Search results for 'reasons to live' (try it on Scholar)

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  1. Kathy Behrendt (2011). Reasons to Live Versus Reasons Not to Die. Think 10 (28):67-76.score: 688.0
    ‘Any reason for living is an excellent reason for not dying’ (Steven Luper-Foy, 'Annihilation'). Some claims seem so clearly right that we don’t think to question them. Steven Luper-Foy’s remark is like that. It borders on the ‘trivially true’ (i.e. so obviously true as to be uninteresting). If I have a reason to live, surely I likewise have a reason not to die. It may then be surprising to learn that so many philosophers disagree with this claim—either directly or (...)
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  2. Peter Singer, The Escalator of Reason Excerpted From How Are We to Live? , New York, 1995, Pp. 226-235.score: 281.3
    Reason's capacity to take us where we did not expect to go could also lead to a curious diversion from what one might expect to be the straight line of evolution. We have evolved a capacity to reason because it helps us to survive and reproduce. But if reason is an escalator, then although the first part of the journey may help us to survive and reproduce, we may go further than we needed to go for this purpose alone. We (...)
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  3. Kai F. Wehmeier (2012). How to Live Without Identity—And Why. Australasian Journal of Philosophy 90 (4):761 - 777.score: 246.0
    Identity, we're told, is the binary relation that every object bears to itself, and to itself only. But how can a relation be binary if it never relates two objects? This puzzled Russell and led Wittgenstein to declare that identity is not a relation between objects. The now standard view is that Wittgenstein's position is untenable, and that worries regarding the relational status of identity are the result of confusion. I argue that the rejection of identity as a binary relation (...)
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  4. Paul Teller (2011). Learning to Live with Voluntarism. Synthese 178 (1):49 - 66.score: 246.0
    This paper examines and finds wanting the arguments against van Fraassen's voluntarism, the view that the only constraint of rationality is consistency. Foundationalists claim that if we have no grounds or rationale for a belief or rule, rationality demands that we suspend it. But that begs the question by assuming that there have to be grounds or a rationale. Instead of asking, why should we hold a basic belief or rule, the question has to be: why should not we be (...)
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  5. Chris Argyris (ed.) (2004). Reasons and Rationalizations: The Limits to Organizational Knowledge. OUP Oxford.score: 231.0
    What is the purpose of social science and management research? Do scholars/researchers have a responsibility to generate insights and knowledge that are of practical (implementable) value and validity? -/- We are told we live in turbulent and changing times, should this not provide an important opportunity for management researchers to provide understanding and guidance? Yet there is widespread concern about the efficacy of much research: -/- These are some of the puzzles/pressing problems that Chris Argyris addresses in this short (...)
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  6. Matthew Chrisman (2005). Review of Alan Gibbard's Thinking How to Live. [REVIEW] Ethics 115 (2):406-412.score: 211.0
    I imagine that people will complain that the account of normative concepts defended in Gibbard’s new book makes the metaethical waters even muddier because it blurs the line between cognitivism and noncognitivism and between realism and antirealism. However, these labels are philosophic tools, and in the wake of Gibbard’s new book, one might rightly conclude that there are new and better philosophical tools emerging on the metaethical scene. The uptake of views about practical reasoning—as exhibited by planning—into debates about the (...)
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  7. Norvin Richards (2010). Lives No One Should Have To Live. Social Theory and Practice 36 (3):463-477.score: 211.0
    Prospective parents centainly ought to avoid creating a child whose life would be so terrible that no one should have to live it. However, those who sought to avoid it would risk making a serious moral error, if their reasoning did follow a certain pattern.The error would be failure to respect autonomy, which includes a claim to judge for oneself whether one's life is worth living. I explain how this applies to a decision about whether someone is to exist (...)
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  8. John Stanton-Ife (2006). Resource Allocation and the Duty to Give Reasons. Health Care Analysis 14 (3):145-156.score: 192.0
    In a much cited phrase in the famous English ‘Child B’ case, Mr Justice Laws intimated that in life and death cases of scarce resources it is not sufficient for health care decision-makers to ‘toll the bell of tight resources’: they must also explain the system of priorities they are using. Although overturned in the Court of Appeal, the important question remains of the extent to which health-care decision-makers have a duty to give reasons for their decisions. In this (...)
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  9. Bertha Alvarez Manninen (2013). Yes, the Baby Should Live: A Pro-Choice Response to Giubilini and Minerva. Journal of Medical Ethics 39 (5):330-335.score: 183.0
    In their paper 'After-birth abortion: why should the baby live?' Alberto Giubilini and Francesca Minerva argue that because there are no significant differences between a fetus and a neonate, in that neither possess sufficiently robust mental traits to qualify as persons, a neonate may be justifiably killed for any reason that also justifies abortion. To further emphasise their view that a newly born infant is more on a par with a fetus rather than a more developed baby, Giubilini and (...)
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  10. Neil Sinclair (2012). Promotionalism, Motivationalism and Reasons to Perform Physically Impossible Actions. Ethical Theory and Moral Practice 15 (5):647-659.score: 180.0
    In this paper I grant the Humean premise that some reasons for action are grounded in the desires of the agents whose reasons they are. I then consider the question of the relation between the reasons and the desires that ground them. According to promotionalism , a desire that p grounds a reason to φ insofar as A’s φing helps promote p . According to motivationalism a desire that p grounds a reason to φ insofar as it (...)
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  11. E. Haavi Morreim (1994). Of Rescue and Responsibility: Learning to Live with Limits. Journal of Medicine and Philosophy 19 (5):455-470.score: 179.3
    Universal access to health care is still a dream rather than a reality in the United States. This is partly because a rule of rescue, by impelling us to help people in need, urges us to ignore the limits of our health care policies wherever those limits would adversely affect a given individual. As the rule of rescue undermines whatever limits we set on health care entitlements, it can thwart the cost containment so essential to expanding access. Rather than accept (...)
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  12. John Kaler (2000). Reasons to Be Ethical: Self-Interest and Ethical Business. [REVIEW] Journal of Business Ethics 27 (1-2):161 - 173.score: 176.0
    This paper examines the self-interested reasons that businesses can have for ethical behaviour. It distinguishes between economic and non-economic reasons and, among the latter, notes those connected with the self-esteem of managers. It offers a detailed typology of prudential reasons for ethical behaviour, laying particular stress on those to do with avoiding punishment by society for wrongdoing and, more particularly still, stresses the role of campaigning pressure groups within that particular category of reasons. It goes on (...)
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  13. Christophe Malaterre (2010). On What It is to Fly Can Tell Us Something About What It is to Live. Origins of Life and Evolution of Biospheres 40 (2):169-177.score: 172.0
    The plurality of definitions of life is often perceived as an unsatisfying situation stemming from still incomplete knowledge about ‘what it is to live’ as well as from the existence of a variety of methods for reaching a definition. For many, such plurality is to be remedied and the search for a unique and fully satisfactory definition of life pursued. In this contribution on the contrary, it is argued that the existence of such a variety of definitions of life (...)
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  14. James Morauta (2010). In Defence of State-Based Reasons to Intend. Pacific Philosophical Quarterly 91 (2):208-228.score: 168.0
    A state-based reason for one to intend to perform an action F is a reason for one to intend to F which is not a reason for one to F. Are there any state-based reasons to intend? According to the Explanatory Argument, the answer is no, because state-based reasons do not satisfy a certain explanatory constraint. I argue that whether or not the constraint is correct, the Explanatory Argument is unsound, because state-based reasons do satisfy the constraint. (...)
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  15. Ted M. Preston & Scott Dixon (2007). Who Wants to Live Forever? Immortality, Authenticity, and Living Forever in the Present. International Journal for Philosophy of Religion 61 (2):99 - 117.score: 168.0
    Death is a bad thing by virtue of its ability to frustrate the subjectively valuable projects that shape our identities and render our lives meaningful. While the presumption that immortality would necessarily result in boredom worse than death proves unwarranted, if the constraint of mortality is a necessary element for virtues, relationships, and motivation to pursue our life-projects, then death might nevertheless be a necessary evil. Mortal or immortal, it’s clear that the value of one’s life depends on its subjectively (...)
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  16. Gerald Gaus, What is Deontology?, Part Two: Reasons to Act Gerald F. Gaus.score: 168.0
    Part One of this essay considered familiar ways of characterizing deontology, which focus on the notions of the good and the right. Here we will take up alternative approaches, which stress the type of reasons for actions that are generated by deontological theories. Although some of these alternative conceptualizations of deontology also employ a distinction between the good and the right, all mark the basic contrast between deontology and teleology in terms of reasons to act.
     
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  17. Clayton Littlejohn (2013). Are Epistemic Reasons Ever Reasons to Promote? Logos and Episteme 4 (3).score: 168.0
    In trying to distinguish the right kinds of reasons from the wrong, epistemologists often appeal to the connection to truth to explain why practical considerations cannot constitute reasons. The view they typically opt for is one on which only evidence can constitute a reason to believe. Talbot has shown that these approaches don’t exclude the possibility that there are non-evidential reasons for belief that can justify a belief without being evidence for that belief. He thinksthat there are (...)
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  18. Philip Pettit (2006). On Thinking How to Live: A Cognitivist View. [REVIEW] Mind 115 (460):1083 - 1105.score: 168.0
    Allan Gibbard’s strategy in his new book is to begin by describing a psychology of thinking and planning that certain agents might instantiate, then to argue that this psychology involves an ‘expressivism’ about thought that bears on what to do, and, finally, to try to show that ascribing that same psychology to human beings would explain the way we deploy various concepts in practical and normative deliberation. The idea is to construct an imaginary normative psychology, purportedly conforming to expressivist specifications, (...)
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  19. Zsuzsa Baross (2008). Lessons to Live (1): Posthumous Fragments, for Jacques Derrida. Derrida Today 1 (2):247-265.score: 168.0
    Written as a last, long posthumous letter to Jacques Derrida, the essay turns to the philosopher's last and, for the living, most important lesson – on ‘learning to live.’ In particular, it addresses – as constitutive of his unique ‘heterodidactics’ – two discrete communications on the subject. The first, in Spectres de Marx (1993), declares the lesson to be at once impossible and necessary, that is, ‘ethics itself’; in the second, the last interview ‘Je suis en guerre contre moi-même’ (...)
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  20. B. K. Putt (2011). Learning to Live Up to Death -- Finally: Ricoeur and Derrida on the Textuality of Immortality. Philosophy and Social Criticism 37 (2):239-247.score: 168.0
    In the ninth fragment of his posthumous work Living Up to Death , Paul Ricoeur reflects on Jacques Derrida’s final interview given to the French newspaper Le Monde just months prior to his death. Although he confesses to a genuine distanciation from Derrida regarding salient aspects of their individual memento mori , he does so within the context of significant concessions of agreement. I argue in this article that their differing positions de facto agree at a critical structural level with (...)
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  21. Ingmar Persson (2013). From Morality to the End of Reason: An Essay on Rights, Reasons and Responsibility. Oxford University Press.score: 168.0
    Many philosophers think that if you're morally responsible for a state of affairs, you must be a cause of it. Ingmar Persson argues that this strand of common sense morality is asymmetrical, in that it features the act-omission doctrine, according to which there are stronger reasons against performing some harmful actions than in favour of performing any beneficial actions. He analyses the act-omission doctrine as consisting in a theory of negative rights, according to which there are rights not to (...)
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  22. Morwenna Griffiths (2012). Is It Possible to Live a Philosophical, Educational Life in Education, Nowadays? Journal of Philosophy of Education 46 (3):397-413.score: 168.0
    I consider if and how far it is possible to live an educational philosophical life, in the fast-changing, globalised world of Higher Education. I begin with Socrates’ account of a philosophical life in the Apology. I examine some tensions within different conceptions of what it is to do philosophy. I then go on to focus more closely on what it might be to live a philosophical, educational life in which educational processes and outcomes are influenced by philosophy, using (...)
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  23. Philip Pettit (2006). Review: On Thinking How to Live: A Cognitivist View. [REVIEW] Mind 115 (460):1083-1106.score: 168.0
    Allan Gibbard’s strategy in his new book is to begin by describing a psychology of thinking and planning that certain agents might instantiate, then to argue that this psychology involves an ‘expressivism’ about thought that bears on what to do, and, finally, to try to show that ascribing that same psychology to human beings would explain the way we deploy various concepts in practical and normative deliberation. The idea is to construct an imaginary normative psychology, purportedly conforming to expressivist specifications, (...)
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  24. Derick Wilson (2011). Unveiling the Past—Preparing the Conditions for Human Beings to Live in the Midst of One Another Again? A Response From Living in Northern Ireland. Journal of Bioethical Inquiry 8 (4):333-335.score: 168.0
    Unveiling the Past—Preparing the Conditions for Human Beings to Live in the Midst of One Another Again? A Response From Living in Northern Ireland Content Type Journal Article Category Symposium Pages 333-335 DOI 10.1007/s11673-011-9334-y Authors Derick Wilson, University of Ulster, School of Education, Coleraine, Co. Londonderry, BT52 1SA UK Journal Journal of Bioethical Inquiry Online ISSN 1872-4353 Print ISSN 1176-7529 Journal Volume Volume 8 Journal Issue Volume 8, Number 4.
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  25. Elizabeth Wijaya (2012). To Learn to Live with Spectral Justice: Derrida–Levinas. Derrida Today 5 (2):232-247.score: 168.0
    Early on in Specters of Marx, the first sentence in Exordium reads: ‘Someone, you or me, comes forward and says: I would like to learn to live finally’. In the last paragraph of the last chapter, Derrida gives the injunction: ‘If he loves justice at least, the “scholar” of the future, the “intellectual” of tomorrow should learn it and from the ghost’. The ghost is the gift Derrida leaves us, yet, what can ghosts teach us about justice and how (...)
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  26. Lisa Coulthard (2004). Visible Violence in Kiki Smith's Life Wants to Live. Journal of Medical Humanities 25 (1):21-32.score: 168.0
    Recent theoretical analyses of domestic violence have posited the complicity of medical communities in erasing and obfuscating the cause of injuries. Although medical cultures have engaged in progressive initiatives to address and treat domestic violence, these medical and clinical models can render domestic violence invisible by framing the battered woman as evidentiary object. By analyzing this invisibility of domestic violence through the concept of public secrecy, in this article I consider Kiki Smith's 1982 installation piece Life Wants to Live. (...)
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  27. Maria Antonaccio (2012). A Philosophy to Live By: Engaging Iris Murdoch. Oup Usa.score: 168.0
    A Philosophy to Live By highlights Murdoch's distinctive conception of philosophy as a spiritual or existential practice and enlists the resources of her thought to explore a wide range of thinkers and debates at the intersections of moral philosophy, religion, art, and politics.
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  28. Gernot Kamecke (forthcoming). What is It to Live? Critical Considerations with Regard to Badiou and Bergson Concerning Life Theory and its Language. Filozofski Vestnik.score: 168.0
    This essay raises a philosophical question concerning the language of Life Theory. It aims to prove the assumption that in contrast to Life Science, which today is connected to neuroscience and biotechnology, a theory that comprehends “life itself” must exceed the computerized mathematics of modern materialistic positivism. For this purpose, the conceptual possibility of such a theory is analysed from the perspective of 20th century philosophy of life. Beginning with Henri Bergson, who developed an immanent concept of life“from within itself” (...)
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  29. Jelle L. Epker, Yorick J. De Groot & Erwin J. O. Kompanje (2013). Obtaining Consent for Organ Donation From a Competent ICU Patient Who Does Not Want to Live Anymore and Who is Dependent on Life-Sustaining Treatment; Ethically Feasible? Clinical Ethics 8 (1):29-33.score: 168.0
    We anticipate a further decline of patients who eventually will become brain dead. The intensive care unit (ICU) is considered a last resort for patients with severe and multiple organ dysfunction. Patients with primary central nervous system failure constitute the largest group of patients in which life-sustaining treatment is withdrawn. Almost all these patients are unconscious at the moment physicians decide to withhold and withdraw life-sustaining measures. Sometimes, however competent ICU patients state that they do not want to live (...)
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  30. Chuck Ward & Steven Gimbel (2010). Retroductive Analogy: How to and How Not to Make Claims of Good Reasons to Believe in Evolutionary and Anti-Evolutionary Hypotheses. [REVIEW] Argumentation 24 (1):71-84.score: 168.0
    This paper describes an argumentative fallacy we call ‘Retroductive Analogy.’ It occurs when the ability of a favored hypothesis to explain some phenomena, together with the fact that hypotheses of a similar sort are well supported, is taken to be sufficient evidence to accept the hypothesis. This fallacy derives from the retroductive or abductive form of reasoning described by Charles Sanders Peirce. According to Peirce’s account, retroduction can provide good reasons to pursue a hypothesis but does not, by itself, (...)
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  31. Jean-Francois Bonnefon (2007). Reasons to Act and the Mental Representation of Consequentialist Aberrations. Behavioral and Brain Sciences 30 (5-6):453-454.score: 168.0
    If imagination is guided by the same principles as rational thoughts, then we ought not to stop at the way people make inferences to get insights about the workings of imagination; we ought to consider as well the way they make rational choices. This broader approach accounts for the puzzling effect of reasons to act on the mutability of actions.
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  32. A. C. Grayling (2003). What is Good?: The Search for the Best Way to Live. Weidenfeld & Nicolson.score: 168.0
    In his major new book A.C. Grayling examines the different ways to live a good life, as proposed from classical antiquity to the recent present. Grayling focuses on the two very different conceptions of what a good life should be: one is a broadly secular view rooted in attitudes about human nature and the human condition; the other is a broadly transcendental view which locates the source of moral value outside the human realm. In the modern world - the (...)
     
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  33. Mark van Roojen (2013). Scanlon's Promising Proposal and the Righ Kind of Reasons to Believe. In Mark Timmons (ed.), Oxford Studies in Normative Ethics, Volume 3. 59-78.score: 165.3
    T. M. Scanlon suggests that the binding nature of promises itself plays a role in allowing a promisee rationally to expect follow through even while that binding nature itself depends on the promisee’s rational expectation of follow through. Kolodny and Wallace object that this makes the account viciously circular. The chapter defends Scanlon’s theory from this objection. It argues that the basic complaint is a form of wrong kinds of reason objection. The thought is that the promisee’s reason to expect (...)
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  34. Nicholas Tebben & John Waterman (forthcoming). Epistemic Free Riders and Reasons to Trust Testimony. Social Epistemology:1-10.score: 165.3
    Sinan Dogramaci has recently developed a view according to which the function of epistemic evaluations?like calling someone?s behavior ?rational? or ?irrational??is to encourage or discourage the behavior evaluated. This view promises to explain the rational authority of testimony, by describing a social practice that promotes the coordination of epistemic procedures across a community. We argue that Dogramaci?s view is unsatisfactory, for two reasons. First, the social practice at its heart is vulnerable to free riders. Second, even if the problem (...)
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  35. Alexandra D. Twyman & Nora S. Newcombe (2010). Five Reasons to Doubt the Existence of a Geometric Module. Cognitive Science 34 (7):1315-1356.score: 164.0
    It is frequently claimed that the human mind is organized in a modular fashion, a hypothesis linked historically, though not inevitably, to the claim that many aspects of the human mind are innately specified. A specific instance of this line of thought is the proposal of an innately specified geometric module for human reorientation. From a massive modularity position, the reorientation module would be one of a large number that organized the mind. From the core knowledge position, the reorientation module (...)
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  36. Robert Kirkman (2004). Reasons to Dwell on (If Not Necessarily in) the Suburbs. Environmental Ethics 26 (1):77-95.score: 164.0
    Environmental philosophers should look beyond stereotypes to consider American suburbs as an environment worthy of serious philosophical scrutiny for three reasons. First, for better or worse, the suburbs are the environment of primary concern to most Americans, and suburban patterns of development have caught on elsewhere in the industrialized world. Second, the suburbs are much more of a problem than many environmental theorists suppose, in part because suburban patterns of development are entrenched and difficult to change, and in part (...)
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  37. Peter Singer (1995/1997). How Are We to Live?: Ethics in an Age of Self-Interest. Oxford University Press.score: 164.0
    B'Imagine that you could choose a book that everyone in the world would read. My choice would be this book.' Roger Crisp, Ethics -/- Many people have an uneasy feeling that they may be missing out on something basic that would give their lives a significance it currently lacks. But how should we live? What is there to stop us behaving selfishly? In a highly readable account which makes reference to a wide variety of sources and everyday issues, Peter (...)
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  38. Mark Henderson, How to Live to a Ripe Old Age Without Losing Your Marbles.score: 164.0
    “Without good brain function, living to age 100 is not an attractive proposition,” said Nir Barzilai, director of the college’s Institute for Ageing Research. “We’ve shown that the same gene variant that helps people live to exceptional ages has the added benefit of helping them think clearly.
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  39. Kurt Sylvan (forthcoming). What Apparent Reasons Appear to Be. Philosophical Studies:1-20.score: 157.3
    Many meta-ethicists have thought that rationality requires us to heed apparent normative reasons, not objective normative reasons. But what are apparent reasons? There are two kinds of standard answers. On de dicto views, R is an apparent reason for S to $\phi $ when it appears to S that R is an objective reason to $\phi $ . On de re views, R is an apparent reason for S to $\phi $ when (i) R’s truth would constitute (...)
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  40. Pekka Väyrynen (2011). A Wrong Turn to Reasons? In Michael Brady (ed.), New Waves in Metaethics. Palgrave Macmillan.score: 156.0
    This paper argues that the recent metaethical turn to reasons as the fundamental units of normativity offers no special advantage in explaining a variety of other normative and evaluative phenomena, unless perhaps a form of reductionism about reasons is adopted which is rejected by many of those who advocate turning to reasons.
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  41. Richard Norman (2007). Particularism and Reasons: A Reply to Kirchin. Journal of Moral Philosophy 4 (1):33-39.score: 156.0
    Valency switching can appear especially puzzling if we think of moral reasons as ‘pushes and pulls’—considerations whose job it is to get us to act or to stop us acting. Talk of ‘default valency’ doesn't remove the puzzle, it merely restates it. We need a different picture of reasons—perhaps as providing a map of the moral terrain which helps us to see which actions are appropriate to which situations, and who the appropriate agents are. The role of virtue (...)
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  42. Victoria McWilliams & Afsaneh Nahavandi (2006). Using Live Cases to Teach Ethics. Journal of Business Ethics 67 (4):421 - 433.score: 156.0
    This paper describes a live ethics case project that can be used to teach ethics in a broad variety of business classes. The live case differs from regular cases in that it involves a current situation. Students select an on-going or current event that involves ethical violations and write a case about it. They then present their case and run a debate about the challenges and issues outlined in the case and the actions that could have or should (...)
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  43. Asbjørn Steglich-Petersen (2011). How to Be a Teleologist About Epistemic Reasons. In Asbjorn Steglich-Petersen & Andrew Reisner (eds.), Reasons for Belief. Cambridge University Press. 13--33.score: 154.0
    In this paper I propose a teleological account of epistemic reasons. In recent years, the main challenge for any such account has been to explicate a sense in which epistemic reasons depend on the value of epistemic properties. I argue that while epistemic reasons do not directly depend on the value of epistemic properties, they depend on a different class of reasons which are value based in a direct sense, namely reasons to form beliefs about (...)
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  44. Jiri Benovsky (2013). New Reasons to Motivate Trope Theory: Endurantism and Perdurantism. Acta Analytica 28 (2):223-227.score: 153.3
    In this paper, I argue that (non-presentist) endurantism is incompatible with the view that properties are universals. I do so by putting forward a very simple objection that forces the endurantist to embrace tropes, rather than universals. I do not claim that this is bad news for the endurantist—trope theory seems to me by all means more appealing than universals—rather, I would like to see this result as a further motivation to embrace tropes. I then also put forward a (more (...)
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  45. Klaus Hoeyer & Niels Lynöe (2006). Motivating Donors to Genetic Research? Anthropological Reasons to Rethink the Role of Informed Consent. Medicine, Health Care and Philosophy 9 (1):13-23.score: 153.3
    In this article we explore the contribution from social anthropology to the medical ethical debates about the use of informed consent in research, based on blood samples and other forms of tissue. The article springs from a project exploring donors’ motivation for providing blood and healthcare data for genetic research to be executed by a Swedish start-up genomics company. This article is not confined to empirical findings, however, as we suggest that anthropology provides reason to reassess the theoretical understanding of (...)
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  46. Arthur W. Frank (2004). The Renewal of Generosity: Illness, Medicine, and How to Live. University of Chicago Press.score: 152.0
    Contemporary health care often lacks generosity of spirit, even when treatment is most efficient. Too many patients are left unhappy with how they are treated, and too many medical professionals feel estranged from the calling that drew them to medicine. Arthur W. Frank tells the stories of ill people, doctors, and nurses who are restoring generosity to medicine--generosity toward others and to themselves. The Renewal of Generosity evokes medicine as the face-to-face encounter that comes before and after diagnostics, pharmaceuticals, and (...)
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  47. Stephen Gough & Andrew Stables (eds.) (2008). Sustainability and Security Within Liberal Societies: Learning to Live with the Future. Routledge.score: 152.0
    Much of the world will be living in broadly "liberal" societies for the foreseeable future. Sustainability and security, however defined, must therefore be considered in the context of such societies, yet there is very little significant literature that does so. Indeed, much ecologically-oriented literature is overtly anti-liberal, as have been some recent responses to security concerns. This book explores the implications for sustainability and security of a range of intellectual perspectives on liberalism, such as those offered by John Rawls, Robert (...)
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  48. Stein M. Wivestad (2013). On Becoming Better Human Beings: Six Stories to Live By. Studies in Philosophy and Education 32 (1):55-71.score: 152.0
    What are the conditions required for becoming better human beings? What are our limitations and possibilities? I understand “becoming better” as a combined improvement process bringing persons “up from” a negative condition and “up to” a positive one. Today there is a tendency to understand improvement in a one-sided way as a movement up to the mastery of cognitive skills, neglecting the negative conditions that can make these skills mis-educative. I therefore tell six stories in the Western tradition about conditions (...)
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  49. Stephen R. L. Clark (2012). Folly to the Greeks: Good Reasons to Give Up Reason. European Journal for Philosophy of Religion 4:93-113.score: 152.0
    A discussion of why a strong doctrine of 'reason' may not be worth sustaining in the face of modern scientific speculation, and the difficulties this poses for scientific rationality, together with comments on the social understanding of religion, and why we might wish to transcend common sense.
     
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  50. James A. Ogilvy (1994/1995). Living Without a Goal: Finding the Freedom to Live a Creative and Innovative Life. Currency Doubleday.score: 152.0
    In what may be the most radical business book ever published, philosopher Jay Ogilvy shows that living without a goal is the only way to accomplish anything. In the 1980s we ran our lives with all the direction and confidence filofaxes and to-do lists could provide. Always knowing exactly where we were headed, we climbed toward the goals corporate America held out in front of us like so many carrots: higher salaries, better titles, more impressive offices. But after a decade (...)
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