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  1. Perfectionism.Gwen Bradford - 2015 - In Guy Fletcher (ed.), The Routledge Handbook of Philosophy of Well-Being.
    Perfectionism, broadly speaking, is the view that the development of certain characteristically human capacities is good. The view gains motivation in part from the intuitive pull of an objective approach to wellbeing, but dissatisfaction with objective list theory. According to objective list theory, goods such as knowledge, achievement, and friendship constitute good in a life. The objective list has terrific intuitive appeal – after all, it’s a list generated by reflecting on the good life. But as a theory, some find (...)
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  2. The Distribution of Ethical Labor in the Scientific Community.Vincenzo Politi & Alexei Grinbaum - 2020 - Journal of Responsible Innovation 7:263-279.
    To believe that every single scientist ought to be individually engaged in ethical thinking in order for science to be responsible at a collective level may be too demanding, if not plainly unrealistic. In fact, ethical labor is typically distributed across different kinds of scientists within the scientific community. Based on the empirical data collected within the Horizon 2020 ‘RRI-Practice’ project, we propose a classification of the members of the scientific community depending on their engagement in this collective activity. Our (...)
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  3. La educación y los valores. Un acercamiento desde la filosofía.José Ramón Fabelo Corzo - 2013 - In Carmen Romano Rodríguez, Jorge A. Fernández Pérez & Felipe Hernández Hernández (eds.), Educación y humanismo. Perspectivas y propuestas. Puebla, Pue., México: pp. 29-39.
    Es posible abordar un tema como el que anuncia el título de este trabajo -la relación entre la educación у los valores- desde múltiples horizontes. Podemos tratar el asunto desde una perspectiva pedagógica, psicológica, histórica, sociológica, incluso, antropológica. En este trabajo se enfrenta la cuestión desde una dimensión más general, filosófica о axiológica, si tenemos en cuenta aquella rama de la filosofía que estudia de manera especial el tema de los valores. Para ello se parte de un acercamiento filosófico-axiológico a (...)
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  4. La vida humana como criterio fundamental de lo valioso.José Ramón Fabelo Corzo - 2003 - Graffylia 1 (1):111-116.
    A partir del reto axiológico que presupone el hecho de que sea el propio ser humano el creador de los principales peligros que amenazan su supervivencia, tanto en sus efectos naturales como sociales, en el trabajo se argumenta por qué ello es indicador del extravío de los valores fundamentales que debe guiar el accionar humano y cómo el rescate de una confiable brújula axiológica debe partir por asumir a la vida como el criterio último de lo valioso.
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  5. CHOICE: an Objective, Voluntaristic Theory of Prudential Value.Walter Horn - 2020 - Philosophia 48 (1):191-215.
    It is customary to think that Objective List (“OL), Desire-Satisfaction (“D-S”) and Hedonistic (“HED”) theories of prudential value pretty much cover the waterfront, and that those of the three that are “subjective” are naturalistic (in the sense attacked by Moore, Ross and Ewing), while those that are “objective” must be Platonic, Aristotelian or commit the naturalist fallacy. I here argue for a theory that is both naturalistic (because voluntaristic) and objective but neither Platonic, Aristotelian, nor (I hope) fallacious. In addition, (...)
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  6. 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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  7. Bioconservatism, Partiality, and the Human-Nature Objection to Enhancement.Pugh Jonathan, Guy Kahane & Julian Savulescu - 2016 - The Monist 99 (4):406-422.
    “Bioconservatives” in the human enhancement debate endorse the conservative claim that we should reject the use of biotechnologies that enhance natural human capacities. However, they often ground their objections to enhancement with contestable claims about human nature that are also in tension with other common tenets of conservatism. We argue that bioconservatives could raise a more plausible objection to enhancement by invoking a strain of conservative thought developed by G.A. Cohen. Although Cohen’s conservatism is not sufficient to fully revive the (...)
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  8. Toward A New Axiology.Federico Gay - 1973 - Southwest Philosophical Studies.
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  9. Toward An Axiology Of Nature.Richard Leggett - 1975 - Southwest Philosophical Studies.
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  10. Pain, Pleasure, and the Intentionality of Emotions as Experiences of Values: A New Phenomenological Perspective.Panos Theodorou - 2014 - Phenomenology and the Cognitive Sciences 13 (4):625-641.
    The article starts with a brief overview of the kinds of approaches that have been attempted for the presentation of Phenomenology’s view on the emotions. I then pass to Husserl’s unsatisfactory efforts to disclose the intentionality of emotions and their intentional correlation with values. Next, I outline the idea of a new, “normalized phenomenological” approach of emotions and values. Pleasure and pain, then, are first explored as affective feelings . In the cases examined, it is shown that, primordially, pleasure and (...)
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  11. Formal Axiology and its Critics.Rem B. Edwards (ed.) - 1995 - Rodopi.
    Formal Axiology and Its Critics consists of two parts, both of which present criticisms of the formal theory of values developed by Robert S. Hartman, replies to these criticisms, plus a short introduction to formal axiology.Part I consists of articles published or made public during the lifetime of Hartman to which he personally replied. It contains previously published replies to Hector Neri Castañeda, William Eckhardt, and Robert S. Brumbaugh, and previously unpublished replies to Charles Hartshorne, Rem B. Edwards, Robert E. (...)
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  12. Reason-Based Value or Value-Based Reasons?Sven Nyholm - 2006 - In Björn Haglund & Helge Malmgren (eds.), Kvantifikator För En Dag. Essays Dedicated to Dag Westerståhl on His Sixtieth Birthday. Philosophical Communications. pp. 193-202.
    In this paper, I discuss practical reasons and value, assuming a coexistence thesis according to which reasons and value always go together. I start by doing some taxonomy, distinguishing among three different ways of accounting for the relation between practical reasons and the good. I argue that, of these views, the most plausible one is that according to which something’s being good just consists in how certain facts about the thing in question – other than that of how it is (...)
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  13. Axiology, and Science.Sigmund Koch - 1969 - In Marjorie Glicksman Grene (ed.), The Anatomy of Knowledge: Papers Presented to the Study Group on Foundations of Cultural Unity, Bowdoin College, 1965 and 1966. London: Routledge and Kegan Paul. pp. 119.
  14. Art as an Axiology of Man.E. Moutsopoulos - 1987 - Filosofia 17:120-152.
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  15. The Foundations of Axiology.B. Zboril - 1992 - Filosoficky Casopis 40 (3):468-475.
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  16. Cohen’s Conservatism and Human Enhancement.Jonathan Pugh, Guy Kahane & Julian Savulescu - 2013 - The Journal of Ethics 17 (4):331-354.
    In an intriguing essay, G. A. Cohen has defended a conservative bias in favour of existing value. In this paper, we consider whether Cohen’s conservatism raises a new challenge to the use of human enhancement technologies. We develop some of Cohen’s suggestive remarks into a new line of argument against human enhancement that, we believe, is in several ways superior to existing objections. However, we shall argue that on closer inspection, Cohen’s conservatism fails to offer grounds for a strong sweeping (...)
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  17. Chapter 1: AXIOLOGY-Formal Axiology of Henryk Elzenberg.Leslaw Hostynski - 2009 - Dialogue and Universalism 19 (8-9):19.
    The article is a presentation of Henryk Elzenberg’s system of formal axiology He is one of the most eminent Polish axiologists and moral philosophers of the 20th century. His system of philosophy of value is built on three pillars: a clear differentiation between two concepts of value: utilitarian and perfect; connection of the concept of perfect value with that of obligation by definition; approaches obligation pertaining to being as oppose to deed. The starting point is differentiation into utilitarian value and (...)
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Axiology
  1. Infinite aggregation: expanded addition.Hayden Wilkinson - 2020 - Philosophical Studies 178 (6):1917-1949.
    How might we extend aggregative moral theories to compare infinite worlds? In particular, how might we extend them to compare worlds with infinite spatial volume, infinite temporal duration, and infinitely many morally valuable phenomena? When doing so, we face various impossibility results from the existing literature. For instance, the view we adopt can endorse the claim that worlds are made better if we increase the value in every region of space and time, or that they are made better if we (...)
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  2. ‘Let No-One Ignorant of Geometry…’: Mathematical Parallels for Understanding the Objectivity of Ethics.James Franklin - 2021 - Journal of Value Inquiry 55:1-20.
    It may be a myth that Plato wrote over the entrance to the Academy “Let no-one ignorant of geometry enter here.” But it is a well-chosen motto for his view in the Republic that mathematical training is especially productive of understanding in abstract realms, notably ethics. That view is sound and we should return to it. Ethical theory has been bedevilled by the idea that ethics is fundamentally about actions (right and wrong, rights, duties, virtues, dilemmas and so on). That (...)
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  3. What Should We Agree on About the Repugnant Conclusion?Stéphane Zuber, Nikhil Venkatesh, Torbjörn Tännsjö, Christian Tarsney, H. Orri Stefánsson, Katie Steele, Dean Spears, Jeff Sebo, Marcus Pivato, Toby Ord, Yew-Kwang Ng, Michal Masny, William MacAskill, Nicholas Lawson, Kevin Kuruc, Michelle Hutchinson, Johan E. Gustafsson, Hilary Greaves, Lisa Forsberg, Marc Fleurbaey, Diane Coffey, Susumu Cato, Clinton Castro, Tim Campbell, Mark Budolfson, John Broome, Alexander Berger, Nick Beckstead & Geir B. Asheim - forthcoming - Utilitas:1-5.
    The Repugnant Conclusion served an important purpose in catalyzing and inspiring the pioneering stage of population ethics research. We believe, however, that the Repugnant Conclusion now receives too much focus. Avoiding the Repugnant Conclusion should no longer be the central goal driving population ethics research, despite its importance to the fundamental accomplishments of the existing literature.
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  4. Value Conservatism and Its Challenge to Consequentialism.Reuben Sass - forthcoming - Utilitas:1-16.
    G.A. Cohen’s value conservatism entails that we ought to preserve some existing sources of value in lieu of more valuable replacements, thereby repudiating maximizing consequentialism. Cohen motivates value conservatism through illustrative cases. The consequentialist, however, can explain many Cohen-style cases by taking extrinsic properties, such as historical significance, to be sources of final value. Nevertheless, it may be intuitive that there’s stronger reason to preserve than to promote certain sources of value, especially historically significant things. This motivates an argument that (...)
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  5. Totalism Without Repugnance.Jacob M. Nebel - 2021 - In Jeff McMahan, Tim Campbell, James Goodrich & Ketan Ramakrishnan (eds.), Ethics and Existence: The Legacy of Derek Parfit. Oxford: Oxford University Press.
    Totalism is the view that one distribution of well-being is better than another just in case the one contains a greater sum of well-being than the other. Many philosophers, following Parfit, reject totalism on the grounds that it entails the repugnant conclusion: that, for any number of excellent lives, there is some number of lives that are barely worth living whose existence would be better. This paper develops a theory of welfare aggregation---the lexical-threshold view---that allows totalism to avoid the repugnant (...)
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  6. The Welfare-Nihilist Arguments Against Judgment Subjectivism.Anthony Bernard Kelley - 2021 - Journal of Ethics and Social Philosophy 19 (3):291-310.
    Judgment subjectivism is the view that x is good for S if and only if, because, and to the extent that S believes, under the proper conditions, that x is good for S. In this paper, I offer three related arguments against the theory. The arguments are about what judgment subjectivism implies about the well-being of welfare nihilists, people who believe there are no welfare properties, or at least that none are instantiated. I maintain that welfare nihilists can be benefited (...)
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  7. On Liking Aesthetic Value.Keren Gorodeisky - 2021 - Philosophy and Phenomenological Research 102 (2):261-280.
    According to tradition, aesthetic value is non-contingently connected to a certain feeling of liking or pleasure. Is that true? Two answers are on offer in the field of aesthetics today: 1. The Hedonist answers: Yes, aesthetic value is non-contingently connected to pleasure insofar as this value is constituted and explained by the power of its possessors to please (under standard conditions). 2. The Non-Affectivist answers: No. At best, pleasure is contingently related to aesthetic value. The aim of this paper is (...)
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  8. Subjectivism Without Idealization and Adaptive Preferences.Stéphane Lemaire - 2021 - Utilitas 33 (1):85-100.
    Subjectivism about well-being holds that an object contributes to one's well-being to the extent that one has a pro-attitude toward this object under certain conditions. Most subjectivists have contended that these conditions should be ideal. One reason in favor of this idea is that when people adapt their pro-attitudes to situations of oppression, the levels of well-being they may attain is diminished. Nevertheless, I first argue that appealing to idealized conditions of autonomy or any other condition to erase or replace (...)
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  9. Created Goodness and the Goodness of God: Divine Ideas and the Possibility of Creaturely Value.Dan Kemp - forthcoming - Religious Studies:1-13.
    Traditional theism says that the goodness of everything comes from God. Moreover, the goodness of something intrinsically valuable can only come from what has it. Many conclude from these two claims that no creatures have intrinsic value if traditional theism is true. I argue that the exemplarist theory of the divine ideas gives the theist a way out. According to exemplarism, God creates everything according to ideas that are about himself, and so everything resembles God. Since God is wholly good (...)
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  10. Theory and Practice of Contrast Integrating Science, Art and Philosophy.Mariusz Stanowski (ed.) - forthcoming - London: CRC Press, Tylor&Francis.
    The book Theory and Practice of Contrast completes, corrects and integrates the foundations of science and humanities, which include: theory of art, philosophy (aesthetics, epistemology, ontology, axiology), cognitive science, theory of information, theory of complexity and physics. Through the integration of these distant disciplines, many unresolved issues in contemporary science have been clarified or better understood, among others: defining impact (contrast) and using this definition in different fields of knowledge; understanding what beauty/art is and what our aesthetic preferences depend on; (...)
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  11. Progress on the Problem of Evil.Seyyed Mohsen Eslami & Dan Egonsson - 2021 - International Journal of Philosophical Studies:1-15.
    A standard reaction to the problem of evil is to look for a greater good that can explain why God (with the traditional attributes) might have created this world instead of a seemingly better one which has no (or less) evil. This paper proposes an approach we call the Moral Progress Approach: Given the value of progress, a non-perfect world containing evil may be preferable to a perfect world without evil. This makes room for the possibility that this world, with (...)
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  12. Aggregation Under Relativity, Without Relativism.Hayden Wilkinson - manuscript
    Some moral theories tell us that the times at which morally valuable events occur can affect our evaluations of outcomes. But, if our universe may contain an infinite population, then all plausible aggregative theories must be time-sensitive in this way, according to several recent arguments. But there is a novel argument against most such time-sensitive theories: according to modern physics, time is relative, in that how far in the future events occur can vary with the velocity of the observer; and, (...)
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  13. Infinite Aggregation.Hayden Wilkinson - 2021 - Dissertation, Australian National University
    Suppose you found that the universe around you was infinite—that it extended infinitely far in space or in time and, as a result, contained infinitely many persons. How should this change your moral decision-making? Radically, it seems, according to some philosophers. According to various recent arguments, any moral theory that is ’minimally aggregative’ will deliver absurd judgements in practice if the universe is (even remotely likely to be) infinite. This seems like sound justification for abandoning any such theory. -/- My (...)
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  14. Chaos, Add Infinitum.Hayden Wilkinson - manuscript
    Our universe is both chaotic and (most likely) infinite in space and time. But it is within this setting that we must make moral decisions. This presents problems. The first: due to our universe's chaotic nature, our actions often have long-lasting, unpredictable effects; and this means we typically cannot say which of two actions will turn out best in the long run. The second problem: due to the universe's infinite dimensions, and infinite population therein, we cannot compare outcomes by simply (...)
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  15. Against Seizing the Day.Antti Kauppinen - forthcoming - Oxford Studies in Normative Ethics 11.
    On a widely accepted view, what gives meaning to our lives is success in valuable ground projects. However, philosophers like Kieran Setiya have recently challenged the value of such orientation towards the future, and argued that meaningful living is instead a matter of engaging in atelic activities that are complete in themselves at each moment. This chapter argues that insofar as what is at issue is meaningfulness in its primary existential sense, strongly atelic activities do not suffice for meaning. Instead, (...)
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  16. Poder y valores instituidos.José Ramón Fabelo Corzo - 2001 - Memoria. Revista de Cultura y Política 144 (144):29-36.
    Explícita o implícitamente la relación entre poder y valor ha estado muy presente en la historia del pensamiento filosófico-político. Debido a que el poder, en cualquiera de sus formas, tiende siempre a normar y regular la convivencia y actividad conjunta entre grupos humanos, cualquier reflexión filosófica sobre su naturaleza habrá de cuestionarse, directa o indirectamente, el asunto de su racionalidad ética, de su vínculo con los valores humanos. Al mismo tiempo, pensar los valores debe conducir, tarde o temprano, a relacionarlos (...)
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  17. ¿Qué tipo de antropocentrismo ha de ser erradicado?José Ramón Fabelo Corzo - 1999 - In Carlos Jesús Delgado García (ed.), Cuba Verde. En busca de un modelo para la sustentabilidad en el siglo XXI. La Habana, Cuba: pp. 264-268.
    Una de las tesis más reiteradas en la literatura ecologista ha sido la de la necesidad de erradicar el antropocentrismo como condición para preservar la naturaleza. ¿Debemos aceptar sin más una tesis abstracta como esta? ¿Podemos pedirle a un individuo hambriento que deje de preocuparse y ocuparse de su alimento y que, por el contrario, se centre en el resguardo de la naturaleza? ¿Es esa lógica centralidad en sus propias necesidades vitales insatisfechas la responsable del deterioro ecológico del planeta? No (...)
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  18. Eudaimonia as Fundamentally Good.Mark LeBar - 2020 - Grazer Philosophische Studien 97 (3):386-400.
    In the ethical theories of the ancient Greeks, eudaimonia provided a grounding for the value of all other goods. But a puzzle for such views is that some things are good for us irrespective of the intervention of eudaimonia and its requirement of virtuous activity. In this article, the author considers challenges to the eudaimonist account of value on those grounds pressed by Nicholas Wolterstorff and Sophie Grace Chappell. The aim is ethical-theoretical, rather than historical. The author defends the thesis (...)
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  19. Non-Additive Axiologies in Large Worlds.Christian Tarsney & Teruji Thomas - manuscript
    Is the overall value of a world just the sum of values contributed by each value-bearing entity in that world? Additively separable axiologies (like total utilitarianism, prioritarianism, and critical level views) say 'yes', but non-additive axiologies (like average utilitarianism, rank-discounted utilitarianism, and variable value views) say 'no'. This distinction is practically important: additive axiologies support 'arguments from astronomical scale' which suggest (among other things) that it is overwhelmingly important for humanity to avoid premature extinction and ensure the existence of a (...)
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  20. Dilema histórico entre lo universal y lo propio en el pensamiento latinoamericano.José Ramón Fabelo Corzo - 2006 - Docencia, Revista de Educación y Cultura 18 (18):76-80.
    Surgida como producto del proceso de universalización de la historia, forzada a moverse hacia un eje de universalidad que no emanaba de su propia entraña, portadora, a su vez, de una singularidad histórica resultado de la mezcla creadora de las más diversas influencias culturales, América Latina no podía menos que debatirse, desde su mismo surgimiento, en un perenne conflicto entre lo universal y lo propio. La presencia (casi omnipresencia) de este asunto en el pensamiento latinoamericano no es un resultado fortuito, (...)
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  21. La universalidad de los derechos humanos entre la soberanía y la intervención extranjera.José Ramón Fabelo Corzo - 2008 - Docencia. Revista de Educación y Cultura 26 (26):79-80.
    La aprobación de la Declaración Universal de los Derechos Humanos así como de otros pactos y convenciones ha representado un avance global sin precedentes en la sustentación de toda una serie de valores universales indiscutibles, cuyo reconocimiento debe estar dirigido a garantizar a cada ser humano una vida digna, justa y libre. Sin embargo, la aplicación práctica del contenido de estos documentos ha chocado con una serie de obstáculos, tal vez no previstos totalmente por sus redactores. El primero de ellos (...)
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  22. Para un estudio de la justicia como valor.José Ramón Fabelo Corzo - 2009 - Dialectica 41 (41):67-83.
    El estudio de la justicia como valor y del lugar que ella ocupa o debe ocupar dentro de la sociedad responde en estos momentos a una necesidad más práctica que teórica. Las reflexiones que aquí presentamos se enmarcan dentro de este contexto. Se refieren a algunos presupuestos teórico-metodológicos que necesitan ser tenidos en cuenta en el estudio de la justicia como valor, pero su móvil fundamental no está tanto en la teoría misma, como sí más allá de ella, en la (...)
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  23. El aporte de Zaira Rodríguez Ugidos al pensamiento axiológico latinoamericano.José Ramón Fabelo Corzo - 2009 - Revista Cubana de Filosofía 14 (14):1-10.
    La obra de la filósofa cubana Zaira Rodríguez Ugidos (1941-1985) se inserta con derecho propio en la evolución histórica del pensamiento latinoamericano en múltiples sentidos. Especial relevancia, tienen sus ideas de corte axiológico. Motivada en lo fundamental por develar el componente ideológico de toda filosofía, el partidismo evidente del conocimiento social, el enlace de la ciencia con la realidad humana en la que se produce, la eminente profesora cubana se cruza en su camino indagatorio con el tema de los valores, (...)
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  24. Harm as Negative Prudential Value: A Non-Comparative Account of Harm.Tanya de Villiers-Botha - 2020 - SATS 21 (1):21-38.
    In recent attempts to define ‘harm’, the most promising approach has often been thought to be the counterfactual comparative account of harm. Nevertheless, this account faces serious difficulties. Moreover, it has been argued that ‘harm’ cannot be defined without reference to a substantive theory of well-being, which is itself a fraught issue. This has led to the call for the concept to simply be dropped from the moral lexicon altogether. I reject this call, arguing that the non-comparative approach to defining (...)
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  25. Risieri Frondizi. Pensamiento Axiológico. Antología ([Selección, Prólogo y Epílogo de José Ramón Fabelo].José Ramón Fabelo Corzo (ed.) - 1993 - Cali, La Habana: Biblioteca Americana, Universidad del Valle-Instituto Cubano del Libro.
    Se trata de una antología que recoge los más importantes pasajes del pensamiento sobre los valores de Risieri Frondizi (1910-1983), uno de los más importantes axiólogos de América Latina. Además de la selección de fragmentos que integra la antología, José Ramón Fabelo Corzo escribe el Prólogo (que busca ubicar a Frondizi en el contexto histórico del pensamiento axiológico latinoamericano) y el Epílogo (en el que se realiza una valoración crítica de las propuestas de este destacado pensador argentino.
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  26. Apuntes para una interpretación axiológica del arte.José Ramón Fabelo Corzo - 2011 - In Cynthia Pech & Vivian Romeu (eds.), Lo comunicativo, lo artístico y lo estético. Parte III: Práctica y recepción del arte. Reflexión y análisis. México: pp. 27-40.
    Se trata de un estudio aproximativo al tema de la naturaleza axiológica del arte y la relación dentro de él entre valores estéticos y otros valores.
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  27. Prólogo: Lugar de Risieri Frondizi en el pensamiento axiológico latinoamericano.José Ramón Fabelo Corzo - 2011 - In Risieri Frondizi. Pensamiento Axiológico. Antología ([Selección, Prólogo y Epílogo de José Ramón Fabelo]. La Habana, Cuba: pp. 1-10.
    Publicado originalmente como “Prólogo” al libro Risieri Frondizi. Pensamiento Axiológico. Antología ([Selección, Prólogo y Epílogo de José Ramón Fabelo]. Biblioteca Americana, Universidad del Valle-Instituto Cubano del Libro, Cali-La Habana, 1993, pp. VII-XXIII). El texto busca ubicar al filósofo Risieri Frondizi en los marcos del pensamiento sobre los valores en el contexto latinoamericano.
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  28. The Solace: Finding Value in Death Through Gratitude for Life.Joshua Glasgow - 2020 - Oup Usa.
    Mourning the loss of loved ones can be one of the hardest things we go through. But what if we changed the way we thought about it, and learned to find positive value in death as part of life? This book examines how we can take solace in the fact that we and our loved ones will die, surprising or impossible as that may seem. Along the way, it investigates the nature of gratitude, how good and bad relate, and enduring (...)
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  29. Valoración del pensamiento axiológico de Risieri Frondizi.José Ramón Fabelo Corzo - 2011 - Biblioteca Virtual de FIlosofía.
    Publicado originalmente como “Prólogo” al libro Risieri Frondizi. Pensamiento Axiológico. Antología ([Selección, Prólogo y Epílogo de José Ramón Fabelo]. Biblioteca Americana, Universidad del Valle-Instituto Cubano del Libro, Cali-La Habana, 1993, pp. VII-XXIII). El texto busca ubicar al filósofo Risieri Frondizi en los marcos del pensamiento sobre los valores en el contexto latinoamericano.
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  30. Vida y valores humanos. Un nexo orgánico.José Ramón Fabelo Corzo - 2011 - In Camilo Valqui Cachi & Cutberto Pastor Bazán (eds.), Los valores ante el capital y el poder en el siglo XXI. México: pp. 29-46.
    Conferencia inaugural impartida en el V Coloquio Nacional "Los valores en el siglo XXI", Universidad Autónoma de Guerrero, Chilpancingo, México, 24 de noviembre de 2010. El texto se refiere a la relación entre vida y valores y desarrolla la tesis sobre los fundamentos vitales de los valores humanos, para lo cual se indaga en las premisas evolutivas del vínculo entre la vida y las relaciones de significación que los seres vivos establecen con su entorno.
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  31. Los valores humanos en perspectiva evolutiva.José Ramón Fabelo Corzo - 2011 - Dialectica (Misc) 43 (43):39-53.
    La pretensión fundamental de este ensayo es acercarnos al nexo existente entre dos conceptos que, por paradójico que pueda parecer, sólo raramente se asocian: la vida y los valores. Una reflexión sobre este vínculo es tanto más necesaria en un momento en que con toda evidencia muchos valores hacen crisis y la vida humana está en juego y enfrenta peligros antes insospechados. La tesis central es que la vida humana constituye el criterio fundamental de lo valioso, el sostén último que (...)
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  32. Rank-Weighted Utilitarianism and the Veil of Ignorance.Jacob M. Nebel - 2020 - Ethics 131 (1):87-106.
    Lara Buchak argues for a version of rank-weighted utilitarianism that assigns greater weight to the interests of the worse off. She argues that our distributive principles should be derived from the preferences of rational individuals behind a veil of ignorance, who ought to be risk averse. I argue that Buchak’s appeal to the veil of ignorance leads to a particular way of extending rank-weighted utilitarianism to the evaluation of uncertain prospects. This method recommends choices that violate the unanimous preferences of (...)
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  33. Axiological Futurism: The Systematic Study of the Future of Human Values.John Danaher - manuscript
    Human values seem to vary across time and space. What implications does this have for the future of human value? Will our human and (perhaps) post-human offspring have very different values from our own? Can we study the future of human values in an insightful and systematic way? This article makes three contributions to the debate about the future of human values. First, it argues that the systematic study of future values is both necessary in and of itself and an (...)
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