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  1. Lying, Misleading, and Dishonesty.Alex Barber - 2020 - Journal of Ethics 24 (2):141-164.
    An important moral category—dishonest speech—has been overlooked in theoretical ethics despite its importance in legal, political, and everyday social exchanges. Discussion in this area has instead been fixated on a binary debate over the contrast between lying and ‘merely misleading’. Some see lying as a distinctive wrong; others see it as morally equivalent to deliberately omitting relevant truths, falsely insinuating, or any other species of attempted verbal deception. Parties to this debate have missed the relevance to their disagreement of the (...)
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  2. Autonomy and Online Manipulation.Michael Klenk & Jeff Hancock - 2019 - Internet Policy Review 1:1-11.
    More and more researchers argue that online technologies manipulate human users and, therefore, undermine their autonomy. We call this the MAL view on online technology because it argues from Manipulation to Autonomy-Loss. MAL enjoys public visibility and will shape the academic discussion to come. This view of online technology, however, fails conceptually. MAL presupposes that manipulation equals autonomy loss, and that autonomy is the absence of manipulation. That is mistaken. In short, an individual can be manipulated while being fully personally (...)
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  3. Ressentiment.Andrew Huddleston - manuscript
    In his On the Genealogy of Morality Nietzsche famously discusses a psychological condition he calls ressentiment, a form of toxic, vengeful anger. In this paper, I offer a free-standing theory in philosophical psychology of what is characteristic of this state. My view takes some inspiration from Nietzsche, but this paper will not be a work of exegesis. In the process of developing my account, I will try to chart the terrain around ressentiment and closely-related and sometimes overlapping states (ordinary moral (...)
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  4. A Relational Approach to Evil Action: Vulnerability and its Exploitation.Zachary Goldberg - 2019 - Journal of Value Inquiry 53 (1):33-53.
    In this article I seek a more complete understanding of evil action. To this end, in the first half of the article I assess the conceptual strengths and weaknesses of the most compelling theories of evil action found in the contemporary philosophical literature. I conclude that the theories that fall under the category I call ‘‘Nuanced Harm Accounts’’ successfully identify the necessary and sufficient conditions of the concept. However, necessary and sufficient conditions are not coextensive with significant features, and Nuanced (...)
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  5. Forgiveness as Institution: A Merleau-Pontian Account.Bryan Lueck - 2019 - Continental Philosophy Review (2):1-15.
    Recent literature on forgiveness suggests that a successful account of the phenomenon must satisfy at least three conditions: it must be able to explain how forgiveness can be articulate, uncompromising, and elective. These three conditions are not logically inconsistent, but the history of reflection on the ethics of forgiveness nonetheless suggests that they are in tension. Accounts that emphasize articulateness and uncompromisingness tend to suggest an excessively deflationary understanding of electiveness, underestimating the degree to which forgiveness is a gift. Accounts (...)
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  6. Sprawiedliwość jako cnota intelektualna.Piotr Machura - 2008 - In Dorota Probucka (ed.), Czy sprawiedliwość jest możliwa? Kraków, Polska:
    Celem artykułu jest próba analizy cnoty sprawiedliwości jako cnoty intelektualnej (dianoetycznej). Przyjmując Arystotelesowy pogląd o proporcji jako istocie sprawiedliwości zwracam uwagę na zasadnicze znaczenie sprawiedliwości rozumianej nie tylko jako umiejętność oddania każdemu tego, co mu się słusznie należy, ale też jako miary przykładanej do wygłaszanych opinii i stanowisk. W tym sensie proporcja ta oznacza w istocie umiejętność wyjścia poza własne stanowisko i zważenia racji niezależnie od emocji. W ten zaś sposób sprawiedliwość okazuje się być cnotą umożliwiającą ukonstytuowanie się fundamentalnej nie (...)
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  7. Structural Modes of Recognition and Virtual Forms of Empowerment: Towards a New Antimafia Culture.Carla Bagnoli - 2017 - In R. Pickering-Iazzi (ed.), The Italian Antimafia, New Media, and the Culture of Legality. Toronto, Ontario, Canada: pp. 39-61.
  8. Matters of Interpersonal Trust.Andrew Kirton - 2018 - Dissertation, University of Manchester
    This thesis defends an account of what it is to trust other people, and what gives matters of trust (i.e. situations where we trust/distrust others) a characteristic interpersonal, normative, or moral/ethical importance to us. In other words, it answers what the nature of betrayal (and being susceptible to betrayal) is. -/- Along the way I put forward/defend accounts of the following: the relationship between trust and reliance (chapter 4); an account of reliance itself (chapter 5); trust and distrust as one/two/three-place (...)
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  9. Doing Unto Others: A Phenomenological Search for the Ground of Ethics.Richard Oxenberg - manuscript
    Can we find a phenomenological basis for the ethical 'ought'? This essay addresses this question through a reflection on Husserl's fifth Meditation. In the fifth Meditation Husserl endeavors to show the manner in which I constitute the other through an associative pairing of the other with my own subjectivity. This essay argues that this same associative pairing forces me to acknowledge the other as a person of intrinsic worth insofar as I recognize myself as one. Having acknowledged the intrinsic worth (...)
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  10. Neuroethics, Moral Agency, and the Hard Problem: A Special Introduction to the Neuroethics Edition of the Journal of Hospital Ethics.Christian Carrozzo - 2017 - Journal of Hospital Ethics 4 (2):47-52.
  11. Real (and) Imaginal Relationships with the Dead.Kathryn Norlock - 2017 - Journal of Value Inquiry 51 (2):341-356.
    Open Access: Appreciating the relationship of the living to our dead is an aspect of human life that seems to be neglected in philosophy. I argue that living individuals can have ongoing, non-imaginary, valuable relationships with deceased loved ones. This is important to establish because arguments for such relationships better generate claims in applied ethics about our conduct with respect to our dead. In the first half of the paper I advance the narrower claim that psychological literature affirmative of “imaginal (...)
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  12. Are You Truly Flourishing.Dj Young - 2017 - Dissertation, Bridgewater State University
    What does it take for one to truly flourish? Is happiness enough? In this brief discourse, I explore the popular ideas of flourishing and bring forth alternative possibilities which, grounded in reason, seek the true meaning of flourishing.
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  13. Antisemitski diskurs kao jezičko-ekspresivni paternalizam.Aleksandar Prnjat - 2012 - Kultura (134):395-400.
    In this paper, I present some remarks about an example of Christian anti-Semitism. It is about well known anti-Semitic attitudes that Zoran Kindjic supports in his paper with some scholarly pretensions. I use this example to illustrate one kind of unacceptable paternalistic discourse. Namely, I argue that when it comes to basic eschatological teachings of Abrahamic religions, even the mildest form of what I have previously defined as linguistic-expressive paternalism – what could also be called conversational paternalism – cannot be (...)
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  14. Evil and a Worthwhile Life.Zachary J. Goldberg - 2017 - In Reflections on Ethics and Responsibility: Essays in Honor of Peter A. French. Springer. pp. 145-163.
    The concept of evil plays a central role in many of Peter French’s publications. He defines evil as “a human action that jeopardizes another person’s (or group’s) aspirations to live a worthwhile life (or lives) by the willful infliction of undeserved harm on that person(s)” (French 2011, 61, 95). Inspired by Harry Frankfurt’s work on the importance of what we care about, French argues that “the life a person leads is worthwhile if what he or she really gives a damn (...)
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  15. The Moral Aspect of Nonmoral Goods and Evils: Michael J. Zimmerman.Michael J. Zimmerman - 1999 - Utilitas 11 (1):1-15.
    The idea that immoral behaviour can sometimes be admirable, and that moral behaviour can sometimes be less than admirable, has led several of its supporters to infer that moral considerations are not always overriding, contrary to what has been traditionally maintained. In this paper I shall challenge this inference. My purpose in doing so is to expose and acknowledge something that has been inadequately appreciated, namely, the moral aspect of nonmoral goods and evils. I hope thereby to show that, even (...)
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  16. Contempt, Community, and the Interruption of Sense.Bryan Lueck - 2017 - Critical Horizons 18 (2):154-167.
    In the early modern period, contempt emerged as a persistent theme in moral philosophy. Most of the moral philosophers of the period shared two basic commitments in their thinking about contempt. First, they argued that we understand the value of others in the morally appropriate way when we understand them from the perspective of the morally relevant community. And second, they argued that we are naturally inclined to judge others as contemptible, and that we must therefore interrupt that natural movement (...)
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  17. Forgiveness and Moral Development.Paula Satne - 2016 - Philosophia 44 (4):1029-1055.
    Forgiveness is clearly an important aspect of our moral lives, yet surprisingly Kant, one of the most important authors in the history of Western ethics, seems to have very little to say about it. Some authors explain this omission by noting that forgiveness sits uncomfortably in Kant’s moral thought: forgiveness seems to have an ineluctably ‘elective’ aspect which makes it to a certain extent arbitrary; thus it stands in tension with Kant’s claim that agents are autonomous beings, capable of determining (...)
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  18. O Jezičko-Ekspresivnom Paternalizmu: Replika Mihailu Markoviću.Aleksandar Prnjat - 2009 - Filozofija I Društvo 20 (3):247-250.
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  19. The Ethics of Forgiveness: A Collection of Essays.Christel Fricke (ed.) - 2011 - Routledge.
    We are often pressed to forgive or in need of forgiveness: Wrongdoing is common. Even after a perpetrator has been taken to court and punished, forgiveness still has a role to play. How should a victim and a perpetrator relate to each other outside the courtroom, and how should others relate to them? Communicating about forgiveness is particularly urgent in cases of civil war and crimes against humanity inside a community where, if there were no forgiveness, the community would fall (...)
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  20. Contempt and Moral Subjectivity in Kantian Ethics.Bryan Lueck - 2016 - Tijdschrift Voor Filosofie 78 (2):305-327.
    I argue in this paper that Immanuel Kant's account of the moral wrongness of contempt in the Metaphysics of Morals provides important resources for our understanding of the nature of moral subjectivity. Although Kant typically emphasizes the subject's position as autonomous addressor of the moral law, his remarks on contempt bring into relief a dynamic relationship at the heart of practical subjectivity between the addressor and addressee positions. After tracing the development of reflection concerning the addressor and addressee positions in (...)
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  21. Crkva i paternalizam-odgovor Mihailu Markoviću.Aleksandar Prnjat - 2008 - Filozofija I Društvo 19 (2):253-256.
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  22. Communicating Moral Concern: An Ethics of Critical Responsiveness.Elise Springer - 2013 - MIT Press.
    Examines the social aspect of moral agency, building an account of critical engagement that focuses on the transformation of moral attention through communicative exchange, rather than on matters of judgment or on behavioral outcomes.
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  23. Love, Hate and Moral Inclusion.Anca Gheaus - 2011 - In Joseph Carlisle, James Carter & Daniel Whistler (eds.), Moral Powers, Fragile Beliefs: Essays in Moral and Religious Philosophy. Continuum International Publishing Group. pp. 29.
    Drawing upon feminist work on partiality and on the philosophy of Raimond Gaita, I argue that love for particular people can serve as a basis for including strangers in the sphere of ethically relevant individuals. While partiality for some can hinder proper treatment of others, it is also constitutive of our ability to determine the scope of morality. My line of reasoning invites the worry that hatred is as powerful in hindering moral recognition as love is in creating it. I (...)
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  24. The Moral Value of Animals.Elisa Aaltola - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 3:219-225.
    Altruism has often been thought to be the reason we treat animals with a certain moral respect. Animals are not moral agents who could reciprocally honour our well being, and because of this duties toward them are considered to be based on other-directed motivations. Altruism is a vague notion, and in the context of animals can be divided into at least three different alternatives. The first one equates altruism with benevolence or "kindness"; the second one argues altruism is based on (...)
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  25. Moral Repair: Reconstructing Moral Relations After Wrongdoing. By Margaret Urban Walker. New York: Cambridge University Press, 2006.Elizabeth V. Spelman - 2008 - Hypatia 23 (4):228-233.
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  26. Value, Respect and Attachment (Book Review). [REVIEW]Julia Tanner - 2002 - Philosophical Writings (21).
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  27. Moral Repair: Reconstructing Moral Relations After Wrongdoing (Review).Elizabeth V. Spelman - 2008 - Hypatia 23 (4):pp. 228-233.
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Desert
  1. Against the Character Solution to the Problem of Moral Luck.Robert J. Hartman - 2020 - Australasian Journal of Philosophy 98 (1):105-118.
    One way to frame the problem of moral luck is as a contradiction in our ordinary ideas about moral responsibility. In the case of two identical reckless drivers where one kills a pedestrian and the other does not, we tend to intuit that they are and are not equally blameworthy. The Character Response sorts these intuitions in part by providing an account of moral responsibility: the drivers must be equally blameworthy, because they have identical character traits and people are originally (...)
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  2. Shame and Attributability.Andreas Brekke Carlsson - forthcoming - In David Shoemaker (ed.), Oxford Studies in Agency and Responsibility, vol. 6.
    Responsibility as accountability is normally taken to have stricter control conditions than responsibility as attributability. A common way to argue for this claim is to point to differences in the harmfulness of blame involved in these different kinds of responsibility. This paper argues that this explanation does not work once we shift our focus from other-directed blame to self-blame. To blame oneself in the accountability sense is to feel guilt and feeling guilty is to suffer. To blame oneself in the (...)
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  3. Hitting Retributivism Where It Hurts.Nathan Hanna - 2019 - Criminal Law and Philosophy 13 (1):109-127.
    Many philosophers think that, when someone deserves something, it’s intrinsically good that she get it or there’s a non-instrumental reason to give it to her. Retributivists who try to justify punishment by appealing to claims about what people deserve typically assume this view or views that entail it. In this paper, I present evidence that many people have intuitions that are inconsistent with this view. And I argue that this poses a serious challenge to retributivist arguments that appeal to desert.
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  4. Review of Michael McKenna, Conversation and Responsibility. [REVIEW]Paul Russell - 2017 - Philosophical Review 126 (2):285-95.
    Michael McKenna’s Conversation and Responsibility is an ambitious and impressive statement of a new theory of moral responsibility. McKenna’s approach builds upon the strategy advanced in P.F. Strawson’s enormously influential “Freedom and Resentment” (which was published in 1962). The account advanced aims to provide Strawson’s theory with the sort of detail that is required to fill significant gaps and respond to a wide range of criticisms and objections that have been directed against it. ....Conversation and Responsibility belongs on the top (...)
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  5. Blame, Forgiveness, and Honor in Aristotle and Beyond.Carissa Phillips-Garrett - 2017 - Dissertation, Rice University
    Many contemporary discussions of forgiveness assume forgiveness is fundamentally admirable. Examining Aristotle’s account, however, demonstrates that there is a tension between desert and forgiveness that is often overlooked in contemporary discussions. Through examining the neglected concept of sungnōmē, which forestalls blame, I conclude that Aristotelian blame is justified only on grounds of fairness. This conclusion is evidence that Aristotelian blame is not merely an instrumental or descriptive tool, but rather a way of holding agents morally accountable. Through examining the emphasis (...)
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  6. Aquinas and Gregory the Great on the Puzzle of Petitionary Prayer.Scott Hill - 2018 - Ergo: An Open Access Journal of Philosophy 5.
    I defend a solution to the puzzle of petitionary prayer based on some ideas of Aquinas, Gregory the Great, and contemporary desert theorists. I then address a series of objections. Along the way broader issues about the nature of desert, what is required for an action to have a point, and what is required for a puzzle to have a solution are discussed.
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  7. Prioritarianism: Room for Desert?Matthew D. Adler - 2018 - Utilitas 30 (2):172-197.
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  8. Moral Projection and the Intelligibility of Collective Forgiveness.Harry Bunting - 2009 - Yearbook of the Irish Philosophical Society 7:107 - 120.
    ABSTRACT. The paper explores the philosophical intelligibility of contemporary defences of collective political forgiveness against a background of sceptical doubt, both general and particular. Three genera sceptical arguments are examined: one challenges the idea that political collectives exist; another challenges the idea that moral agency can be projected upon political collectives; a final argument challenges the attribution of emotions, especially anger, to collectives. Each of these sceptical arguments is rebutted. At a more particular level, the contrasts between individual forgiveness and (...)
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  9. Kant's Mature Theory of Punishment, and a First Critique Ideal Abolitionist Alternative.Benjamin Vilhauer - forthcoming - In Matthew Altman (ed.), Palgrave Kant Handbook.
    This chapter has two goals. First, I will present an interpretation of Kant’s mature account of punishment, which includes a strong commitment to retributivism. Second, I will sketch a non-retributive, “ideal abolitionist” alternative, which appeals to a version of original position deliberation in which we choose the principles of punishment on the assumption that we are as likely to end up among the punished as we are to end up among those protected by the institution of punishment. This is radical (...)
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  10. Blameworthiness as Deserved Guilt.Andreas Carlsson - 2017 - The Journal of Ethics 21 (1):89-115.
    It is often assumed that we are only blameworthy for that over which we have control. In recent years, however, several philosophers have argued that we can be blameworthy for occurrences that appear to be outside our control, such as attitudes, beliefs and omissions. This has prompted the question of why control should be a condition on blameworthiness. This paper aims at defending the control condition by developing a new conception of blameworthiness: To be blameworthy, I argue, is most fundamentally (...)
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  11. Desert of What? On Murphy’s Reluctant Retributivism.Linda Radzik - 2017 - Criminal Law and Philosophy 11 (1):161-173.
    In Punishment and the Moral Emotions, Jeffrie Murphy rejects his earlier, strong endorsements of retributivism. Questioning both our motivations for embracing retributivism and our views about the basis of desert, he now describes himself as a “reluctant retributivist.” In this essay, I argue that Murphy should reject retributivism altogether. Even if we grant that criminals have negative desert, why should we suppose that it is desert of suffering? I argue that it is possible to defend desert-based theories of punishment that (...)
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  12. Foucault and Bentham: A Defence of Panopticism: Janet Semple.Janet Semple - 1992 - Utilitas 4 (1):105-120.
  13. Unmasking Equality? Kagan on Equality and Desert: Serena Olsaretti.Serena Olsaretti - 2002 - Utilitas 14 (3):387-400.
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  14. Devlin, Hart, and the Proper Limits of Legal Coercion*: Mark S. Nattrass.Mark S. Nattrass - 1993 - Utilitas 5 (1):91-107.
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  15. Shaping the Arrow of the Will: Skorupski on Moral Feeling and Rationality: Theo Van Willigenburg.Theo Van Willigenburg - 2003 - Utilitas 15 (3):353-368.
    I oppose the way John Skorupski characterizes morality in terms of the blameworthy and the role he consequently assigns to punitive feelings in directing one's will and shaping one's character. Skorupski does not hold that the punishment involved in blame- and guilt-feelings grounds the normativity of moral obligation. He defends a specific view of moral psychology and moral practice in which the blame-feeling disposes to the withdrawal of recognition, which involves some sort of casting the transgressor out of the community (...)
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  16. Improving Our Practice of Sentencing: Brenda M. Baker.Brenda M. Baker - 1997 - Utilitas 9 (1):99-114.
    Restorative justice should have greater weight as a criterion in criminal justice sentencing practice. It permits a realistic recognition of the kinds of harm and damage caused by offences, and encourages individualized non-custodial sentencing options as ways of addressing these harms. Non-custodial sentences have proven more effective than incarceration in securing social reconciliation and preventing recidivism, and they avoid the serious social and personal costs of imprisonment. This paper argues in support of restorative justice as a guiding idea in sentencing. (...)
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  17. Ressentiment, Revenge, and Punishment: Origins of the Nietzschean Critique: Robin Small.Robin Small - 1997 - Utilitas 9 (1):39-58.
    Nietzsche's thinking on justice and punishment explores the motives and forces which lie behind moral concepts and social institutions. His dialogue with several writers of his time is discussed here. Eugen Dühring had argued that a natural feeling of ressentiment against those who have harmed us is the source of the concept of injustice, so that punishment, even in its most impersonal form, is always a form of revenge. In attacking this theory, Nietzsche developed his own powerful critique of moral (...)
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  18. Deserved Punishment and Benefits to Victims: C. L. Ten.C. L. Ten - 2000 - Utilitas 12 (1):85-90.
    Sher's notion of deserved punishment has unacceptable implications. It does not justify punishing some serious wrongdoers, who are unwilling to commit lesser wrongs, more severely than minor offenders. It requires victim-inflicted punishments which repeat the wrongdoings, with the roles reversed. But if Sher moves away from such victim-inflicted punishments, then his theory should treat wrongdoers like tort-feasors who have to pay monetary compensations to their victims.
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  19. George Sher’s Theory of Deserved Punishment, and the Victimized Wrongdoer.Stephen Kershnar - 1997 - Social Theory and Practice 23 (1):75-91.
    George Sher's theory of deserved punishment is unable to account for cases in which wrongdoing does not result in unfair advantages. Sher attempts to connect punishment with distributive justice by suggesting that punishment is deserved inasmuch as the unfair advantage gained by wrongdoing is offset. According to Sher's diachronic theory of fairness, punishment is also deserved when it occurs in response to transgression of a first-order ethical norm. A problem for the theory concerns the justification it provides for disparate treatment (...)
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  20. Free Will Skepticism and Personhood as a Desert Base.Benjamin Vilhauer - 2009 - Canadian Journal of Philosophy 39 (3):489-511.
    In contemporary free will theory, a significant number of philosophers are once again taking seriously the possibility that human beings do not have free will, and are therefore not morally responsible for their actions. (Free will is understood here as whatever satisfies the control condition of moral responsibility.) Free will theorists commonly assume that giving up the belief that human beings are morally responsible implies giving up all our beliefs about desert. But the consequences of giving up the belief that (...)
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  21. Utilitarianism, Hedonism, and Desert: Essays in Moral Philosophy. [REVIEW]Henry R. West - 2003 - International Studies in Philosophy 35 (4):244-245.
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  22. Utilitarianism, Hedonism, and Desert: Essays in Moral Philosophy. [REVIEW]Robert L. Frazier - 2000 - Dialogue 39 (3):626-627.
    Our most basic moral intuition, according to Feldman, is simply stated: we ought to do the best we can. And, according to him, it is this intuition that underlies the utilitarian doctrine. However, Feldman thinks it is no easy task to develop a theory that adequately expresses this intuition. Indeed, he thinks that many philosophers “have vigorously defended ‘utilitarianism’ without succeeding in formulating the doctrine precisely”. He describes debating the merits of utilitarianism before it is adequately formulated as “Rambo philosophy”, (...)
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  23. Punishment, Forgiveness and Reconciliation.Bill Wringe - 2016 - Philosophia 44 (4):1099-1124.
    It is sometimes thought that the normative justification for responding to large-scale violations of human rights via the judicial appararatus of trial and punishment is undermined by the desirability of reconciliation between conflicting parties as part of the process of conflict resolution. I take there to be philosophical, as well as practical and psychological issues involved here: on some conceptions of punishment and reconciliation, the attitudes that they involve conflict with one another on rational grounds. But I shall argue that (...)
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1 — 50 / 1649