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  1. Moral Distress in Healthcare.Judith Andre - 2002 - Bioethics Forum 18 (1-2):44-46.
    Moral distress is the sense that one must do, or cooperate in, what is wrong. It is paradigmatically faced by nurses, but it is almost a universal occupational hazard.
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  2. Empathy, Care, and Understanding in Adam Smith’s Theory of Moral Sentiments.Olivia Bailey - 2016 - The Adam Smith Review 9.
  3. Do 'Objectivist' Features of Moral Discourse and Thinking Support Moral Objectivism?Gunnar Björnsson - 2012 - Journal of Ethics 16 (4):367-393.
    Many philosophers think that moral objectivism is supported by stable features of moral discourse and thinking. When engaged in moral reasoning and discourse, people behave ‘as if’ objectivism were correct, and the seemingly most straightforward way of making sense of this is to assume that objectivism is correct; this is how we think that such behavior is explained in paradigmatically objectivist domains. By comparison, relativist, error-theoretic or non-cognitivist accounts of this behavior seem contrived and ad hoc. After explaining why this (...)
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  4. Modesty as a Virtue of Attention.Nicolas Bommarito - 2013 - Philosophical Review 122 (1):93-117.
    The contemporary discussion of modesty has focused on whether or not modest people are accurate about their own good qualities. This essay argues that this way of framing the debate is unhelpful and offers examples to show that neither ignorance nor accuracy about the good qualities related to oneself is necessary for modesty. It then offers an attention-based account, claiming that what is necessary for modesty is to direct one’s attention in certain ways. By analyzing modesty in this way, we (...)
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  5. The Life-world as Moral World: Vindicating the Life-world en route to a Phenomenology of the Virtues.Mark W. Brown - 2010 - Bulletin d'Analyse Phénoménologique 6 (3):1-25.
    Clarifying the essential experiential structures at work in our everyday moral engagements promises both (1) to provide a perspicacious self-understanding, and (2) to significantly contribute to theoretical and practical matters of moral philosophy. Since the phenomenological enterprise is concerned with revealing the a priori structures of experience in general, it is then well positioned to discern the essential structures of moral experience specifically. Phenomenology can therefore significantly contribute to matters pertaining to moral philosophy. In this paper I would like to (...)
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  6. Moral Phenomenology and Moral Intentionality.John Drummond - 2008 - Phenomenology and the Cognitive Sciences 7 (1):35-49.
    This paper distinguishes between two senses of the term “ phenomenology ”: a narrow sense and a broader sense. It claims, with particular reference to the moral sphere, that the narrow meaning of moral phenomenology cannot stand alone, that is, that moral phenomenology in the narrow sense entails moral intentionality. The paper proceeds by examining different examples of the axiological and volitional experiences of both virtuous and dutiful agents, and it notes the correlation between the phenomenal and intentional differences belonging (...)
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  7. What is It Like to Be a Bodhisattva? Moral Phenomenology in Íåntideva's Bodhicaryåvatåra.Jay Garfield - unknown
    Bodhicaryåvatåra was composed by the Buddhist monk scholar Íåntideva at Nalandå University in India sometime during the 8th Century CE. It stands as one the great classics of world philosophy and of Buddhist literature, and is enormously influential in Tibet, where it is regarded as the principal source for the ethical thought of Mahåyåna Buddhism. The title is variously translated, most often as A Guide to the Bodhisattva’s Way of Life or Engaging in the Bodhisattva Deeds, translations that follow the (...)
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  8. Variability and Moral Phenomenology.Michael Gill - 2008 - Phenomenology and the Cognitive Sciences 7 (1):99-113.
    Many moral philosophers in the Western tradition have used phenomenological claims as starting points for philosophical inquiry; aspects of moral phenomenology have often been taken to be anchors to which any adequate account of morality must remain attached. This paper raises doubts about whether moral phenomena are universal and robust enough to serve the purposes to which moral philosophers have traditionally tried to put them. Persons’ experiences of morality may vary in a way that greatly limits the extent to which (...)
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  9. Moral Phenomenology in Hutcheson and Hume.Michael B. Gill - 2009 - Journal of the History of Philosophy 47 (4):pp. 569-594.
    Moral phenomenology, as i will use the term in this paper, is the study of our experience of morality. It is the study of morality “as experienced from the first-person point of view,” 1 the study of the “what-it-is-like features of concrete moral experiences,” 2 the study of introspectively accessible features that can be discerned by “a direct examination of the data of men’s moral consciousness.” 3A crucial part of moral phenomenology is the study of what it is like to (...)
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  10. Mandelbaum on Moral Phenomenology and Moral Realism.Terry Horgan & Mark Timmons - 2010 - In Ian Verstegen (ed.), Maurice Mandelbaum and American Critical Realism. Routledge. pp. 105.
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  11. What Does Moral Phenomenology Tell Us About Moral Objectivity?Terry Horgan & Mark Timmons - 2008 - Social Philosophy and Policy 25 (1):267-300.
    Moral phenomenology is concerned with the elements of one's moral experiences that are generally available to introspection. Some philosophers argue that one's moral experiences, such as experiencing oneself as being morally obligated to perform some action on some occasion, contain elements that (1) are available to introspection and (2) carry ontological objectivist purportargument from phenomenological introspection.neutrality thesisthe phenomenological data regarding one's moral experiences that is available to introspection is neutral with respect to the issue of whether such experiences carry ontological (...)
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  12. Moral Phenomenology and Moral Theory.Terry Horgan & Mark Timmons - 2005 - Philosophical Issues 15 (1):56–77.
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  13. Tu Wei-Ming and Charles Taylor on Embodied Moral Reasoning.Andrew T. W. Hung - 2013 - Philosophy, Culture, and Traditions 3:199-216.
    This paper compares the idea of embodied reasoning by Confucian Tu Wei-Ming and Canadian philosopher Charles Taylor. They have similar concerns about the problems of secular modernity, that is, the domination of instrumental reason and disembodied rationality. Both of them suggest that we have to explore a kind of embodied moral reasoning. I show that their theories of embodiment have many similarities: the body is an instrument for our moral knowledge and self-understanding; such knowledge is inevitably a kind of bodily (...)
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  14. Wittgensteinean Philosophy as Foundation of Moral Phenomenology.Dmitry Ivanov - 2008 - Proceedings of the Xxii World Congress of Philosophy 10:199-205.
    To explain evaluation we need to take into account the perspective of an evaluator, we need to turn to phenomenological approach in moral theory. This is the approach proposed by John McDowell. According to him, we need to approach to the question ‘How to live right?’ via the concept of a virtuous person. To lendsupport to his views McDowell employs Wittgensteinean philosophy that could be a good basis for establishing moral phenomenology as a metaethical approach to moral phenomena. First of (...)
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  15. Stein and Honneth on Empathy and Emotional Recognition.James Jardine - 2015 - Human Studies 38 (4):567-589.
    My aim in this paper is to make use of Edith Stein’s phenomenological analyses of empathy, emotion, and personhood to clarify and critically assess the recent suggestion by Axel Honneth that a basic form of recognition is affective in nature. I will begin by considering Honneth’s own presentation of this claim in his discussion of the role of affect in recognitive gestures, as well as in his notion of ‘elementary recognition,’ arguing that while his account contains much of value it (...)
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  16. What Phenomenology Ought to Be.Tobias Keiling - 2014 - Research in Phenomenology (2):281-300.
    Steven Crowell’s rich book is an eminent advance in the interpretation of Husserl and Heidegger, in thinking about the nature of phenomenology as a way of philosophical inquiry, and in accessing the contribution phenomenology can make to philosophy in general. Just as its predecessor Husserl, Heidegger, and the Space of Meaning (2001) has not stood uncontested—the review by Taylor Carman, for instance, is very critical—Crowell’s new book on normativity is also likely to spur debate. But such debate should be most (...)
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  17. Tracework: Myself and Others in the Moral Phenomenology of Merleau-Ponty and Levinas.David Kleinberg-Levin - 1998 - International Journal of Philosophical Studies 6 (3):345-392.
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  18. On Disgust.Aurel Kolnai, Barry Smith & Carolyn Korsmeyer - 2004 - Open Court.
    The problem of disgust has until recently been neglected in the scientific literature. In comparison to the scientific (psychological and metaphysical) interest that has been applied to hatred, anxiety, and similar phenomena, disgust — although a common and important factor in our emotional life — has been unexplored, or it has been viewed as a “higher degree of dislike,” as “nausea,” or as a phenomenon of the “repression of urges.” We here show how the feeling of disgust possesses a unique (...)
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  19. Moral Phenomenology: Foundational Issues.Uriah Kriegel - 2008 - Phenomenology and the Cognitive Sciences 7 (1):1-19.
    In this paper, I address the what, the how, and the why of moral phenomenology. I consider first the question What is moral phenomenology?, secondly the question How to pursue moral phenomenology?, and thirdly the question Why pursue moral phenomenology? My treatment of these questions is preliminary and tentative, and is meant not so much to settle them as to point in their answers’ direction.
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  20. Experience and Description in the Moral Phenomenology of Merleau-Ponty and Levinas.David Michael Levin - 2009 - In Robert Vallier, Wayne Jeffrey Froman & Bernard Flynn (eds.), Merleau-Ponty and the Possibilities of Philosophy: Transforming the Tradition. State University of New York Press.
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  21. Tracework: Myself and Others in the Moral Phenomenology of Merleau-Ponty and Levinas.David Michael Levin - 1998 - International Journal of Philosophical Studies 6 (3):345 – 392.
    In this study, I examine the significance of the trace and its legibility in the phenomenologies of Merleau-Ponty and Levinas, showing that this trope plays a more significant role in Merleau-Ponty's thinking than has been recognized heretofore and that it constitutes a crucial point of contact between Merleau-Ponty and Levinas. But this point of contact is also, in both their philosophies, a site where their thinking is compelled to confront its limits and the enigmas involved in the description of the (...)
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  22. Moral Skepticism: New Essays.Diego E. Machuca (ed.) - 2017 - Routledge.
    Moral skepticism is at present a vibrant topic of philosophical inquiry. Particularly since the turn of the millennium, the metaethical study of skepticism has profited from advances in general epistemology and findings in empirical sciences, in light of which new arguments for and against moral skepticism have been devised, while the traditional ones have been reexamined. This collection of original essays by leading metaethicists will advance the ongoing debates about various forms of moral skepticism by drawing on recent innovative work (...)
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  23. Origins of Otherness: Nonconceptual Ethical Encounters in Beauvoir and Levinas.Jennifer McWeeny - 2009-2010 - Simone de Beauvoir Studies 26:5-17.
  24. Attention, Self, and The Sovereignty of Good.Christopher Mole - 2007 - In Anne Rowe (ed.), Iris Murdoch: A reassessment.
    Iris Murdoch held that states of mind and character are of the first moral importance, and that attention to one's states of mind and character are a widespread source of moral failure. Maintaining both of these claims can lead to problems in the account of how one could become good. This paper explains the way in which Murdoch negotiated those problems, focusing, in particular on /The Sovereignty of Good/ and /The Nice and The Good/.
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  25. Socio-Materiality as Phenomenon: Growing Transition Culture.Luigi Russi - 2015 - Dissertation, Exeter
    This thesis innovates on existing literature on the Transition movement by relinquishing stock academic definitions of its ends and means, which purportedly spell out what Transition ‘is’. In its stead, it approaches Transition as phenomenon, namely as an evolving socio-material formation that proliferates a cultural repertoire to sustain a growing range of concerted everyday activities. This is the difference between an instrumental focus, whereby Transition is reduced to a strategy which is oriented towards an unchanging programmatic definition, and an orientational (...)
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  26. The Phenomenological Being of Rationality.Karlis Rutmanis - 1993 - Analecta Husserliana 39:51.
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  27. Understanding the Moral Phenomenology of the Third Reich.Geoffrey Scarre - 1998 - Ethical Theory and Moral Practice 1 (4):423-445.
    This paper discusses the issue of German moral responsibility for the Holocaust in the light of the thesis of Daniel Goldhagen and others that inherited negative stereotypes of Jews and Jewishness were prime causal factors contributing to the genocide. It is argued that in so far as the Germans of the Third Reich were dupes of an ''hallucinatory ideology,'' they strikingly exemplify the ''paradox of moral luck'' outlined by Thomas Nagel, that people are not morally responsible for what they are (...)
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  28. Subjective Normativity and Action Guidance.Andrew Sepielli - 2012 - In Mark Timmons (ed.), Oxford Studies in Normative Ethics, Vol. II. Oxford University Press.
  29. Moral Realism, Face-Values and Presumptions.Neil Sinclair - 2012 - Analytic Philosophy 53 (2):158-179.
    Many philosophers argue that the face-value of moral practice provides presumptive support to moral realism. This paper analyses such arguments into three steps. (1) Moral practice has a certain face-value, (2) only realism can vindicate this face value, and (3) the face-value needs vindicating. Two potential problems with such arguments are discussed. The first is taking the relevant face-value to involve explicitly realist commitments; the second is underestimating the power of non-realist strategies to vindicate that face-value. Case studies of each (...)
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  30. Is Moral Phenomenology Unified?Walter Sinnott-Armstrong - 2008 - Phenomenology and the Cognitive Sciences 7 (1):85-97.
    In this short paper, I argue that the phenomenology of moral judgment is not unified across different areas of morality (involving harm, hierarchy, reciprocity, and impurity) or even across different relations to harm. Common responses, such as that moral obligations are experienced as felt demands based on a sense of what is fitting, are either too narrow to cover all moral obligations or too broad to capture anything important and peculiar to morality. The disunity of moral phenomenology is, nonetheless, compatible (...)
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  31. Evil, Unconscious, and Meaning in History. Outline of a Phenomenological Critique of Utopian-Historiodicial Politics.Panos Theodorou - 2016 - L'inconscio. Rivista Italiana di Filosofia E Psicoanalisi 2:171-198.
    Politics presupposes an understanding of meaning in history, according to which it manages the actions that accord with or serve this meaning (as an ultimate good). The aim of this paper is to examine the process by which meaning in history is formed, as well as its character. To do this, I employ suitably modified phenomenological analyses of intentional consciousness to bring them as close as possible to the thematic of the psychoanalytic unconscious. I first try to sketch the basis (...)
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  32. Kant, Skepticism, and Moral Sensibility.Owen Ware - 2010 - Dissertation, University of Toronto
    In his early writings, Kant says that the solution to the puzzle of how morality can serve as a motivating force in human life is nothing less than the “philosophers’ stone.” In this dissertation I show that for years Kant searched for the philosophers’ stone in the concept of “respect” (Achtung), which he understood as the complex effect practical reason has on feeling. I sketch the history of that search in Chapters 1-2. In Chapter 3 I show that Kant’s analysis (...)
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  33. Alertness and Determination: A Note on Moral Phenomenology.John Wilson - 1996 - Journal of Moral Education 25 (2):215-223.
    Abstract The ability and willingness to bring one's attention and determination to bear on moral situations are of central importance in moral education. Various ways in which a person may succeed or fail in doing this are considered, in the light of Aristotle's ?practical syllogism?, and a rough classification is suggested. It is advocated (a) that a fuller classification be attempted, and (b) that teachers and parents share with young people their understanding of typical practical syllogisms.
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