specifically, I (...)
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  11. Svend Brinkmann (2004). Psychology as a Moral Science: Aspects of John Dewey's Psychology. History of the Human Sciences 17 (1):1-28.score: 135.0
    The article presents an interpretation of certain aspects of John Dewey’s psychological works. The interpretation aims to show that Dewey’s framework speaks directly to certain problems that the discipline of psychology faces today. In particular the reflexive problem, the fact that psychology as an array of discursive practices has served to constitute forms of human subjectivity in Western cultures. Psychology has served to produce or transform its subject-matter. It is shown first that Dewey was aware of the reflexive (...)
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  12. D. N. Lambrellis (2005). Beyond the Moral Interpretation of the World: The World as Play. Philosophical Inquiry 27 (1-2):211-221.score: 129.0
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  13. Poul Lübcke (1991). An Analytical Interpretation of Kierkegaard as Moral Philosopher. Kierkegaardiana 15:99.score: 129.0
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  14. Paisley Livingston (2010). Teaching & Learning Guide For: Cinema as Philosophy. Philosophy Compass 5 (4):359-362.score: 126.0
    The idea that films can be philosophical, or in some sense 'do' philosophy, has recently found a number of prominent proponents. What is at stake here is generally more than the tepid claim that some documentaries about philosophy and related topics convey philosophically relevant content. Instead, the contention is that cinematic fictions, including popular movies such as The Matrix , make significant contributions to philosophy. Various more specific claims are linked to this basic idea. One, relatively weak, but pedagogically important (...)
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  15. William S. Wilkerson (2009). Is It a Choice? Sexual Orientation as Interpretation. Journal of Social Philosophy 40 (1):97-116.score: 120.0
    Argues that choice, as a form of interpretation, is completely intertwined with the development of both sexual orientation and sexual identity. Sexual orientation is not simply a given, or determined aspect of personality.
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  16. Christian Lotz (2006). The Events of Morality and Forgiveness: From Kant to Derrida. Research in Phenomenology 36 (1):255-273.score: 114.0
    In this paper, I will perform a "step back" by showing how Derrida's analysis of forgiveness is rooted in Kantian moral philosophy and in Derrida's interpretation of Kierkegaard's concept of decision. This will require a discussion of the distinction that Kant draws in his Groundwork between price (the economic) and dignity (the incomparable), as well as a discussion of the underlying notion of singularity in Kant's text. In addition, Derrida universalizes Kierkegaard's concept of the agent so that, with this (...)
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  17. Cunguang Lin (2007). A New Interpretation of Confucianism: The Interpretation of Lunyu as a Text of Philosophical Hermeneutics. [REVIEW] Frontiers of Philosophy in China 2 (4):533-546.score: 114.0
    Communicating with Confucius based on our own hermeneutical context, and reading the Analects as a text of philosophical hermeneutics, it can be concluded that as an epochal thinker, the contribution of Confucius’ thought is that it initiated a humanistic moral ideal with cultural upbringing as its core. Based on this consciousness of humanistic moral ideal, Confucius thought and dealt positively with the human existential plight and social political problems that he faced during his own time, and his thought is more (...)
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  18. Lawrence Pasternack (2013). Kant's Religion Within the Boundaries of Mere Reason: An Interpretation and Defense. Routledge.score: 114.0
    This book offers a complete and internally cohesive interpretation of Religion. In contrast to the interpretations that characterize Religion as a litany of “wobbles”, fumbling between traditional Christianity and Enlightenment values, or a text that reduces religion into morality, the interpretation here offered defends the rich philosophical theology contained in each of Religion’s four parts and shows how the doctrines of the “Pure Rational System of Religion” are eminently compatible with the essential principles of Transcendental Idealism.
     
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  19. John Skorupski (2004). Morality as Self-Governance: Has It a Future? Utilitas 16 (2):133-145.score: 112.0
    In The Invention of Autonomy, Schneewind argues that a main development in early modern ethical thought is the transition from a conception of morality as obedience to a conception of morality as self-governance. I consider the presuppositions implicit in the latter conception and ask whether they can be maintained. Correspondence:c1 jms2@st-andrews.ac.uk.
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  20. Julian Baggini (2002). Morality as a Rational Requirement. Philosophy 77 (3):447-453.score: 112.0
    John Searle has recently produced an argument for strong altruism which rests on the recognition that ‘I believe my need for help is a reason for you to help me’. The argument fails to recognize the difference between ‘a reason for me for you to help me’ and ‘a reason for you for you to help me.’ These are two logically distinct types of reason and the existence of one can never therefore be enough to establish the existence of the (...)
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  21. Jariya Nualnirun (2008). Model of Intentionality as Interpretation of a Content. Proceedings of the Xxii World Congress of Philosophy 54:23-33.score: 112.0
    This paper aims to analyse Husserl’s texts in order to evaluate his attempt to apply a model of intentionality as interpretation(Auffassung) of a content (Inhalt) he had earlier developed to explain a notion of timeconsciousness. In Husserl’s previous published work the Logical Investigations (1900‐01), he construed perceptual intentionality on the model of apprehending intention and apprehended sensual contents for an ordinary object. For later published work, the so‐called early lectures on The Phenomenology of Internal Time-Consciousness (1928), he continued to (...)
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  22. John Gardner (2011). Hart on Legality, Justice and Morality. Jurisprudence 1 (2):253-265.score: 108.0
    HLA Hart has sometimes been associated with the false proposition that there is 'no necessary connection between law and morality'. Nigel Simmonds is the latest critic to make the association. He offers an 'ironic' interpretation of a famous passage in Hart's The Concept of Law in which the proposition is apparently rejected as false by Hart. In this paper I explain why, even if Simmonds's ironic interpretation is tenable, it does not associate Hart with the proposition in (...)
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  23. Erich Rast (2011). Nonindexical Context-Dependence and the Interpretation as Abduction Approach. Lodz Journal of Pragmatics 7 (2):259-279.score: 108.0
    Abstract -/- Inclusive nonindexical context-dependence occurs when the preferred interpretation of an utterance implies its lexically-derived meaning. It is argued that the corresponding processes of free or lexically mandated enrichment can be modeled as abductive inference. A form of abduction is implemented in Simple Type Theory on the basis of a notion of plausibility, which is in turn regarded a preference relation over possible worlds. Since a preordering of doxastic alternatives taken for itself only amounts to a relatively vacuous (...)
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  24. Erik Carlson (2002). Deliberation, Foreknowledge, and Morality as a Guide to Action. Erkenntnis 57 (1):71-89.score: 108.0
    In Section 1, I rehearse some arguments for the claim that morality should be ``action-guiding'', and try to state the conditions under which a moral theory is in fact action-guiding. I conclude that only agents who are cognitively and conatively ``ideal'' are in general able to use a moral theory as a guide to action. In Sections 2 and 3, I discuss whether moral ``actualism'' implies that morality cannot be action-guiding even for ideal agents. If actualism is true, (...)
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  25. John Dilworth (2004). Artistic Expression as Interpretation. British Journal of Aesthetics 44 (1):162-174.score: 108.0
    According to R. G. Collingwood in The Principles of Art, art is the expression of emotion--a much-criticized view. I attempt to provide some groundwork for a defensible modern version of such a theory via some novel further criticisms of Collingwood, including the exposure of multiple ambiguities in his main concept of expression of emotion, and a demonstration that, surprisingly enough, his view is unable to account for genuinely creative artistic activities. A key factor in the reconstruction is a replacement of (...)
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  26. Johan Brännmark (2002). Morality and the Pursuit of Happiness: A Study in Kantian Ethics. Dissertation, Lund Universityscore: 108.0
    This work seeks to develop a Kantian ethical theory in terms of a general ontology of values and norms together with a metaphysics of the person that makes sense of this ontology. It takes as its starting point Kant’s assertion that a good will is the only thing that has an unconditioned value and his accompanying view that the highest good consists in virtue and happiness in proportion to virtue. The soundness of Kant’s position on the value of the good (...)
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  27. Jari Kaukua & Vili Lähteenmäki (2010). Subjectivity as a Non-Textual Standard of Interpretation in the History of Philosophical Psychology. History & Theory 48 (1):21-37.score: 108.0
    Contemporary caution against anachronism in intellectual history, and the currently momentous theoretical emphasis on subjectivity in the philosophy of mind, are two prevailing conditions that set puzzling constraints for studies in the history of philosophical psychology. The former urges against assuming ideas, motives, and concepts that are alien to the historical intellectual setting under study, and combined with the latter suggests caution in relying on our intuitions regarding subjectivity due to the historically contingent characterizations it has attained in contemporary philosophy (...)
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  28. Lara Ostaric (2010). Works of Genius as Sensible Exhibitions of the Idea of the Highest Good. Kant-Studien 101 (1):22-39.score: 108.0
    In this paper I argue that, on Kant's view, the work of genius serves as a sensible exhibition of the Idea of the highest good. In other words, the work of genius serves as a special sign that the world is hospitable to our moral ends and that the realization of our moral vocation in such a world may indeed be possible. In the first part of the paper, I demonstrate that the purpose of the highest good is not to (...)
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  29. Stephen Palmquist & Adriano Palomo, Kant, Buddhism, and the Moral Metaphysics of Medicine.score: 108.0
    "This paper examines Kant's moral theory and compares it with certain key aspects of oriental (especially Buddhist) moral philosophy. In both cases, we focus on the suggestion that there may be a connection between a person's physical health and moral state. Special attention is paid to the nature of pain, illness, and personal happiness and to their mutual interrelationships. A frequently ignored feature of Kant's approach to morality is his preoccupation with health, and his attempt to interpret it in (...)
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  30. Giovanni Felice Azzone (2003). The Dual Biological Identity of Human Beings and the Naturalization of Morality. History and Philosophy of the Life Sciences 25 (2):211 - 241.score: 108.0
    The last two centuries have been the centuries of the discovery of the cell evolution: in the XIX century of the germinal cells and in the XX century of two groups of somatic cells, namely those of the brain-mind and of the immune systems. Since most cells do not behave in this way, the evolutionary character of the brain-mind and of the immune systems renders human beings formed by two different groups of somatic cells, one with a deterministic and another (...)
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  31. James S. Terry (1987). Medicine as Interpretation: The Uses of Literary Metaphors and Methods. Journal of Medicine and Philosophy 12 (3):205-217.score: 108.0
    Theorists at the interface of medicine and the humanities have recently suggested that interpretation as a literary activity can be applied to the practice of clinical medicine. This article reviews such theories and their literary metaphors and methods. In pushing these ideas further, it is proposed that a number of guidelines can be applied to interpretation as a practical activity for clinical medicine. Keywords: interpretation, literature, texts, clinical medicine CiteULike Connotea Del.icio.us What's this?
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  32. Joseph D. Lewandowski (2000). Thematizing Embeddedness: Reflexive Sociology as Interpretation. Philosophy of the Social Sciences 30 (1):49-66.score: 108.0
    This article examines the interpretive dimensions of human action. Although it takes the reflexive sociology of Pierre Bourdieu as its starting point, the article attempts to develop a more robust hermeneutical account of the reflexivity of social actors and those who study them than Bourdieu himself has considered. It is argued that interpretation is best understood not as the homologous expression of inculcated structures but rather as context-sensitive and reflexively context-transforming action—or what the author wishes to characterize, respectively, as (...)
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  33. Peter Welsen (2005). Schopenhauer's Interpretation of the Categorical Imperative. Revista Portuguesa de Filosofia 61 (3/4):757 - 772.score: 108.0
    The systematic relevance of the arguments Schopenhauer directs against Kant's categorical imperative has hardly been discussed in detail so far. As the difference between Kant's and Schopenhauer's moral philosophy amounts to the opposition between practical reason and sympathy, it is anything but surprising that it is reflected by Schopenhauer's objections. Schopenhauer tries to show that practical reason - be it in its pure or empirical form - is altogether incapable of furnishing a solid basis for ethics. To assess the import (...)
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  34. Martin Drenthen (2002). Nietzsche and the Paradox of Environmental Ethics: Nietzsche's View of Nature and Morality. New Nietzsche Studies 5 (1/2):12-25.score: 108.0
    -/- In this paper, I offer a systematic inquiry into the significance of Nietzsche's philosophy to environmental ethics. Nietzsche's philosophy of nature is, I believe, relevant today because it makes explicit a fundamental ambiguity that is also characteristic of our current understanding of nature. I show how the current debate between traditional environmental ethics and postmodern environmental philosophy can be interpreted as a symptom of this ambiguity. I argue that, in light of Nietzsche's critique of morality, environmental ethics is (...)
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  35. Keith D. Stanglin (2005). The Historical Connection Between the Golden Rule and the Second Greatest Love Command. Journal of Religious Ethics 33 (2):357-371.score: 108.0
    The golden rule, perhaps the most recognizable moral maxim in Western culture, is an inadequate basis for morality. In light of its flaws as a precept and its apparent lack of moral content, it is initially perplexing that the historic Judeo-Christian tradition has often linked the golden rule with the second greatest command to love one's neighbor as oneself. However, after examining the presuppositions behind this link and investigating the biblical context of these sayings, it is clear that the (...)
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  36. Machiel Kleemans (2010). Kristian Camilleri: Heisenberg and the Interpretation of Quantum Mechanics—The Physicist as Philosopher. [REVIEW] Foundations of Physics 40 (11):1783-1787.score: 108.0
    The book Heisenberg and the Interpretation of Quantum Mechanics—The Physicist as Philosopher, by Kristian Camilleri is critically reviewed. The work details Heisenberg’s philosophical development from an early positivist commitment towards a later philosophy of language. It is of interest to researchers and graduate students in the history and philosophy of quantum mechanics.
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  37. David B. Myers (1986). The Principle of Reversibility: Some Problems of Interpretation. Journal of Value Inquiry 20 (1):19-28.score: 108.0
    In summary, the question of how to construe the procedure called reversibility cannot be given an absolute answer. No one moral interpretation of the principle is universally applicable, that is, applicable to all moral issues. The decision concerning which to apply cannot be made a priori, but only in context - that is, only when we are faced with a particular moral problem. Moreover, there appears to be no rule which would enable us to choose which version is correct (...)
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  38. Genia Schönbaumsfeld (2013). Art and the 'Morality System': The Case of Don Giovanni. European Journal of Philosophy 21 (2):n/a-n/a.score: 108.0
    Mozart's great opera, Don Giovanni, poses a number of significant philosophical and aesthetic challenges, and yet it remains, for the most part, little discussed by contemporary philosophers. A notable exception to this is Bernard Williams's important paper, ‘Don Juan as an Idea’, which contains an illuminating discussion of Kierkegaard's ground-breaking interpretation of the opera, ‘The Immediate Erotic Stages or the Musical-Erotic’, in Either/Or. Kierkegaard's pseudonymous author's (A) approach here is, in some respects, reminiscent of a currently rather fashionable narrative-inspired (...)
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  39. E. L. Gogel & J. S. Terry (1987). Medicine as Interpretation: The Uses of Literary Metaphors and Methods. Journal of Medicine and Philosophy 12 (3):205-217.score: 108.0
    Theorists at the interface of medicine and the humanities have recently suggested that interpretation as a literary activity can be applied to the practice of clinical medicine. This article reviews such theories and their literary metaphors and methods. In pushing these ideas further, it is proposed that a number of guidelines can be applied to interpretation as a practical activity for clinical medicine.
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  40. Christian Piller (2008). Morality's Place: Kierkegaard and Frankfurt. Revista Portuguesa de Filosofia 64 (2/4):1207 - 1219.score: 108.0
    The aim of this paper is to look at Søren Kierkegaard's defence of an ethical way of life in the light of Harry Frankfurt's work. There are salient general similarities connecting Kierkegaard and Frankfurt: Both are sceptical towards the Kantian idea of founding morality in the laws of practical reason. They both deny that the concerns, which shape our lives, could simply be validated by subject-independent values. Furthermore, and most importantly, they both emphasize the importance of reflective endorsement of (...)
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  41. Franco V. Trivigno (2013). Childish Nonsense? The Value of Interpretation in Plato's Protagoras. [REVIEW] Journal of the History of Philosophy 51 (4):509-543.score: 108.0
    In the Protagoras, Plato presents us with a Puzzle regarding the value of interpretation. On the one hand, Socrates claims to find several familiar Socratic theses about morality and the human condition in his interpretation of a poem by Simonides (339e−347a). On the other hand, immediately after the interpretation, Socrates castigates the whole task of interpretation as “childish nonsense” appropriate for second-rate drinking parties (347d5−6).1 The core problem is this: taking Socrates’s interpretation of Simonides (...)
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  42. Kelly Coble (2004). Should Freedom Be the Ground of Morality? Idealistic Studies 34 (2):181-197.score: 108.0
    Hermann Cohen’s early interpretation of Kant’s theory of freedom anticipates contemporary interpretations in denying that freedom signifies a literal metaphysical power. Cohen would have been critical, however, of the view popular among contemporary Kantians that the concept of autonomy can be justified by a direct appeal to the standpoint of the one who exercises and evaluates conscious moral choices. Cohen rejects Kant’s own strategy of appealing to the moral law as a “revelation” of freedom, undertaking a strictly transcendental derivation (...)
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  43. Gediminas Mesonis (2009). Some Aspects of the Interpretation of the Constitution: the Possibility and Limits of Valuable (Moral) Arguments. Jurisprudence 116 (2):45-59.score: 108.0
    Constitution is an exclusive legal document, and its interpretation is a process – a continuous work of explanation of its content, the end and qualitative perfection of which may only be considered taking into account the limits of intellectual potential of the particular time. The interpretation of constitution is a permanent process, which is influenced and determined by plenty of conceptual factors. Firstly the supreme juridical power of the constitution as well as its integrity determines the opportunities of (...)
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  44. Ronald M. Green (1998). Heuristic Power as the Test of Theory: A Response to Francisca Cho. Journal of Religious Ethics 26 (1):175 - 184.score: 108.0
    The author begins by defending a view of comparative religious ethics as a "scientific" enterprise that seeks to develop generalizable knowledge of the variety of religious-ethical traditions and their relation to morality. Responding to Francisca Cho's use of the Daoist tradition to present a radical challenge to this possibility, the author suggests that she, too, unavoidably seeks to offer generalizable knowledge based on her reading of this tradition. After responding to Cho's major criticisms of his own interpretation of (...)
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  45. Tony Honoré (2002). The Necessary Connection Between Law and Morality. Oxford Journal of Legal Studies 22 (3):489-495.score: 108.0
    If positivism is interpreted as requiring that nothing is law that does not conform to socially accepted criteria, it is inconsistent with positive law. This is because law purports to be morally in order. Hence it is always possible to argue against a certain interpretation of the law that it is morally indefensible and there is always a certain pressure within a legal system to render it morally defensible. In that way critical morality necessarily becomes a persuasive source (...)
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  46. Macarena Marey (2012). ¿Es la exigencia kantiana de universalización un procedimiento suiciente para establecer contenidos morales-éticos? Algunas consideraciones acerca de una respuesta negativa a esta pregunta. Areté. Revista de Filosofía 23 (1):79-108.score: 108.0
    “Is the Kantian Universalization Demand a Suficient Procedure forthe Establishment of Moral-Ethical Contents? Some Considerations Regardinga Negative Answer to this Question”. In this article we analyze the thesis thatclaims the suficiency of the Kantian universalization procedure expressed inthe categorical imperative of the general law (Groundwork of the Metaphysics ofMorals) to determine the content of morality, with the aim of holding that thisthesis contradicts Kant’s inal conception of Ethics as it is expounded in Metaphysicsof Morals, insofar as it is structured (...)
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  47. Martin Drenthen (2005). Wildness as Critical Border Concept; Nietzsche and the Debate on Wilderness Restoration. Environmental Values 14 (3):317-337.score: 108.0
    How can environmental philosophy benefit from Friedrich Nietzsche's radical critique of morality? In this paper, it is argued that Nietzsche's account of nature provides us with a challenging diagnosis of the modern crisis in our relationship with nature. Moreover, his interpretation of wildness can elucidate our concern with the value of wilderness as a place of value beyond the sphere of human intervention. For Nietzsche, wild nature is a realm where moral valuations are out of order. In his (...)
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  48. Brian Leiter, Reviews of Leiter, Nietzsche on Morality (Routledge, 2002).score: 108.0
    “The Routledge [series] is designed to introduce students to classic works of philosophy. Brian Leiter’s Nietzsche on Morality does that, and much more. The book offers a complete commentary of On the Genealogy of Morality, but it also articulates a comprehensive and original interpretation of Nietzsche’s critique of morality. The product is an exceptionally clear and cohesive account of philosophical views known neither for their clarity nor their cohesiveness…. “The distinction, and the chief merit, of Leiter’s (...)
     
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  49. George Letsas (2007). A Theory of Interpretation of the European Convention on Human Rights. OUP Oxford.score: 108.0
    Does the right to life under article 2 ECHR include the right to terminate one's life? Does the right to private life under article 8 ECHR include the right to sleep at night free from airplane noise? Does the right to property under article 1 Protocol 1 ECHR entitle the former King of Greece to claim compensation for the expropriation of royal property, following a referendum? Do homosexual couples have a right to adopt under article 8 ECHR? This book looks (...)
     
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