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

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  1.  38
    Joseph Raz (1991). Morality as Interpretation:Interpretation and Social Criticism. Michael Walzer. Ethics 101 (2):392-.
    Review of Walzer on morality as interpretation.
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  2.  7
    Joseph Raz (1991). Review: Morality as Interpretation. [REVIEW] Ethics 101 (2):392 - 405.
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  3.  98
    Carla Bagnoli (2012). Morality as Practical Knowledge. Analytic Philosophy 53 (1):61-70.
    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.  7
    Ronald Dworkin (1982). Law as Interpretation. Critical Inquiry 9 (1):179-200.
    The puzzle arises because propositions of law seem to be descriptive—they are about how things are in the law, not about how they should be—and yet it has proved extremely difficult to say exactly what it is that they describe. Legal positivists believe that propositions of law are indeed wholly descriptive: they are in fact pieces of history. A proposition of law in their view, is true just in case some event of a designated law-making kind has taken place, and (...)
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  5. Donovan Miyasaki (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 194-213.
    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 (...)
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  6.  35
    Dale Jacquette (2001). Aristotle on the Value of Friendship as a Motivation for Morality. Journal of Value Inquiry 35 (3):371-389.
    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.  10
    M. Berghs (2006). Nursing, Obedience, and Complicity with Eugenics: A Contextual Interpretation of Nursing Morality at the Turn of the Twentieth Century. Journal of Medical Ethics 32 (2):117-122.
    This paper uses Margaret Urban Walker’s “expressive collaborative” method of moral inquiry to examine and illustrate the morality of nurses in Great Britain from around 1860 to 1915, as well as nursing complicity in one of the first eugenic policies. The authors aim to focus on how context shapes and limits morality and agency in nurses and contributes to a better understanding of debates in nursing ethics both in the past and present.
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  8. William S. Wilkerson (2009). Is It a Choice? Sexual Orientation as Interpretation. Journal of Social Philosophy 40 (1):97-116.
    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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  9.  57
    Arnold Zuboff (1995). Morality as What One Really Desires. Midwest Studies in Philosophy 20 (1):142-164.
    If I desire to drink some stuff thinking it is hot chocolate when actually it is hot mud, my desire is not a real one - it’s mistaken or only apparent. This example illustrates how a desire must always depend on a belief about its object, a belief about what it is and what it’s like. But beliefs are correctable, so desires are correctable. This leads us directly to a very sweeping principle - that I only really desire what I (...)
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  10.  34
    John Skorupski (2004). Morality as Self-Governance: Has It a Future? Utilitas 16 (2):133-145.
    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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  11.  9
    Jariya Nualnirun (2008). Model of Intentionality as Interpretation of a Content. Proceedings of the Xxii World Congress of Philosophy 54:23-33.
    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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  12.  18
    Julian Baggini (2002). Morality as a Rational Requirement. Philosophy 77 (3):447-453.
    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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  13. S. Alexander (1928). Morality as an Art1: Journal of Philosophical Studies. Philosophy 3 (10):143-157.
    In describing morality as an art, I do not merely mean that there is a fine art of conduct, of which good manners are an obvious instance: the delicate adjustment of behaviour to small or subtle changes in our circumstances, the variation of our responses with differences in the age, standing, consideration of the persons with whom we talk. That there is such an art of good life is true, but it only means that in the instruments of life, (...)
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  14.  87
    Erik Carlson (2002). Deliberation, Foreknowledge, and Morality as a Guide to Action. Erkenntnis 57 (1):71-89.
    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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  15. John Dilworth (2004). Artistic Expression as Interpretation. British Journal of Aesthetics 44 (1):162-174.
    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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  16.  11
    Joseph D. Lewandowski (2000). Thematizing Embeddedness: Reflexive Sociology as Interpretation. Philosophy of the Social Sciences 30 (1):49-66.
    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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  17.  6
    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.
    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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  18.  20
    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.
    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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  19.  12
    James S. Terry (1987). Medicine as Interpretation: The Uses of Literary Metaphors and Methods. Journal of Medicine and Philosophy 12 (3):205-217.
    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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  20.  9
    Norman Barry (2004). Political Morality as Convention. Social Philosophy and Policy 21 (1):266-292.
    A remarkable feature of contemporary political discourse is the dominance of morality. One legacy of logical positivism and analytical philosophy was the reluctance of political theorists during the twentieth century to engage in substantive argument about appropriate social ends or individual rights and values. Philosophers were content to describe the linguistic framework within which related political proposals were discussed without offering any proposals themselves. It was felt that the philosopher was not especially qualified to give political advice or make (...)
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  21. Erich Rast (2011). Nonindexical Context-Dependence and the Interpretation as Abduction Approach. Lodz Journal of Pragmatics 7 (2):259-279.
    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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  22.  35
    Donovan Miyasaki, Nietzsche's Answer to the Naturalistic Fallacy: Life as Condition, Not Criterion, of Morality.
    Nietzsche’s late writings present a value opposition of health and decadence based in his conception of organic life. While this appears to be a moral ideal that risks the naturalistic fallacy of directly deriving norms from facts, it instead describes a meta-ethical ideal: the necessary conditions for any kind of moral agency. Nietzsche’s ideal of health not only evades but also dissolves the naturalistic fallacy by suggesting that the specific content of morality is irrelevant. If health is measured by (...)
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  23.  20
    Machiel Kleemans (2010). Kristian Camilleri: Heisenberg and the Interpretation of Quantum Mechanics—The Physicist as Philosopher. [REVIEW] Foundations of Physics 40 (11):1783-1787.
    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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  24.  42
    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.
    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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  25.  10
    C. Mantzavinos (2014). Text Interpretation as a Scientific Activity. Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 45 (1):45-58.
    One way to show that text interpretation can be treated as a scientific problem is to show that the standards that are currently used in the natural sciences when dealing with problems not involving meaningful material can also be successfully employed in the case of text interpretation. These standards involve intersubjective intelligibility, testability with the use of evidence, rational argumentation, and making methodological decisions aiming at the attainment of truth, accuracy, simplicity and other epistemic values. In the case (...)
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  26.  28
    Kuczynski John-Michael (2006). MORAL STRUCTURE OF LEGAL OBLIGATION. Dissertation, University of California, Santa Barbara
    What are laws, and do they necessarily have any basis in morality? The present work argues that laws are governmental assurances of protections of rights and that concepts of law and legal obligation must therefore be understood in moral terms. There are, of course, many immoral laws. But once certain basic truths are taken into account – in particular, that moral principles have a “dimension of weight”, to use an expression of Ronald Dworkin’s, and also that principled relations are (...)
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  27.  6
    Charles R. Taber (1978). Translation as Interpretation. Interpretation 32 (2):130-143.
    A translation is an interpretation. The best translations of the Bible are those which accept and exploit this fact responsibly rather than resisting and evading it.
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  28.  8
    Jovan Babić (2014). Morality as a Value Criterion and a Social Fact. In Olga Zubec (ed.), Morality: Diversity of Concepts and Meanings. Russian Academy of Sciences – Institute of Philosophy & Alfa-M 219-224.
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  29. Philippa Foot (1972). Morality as a System of Hypothetical Imperatives. Philosophical Review 81 (3):305-316.
  30.  3
    Alix Cohen (2015). Chapter 10. From Faking It to Making It: The Feeling of Love of Honor as an Aid to Morality. In Robert R. Clewis (ed.), Reading Kant's Lectures. De Gruyter 243-256.
    This paper begins by examining the natural function of the feeling of love of honor. Like all natural drives, it has been implanted by nature to secure the survival and progress of the human species. However, mechanically, through the interplay of social forces, it soon turns into a competitive drive for superiority, what Kant calls “love of honor in a bad sense” (V-MS/Vigil 27: 695). This drive, which also enables the progress of human civilization, brings with it all the “vices (...)
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  31.  6
    Tyson E. Lewis (2016). The Pedagogical Function of Art as Interpretation. Journal of Aesthetic Education 50 (2):57-71.
    Today, art and education have precarious statuses. Arts programs are being cut from the curriculum at an alarming rate. While the No Child Left Behind Act of 2001 acknowledged the arts as a core academic subject, the arts were quickly eclipsed by the push toward quantifiable improvements on standardized tests. How should art educators respond to this urgent situation? While some might retreat back to an art-for-art’s-sake perspective, others find new justifications for the arts through the discourses of high-stakes testing (...)
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  32. Nicholas Maxwell (2003). Art as Its Own Interpretation. In Andreea Ruvoi (ed.), Interpretation and Its Objects: Studies in the Philosophy of Michael Krausz. Rodopi
    In this article I argue that a work of art provides the best interpretation of itself - more faithful than any other scholarly interpretative work.
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  33.  4
    Jeanette Kennett (2016). Morality and Interpretation: Commentary on Jonathan Glover's Alien Landscapes? Journal of Applied Philosophy 33 (3):n/a-n/a.
    What is required of the interpreter of disordered minds and what can we learn from the process? Jonathan Glover's book focuses on human interpretation and its role in psychiatry. His hope is that a more careful and sensitive exploration of minds that are very different from our own, will assist us to answer a range of important questions about human agency, identity and responsibility. In this commentary I will focus on the process and purpose of interpretation and expand (...)
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  34.  30
    Nicholas F. Gier, Dharma Morality As Virtue Ethics.
    consequentialism."[2] Whereas it is virtually impossible to do the hedonic calculus for ordinary pains and pleasures, there is no question about the long term good consequences of the virtues and good character, as compared to the long term pain that the vices bring. This means that attempts, such as Michael Slote's gallant.
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  35.  48
    Alberto Voltolini (2006). Fiction as a Base of Interpretation Contexts. Synthese 153 (1):23--47.
    In this paper, I want to deal with the problem of how to find an adequate context of interpretation for indexical sentences that enables one to account for the intuitive truth-conditional content which some apparently puzzling indexical sentences like “I am not here now” as well as other such sentences contextually have. In this respect, I will pursue a fictionalist line. This line allows for shifts in interpretation contexts and urges that such shifts are governed by pretense, which (...)
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  36.  2
    Oleg E. Dushin (2016). Morality as Knowledge in the Ethical Theory of Thomas Aquinas. Quaestio 15:563-570.
    The article discusses the importance of Aristotle’s teaching in the history of medieval Western scholasticism. It is suggested that two main interpretations of his theory were formed in the philosophical thought of the thirteenth century: the first conception was proposed by the teachers at the Faculty of Arts in Paris University – Siger of Brabant and Boethius of Dacia; the other was put forward by Thomas Aquinas. Both approaches acquired particular significance in medieval culture. Boethius demonstrated the social status of (...)
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  37. Barbara Herman (1990). Morality as Rationality: A Study of Kant's Ethics. Garland.
    First published in 1990. The aim of this thesis is to show that the way to understand the central claims of Kant’s ethics is to accept the idea that morality is a distinctive form of rationality; that the moral "ought" belongs to a system of imperatives based in practical reason; and that moral judgment, therefore, is a species of rational assessment of agents’ actions. It argues, in effect, that you cannot understand Kant’s views about morality if you read (...)
     
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  38. Barbara Herman (2016). Morality as Rationality: A Study of Kant's Ethics. Routledge.
    First published in 1990. The aim of this thesis is to show that the way to understand the central claims of Kant’s ethics is to accept the idea that morality is a distinctive form of rationality; that the moral "ought" belongs to a system of imperatives based in practical reason; and that moral judgment, therefore, is a species of rational assessment of agents’ actions. It argues, in effect, that you cannot understand Kant’s views about morality if you read (...)
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  39.  12
    Max H. Bazerman, Francesca Gino, Lisa L. Shu & Chia-Jung Tsay (2011). Joint Evaluation as a Real-World Tool for Managing Emotional Assessments of Morality. Emotion Review 3 (3):290-292.
    Moral problems often prompt emotional responses that invoke intuitive judgments of right and wrong. While emotions inform judgment across many domains, they can also lead to ethical failures that could be avoided by using a more deliberative, analytical decision-making process. In this article, we describe joint evaluation as an effective tool to help decision makers manage their emotional assessments of morality.
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  40.  29
    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.
    : 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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  41.  15
    Norbert Paulo (2015). Casuistry as Common Law Morality. Theoretical Medicine and Bioethics 36 (6):373-389.
    This article elaborates on the relation between ethical casuistry and common law reasoning. Despite the frequent talk of casuistry as common law morality, remarks on this issue largely remain at the purely metaphorical level. The article outlines and scrutinizes Albert Jonsen and Stephen Toulmin’s version of casuistry and its basic elements. Drawing lessons for casuistry from common law reasoning, it is argued that one generally has to be faithful to ethical paradigms. There are, however, limitations for the binding force (...)
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  42.  6
    Paul Giladi (2016). Embodied Meaning and Art as Sense-Making: A Critique of Beiser’s Interpretation of the ‘End of Art Thesis'. Journal of Aesthetics and Culture 8:http://dx.doi.org/10.3402/jac.v8.
    The aim of this paper is to challenge Fred Beiser’s interpretation of Hegel’s meta-aesthetical position on the future of art. According to Beiser, Hegel’s comments about the ‘pastness’ of art commit Hegel to viewing postromantic art as merely a form of individual self-expression. I both defend and extend to other territory Robert Pippin’s interpretation of Hegel as a proto-modernist, where such modernism involves (i) his rejection of both classicism and Kantian aesthetics, and (ii) his espousal of what one (...)
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  43.  18
    Jari Kaukua & Vili Lähteenmäki (2008). Subjectivity as a Non-Textual Standard of Interpretation in the History of Philosophical Psychology. Proceedings of the Xxii World Congress of Philosophy 38:41-47.
    Contemporary caution of anachronism in intellectual history on the one hand, and currently momentous theoretical emphasis on subjectivity on the other, are two prevailing circumstances that set puzzling constraints for studies in the history of philosophical psychology. Together these circumstances call for heightened awareness of our own interpretive presuppositions as historians: the former urges against assuming ideas, motives, and concepts that may be alien in the historical intellectual setting under study and the latter suggests caution in relying on our intuitions (...)
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  44.  11
    Jaap van Brakel & M. A. Lin (2015). Extension of Family Resemblance Concepts as a Necessary Condition of Interpretation Across Traditions. Dao: A Journal of Comparative Philosophy 14 (4):475-497.
    In this paper we extend Wittgenstein’s notion of family resemblance to translation, interpretation, and comparison across traditions. There is no need for universals. This holds for everyday concepts such as green and qing 青, philosophical concepts such as emotion and qing 情, as well as philosophical categories such as form of life and dao 道. These notions as well as all other concepts from whatever tradition are family resemblance concepts. We introduce the notion of quasi-universal, which connects family resemblance (...)
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  45.  99
    Michael Perry, Human Rights as Morality, Human Rights as Law.
    There has been growing interest in, and scholarly attention to, issues and questions that arise within the subject matter domain we may call "human rights theory". See, in particular, Amartya Sen, "Elements of a Theory of Human Rights," 32 Philosophy & Public Affairs 315 (2004); James W. Nickel, Making Sense of Human Rights (rev. ed. 2006); Michael J. Perry, Toward a Theory of Human Rights: Religion, Law, Courts (2007); James Griffin, On Human Rights (2008); Nicholas Wolterstorff, Justice: Rights and Wrongs (...)
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  46.  19
    Maria Del Rosario Acosta Lopez (2007). Beauty as an Encounter Between Freedom and Nature: A Romantic Interpretation of Kant's Critique of Judgment. Epoché: A Journal for the History of Philosophy 12 (1):63-92.
    This essay presents a possible interpretation of the concept of beauty in Kant’s Critique of Judgment, which was itself suggested by Kant in the two introductionsto the text and gained force among the Early German Romantics and Idealists, introducing an alternative point of view into the concept of beauty and the role it plays in the relationship between reason and sensibility, man and world. Through the analysis of the four moments of the Analytic of the Beautiful, beauty will manifest (...)
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  47.  55
    Serge Grigoriev (2009). Beyond Radical Interpretation: Individuality as the Basis of Historical Understanding. European Journal of Philosophy 17 (4):489-503.
    Owing in part to Rorty’s energetic promotional efforts, Davidson’s philosophy of language has received much attention in recent decades from quarters most diverse, creating at times a sense of an almost protean versatility. Conspicuously missing from the rapidly growing literature on the subject is a sustained discussion of the relationship between Davidson’s interpretive theory and history: an omission all the more surprising since a comparison between Davidson and Gadamer has been pursued at some length and now, it seems,abandoned—all without as (...)
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  48.  17
    Michael R. Neville (1975). Kant on Beauty as the Symbol of Morality. Philosophy Research Archives 1 (1053).
    The paper attempts to show what kant means by his claim that "the beautiful is the symbol of the morally good" in section 59 of the "critique of judgment". part i explicates his notion of symbolism in general and includes a subsidiary explication of his notion of analogy. part ii deals with some special problems which arise when he seeks to apply that general notion of symbolism to the particular province of the beautiful. the conclusions drawn are that kant means (...)
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  49.  31
    Reid D. Blackman (2010). Nietzsche's 'Interpretation' in the Genealogy. British Journal for the History of Philosophy 18 (4):693-711.
    Nietzsche, Genealogy, In the preface of On the Genealogy of Morality (GM), Nietzsche tells us the third treatise of his book is an “interpretation” of the aphorism placed at the beginning of that treatise. Much work – primarily by John Wilcox, Maudemarie Clark, and Christopher Janaway – has gone into proving that the aphorism is not the quotation from Zarathustra placed at the beginning of the treatise, but that it is Section 1 (perhaps minus the last few lines) (...)
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  50.  4
    Dwight R. Boyd (1979). An Interpretation of Principled Morality. Journal of Moral Education 8 (2):110-123.
    Abstract The commonly used notion of principled morality is interpreted philosophically and psychologically. Five sets of philosophical assumptions embedded in this notion are identified, dealing with the purpose of morality, the place of reason in morality, the autonomy of the moral agent, the autonomy of moral discourse and the nature of moral principles. An attempt is made to make these assumptions more meaningful to the non?philosophical reader by offering a phenomenological account of how they might be reflected (...)
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