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  1. 道德原型:史前伦理.Roberto Thomas Arruda - 2024 - São Paulo: Terra à vista.
    哲学传统的道德观念主要基于形而上学和神学的观念和理论。最突出的传统道德概念是神圣命令理论(DCT)。 根据DCT,上帝通过创造和启示为人类奠定了道德基础。 从人类文明的早期开始,道德与神性就密不可分。 这些概念基于神学框架。它们被三大亚伯拉罕传统中的大多数人类信徒所接受:犹太教,基督教和伊斯兰教。DCT理论仅基于信仰和启示,并没有提供严格的科学 示范。 几个世纪以来,"DCT"道德概念的反对者试图淡化其重要性(尽管没有成功),理由是其形而上学和宗教假设无法得到证实。 。这只是一种信念,应该这样理解。 除了这些极端对立之外,还有许多其他概念部分或完全与DCT理论相矛盾。 从古希腊哲学到今天,许多哲学家和社会科学家都坚持认为道德是一种建构,因此在文化上是相对的和确定性的。然而,这也引发了许多其他讨论,并提出了一些棘手的问题,例如文化的意义是什么,文化中的哪些因素在道德上 是决定性的,这种相对论的局限性是什么。 道德决定论者反过来声称,一旦自由意志不存在,包括道德在内的人类行为的一切都是确定性的。 最近,现代思想家认为道德是一门严谨的科学。然而,科学的方法虽然可以解释一些事实和证据,但它本身并不能揭示道德的内涵和意义。理解道德需要更广泛的理解,需要哲学家达成共识,这是他们从未实现过的。 只要许多问题相互冲突,就会产生复杂的分析和无休止的争论。 参与这项研究的宇宙和大气是所有这些概念冲突的主题,也是客观和进化观察的结果。 尽管存在这种情况及其固有的重要性,但这些问题远远没有讨论客观伦理分析的方法论,这是这项工作的目的和范围。 我们应该简要地重新审视这些众所周知的传统理论,因为这项工作是一项比较研究,其假设与至少所有传统理论都有很大不同。 -/- 因此,有必要为读者提供直接和具体的比较要素,以便在不进行广泛研究的情况下进行有效的批评。 这项工作的目的是证明和展示史前道德原型的存在和意义,这些原型直接源于最基本的社会需求和生存努力。这些原型定义了道德的本质基础,将其聚合到集体无意识中,并用相应的逻辑组织起来。 这种逻辑被传递到人类基因组的进化阶段和不同的时空关系,无论任何当代的个人经验。这些原型定义的系统构成了人类社会的进化模型。 这是一个元伦理立场吗? 是的,是的。 此外,在任何元伦理推理中,我们都应该仔细寻找最佳和最连贯的路径,分析哲学提供了这样的路径。 因此,这项工作应该合理地证明道德不是文明人或现代社会的文化产物。虽然它经历了许多文化的相对聚集和缺失,但它的基础是原型,从未经历过结构变化。这种推理表明,道德是智人的第一个社会建构。 它不是一种属性或偶然现象:它与人的本质融为一体,是人体的特征。 人类现象是随机决定和自由意志之间不断演绎的过程。 我们需要质疑道德是如何开始的,以及它是如何来到我们身边的。 -/- .
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  2. The Egalitarian Objection to Coercion.Adam Lovett - forthcoming - Pacific Philosophical Quarterly.
    Coercion is morally objectionable: it’s bad to be coerced and it’s wrong to coerce people. But why is coercion objectionable? In this paper, I advance an egalitarian account of what’s objectionable about coercion. The account is rooted in the idea that certain relationships, like those of master to slave and lord to peasant, are relationships of subordination or domination. These relationships are morally objectionable. Moreover, such relationships are in part constituted by asymmetries of power. A master subordinates a slave because (...)
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  3. Arquetipos Morales: ética prehistoria-pe.Roberto Thomas Arruda - 2024 - São Paulo: Terra à Vista.
    Pe tradición filosófica umi enfoque moral rehegua oñemopyenda predominantemente umi concepto ha teoría metafísica ha teológica-pe. Umi concepto tradicional ética rehegua apytépe, ojehecharamovéva ha’e Teoría de Comando Divino (TCD). TCD he’iháicha, Ñandejára ome’ẽ pyenda moral yvypórape ojejapo guive ha umi revelación rupive. Péicha, pe moralidad ha divinidad ndojeseparái va’erãmo’ã pe civilización mombyryvéva guive. Ko'ã concepto oime sumergido peteî estructura teológica ha oasepta principalmente mayoría umi omoirûva mbohapy tradición abrahámica: judaísmo, cristianismo ha islam, oimehápe parte considerable población humana. Oñongatúvo jerovia ha (...)
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  4. Rich Addiction.Bennett Gilbert - 2024 - Subjectivity 31.
    Examining the author’s own experiences of narcotics addiction reveals certain aspects of the addicted mentality that have strong ethical valence. In general, this shows that addiction is not a state fundamentally characterized by lack. The rudiments of this position are found in some contemporary philosophy of addiction; also, it is contrasted with a common widely held mistaken view. Addiction should instead be understood in continuity with and as illuminating the nature of human personhood and subjectivity. Under a phenomenology specific to (...)
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  5. Standing to Praise.Daniel Telech - forthcoming - European Journal of Philosophy.
    This paper argues that praise is governed by a norm of standing, namely the evaluative commitment condition. Even when the target of praise is praiseworthy and known to be so by the praiser, praise can be inappropriate owing to the praiser’s lacking the relevant evaluative commitment. I propose that uncommitted praisers lack the standing to praise in that, owing to their lack of commitment to the relevant value, they have not earned the right to host the co-valuing that is the (...)
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  6. Epistemic Virtue Signaling and the Double Bind of Testimonial Injustice.Catharine Saint-Croix - forthcoming - Philosophers' Imprint.
    Virtue signaling—using public moral discourse to enhance one’s moral reputation—is a familiar concept. But, what about profile pictures framed by “Vaccines work!”? Or memes posted to anti-vaccine groups echoing the group’s view that “Only sheep believe Big Pharma!”? These actions don’t express moral views—both claims are empirical (if imprecise). Nevertheless, they serve a similar purpose: to influence the judgments of their audience. But, where rainbow profiles guide their audience to view the agent as morally good, these acts guide their audience (...)
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  7. The Moral Psychology of Obsessive-Compulsive Disorder.Jared N. Smith - 2022 - Dissertation, University of California, Riverside
    Imagine a person with a compulsive illness that leads her to frequently wash her hands. She will scrub her hands under all sorts of bizarre conditions, such as seeing a garbage truck drive down the road or hearing the word ‘trash’ on television. Sometimes her hands do need to be cleaned but this is usually a fortunate coincidence. This person does not have control over her behavior because she cannot help herself from washing her hands (unless dire consequences were to (...)
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  8. Moral injury, Moral Suffering, and Moral Health.Matthew Talbert & Jessica Wolfendale - 2023 - In Justin T. McDaniel (ed.), Preventing and Treating the Invisible Wounds of War: Combat Trauma, Moral Injury, and Psychological Health. Oxford University Press. Translated by Evan R. Seamen & Stephen N. Xenakis.
    In this chapter, the authors argue that the concept of “moral injury” needs regimentation: Current definitions are both too broad and too narrow. They are too broad because they ignore or conflate important differences between the kinds of moral conflicts discussed in the literature. They are too narrow because they exclude the possibility of moral injury in the absence of internal moral conflict. The authors argue that it is necessary to first develop a conception of moral health, and they propose (...)
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  9. Secrets vs. Lies: Is There A Moral Asymmetry?Mahon James - 2018 - In Lying: Language, Knowledge, Ethics, and Politics. Oxford: Oxford University Press. pp. 161-182.
    In this chapter I argue that the traditional interpretation of the commonly accepted moral asymmetry between secrets and lies is incorrect. On the standard interpretation of the commonly accepted view, lies are prima facie or pro tango morally wrong, whereas secrets are morally permissible. I argue that, when secrets are distinguished from mere acts of reticence and non-acknowledgement, as well as from acts of deception, so that they are defined as acts of not sharing believed-information while believing that the believed-information (...)
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  10. Recent Work in Forgiveness.Simone Gubler - 2022 - Analysis 82 (4):738-753.
    One of the oldest traditions in the Eastern Orthodox church is Forgiveness Sunday. It’s a festive occasion: the last day to eat dairy before the onset of the fa.
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  11. Is God's Justice Unmerciful in Anselm's Cur Deus Homo?Gregory Sadler - 2015 - The Saint Anselm Journal 11 (1):1-13.
    Can God be entirely and supremely just and also entirely merciful, without these two characteristics ending up in contradiction with each other? Anselm of Canterbury considers this question in several places in his works and provides rational resolutions demonstrating the compatibility of divine justice and mercy. This paper considers Anselm's treatment of the problem in the Cur Deus Homo, noting distinctive features of his account, highlighting the seeming incompatibilities between mercy and justice, and setting out his resolution of the problem.
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  12. Property and non-ideal theory.Adam Lovett - 2023 - Inquiry: An Interdisciplinary Journal of Philosophy 1:1-25.
    According to the standard story, there are two defensible theories of property rights: historical and institutional theories. The former says that you own something when you’ve received it via an unbroken chain of just transfers from its original appropriation. The latter says that you own something when you’ve been assigned it by just institutions. This standard story says that the historical theory throws up a barrier to redistributive economic policies while the institutional theory does not. In this paper, I argue (...)
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  13. What is Intimacy?Jasmine Gunkel - forthcoming - Journal of Philosophy.
    Why is it more violating to grab a stranger’s thigh or stroke their face than it is to grab their forearm? Why is it worse to read someone’s dream journal without permission than it is to read their bird watching field notes? Why are gestation mandates so incredibly intrusive? Intimacy is key to understanding these cases, and to explaining many of our most stringent rights. -/- I present two ways of thinking about intimacy, Relationship-First Accounts and the Intimate Zones Account. (...)
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  14. Suffering and Schadenfreude in sport.Sean Foley & Michael Rohlf - 2023 - Journal of the Philosophy of Sport 50 (1):133-147.
    We argue that some sports test athletes’ capacities to endure specific types of suffering, and in such cases the suffering is constitutive of the sport: the sporting contest would not be a good sporting contest if that capacity were not tested. We then argue that it is morally acceptable for athletes to experience pleasure (Schadenfreude) in response to the constitutive suffering of competitors insofar as that pleasure is compatible with pity or sympathy for non-constitutive suffering. We use the case of (...)
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  15. Shame, Love, and Morality.Fredrik Westerlund - 2022 - The Journal of Ethics 26 (4):517-541.
    This article offers a new account of the moral substance of shame. Through careful reflection on the motives and intentional structure of shame, I defend the claim that shame is an egocentric and morally blind emotion. I argue that shame is rooted in our desire for social affirmation and constituted by our ability to sense how we appear to others. What makes shame egocentric is that in shame we are essentially concerned about our own social worth and pained by the (...)
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  16. Review of Brandon Warmke, Dana Kay Nelkin, and Michael McKenna (eds.), 'Forgiveness and its Moral Dimensions' (OUP, 2021). [REVIEW]Abraham Mathew - 2023 - Journal of Moral Philosophy 20 (3-4):342-5.
  17. On Moral Unintelligibility: Beauvoir’s Genealogy of Morality in the Second Sex.Sabina Vaccarino Bremner - 2022 - The Monist 105 (4):521-540.
    This paper offers a reading of Beauvoir’s Second Sex as a genealogy of ‘morality’: the patriarchal system of values that maintains a moral distinction between men and women. This value system construes many of women’s experiences under oppression as evidence of women’s immorality, obscuring the agential role of those who provoke such experiences. Beauvoir’s examination of the origin for this value system provides an important counterexample to the prevailing debate over whether genealogical method functions to debunk or to vindicate: while (...)
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  18. Self-Inflicted Evils and Self-Forgiveness.Kathryn J. Norlock - 2009 - In Evil, Political Violence, and Forgiveness. Lanham, Maryland: Lexington Books/RLI. pp. 159-174.
    Early in _The Atrocity Paradigm_, Claudia Card briefly defends the idea that one can inflict evil on oneself. In this paper, I extend the work Card begins on self-inflicted evils, especially with attention to self-forgiveness. Following the work of philosophers of trauma, I argue that the fragmented nature of the self, especially the traumatized self, is one which supports and enables the possibilities of self-inflicted evil and self-forgiveness. The fragmented self is also the source of obstacles to self-forgiveness, which Card's (...)
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  19. Výchovná a vzdělávací role sportu u myslitelů Sókrata, Platóna a Aristotela ve vztahu k problematice dobrého sportu a vedení dobrého života (Educational Role of Sport with Respect to the Thinkers Socrates, Plato, and Aristotle In Relation to the Problematics of a Good Sport and a Good Life).Lukáš Mareš - 2021 - Filosofie Dnes 13 (2):44-72.
    Příspěvek se věnuje problematice antického řeckého sportu, konkrétně významu sportovních zápolení a jejich výchovné a vzdělávací roli. Pozornost autor věnuje rozboru pozic filosofů Sókrata, Platóna a Aristotela. Po nastínění kontextu tématu představuje a interpretuje základní filosofické a náboženské premisy sportovního výkonu a jeho výchovné role. Řadí mezi ně úsilí o dosažení božské přízně, nesmrtelnosti, vyššího společenského postavení, ale i ideálů kalokagathia, areté a dalších ctností. Důležitý rozměr antického sportu spatřuje rovněž v jeho formativním potenciálu směřujícímu k přípravě na duševní život. (...)
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  20. The Ethics of Killing in a Pandemic: Unintentional Virus Transmission, Reciprocal Risk Imposition, and Standards of Blame.Jeremy Davis - 2022 - Journal of Applied Philosophy 39 (3):471-486.
    The COVID-19 global pandemic has shone a light on several important ethical questions, ranging from fairness in resource allocation to the ethical justification of government mandates. In addition to these institutional issues, there are also several ethical questions that arise at the interpersonal level. This essay focuses on several of these issues. In particular, I argue that, despite the insistence in public health messaging that avoiding infecting others constitutes ‘saving lives’, virus transmission that results in death constitutes an act of (...)
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  21. Focusing on the Gap: A Better Approach to the Ethics of Humor.Paul Butterfield - 2022 - Journal of Value Inquiry 56 (2):283-302.
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  22. Accepting Forgiveness.Jeffrey S. Helmreich - 2020 - The Journal of Ethics 26 (1):1-25.
    Forgiving wrongdoers who neither apologized, nor sought to make amends in any way, is controversial. Even defenders of the practice agree with critics that such “unilateral” forgiveness involves giving up on the meaningful redress that victims otherwise justifiably demand from their wrongdoers: apology, reparations, repentance, and so on. Against that view, I argue here that when a victim of wrongdoing sets out to grant forgiveness to her offender, and he in turn accepts her forgiveness, he thereby serves some important ends (...)
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  23. Entitled: How Male Privilege Hurts Women. [REVIEW]Joshua B. Grubbs & Brandon Warmke - 2022 - Journal of Moral Philosophy 19 (1):85-90.
  24. ZusammenDenken: Festschrift Für Ralf Stoecker.Roland Kipke, Nele Röttger, Johanna Wagner & Almut Kristine V. Wedelstaedt (eds.) - 2021 - Wiesbaden: Springer Fachmedien Wiesbaden.
    Handeln, Personsein, Menschenwürde und zahlreiche Fragen der Angewandten Ethik – das ist das weite Spektrum dieser Festschrift und auch des Denkens von Ralf Stoecker, dem sie gewidmet ist. Ganz in seinem Geiste laden die Beiträge des Bandes dazu ein, zusammen zu denken und zusammenzudenken, was – möglicherweise – zusammengehört.
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  25. Feeling Wronged: The Value and Deontic Power of Moral Distress.Carla Bagnoli - 2021 - Ethical Theory and Moral Practice 25 (1):89-106.
    This paper argues that moral distress is a distinctive category of reactive attitudes that are taken to be part and parcel of the social dynamics for recognition. While moral distress does not demonstrate evidence of wrongdoing, it does emotionally articulate a demand for normative attention that is addressed to others as moral providers. The argument for this characterization of the deontic power of moral distress builds upon two examples in which the cognitive value of the victim’s emotional experience is controversial: (...)
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  26. Speech, Mockery, and Sincere Concern: An Account of Trolling.Jeffrey Kaplan - 2021 - Public Affairs Quarterly 35 (3):204-227.
    This paper offers an account of a phenomenon that seems increasingly common in public discourse: trolling. The term “troll” is colloquial, and no formal synonym exists in English. But the informality of the term should not mislead us into thinking that the underlying concept is so unimportant as to be unworthy of philosophical attention or so ill-behaved as to be resistant to philosophical analysis. This paper presents such an analysis.
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  27. Argumentative Adversariality, Contrastive Reasons, and the Winners-and-Losers Problem.Scott Aikin - 2020 - Topoi 40 (5):837-844.
    This essay has two connected theses. First, that given the contrastivity of reasons, a form of dialectical adversariality of argument follows. This dialectical adversariality accounts for a broad variety of both argumentative virtues and vices. Second, in light of this contrastivist view of reasons, the primary objection to argumentative adversarialism, the winners-and-losers problem, can be answered.
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  28. ‘I love women’: an explicit explanation of implicit bias test results.Reis-Dennis Samuel & Vida Yao - 2021 - Synthese (5-6):13861-13882.
    Recent years have seen a surge of interest in implicit bias. Driving this concern is the thesis, apparently established by tests such as the IAT, that people who hold egalitarian explicit attitudes and beliefs, are often influenced by implicit mental processes that operate independently from, and are largely insensitive to, their explicit attitudes. We argue that implicit bias testing in social and empirical psychology does not, and without a fundamental shift in focus could not, establish this startling thesis. We suggest (...)
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  29. Ressentiment.Andrew Huddleston - 2021 - Ethics 131 (4):670-696.
    Nietzsche famously discusses a psychological condition he calls ressentiment, a condition involving toxic, vengeful anger. I offer a free-standing theory in philosophical psychology of the familiar...
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  30. Ethical leadership and employee ethical behaviour: exploring dual-mediation paths of ethical climate and organisational justice: empirical study on Iraqi organisations.Hussam Al Halbusi, Mohd Nazari Ismail & Safiah Binti Omar - 2021 - International Journal of Business Governance and Ethics 15 (3):303–325.
    Due to ethical lapses of leaders, interest in ethical leadership has grown, raising important questions about the responsibility of leaders in ensuring moral and ethical conduct. Research conducted on ethical leadership failed to investigate the active role that the characteristics of ethical climate and organisational justice have an increasing or decreasing influence on the ethical leadership in the organisation’s outcomes of employees’ ethical behaviour. Thus, this study examined the dual-mediations of work ethical climate and organisational justice on the relation of (...)
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  31. Nietzsche’s Compassion.Vasfi O. Özen - 2021 - Nietzsche Studien 50 (1):244-274.
    Nietzsche is known for his penetrating critique of Mitleid. He seems to be critical of all compassion but at times also seems to praise a different form of compassion, which he refers to as “our compassion” and contrasts it with “your compassion”. Some commentators have interpreted this to mean that Nietzsche’s criticism is not as unconditional as it may seem – that he does not condemn compassion entirely. I disagree and contend that even though Nietzsche appears to speak favorably of (...)
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  32. Moral Emotions and Unnamed Wrongs: Revisiting Epistemic Injustice.Usha Nathan - 2023 - Ergo: An Open Access Journal of Philosophy 9 (29).
    Current discussions of hermeneutical injustice, I argue, poorly characterise the cognitive state of victims by failing to account for the communicative success that victims have when they describe their experience to other similarly situated persons. I argue that victims, especially when they suffer moral wrongs that are yet unnamed, are able (1) to grasp certain salient aspects of the wrong they experience and (2) to cultivate the ability to identify instances of the wrong in virtue of moral emotions. By moral (...)
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  33. Rethinking Misrecognition and Struggles for Recognition: Critical Theory Beyond Honneth.Douglas Giles - 2020
    The need for justice for individuals, groups, and society as a whole has perhaps never been more pressing. The presence or absence of social recognition plays a vital role in both social injustices and efforts to overcome and prevent them. Critical theory philosopher Axel Honneth’s influential accounts of recognition and struggles for recognition contain important insights about injustice and social justice movements. Unfortunately, some of Honneth’s concepts are narrow and need expansion for them to be useful in considering social injustices (...)
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  34. A Comedian and a Fascist Walk into Freud's Bar: On the Mass Character of Stand‐Up Comedy.Martin Shuster - 2020 - Journal of Aesthetics and Art Criticism 78 (4):525-534.
    This article explores the psychoanalytic points of commonality between stand‐up comedy shows and fascist rallies, arguing that both are concerned with the creation of a “mass” audience. The article explores the political significance of this analogy by arguing that while stand‐up shows are not as regressive as fascist rallies, their “mass” character does run counter to any political aspirations they may have toward the end of critical consciousness raising.
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  35. Informed Altruism and Utilitarianism.Brian John Rosebury - 2021 - Social Theory and Practice 47 (4):717-746.
    Utilitarianism is a consequentialist theory that assigns value impartially to the well-being of each person. Informed Altruism, introduced in this paper, is an intentionalist theory that relegates both consequentialism and impartiality to subordinate roles. It identifies morally right or commendable actions (including collective actions such as laws and policies) as those motivated by a sufficiently informed intention to benefit and not harm others. An implication of the theory is that multiple agents may perform incompatible actions and yet each be acting (...)
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  36. Hypocrisy is Vicious, Value-Expressing Inconsistency.Benjamin Rossi - 2020 - The Journal of Ethics 25 (1):57-80.
    Hypocrisy is a ubiquitous feature of moral and political life, and accusations of hypocrisy a ubiquitous feature of moral and political discourse. Yet it has been curiously under-theorized in analytic philosophy. Fortunately, the last decade has seen a boomlet of articles that address hypocrisy in order to explain and justify conditions on the so-called “standing” to blame (Wallace 2010; Friedman 2013; Bell 2013; Todd 2017; Herstein 2017; Roadevin 2018; Fritz and Miller 2018). Nevertheless, much of this more recent literature does (...)
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  37. Hypocrisy is Vicious, Value-Expressing Inconsistency.Benjamin Rossi - 2020 - The Journal of Ethics 25 (1):57-80.
    Hypocrisy is a ubiquitous feature of moral and political life, and accusations of hypocrisy a ubiquitous feature of moral and political discourse. Yet it has been curiously under-theorized in analytic philosophy. Fortunately, the last decade has seen a boomlet of articles that address hypocrisy in order to explain and justify conditions on the so-called “standing” to blame (Wallace 2010; Friedman 2013; Bell 2013; Todd 2017; Herstein 2017; Roadevin 2018; Fritz and Miller 2018). Nevertheless, much of this more recent literature does (...)
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  38. Lying, Misleading, and Dishonesty.Alex Barber - 2020 - The 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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  39. 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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  40. The Phenomenological Moral Argument.Jonathan Ashbach - 2019 - Philosophia Christi 21 (1):135-151.
    The moral argument for the existence of God is a popular and rhetorically effective element of natural theology, but both its traditional ontological and epistemological forms rely upon controversial premises. This article proposes a new variant—the phenomenological moral argument, or PMA—that is exclusively empirical in form. The PMA notes several empirical aspects of moral experience that cohere much more naturally with a theistic than with an atheistic account of conscience’s origins. It therefore concludes that divine creation best explains the nature (...)
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  41. A Relational Approach to Evil Action: Vulnerability and its Exploitation.Zachary J. 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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  42. Forgiveness as Institution: A Merleau-Pontian Account.Bryan Lueck - 2019 - Continental Philosophy Review 52 (2):225–239.
    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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  43. Sprawiedliwość jako cnota intelektualna.Piotr Machura - 2008 - In Dorota Probucka (ed.), Czy sprawiedliwość jest możliwa?
    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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  44. 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. pp. 39-61.
    As rational agents, we are engaged in practices of mutual accountability. We produce reasons that explain and justify what we do. In producing reasons, we address demands of explanation and justification. Where do such demands come from? This is one of the central questions of this chapter. My contention is that in the attempt to make sense of and justify their actions, rational subjects construct reasons in an ideal dialogue with others. In the practice of exchanging reasons, rational subjects address (...)
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  45. 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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  46. More seriously wrong.Thomas Hurka - 2019 - Journal of the American Philosophical Association 5:41-58.
    Common-sense morality divides acts into those that are right and those that are wrong, but it thinks some wrong acts are more seriously wrong than others, for example murder than breaking a promise. If an act is more seriously wrong, you should feel more guilt about it and, other things equal, are more blameworthy for it and can deserve more punishment; more serious wrongs are also more to be avoided given empirical or moral uncertainty. This paper examines a number of (...)
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  47. 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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  48. 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.
  49. Real (and) Imaginal Relationships with the Dead.Kathryn J. 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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  50. 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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