Moral Epistemology

Edited by Christopher Michael Cloos (University of California at Santa Barbara)
About this topic
Summary

Moral epistemology concerns moral knowledge and things related to moral knowledge. Is it possible for one to know that torturing babies for fun is wrong? Can one know that slavery is unjust? Moral skeptics doubt the possibility of moral knowledge and doubt its veracity. Some argue that the persistence of wide-spread moral disagreement among peoples, such as differing views on the morality of infanticide, abortion, and capital punishment, suggests there is no fact of the matter regarding moral claims. Some moral theorists argue for the possibility of justified moral beliefs sufficient to yield moral knowledge. Moral coherentists claims that moral beliefs are justified in virtue of being part of a coherent body of beliefs. Reflective equilibrium is a method of moral justification that is often regarded as a form of moral coherentism. It is a way of resolving conflicts between intuitive moral judgments and moral principles that seek to capture those judgments. Intuitionism is an alternative approach to the justification of moral beliefs. On this theory, moral beliefs are non-inferentially justified. Additionally, some theorists endorse moral rationalism. On this view, it is possible to have moral knowledge even when that knowledge is not based on sense experience. Moral knowledge is often compared to mathematical knowledge. Lastly, moral agents always operate under moral uncertainty. It is impossible to perfectly predict the moral goodness or value that will result from a given course of action. Various approaches try to deal with moral uncertainty, often by incorporating the calculation of expected utility into moral choice situations.

Key works

Brink 1989 argues that coherence between a moral belief and one’s other beliefs can justify that moral belief. Sayre-McCord 1996 also endorses this view but argues that things other than one’s beliefs can factor into coherence and justification. Audi 2004 and Huemer 2005 defend comprehensive accounts of moral intuitionism, but Sinnott-Armstrong 2006 argues that moral beliefs are not justified non-inferentially. McGrath 2008 argues that moral disagreement can prevent one from obtaining moral knowledge when one’s peer shares one’s basic moral commitments, yet Wedgwood 2007 argues against this position. Peacocke 2004 and Setiya 2012 defend accounts of moral rationalism involving the possession of moral concepts. Rawls ms articulates the method of reflective equilibrium in defending how one can arrive at the best conception of justice. Daniels 1996 extends the method of reflective equilibrium to include background theories of human nature and social stability.

Introductions For online introductions to moral epistemology see Tramel 2005 and Campbell 2014. For general overviews of the topic see Arrington 1989, Audi 1999, Sinnott-Armstrong 2006, and Zimmerman 2010.
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  1. Testing for intrinsic value, for us as we are.Daniel Coren - 2023 - Inquiry: An Interdisciplinary Journal of Philosophy 66 (5):773-798.
    Philosophers such as Plato, Aristotle, Kant, Brentano, Moore, and Chisholm suggest marks of intrinsic value. Contemporary philosophers such as Christine Korsgaard have insightful discussions of intrinsic value. But how do we verify that some specific thing really is intrinsically valuable? I propose a natural way to test for intrinsic value: first, strip the candidate bare of all considerations of good consequences; and, second, see if what remains is still a good thing. I argue that we, as ordinary human beings, have (...)
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  2. The Duty to Be Transparent When Supporting Laws in Public Discourse.Gregory Robson - 2023 - Social Theory and Practice 49 (2):337-362.
    Political liberals on the left (e.g., Rawls) and right (e.g., Nozick) have long been concerned with the moral justification of coercive legal structures. I argue that anyone who publicly advocates a new coercive law is under a moral duty to those whom the law might negatively affect. The duty is to say that the law would be impactful and why its impacts (e.g., its coerciveness and welfare effects) are worth having all-things-considered. This is a defeasible duty of transparency and disclosure. (...)
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  3. The Reliability Challenge in Moral Epistemology.Matt Lutz - 2020 - Oxford Studies in Metaethics 15:284-308.
    The Reliability Challenge to moral non-naturalism has received substantial attention recently in the literature on moral epistemology. While the popularity of this particular challenge is a recent development, the challenge has a long history, as the form of this challenge can be traced back to a skeptical challenge in the philosophy of mathematics raised by Paul Benacerraf. The current Reliability Challenge is widely regarded as the most sophisticated way to develop this skeptical line of thinking, making the Reliability Challenge the (...)
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  4. Ressentiment and Self-deception in Early Phenomenology: Voigtländer, Scheler, and Reinach.Íngrid Vendrell Ferran - 2023 - In Else Voigtländer: Self, Emotion, and Sociality. Springer, Women in the History of Philosophy and Sciences. pp. 103-121.
    This chapter explores the early phenomenological accounts of Ressentiment provided by Else Voigtländer, Max Scheler, and Adolf Reinach. In particular, it examines the self-deceptive processes that lead to the “inversion of values” inherent to Ressentiment, i.e., how an object previously felt as valuable is denuded of its worth when the subject realizes that she cannot achieve it. For the comparative analysis of the three accounts, attention is paid to three crucial issues: 1) the origins of Ressentiment (etiology); 2) its place (...)
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  5. Enactivism and environmental responsibilities.Suvielise Nurmi - manuscript
  6. That Seems Wrong: Pedagogically Defusing Moral Relativism and Moral Skepticism.Jimmy Alfonso Licon - forthcoming - International Journal of Ethics Education:1-15.
    Students sometimes profess moral relativism or skepticism with retorts like ‘how can we know?’ or ‘it’s all relative!’ Here I defend a pedagogical method to defuse moral relativism and moral skepticism using phenomenal conservatism: if it seems to S that p, S has defeasible justification to believe that p; e.g., moral seemings, like perceptual ones, are defeasibly justified. The purpose of defusing moral skepticism and relativism is to prevent these metaethical views from acting as stumbling blocks to insightful ethical inquiry (...)
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  7. Archétypes Moraux : l'éthique dans la préhistoire.Roberto Arruda (ed.) - 2023 - Sao Paulo: Terra à Vista.
    Les approches de la tradition philosophique de la morale reposent principalement sur des concepts et des théories métaphysiques et théologiques. Parmi les concepts éthiques traditionnels, le plus important est la théorie du commandement divin (DCT). Selon la DCT, Dieu donne des fondements moraux à l'humanité par sa création et par la Révélation. Morale et Divinité sont inséparables depuis la civilisation la plus lointaine. Ces concepts plongent dans un cadre théologique et sont principalement acceptés par la plupart des adeptes des trois (...)
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  8. Autonomy as an Ideal for Neuro-Atypical Agency: Lessons from Bipolar Disorder.Elliot Porter - 2023 - Dissertation, University of Kent
    There is a strong presumption that mental disorder injures a person's autonomy, understood as a set of capacities and as an ideal condition of agency which is worth striving for. However, recent multidimensional approaches to autonomy have revealed a greater diversity in ways of being autonomous than has previously been appreciated. This presumption, then, risks wrongly dismissing variant, neuro-atypical sorts of autonomy as non-autonomy. This is both an epistemic error, which impairs our understanding of autonomy as a phenomenon, and a (...)
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  9. Do Humans Have a Reliable Conscience?Matthew Braddock - 2022 - Theological Puzzles.
    Do humans have a reliable conscience? Do we have generally reliable (though fallible) moral intuitions? Many believe so. However, this idea is hard to reconcile with two broad scientific findings. First, consider the extensive moral diversity documented in the scientific literature. The moral differences we find across cultures and history should make us wonder whether we humans really do have a reliable conscience. Second, consider the influential role of culture. The scientific literature tells us that cultural processes largely determine the (...)
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  10. Sam Harris and Jordan Peterson: Heroes for Moral Realism?John Klasios - 2017 - Quillette.
  11. Moral principles as generics.Ravi Thakral - forthcoming - Journal of the American Philosophical Association:1-20.
    I argue that moral principles involve the same sort of generalization as ordinary yet elusive generic generalizations in natural language such as 'Tigers are striped' or 'Peppers are spicy'. A notable advantage of the generic view is that it simultaneously allows for pessimism and optimism about the role and status of moral principles in our lives. It provides a new perspective on the nature of moral principles on which principles are not apt for determining the moral status of particular actions (...)
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  12. The moral epistemology of intuitionism: neuroethics and seeming states.Hossein Dabbagh - 2022 - New York: Bloomsbury Academic.
    Covering moral intuition, self-evidence, non-inferentiality, moral emotion and seeming states, Hossein Dabbagh defends the epistemology of moral intuitionism. His line of analysis resists the empirical challenges derived from empirical moral psychology and reveals the seeming-based account of moral intuitionism as the most tenable one. The Moral Epistemology of Intuitionism combines epistemological intuitionism with work in neuroethics to develop an account of the role that moral intuition and emotion play in moral judgment. The book culminates in a convincing argument about the (...)
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  13. Debunking, Epistemic Achievement, and Undermining Defeat.Michael Klenk - 2022 - American Philosophical Quarterly 59 (1):43-60.
    Several anti-debunkers have argued that evolutionary explanations of our moral beliefs fail to meet a necessary condition on undermining defeat called modal security. They conclude that evolution, therefore, does not debunk our moral beliefs. This article shows that modal security is false if knowledge is virtuous achievement. New information can undermine a given belief without providing reason to doubt that that belief is sensitive or safe. This leads to a novel conception of undermining defeat, and it shows that successful debunking (...)
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  14. Worldviews, Moral Seemings, and Moral Epistemology.C. Stephen Evans - 2020 - Review of Metaphysics 73 (4):815-836.
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  15. Iris Murdoch, privacy, and the limits of moral testimony.Cathy Mason - 2022 - European Journal of Philosophy 30 (3):1125-1134.
    Recent discussions of moral testimony have focused on the acceptability of forming beliefs on the basis of moral testimony, but there has been little acknowledgement of the limits to testimony's capacity to convey moral knowledge. In this paper I outline one such limit, drawing on Iris Murdoch's conception of private moral concepts. Such concepts, I suggest, plausibly play an important role in moral thought, and yet moral knowledge expressed in them cannot be testimonially acquired.
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  16. Attentional Moral Perception.Jonna Vance & Preston J. Werner - 2022 - Journal of Moral Philosophy 19 (5):501-525.
    Moral perceptualism is the view that perceptual experience is attuned to pick up on moral features in our environment, just as it is attuned to pick up on mundane features of an environment like textures, shapes, colors, pitches, and timbres. One important family of views that incorporate moral perception are those of virtue theorists and sensibility theorists. On these views, one central ability of the virtuous agent is her sensitivity to morally relevant features of situations, where this sensitivity is often (...)
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  17. Moral epistemology and professional codes of ethics.Alan Goldman - 2018 - In Aaron Zimmerman, Karen Jones & Mark Timmons (eds.), Routledge Handbook on Moral Epistemology. Routledge.
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  18. Moral epistemology and liberation movements.Lauren Woomer - 2018 - In Aaron Zimmerman, Karen Jones & Mark Timmons (eds.), Routledge Handbook on Moral Epistemology. Routledge.
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  19. Foundationalism and coherentism in moral epistemology.Noah Lemos - 2018 - In Aaron Zimmerman, Karen Jones & Mark Timmons (eds.), Routledge Handbook on Moral Epistemology. Routledge.
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  20. Relativism and pluralism in moral epistemology.David Wong - 2018 - In Aaron Zimmerman, Karen Jones & Mark Timmons (eds.), Routledge Handbook on Moral Epistemology. Routledge.
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  21. Contemporary moral epistemology.Rob Shaver - 2018 - In Aaron Zimmerman, Karen Jones & Mark Timmons (eds.), Routledge Handbook on Moral Epistemology. Routledge.
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  22. Modern moral epistemology.Kenneth R. Westphal - 2018 - In Aaron Zimmerman, Karen Jones & Mark Timmons (eds.), Routledge Handbook on Moral Epistemology. Routledge.
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  23. Ancient and medieval moral epistemology.Matthias Perkams - 2018 - In Aaron Zimmerman, Karen Jones & Mark Timmons (eds.), Routledge Handbook on Moral Epistemology. Routledge.
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  24. Inwiefern sind philosophische Erfahrungen epistemisch transformativ?Íngrid Vendrell Ferran - 2022 - Deutsche Zeitschrift für Philosophie 70 (5):809-822.
    Drawing on Laurie A. Paul’s notion of “transformative experience”, this paper explores transformative philosophical experiences and analyses the structure of the attitude underlying them. It is argued that these experiences have to be explained not in cognitive terms but as a change in our affective attitude. More precisely, these experiences lead us to feel values in a novel manner. However, in order to make the philosophical experience epistemically transformative and provide a new perspective from which we can acquire new philosophical (...)
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  25. Expressivism and Explaining Irrationality: Reply to Baker.Sebastian Hengst - 2022 - Erkenntnis 87 (5):2503-2516.
    In a recent paper in this journal, Derek Baker (Erkenntnis 83(4):829–852, 2018) raises an objection to expressivism as it has been developed by Mark Schroeder (Being for, Oxford University Press, Oxford, 2008). Baker argues that Schroeder’s expressivist (1) is committed to certain sentences expressing rationally incoherent states of mind, and he objects (2) that the expressivist cannot explain why these states would be rationally incoherent. The aim of this paper is to show that Baker’s argument for (1) is unsound, and (...)
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  26. Conscientious Utilitarianism; or, the Utilitarians Who Walk Away from Omelas.Andrew Dennis Bassford - 2022 - Journal of Science Fiction and Philosophy 5.
    This essay offers a revisionist defense of classical utilitarianism from an infamous objection to it, which is derived from American science fiction writer, Ursula Le Guin’s, short story, “The Ones Who Walk Away from Omelas.” To that effect, the reply takes inspiration from Le Guin and John Stuart Mill in appealing to the natural law theoretical concept of conscience. I argue that a conscientious utilitarian ethic can escape Le Guin’s objection more satisfactorily than other popular utilitarian ethics. Along the way, (...)
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  27. Why Natural Moral Certainties Exist: A Response to Fairhurst.Samuel Laves - 2020 - Ethical Perspectives 27 (3):297-315.
    Recently there has been a growing literature on the concept of moral certainty. This concept, which is inspired by Wittgenstein’s reflections in On Certainty, is most prominently argued for by Nigel Pleasants. Pleasants contends that there is a meaningful parallel to be drawn between the epistemic certainties discussed by Wittgenstein and moral certainties. These moral certainties are unreflective, non-propositional, and show in the ways that we act. In addition, these certainties cannot be doubted by a reasonable moral agent. In a (...)
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  28. Reasons of Love and Conceptual Good-for-Nothings.Matthieu Queloz - forthcoming - In Michael Frauchiger & Markus Stepanians (eds.), Themes from Susan Wolf. Berlin: De Gruyter.
    What reasons do we have to use certain concepts and conceptions rather than others? Approaching that question in a methodologically humanistic rather than Platonic spirit, one might seek “reasons for concept use” in how well concepts serve the contingent human concerns of those who live by them. But appealing to the instrumentality of concepts in meeting our concerns invites the worry that this yields the wrong kind of reasons, especially if the relevant concerns are nonmoral ones. Drawing on Susan Wolf’s (...)
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  29. Not a Negation? A Logico-Philosophical Perspective on the Ugaritic Particles lā/ ’al.Cristina Barés Gómez & Matthieu Fontaine - 2022 - Topoi 41 (3):515-526.
    The negative particles lā/ ’al in Ugaritic change from positive to negative in modal contexts, conditional, questions, disjunctions, etc. They have usually been studied from a Semitic and linguistic points of view. On the basis of their occurrence in Ugaritic texts, we pretend to explain their uncommon behaviour from a philosophical and logico-semantic perspective. Is it possible to translate this linguistic structure in our Modern languages? Starting from a general view of their use in Ugaritic language, we claim that this (...)
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  30. The moral epistemology of trust and trustworthiness.Emma C. Gordon & Mona Simion - forthcoming - Philosophical Psychology.
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  31. Moorean Arguments Against the Error Theory: A Defense.Eric Sampson - forthcoming - Oxford Studies in Metaethics.
    Moorean arguments are a popular and powerful way to engage highly revisionary philosophical views, such as nihilism about motion, time, truth, consciousness, causation, and various kinds of skepticism (e.g., external world, other minds, inductive, global). They take, as a premise, a highly plausible first-order claim (e.g., cars move, I ate breakfast before lunch, it’s true that some fish have gills) and conclude from it the falsity of the highly revisionary philosophical thesis. Moorean arguments can be used against nihilists in ethics (...)
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  32. Informed Consent, Error and Suspending Ignorance: Providing Knowledge or Preventing Error?Arnon Keren & Ori Lev - 2022 - Ethical Theory and Moral Practice 25 (2):351-368.
    The standard account of informed consent has recently met serious criticism, focused on the mismatch between its implications and widespread intuitions about the permissibility of conducting research and providing treatment under conditions of partial knowledge. Unlike other critics of the standard account, we suggest an account of the relations between autonomy, ignorance, and valid consent that avoids these implausible implications while maintaining the standard core idea, namely, that the primary purpose of the disclosure requirement of informed consent is to prevent (...)
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  33. Ubuntu and Moral Epistemology: The Case of the Rhodes Must Fall Movement.Luis Rodrigues - 2020 - Philosophia Africana 19 (1):40-63.
    ABSTRACT One of the key ethical and political issues in South Africa today is the decolonization of education. In 2015, a movement called Rhodes Must Fall was born in South Africa precisely with the purpose of engaging in activism to promote this decolonization. The Rhodes Must Fall movement to further this purpose engaged in some violent protests. The objective of this article is to assess whether South Africans are justified to believe that these protests can or cannot be morally justified (...)
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  34. Exploiting the Epistemic Value of Crises.Matthew Adams & Fay Niker - 2021 - In Fay Niker & Aveek Bhattacharya (eds.), Political Philosophy in a Pandemic Routes to a More Just Future.
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  35. The Hesitant Empiricist: Why Moral Epistemology Needs Real History.Nicholas Smyth - 2022 - Analysis 82 (1):190-200.
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  36. The Introspective Model of Genuine Knowledge in Wang Yangming.Harvey Lederman - 2022 - Philosophical Review 131 (2):169-213.
    This article presents a new interpretation of the great Ming dynasty philosopher Wang Yangming’s celebrated doctrine of the “unity of knowledge and action”. Wang held that action was not unified with all knowledge, but only with an elevated form of knowledge, which he sometimes called “genuine knowledge”. I argue for a new interpretation of this notion, according to which genuine knowledge requires freedom from a form of doxastic conflict. I propose that, in Wang’s view, a person is free from this (...)
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  37. Optimizing Political Influence: A Jury Theorem with Dynamic Competence and Dependence.Thomas Mulligan - forthcoming - Social Choice and Welfare.
    The purpose of this paper is to illustrate, formally, an ambiguity in the exercise of political influence. To wit: A voter might exert influence with an eye toward maximizing the probability that the political system (1) obtains the correct (e.g. just) outcome, or (2) obtains the outcome that he judges to be correct (just). And these are two very different things. A variant of Condorcet's Jury Theorem which incorporates the effect of influence on group competence and interdependence is developed. Analytic (...)
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  38. Christopher B. Kulp, Knowing Moral Truth. A Theory of Metaethics and Moral Knowledge.Artur Szutta - 2022 - Journal of Moral Philosophy 19 (2):209-212.
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  39. Scheler and Zambrano: on a transformation of the heart in Spanish philosophy.Íngrid Vendrell-Ferran & Karolina Enquist Källgren - 2022 - History of European Ideas 47.
    This paper compares the concept of the heart in the works of Max Scheler and María Zambrano. Both authors use the heart as a metaphor for distinct human affective phenomena that have a central anthropological, epistemological, and ontological significance. The comparison between authors’ use of the metaphor is organised around three main topics: the order of the heart; the idea of a primordial feeling and its place in the affective life; and the primacy of love in relation to negative affective (...)
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  40. How to explain the possibility of wholesale moral error: a reply to Akhlaghi.Daan Evers - 2022 - Ratio 35 (2):146-150.
    Farbod Akhlaghi (2021) argues that noncognitivists and naturalists cannot explain the epistemic possibility of wholesale moral error. This would show that noncognitivism and naturalism are false. I argue that noncognitivists and naturalists have no trouble explaining the epistemic possibility of wholesale moral error and that the requirement to explain this possibility is plausible only on one particular conception of epistemic possibility.
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  41. How to explain the possibility of wholesale moral error: a reply to Akhlaghi.Daan Evers - 2022 - Ratio 35 (2):146-150.
    Farbod Akhlaghi (2021) argues that noncognitivists and naturalists cannot explain the epistemic possibility of wholesale moral error. This would show that noncognitivism and naturalism are false. I argue that noncognitivists and naturalists have no trouble explaining the epistemic possibility of wholesale moral error and that the requirement to explain this possibility is plausible only on one particular conception of epistemic possibility.
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  42. Feeling as Consciousness of Value.Ingrid Vendrell Ferran - 2022 - Ethical Theory and Moral Practice 25 (1):71-88.
    A vast range of our everyday experiences seem to involve an immediate consciousness of value. We hear the rudeness of someone making offensive comments. In seeing someone risking her life to save another, we recognize her bravery. When we witness a person shouting at an innocent child, we feel the unfairness of this action. If, in learning of a close friend’s success, envy arises in us, we experience our own emotional response as wrong. How are these values apprehended? The three (...)
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  43. Sensitive to Reasons: Moral Intuition and the Dual Process Challenge to Ethics.Dario Cecchini - 2022 - Dissertation,
    This dissertation is a contribution to the field of empirically informed metaethics, which combines the rigorous conceptual clarity of traditional metaethics with a careful review of empirical evidence. More specifically, this work stands at the intersection of moral psychology, moral epistemology, and philosophy of action. The study comprises six chapters on three distinct (although related) topics. Each chapter is structured as an independent paper and addresses a specific open question in the literature. The first part concerns the psychological features and (...)
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  44. Conocimiento Práctico.Olga Ramirez Calle - 2022 - Laguna. Revista de Filosofía 50:117-140.
    Sobre la base de un análisis de la distinción habermasiana entre ética y moral y a la vista de las críticas, por un lado, al tratamiento non-cognitivista de los temas éticos que impediría su consideración crítica, y, por otro, al proyecto fundamentalista y a-histórico de la ED, intento mostrar 1) que lo que determina el carácter propiamente moral no es si son normas o valores sino la fundamentalidad del objetivo, 2) que la prioridad de los objetivos morales resulta de forma (...)
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  45. The Contingency of the Cultural Evolution of Morality, Debunking, and Theism vs. Naturalism.Matthew Braddock - 2021 - In Johan De Smedt & Helen De Cruz (eds.), Empirically Engaged Evolutionary Ethics. Synthese Library. Springer - Synthese Library. pp. 179-201.
    Is the cultural evolution of morality fairly contingent? Could cultural evolution have easily led humans to moral norms and judgments that are mostly false by our present lights? If so, does it matter philosophically? Yes, or so we argue. We empirically motivate the contingency of cultural evolution and show that it makes two major philosophical contributions. First, it shows that moral objectivists cannot explain the reliability of our moral judgments and thus strengthens moral debunking arguments. Second, it shows that the (...)
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  46. Deliberation and the Problems of Exclusion and Uptake: The Virtues of Actively Facilitating Equitable Deliberation and Testimonial Sensibility.Sarah Sorial - 2022 - Ethical Theory and Moral Practice 25 (2):215-231.
    In this paper, I suggest that one of the ways in which problems of exclusion from deliberation and uptake within deliberation can be ameliorated is to develop a more robust account of the deliberative virtues that socially privileged speakers/hearers ought to cultivate. Specifically, privileged speakers/hearers ought to cultivate the virtue of actively facilitating equitable and inclusive deliberative exchanges and the deliberative virtue of training their ‘testimonial sensibility’ to correct for prejudicial judgments about other speakers.
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  47. Admiration, Affectivity, and Value: Critical Remarks on Exemplarity.Wojciech Kaftanski - forthcoming - Journal of Value Inquiry:1-18.
    By spelling out the affective dimension of admiration, this paper challenges the view of admiration as a trustworthy means of detecting morally desirable qualities in exemplars. Such a view of admiration, foundational for the current debate on exemplars in moral education, holds that admiration is a self-motivating emotion essentially oriented toward the good and the excellent. I demonstrate that this view ignores the affective aspects of admiration explored widely in the history of philosophy on which the debate on moral exemplars (...)
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  48. Moral Knowledge Without Knowledge of Moral Knowledge.David Kaspar - 2021 - The Journal of Ethics 26 (1):155-172.
    Most people believe some moral propositions are true. Most people would say that they know that rape is wrong, torturing people is wrong, and so on. But despite decades of intense epistemological study, philosophers cannot even provide a rudimentary sketch of moral knowledge. In my view, the fact that we have very strong epistemic confidence in some fundamental moral propositions and the fact that it is extremely difficult for us to provide even the basics of an account of moral knowledge (...)
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  49. Confused Entailment.Tore Fjetland Øgaard - 2021 - Topoi 41 (1):207-219.
    Priest argued in Fusion and Confusion (Priest in Topoi 34(1):55–61, 2015a) for a new concept of logical consequence over the relevant logic B, one where premises my be “confused” together. This paper develops Priest’s idea. Whereas Priest uses a substructural proof calculus, this paper provides a Hilbert proof calculus for it. Using this it is shown that Priest’s consequence relation is weaker than the standard Hilbert consequence relation for B, but strictly stronger than Anderson and Belnap’s original relevant notion of (...)
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  50. Confabulations in the Case of Gaslighting Are Not Epistemically Beneficial, But They Are Instructive. A Commentary on Spear, A. (2020). Gaslighting, Confabulation, and Epistemic Innocence. [REVIEW]Maja Białek - 2021 - Topoi 41 (1):227-233.
    This commentary is a response to Spear’s :229–241, 2020) remarks on the difficulty of qualifying confabulations in gaslighting as epistemically innocent. I propose a way to improve on the currently employed definition of epistemic benefit and show that if it is supplemented with a pragmatic and enactive understanding of “epistemic functioning”, we can easily and intuitively grasp why such confabulations are not epistemically beneficial.
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