Moral Value

Edited by Francesco Orsi (University of Tartu)
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  1. La Educación Moral en Colombia.Jose David Bombiela Sepúlveda - 2016 - Revista Fogón de Descartes 3:32-34.
    Actualmente en Colombia los procesos de formación académica se centran poco o nada en la formación del carácter y en el desarrollo integral del ser humano. Por una parte, esto es resultado de factores económico-políticos que demandan de la educación una utilidad para el mercado, una academia que se enfoque en el hacer; en general, una educación medida por la capacidad de enseñar para la producción. -/- Por otra parte, nuestra educación es producto de los paradigmas e imaginarios sociales, que (...)
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  2. Moral Advice and Joint Agency.Eric Wiland - 2018 - In Mark Timmons (ed.), Oxford Studies in Normative Ethics, 8. Oxford: Oxford University Press. pp. 102-123.
    There are many alleged problems with trusting another person’s moral testimony, perhaps the most prominent of which is that it fails to deliver moral understanding. Without moral understanding, one cannot do the right thing for the right reason, and so acting on trusted moral testimony lacks moral worth. This chapter, however, argues that moral advice differs from moral testimony, differs from it in a way that enables a defender of moral advice to parry this worry about moral worth. The basic (...)
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  3. Manifestations of Virtue.Arden Ali - forthcoming - In Mark Timmons (ed.), Oxford Studies in Normative Ethics, vol. 10.
    Few philosophers endorse a virtue theory of praiseworthiness. The widespread aversion to any virtue theory of moral worth rests chiefly on a skeptical argument that emphasizes the fact that praiseworthy acts can be performed by people who lack the relevant virtue. This chapter studies this skeptical argument closely. It concludes that the skeptical argument's core premise has been misleadingly characterized. Once the core premise has been clarified, the virtue theory appears to escape the grip of the skeptical argument.
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  4. Is There a Problem of Writing in Historiography? Plato and the Pharmakon of the Written Word.Natan Elgabsi - 2019 - Metodo. International Studies in Phenomenology and Philosophy 7 (2):225-264.
    This investigation concerns first what Jacques Derrida and Paul Ricœur consider to be «the question of writing» in Plato’s Phaedrus, and then whether their conception of a general philosophical problem of writing finds support in the dialogue. By contrast to their attempts to «determine» the «status» of writing as the general condition of knowledge, my investigation has two objections. (1) To show that Plato’s concern is not to define writing, but to reflect on what is involved in honest and dishonest (...)
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  5. Solving the Puzzle of Partiality.Sungwoo Um - forthcoming - Journal of Social Philosophy.
    If each person is equally valuable and thus deserves equal treatment, why should the fact that we have a close relationship with someone permit or even direct us to treat her preferentially? We may call this the puzzle of partiality. This paper aims to analyze previous attempts to solve the puzzle of partiality and introduce my new approach. I first examine Simon Keller’s individuals view, to show the difficulties of a view that puts each individual’s equal worth at its center (...)
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  6. Vernunft allein bewegt nichts. Hume, Kant und die Externalismus-Internalismus-Debatte.Andreas Trampota - 2012 - In Maria Schwartz Godehard Brüntrup (ed.), Warum wir handeln – Philosophie der Motivation. Stuttgart: Kohlhammer. pp. 41-59.
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  7. The Incoherence of Moral Relativism.Carlo Alvaro - 2020 - Cultura 17 (1):19-38.
    Abstract: This paper is a response to Park Seungbae’s article, “Defence of Cultural Relativism”. Some of the typical criticisms of moral relativism are the following: moral relativism is erroneously committed to the principle of tolerance, which is a universal principle; there are a number of objective moral rules; a moral relativist must admit that Hitler was right, which is absurd; a moral relativist must deny, in the face of evidence, that moral progress is possible; and, since every individual belongs to (...)
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  8. How Do Technological Artefacts Embody Moral Values?Michael Klenk - forthcoming - Philosophy and Technology:1-20.
    According to some philosophers of technology, technology embodies moral values in virtue of its functional properties and the intentions of its designers. But this paper shows that such an account makes the values supposedly embedded in technology epistemically opaque and that it does not allow for values to change. Therefore, to overcome these shortcomings, the paper introduces the novel Affordance Account of Value Embedding as a superior alternative. Accordingly, artefacts bear affordances, that is, artefacts make certain actions likelier given the (...)
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  9. What's Wrong with Esoteric Morality.Michael Cholbi - forthcoming - Les ateliers de l'éthique/The Ethics Forum.
    A moral theory T is esoteric if and only if T is true but there are some individuals who, by the lights of T itself, ought not embrace T, where to embrace T is to believe T and rely upon it in practical deliberation. Some philosophers hold that esotericism is a strong, perhaps even decisive, reason, to reject a moral theory. However, proponents of this objection have often supposed its force is obvious and have said little to articulate it. I (...)
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  10. Sapienti Os in Corde, Stulto Cor in Ore Esse – Johann Gottlieb Heineccius on Natural Duties Concerning Free Thought and Free Speech.Katerina Mihaylova - forthcoming - In Frank Grunert & Knud Haakonssen (eds.), Love as the Principle of Natural Law. The Natural Law Theory of Johann Gottlieb Heineccius and its Contexts. Leiden, Niederlande:
    In his "Elementa Iuris Naturae et Gentium" Johann Gottlieb Heineccius presents a unique account of love as the principle of natural law, referring to the main concern of early modern protestant theories of natural law: the importance of securing subjective rights by a law. Heineccius accepts the universal character of subjective rights derived from human nature, claiming their protection as natural duties required by a law. This chapter provides an attempt to explain the specific ways in which Heineccius deals with (...)
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  11. Gratitude for Being.Sungwoo Um - 2019 - Australasian Journal of Philosophy 98 (2):222-233.
    ABSTRACTIn this paper, I argue that what I call ‘gratitude for being’ can capture the distinctive sort of gratitude that we typically owe to our intimates, such as parents and close friends. Instead of specific actions or beneficial objects, the benefactor herself and her relationship to the beneficiary are considered as the grounds of gratitude. I argue that people who have consistent and particularized care for us deserve our gratitude for being, rather than gratitude for doing.
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  12. Wile E. Coyote and the Craggy Rocks Below.Tyler Dalton McNabb - 2018 - Philosophia Christi 20 (2):339-346.
    William Lane Craig has defended the following two contentions: If theism is true, we have a sound foundation for morality, and, If theism is false, we do not have a sound foundation for morality. Erik Wielenberg rejects. Specifically, Wielenberg argues that naturalists have resources to make sense of objective moral values, moral duties, and moral knowledge. In response to Wielenberg, I defend Craig’s second contention by arguing that Wielenberg’s theory fails to robustly capture our moral phenomenology as well as make (...)
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  13. Humanism and the Death of God: Searching for the Good After Darwin, Marx, and Nietzsche. By Ronald E. Osborn. Pp. 256. Oxford, Oxford University Press, 2017, £58.00. [REVIEW]Peter Joseph Fritz - 2020 - Heythrop Journal 61 (2):364-365.
    Humanism and the Death of God is a critical exploration of secular humanism and its discontents. Through close readings of three exemplary nineteenth-century philosophical naturalists or materialists, who perhaps more than anyone set the stage for our contemporary quandaries when it comes to questions of human nature and moral obligation, Ronald E. Osborn argues that "the death of God" ultimately tends toward the death of liberal understandings of the human as well. Any fully persuasive defense of humanistic values - including (...)
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  14. Animal Rights and the Duty to Harm: When to Be a Harm Causing Deontologist.C. E. Abbate - 2020 - Journal for Ethics and Moral Philosophy 3 (1):5-26.
    An adequate theory of rights ought to forbid the harming of animals (human or nonhuman) to promote trivial interests of humans, as is often done in the animal-user industries. But what should the rights view say about situations in which harming some animals is necessary to prevent intolerable injustices to other animals? I develop an account of respectful treatment on which, under certain conditions, it’s justified to intentionally harm some individuals to prevent serious harm to others. This can be compatible (...)
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  15. Spiritual Values for Those Without Eternal Life: Martin Hägglund, This Life: Secular Faith and Spiritual Freedom, New York: Pantheon, 2019.Kevin Schilbrack - 2019 - Sophia 58 (4):753-759.
    Martin Hägglund’s This Life: Secular Faith and Spiritual Freedom offers a naturalistic, this-worldly theology with eloquence and heart. Nevertheless, from a religious studies perspective, there is a fair amount to criticize. This review essay identifies two shortcomings in this book and then develops a typology of religious teachings about eternal life in order to assess places where Hägglund’s critique succeeds.
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  16. Buck-Passing Personal Values.Toni Rønnow-Rasmussen - 2008 - In David Chan (ed.), Values, Rational Choice, and the Will: New Essays in Moral Psychology. Springer. pp. 37-51.
    in Undetermined So-called fitting-attitude analyses or buck-passing accounts of value have lately received much attention among philosophers of value. These analyses set out from the idea that values must be understood in terms of attitudinal responses that we have reason to or that it is fitting or that we ought to have regarding the valuable object. This work examines to what extent this kind of analysis also can be applied to so-called personal values - value-for, rather than to the impersonal (...)
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  17. On Parfit’s Wide Dual Person-Affecting Principle.Michal Masny - 2020 - Philosophical Quarterly 70 (278):114-139.
    In the posthumously published ‘Future People, the Non-Identity Problem, and Person-Affecting Principles’, Derek Parfit presents a novel axiological principle which he calls the Wide Dual Person-Affecting Principle and claims that it does not imply the Repugnant Conclusion. This paper shows that even the best version of Parfit's principle cannot avoid this conclusion. That said, accepting such a principle makes embracing the Repugnant Conclusion more justifiable. This paper further addresses important questions which Parfit left unanswered concerning: the relative importance of individual (...)
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  18. Agency and Virtues.Zahra Khazaei - 2019 - Journal of Philosophical Theological Research 21 (3):119-140.
    In the philosophy of action, agency manifests the capacity of the agent to act. An agent is one who acts voluntarily, consciously and intentionally. This article studies the relationship between virtues and agency to learn to what extent agency is conceptually and metaphysically dependent on moral or epistemic virtues; whether virtue is a necessary condition for action and agency, besides the belief, desire and intention? Or are virtues necessary merely for the moral or epistemic character of the agent and not (...)
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  19. A Relação Entre Norma e Valor em Nicolai Hartmann.Ricardo Tavares Da Silva - 2011 - Phainomenon – Revista de Fenomenologia 23:445-469.
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  20. Le problème de la souffrance chez Nietzsche et Parfit.Nicolas Delon - 2019 - Klesis 43:156-186.
    Dans On What Matters Parfit défénd un objectivisme moral sur lequel il espère que les philosophes finiront par converger. Au cœur de cet espoir sont des vérités normatives irréductibles telles que l’affirmation que la souffrance est intrinsèquement mauvaise. Parfit se demande si Nietzsche menace son édifice et lui consacre un chapitre entier chapeautant la discussion du désaccord moral et de la convergence, et conclut que Nietzsche soit n’est pas en vrai désaccord, soit ne raisonne pas dans des conditions satisfaisantes. Je (...)
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  21. Different Substantive Conceptions of Evil Actions.Paul Formosa - 2019 - In Thomas Nys & Stephen De Wijze (eds.), The Routledge Handbook of the Philosophy of Evil. London and New York: pp. 256-266.
    All morally wrong actions deserve some form of moral condemnation. But the degree of that condemnation is not the same in all cases. Some wrongs are so morally extreme that they seem to belong to a different category because they deserve our very strongest form of moral condemnation. For example, telling a white lie to make a friend feel better might be morally wrong, but intuitively such an act is in a different moral category to the sadistic, brutal, and violent (...)
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  22. Hypocrisy as Either Deception or Akrasia.Christopher Bartel - 2019 - Philosophical Forum 50 (2):269-281.
    The intuitive, folk concept of hypocrisy is not a unified moral category. While many theorists hold that all cases of hypocrisy involve some form of deception, I argue that this is not the case. Instead, I argue for a disjunctive account of hypocrisy whereby all cases of “hypocrisy” involve either the deceiving of others about the sincerity of an agent's beliefs or the lack of will to carry through with the demands of an agent's sincere beliefs. Thus, all cases of (...)
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  23. The Expansion View of Thick Concepts.Brent G. Kyle - forthcoming - Noûs.
    This paper proposes a new Separabilist account of thick concepts, called the Expansion View (or EV). According to EV, thick concepts are expanded contents of thin terms. An expanded content is, roughly, the semantic content of a predicate along with modifiers. Although EV is a form of Separabilism, it is distinct from the only kind of Separabilism discussed in the literature, and it has many features that Inseparabilists want from an account of thick concepts. EV can also give non-cognitivists a (...)
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  24. “Spinoza on the Value of Humanity”.Yitzhak Melamed - forthcoming - In Re-Evaluating the Value of Humanity.
    Spinoza is a hardcore realist about the nature of human beings and their desires, ambitions, and delusions. But he is neither a misanthrope nor in the business of glorifying the notion of a primal and innocent non-human nature. As he writes: Let the Satirists laugh as much as they like at human affairs, let the Theologians curse them, let Melancholics praise as much as they can a life that is uncultivated and wild, let them disdain men and admire the lower (...)
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  25. In Defense of an End-Relational Account of Goodness.Brian Coffey - 2014 - Dissertation, University of California, Davis
    What is it exactly that we are attributing to a thing when we judge it to be good? According to the orthodox answer, at least in some cases when we judge that something is good we are attributing to it a monadic property. That is, good things are “just plain good.” I reject the orthodox view. In arguing against it, I begin with the idea that a plausible account of goodness must take seriously the intuitive claim that there is something (...)
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  26. Justicia Social. Una discusión desde la Filosofía Moral y Política.Pablo Aguayo, Claudio Santander & Nicole Selamé - 2018 - Hybris, Revista de Filosofí­A 9:9-23.
  27. 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.
  28. I—On Benevolence.Nomy Arpaly - 2018 - Aristotelian Society Supplementary Volume 92 (1):207-223.
    It is widely agreed that benevolence is not the whole of the moral life, but it is not as widely appreciated that benevolence is an irreducible part of that life. This paper argues that Kantian efforts to characterize benevolence, or something like it, in terms of reverence for rational agency fall short. Such reverence, while credibly an important part of the moral life, is no more the whole of it than benevolence.
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  29. The Parisian Porters’ Revolt of January 1786.Bennett Gilbert - 2016 - Journal for Eighteenth-Century Studies 39 (3):359-375.
    This paper gives a full picture of the moral universe pressuring all sides in the strike by porters in Paris during January 1786. These Parisian day-labourers found their livelihood taken away by a new system of parcel delivery, part of a many-sided endeavour to rationalise the economy. They rioted and were the first rioting mob to appeal to the king at Versailles. This paper looks at the riot from the points of view of the rioters and their neighbours, the police, (...)
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  30. The Empirical Case for Moral Beauty.Panos Paris - 2018 - Australasian Journal of Philosophy 96 (4):642-656.
    ABSTRACTAlthough formative of modern value theory, the moral beauty view—which states that moral virtue is beautiful and moral vice is ugly—is now mostly neglected by philosophers. The two contemporary defences of the view mostly capitalize on its intuitive attractiveness, but to little avail: such considerations hardly convince sceptics of what is nowadays a rather unpopular view. Historically, the view was supported by thought experiments; and although these greatly increase its plausibility, they also raise empirical questions, which they leave unanswered. Here, (...)
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  31. Love and Ethics in the Works of J. M. E. McTaggart.J. Bieber Trevor - 2015 - Dissertation,
    This dissertation attempts to make contributions to normative ethics and to the history of philosophy. First, it contributes to the defense of consequentialist ethics against objections grounded upon the value of loving relationships. Secondly, it provides the first systematic account of John M. E. McTaggart’s ethical theory and its relation to his philosophy of love. According to consequentialist ethics, it is always morally wrong to knowingly do what will make the world worse-off than it could have been. Many consequentialists also (...)
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  32. Jakob Leupold’s Imaginary Automatic Anamorphic Devices of 1713.Bennett Gilbert - 2016 - Media History 25 (2):1-18.
    In 1713 the scientific instrument-maker Jakob Leupold published designs for three machines were the first attempt to design machinery with internal moving parts that replaced human agency in creating original images. This paper first analyzes his text and engravings in order to explain how he proposed to do this, given contemporary materials and command of physical forces. Next, it characterizes the devices as a transition from concepts of incision to concepts of mirroring, taken as models of the history of mechanical (...)
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  33. Amoris laetitia, à la lumière de la clarté.Tristan Casabianca - manuscript
    L’exhortation apostolique Amoris laetitia contient de nombreuses ambiguïtés, notamment concernant l’accès à la communion des divorcés civilement remariés, dont elle refuse de trancher explicitement la question à la lumière de la doctrine de l’Eglise Catholique. Ce manque de clarté est préjudiciable. Il est susceptible d’être utilisé à l’encontre du Magistère. Il est également révélateur d’une approche philosophique occidentale marquée par l’individualisme et le relativisme. Or cette approche est de plus en plus contestée par l’actuelle « révolution conservatrice ». -/- The (...)
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  34. Value Conflict in a Skinnerian Analysis.Richard Garrett - 1979 - Behavior and Philosophy 7 (1):9.
  35. Hale and Buck's Latin Grammar. [REVIEW]E. A. Sonnenschein - 1905 - The Classical Review 19 (1):66-69.
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  36. Responsibility, Reaction, and Value.Michael J. Zimmerman - 2010 - Journal of Ethics 14 (2):103-115.
    Many writers accept the following thesis about responsibility: (R) For one to be responsible for something is for one to be such that it is fitting that one be the object of some reactive attitude with respect to that thing. This thesis bears a striking resemblance to a thesis about value that is also accepted by many writers: (V) For something to be good (or neutral, or bad) is for it to be such that it is fitting that it be (...)
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  37. Idealization and the Wrong Kind of Reasons.John Brunero - 2015 - Ethics 126 (1):153-161.
    I consider Antti Kauppinen’s recent proposal for solving the wrong kind of reasons problem for fitting attitude analyses through an appeal to the verdicts of ideal subjects. I present two problems for Kauppinen’s treatment of a foreseen objection, and construct a counterexample to his proposal as it applies to the wrong kind of reasons to admire someone. I then show how to construct similar counterexamples to his proposal as it applies to the wrong kind of reasons for other attitudes, including (...)
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  38. Book Review: Against Absolute Goodness, Written by Richard Kraut. [REVIEW]Noah Lemos - 2014 - Journal of Moral Philosophy 11 (5):661-664.
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  39. Life and Health: A Value in Itself for Human Beings?Helen Watt - 2015 - HEC Forum 27 (3):207-228.
    The presence of a human being/organism—a living human ‘whole’, with the defining tendency to promote its own welfare—has value in itself, as do the functions which compose it. Life is inseparable from health, since without some degree of healthy functionality the living whole would not exist. The value of life differs both within a single life and between lives. As with any other form of human flourishing, the value of life-and-health must be distinguished from the moral importance of human beings: (...)
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  40. A Defense of Organic Unities.Noah Lemos - 2015 - The Journal of Ethics 19 (2):125-141.
    In this essay, I defend the Moorean position on organic unities. I will present some plausible examples of organic unites and consider some objections to them. In particular, I will consider an objection from evaluative inadequacy and an objection from Holism or Conditionalism. I will also examine one line of criticism that claims the Moorean position is incoherent.
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  41. Absolute Goodness: In Defence of the Useless and Immoral.Michael Campbell - 2015 - Journal of Value Inquiry 49 (1-2):95-112.
    IntroductionKraut defines absolute goodness as follows: for something to be absolutely good is for its goodness to be unrelated to the needs or interests of any individual.See Richard Kraut, Against Absolute Goodness , pp. 4ff. Let’s allow goodness to apply broadly to objects, states of affairs and events . Treat x as a variable ranging over these categories. Then, to say that x is absolutely good in this sense is to say that a world containing x is better than a (...)
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  42. Love and Death in the First Epistle of John: A Phenomenological Reflection.Richard Oxenberg - manuscript
    “Whoever does not love abides in death,” writes John in his first epistle (1Jn 3:10). This statement presents us with a paradox. Death, so we suppose, is precisely that in which one cannot 'abide.' Our first thought is to interpret this as metaphor. John is saying that a life devoid of love is a life somehow like death. But, having never died, how do we know what death is like? My paper explores these questions with the aid of two philosophical (...)
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  43. Using ʻthe Goodʼ as a Criterion: Comments on Krautʼs What is Good and Why.Naly Thaler - 2009 - Iyyun 58:245-250.
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  44. Is Good Ambiguous.Arnulf Zweig - 1960 - Analysis 21 (4):91.
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  45. Intrinsic Value, Inherent Value, and Experience: A Reply to Stephen Barker Robert Audi.Robert Audi - 2003 - Southern Journal of Philosophy 41 (3):323-327.
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  46. Comments: The Experiential Thesis: Audi on Intrinsic Value.Stephen Barker - 2003 - Southern Journal of Philosophy 41 (Supplement):57-61.
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  47. Subjectivity and Objectivity in Theories of Well-Being.Timothy Bruce Snow - 1992 - Dissertation, University of Illinois at Chicago
    My dissertation primarily concerns two theories of well-being: hedonism and the desire theory. These two theories are commonly classified as subjective, and thus it is usually assumed that any argument against subjectivity in general, is an argument against both theories. However, I argue that hedonism can be considered to be an objective theory, and that a version of objective hedonism can avoid the problems plaguing subjective theories. ;Subjective theories of well-being claim that well-being should be defined in terms of a (...)
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  48. Reviewed Work: Prediction and Optimal Decision: Philosophical Issues of a Science of Values by C. West Churchman. [REVIEW]Henry E. Kyburg - 1962 - Journal of Philosophy 59 (20):549-554.
  49. Radical Axiology: A First Philosophy of Values.Hugh P. McDonald (ed.) - 2004 - Rodopi.
    This book treats values as the basis for all of philosophy, an approach distinct from critiquing theories of value and far rarer. “First Philosophy,” the effort to justify the foundations for a system of philosophy, is one of the main issues that divide philosophers today. McDonald’s philosophy of values is a comprehensive attempt to replace philosophies of “existence,” “being,” “experience,” the “subject,” or “language,” with a philosophy that locates value as most basic. This transformation is a radical move within Western (...)
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  50. Grundlegung Zur Metaphysik der Sitten.Immanuel Kant - 1920 - Felix Meiner Verlag.
    In der 1785 veröffentlichten "Grundlegung zur Metaphysik der Sitten" formuliert Kant erstmals die Prinzipien einer universalistischen Ethik der Autonomie, deren Einfluß bis heute ungebrochen ist. Schon beim Übergang von der gemeinen zur philosophischen Vernunfterkenntnis findet man die Hauptgedanken: In der Ethik geht es nicht primär um das gute Leben und das Glück, und es geht auch zunächst nicht darum, welche Handlungserfolge erzielt werden; Gegenstand moralischer Hochschätzung sind vielmehr Intentionen und Maximen. Gut ist, was für alle vernünftigen Wesen gilt, weil es (...)
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