Value Theory, Miscellaneous

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  1. Science, Freedom, Democracy.Peter Hartl & Adam Tamas Tuboly - forthcoming - New York, Egyesült Államok: Routledge.
    Edited book about the relations between science, freedom and democracy.
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  2. “Hoc est enim corpus meu”: ex-posición, vulnerabilidad y precondiciones de aparición corporal.Andrés Raúl Zenteno Cardoso - 2019 - Mutatis Mutandis: Revista Internacional de Filosofía 14.
    El presente artı́culo tiene por objetivo el análisis de los cuerpos en su ex-posición, dado que la condición contemporánea de éstos resulta paradójica: cuerpos expuestos a los que se les impide aparecer. En otras palabras, mientras los mecanismos neoliberales han hecho de su ex-posición una condición fundamental al vincularla a la precariedad, las mismas tecnologı́as de poder han construido y reforzado precondiciones que impiden la aparición de los cuerpos, expulsándolos e incluso aniquilándolos. Bajo este panorama, la primera parte estará dedicada (...)
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  3. Retractions: The Good, the Bad, and the Ugly.Vuong Quan-Hoang - 2020 - Nature Index.
    While it seems obvious that withdrawing papers, which contain errors or misconduct, helps to keep the literature healthy, researchers want to avoid retractions at all costs.
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  4. Mapping the mindsponge model onto the current understanding of how children learn.Tung Ho Manh - 2020 - OSF Preprints.
    I often hear people say about children: “They learn like a sponge.” It is clear young brains have a lot more neuroplasticity, which makes it easier for them to learn. But we know from decades of research on neuroplasticity, the capacity for the brain to change and adapt to new situations is there for a lifetime.
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  5. Because It is Normative, Stupid!Roland Pierik - 2011 - Res Publica 53 (1):9-29.
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  6. What is Philosophy and Why Does It Matter? A Situated, Pluralist, Social, Caring - and Perhaps Rebellious Response.Maria Brincker - forthcoming - In Elly Vintiadis (ed.), Philosophy by Women 22 Philosophers Reflect on Philosophy and Its Value.
    (Bonus material: a critique of the genesis myth of Western philosophy as well as of the exclusions and policing practices of both analytic and continental traditions).
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  7. Between the Supernatural and the Natural: Ockham on Evident Judgements.Sonja Schierbaum - 2020 - Topoi 39 (3):679-688.
    Ockham defines intuition as the kind of cognition on the basis of which it is not only possible to evidently judge that a thing exists when it exists, but also that a thing does not exist when it does not exist. He makes a further distinction between natural intuition and supernatural intuition. The aim of this paper is to determine what, according to Ockham, can be judged evidently by means of natural intuition and what can only be judged evidently by (...)
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  8. Metaphilosophy and the Role of Intuitions.Julia Langkau - 2019 - Topoi 38 (4):781-789.
    The practice of appealing to intuitions as evidence has recently been criticized by experimental philosophers. While some traditional philosophers defend intuitions as a trustworthy source of evidence, others try to undermine the challenge this criticism poses to philosophical methodology. This paper argues that some recent attempts to undermine the challenge from experimental philosophy fail. It concludes that the metaphilosophical question whether intuitions play a role in philosophy cannot be decided by analyzing our use of the word ‘intuition’ or related terms, (...)
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  9. Subjectivity, Multiple Drafts and the Inconceivability of Zombies and the Inverted Spectrum in This World.Elizabeth Schier - 2019 - Topoi 38 (4):845-853.
    Proponents of the hard problem of consciousness argue that the zombie and inverted spectrum thought experiments demonstrate that consciousness cannot be physical. They present scenarios designed to demonstrate that it is conceivable that a physical replica of someone can have radically different or no conscious experiences, that such an experience-less replica is possible and therefore that materialism is false. I will argue that once one understands the limitations that the physics of this world puts on cognitive systems, zombies and the (...)
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  10. Individual Moral Development and Moral Progress.Anders Schinkel & Doret J. de Ruyter - 2017 - Ethical Theory and Moral Practice 20 (1):121-136.
    At first glance, one of the most obvious places to look for moral progress is in individuals, in particular in moral development from childhood to adulthood. In fact, that moral progress is possible is a foundational assumption of moral education. Beyond the general agreement that moral progress is not only possible but even a common feature of human development things become blurry, however. For what do we mean by ‘progress’? And what constitutes moral progress? Does the idea of individual moral (...)
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  11. Examinei Live: An Epistemological Exchange Between Philosophy and Cultural Psychology on Reflection.Waldomiro Silva Filho - 2019 - In W. & Tateo Silva-Filho (ed.), Thinking about Oneself. Chan, Switzerland: Springer. pp. 1-18.
    Since the famous passage in which Socrates (Plato 38a5-6) says that the unexamined, and therefore non-reflected, life is not worth living, “reflection” has been a diffuse and iterant term in ethics, moral philosophy, epistemology, political philosophy (Tiberius 2008; Skorupski 2010), but also in psychology (Marsico, Andrisano Ruggieri & Salvatore 2015). This chapter outlines the discussion of reflection and presents the book "Thinking about Onself", a volume that opens a new perspective on the topic of reflection, considering the most recent approaches (...)
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  12. Philosophical Confidence.J. L. Gorman - 1987 - Royal Institute of Philosophy Lectures 22:71-79.
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  13. The Teleological and Deontological Structures of Action: Aristotle and/or Kant?Paul Ricoeur - 1987 - Royal Institute of Philosophy Lectures 21:99-111.
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  14. The Organism-Centered Approach to Cultural Evolution.Andreas De Block & Grant Ramsey - 2016 - Topoi 35 (1):283-290.
    In this paper, we distinguish two different approaches to cultural evolution. One approach is meme-centered, the other organism-centered. We argue that in situations in which the meme- and organism-centered approaches are competing alternatives, the organism-centered approach is in many ways superior. Furthermore, the organism-centered approach can go a long way toward understanding the evolution of institutions. Although the organism-centered approach is preferable for a broad class of situations, we do leave room for super-organismic or sub-organismic explanations of some cultural phenomena.
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  15. Causing People to Exist and Saving People’s Lives.Jeff McMahan - 2013 - Journal of Ethics 17 (1-2):5-35.
    Most people are skeptical of the claim that the expectation that a person would have a life that would be well worth living provides a reason to cause that person to exist. In this essay I argue that to cause such a person to exist would be to confer a benefit of a noncomparative kind and that there is a moral reason to bestow benefits of this kind. But this conclusion raises many problems, among which is that it must be (...)
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  16. The Benefits and Harms of Existence and Non-Existence: Guest Editor’s Introduction.Jens Johansson - 2013 - Journal of Ethics 17 (1-2):1-4.
    According to the “deprivation approach,” a person’s death is bad for her to the extent that it deprives her of goods. This approach faces the Lucretian problem that prenatal non-existence deprives us of goods just as much as death does, but does not seem bad at all. The two most prominent responses to this challenge—one of which is provided by Frederik Kaufman and the other by Anthony Brueckner and John Martin Fischer—claim that prenatal non-existence is relevantly different from death. This (...)
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  17. Is That All There Is?Michael Smith - 2006 - Journal of Ethics 10 (1-2):75-106.
    I take issue with two suggestions of Joel Feinberg's: first, that it is incoherent to suppose that human life as such is absurd, and, second, that a particular human life may be absurd and yet saved from being tragic by being fulfilled. I also argue that human life as such may well be absurd and I consider various responses to this.
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  18. Introduction.Gillian Brock & Darrel Moellendorf - 2005 - Journal of Ethics 9 (1-2):1-9.
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  19. On Quine’s Translation Argument.V. Alexis Peluce - 2019 - Topoi 38 (2):315-320.
    Quine's translation argumnent figures centrally in his views on logic. The goal of this paper is to get clear on that argument. It can be interpreted as an argument to the effect that one should never translate somebody’s speech as going against a law of the translator’s logic. Key to this reading of the translation argument is the premise that one should never translate somebody's speech such that their speech is unintelligible. Ultimately, it is my aim to reject this reading. (...)
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  20. Problems and Interpretations of Schopenhauer’s World as Will and Representation.Jens Lemanski & Daniel Schubbe - 2019 - Voluntas: Revista Internacional de Filosofia 10 (1):199-211.
    In this paper we present an overview of the current interpretations of the first volume of Arthur Schopenhauer’s main work The World as Will and Representation (W I) and discuss their problems. We discuss four issues, which in our opinion must clarify a current interpretation implicitly or explicitly, if it claims to be an interpretation of the whole book: (1) What does Schopenhauer mean by the fact that his work shares only one (single) thought? (2) How are the individual books (...)
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  21. Mammalian Reproductive Biology. By F. H. Bronson. Pp. 325.David Chivers - 1992 - Journal of Biosocial Science 24 (1):141-142.
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  22. Realising the Potential: The ESRC Seminar Series on Social Realism and Empirical Research.Caroline New - 2001 - Alethia 4 (1):43-47.
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  23. A Place Against Time. Land and Environment in the Papua New Guinea Highlands. By Paul Sillitoe. Pp. 438.Stanley Ulijaszek - 1999 - Journal of Biosocial Science 31 (1):139-144.
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  24. WILLIAM J. ASHWORTH, Customs and Excise: Trade, Production and Consumption in England 1640–1845. Oxford: Oxford University Press, 2003. Pp. Xiii+396. ISBN 0-19-925921-6. £55.00. [REVIEW]James Sumner - 2005 - British Journal for the History of Science 38 (4):480-481.
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  25. ‘We Can’T Get Worms From Cow Dung’: Reported Knowledge of Parasitism Among Pastoralist Youth Attending Secondary School in the Ngorongoro Conservation Area, Tanzania.Rita Isabel Henderson, Jennifer Hatfield, Susan Kutz, Saningo Olemshumba, Frank Van Der Meer, Mange Manyama & Sheri Bastien - 2016 - Journal of Biosocial Science 48 (6):746-766.
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  26. Low Fertility Intention in Tehran, Iran: The Role of Attitudes, Norms and Perceived Behavioural Control.Amir Erfani - 2017 - Journal of Biosocial Science 49 (3):292-308.
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  27. Le Secret Médical Et la Manifestation de la Vérité.Sophie Gromb - 2000 - Médecine et Droit 2000 (41):13-16.
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  28. Policy Externalism.Daniel Drucker - 2019 - Philosophy and Phenomenological Research 98 (2):261-285.
    I develop and argue for a kind of externalism about certain kinds of non-doxastic attitudes that I call policy externalism. Policy externalism about a given type of attitude is the view that all the reasonable policies for having attitudes of that type will not involve the agent's beliefs that some relevant conditions obtain. My defense primarily involves attitudes like hatred, regret, and admiration, and has two parts: a direct deductive argument and an indirect linguistic argument, an inference to the best (...)
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  29. Second-Person Engagement, Self-Alienation, and Group-Identification.Dan Zahavi - 2019 - Topoi 38 (1):251-260.
    One of the central questions within contemporary debates about collective intentionality concerns the notion and status of the we. The question, however, is by no means new. At the beginning of the last century, it was already intensively discussed in phenomenology. Whereas Heidegger argued that a focus on empathy is detrimental to a proper understanding of the we, and that the latter is more fundamental than any dyadic interaction, other phenomenologists, such as Stein, Walther and Husserl, insisted on the importance (...)
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  30. Por Que a Ciência Não Resolve Nossos Problemas?Daniel Durante - 2015 - Dialektiké 2 (2):3-37.
    Além de responder à pergunta título, pretende-se também apresentar as linhas gerais de um caminho que vem sendo proposto por alguns pensadores sobre de que modo a ciência poderia se modificar de modo a que pudéssemos utilizá-la para resolver nossos principais problemas. Para tanto iniciaremos explicitando o que consideramos as características mais fundamentais da racionalidade científica hegemônica, a saber: o atomismo e o método axiomático. Em seguida, apresentamos alguns conhecidos problemas das ciências, evidenciando suas relações com estas características fundamentais. Tais (...)
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  31. The Burqa Ban: Legal Precursors for Denmark, American Experiences and Experiments, and Philosophical and Critical Examinations.Ryan Long, Erik Baldwin, Anja Matwijkiw, Bronik Matwijkiw, Anna Oriolo & Willie Mack - 2018 - International Studies Journal 15 (1):157-206.
    As the title of the article suggests, “The Burqa Ban”: Legal Precursors for Denmark, American Experiences and Experiments, and Philosophical and Critical Examinations, the authors embark on a factually investigative as well as a reflective response. More precisely, they use The 2018 Danish “Burqa Ban”: Joining a European Trend and Sending a National Message (published as a concurrent but separate article in this issue of INTERNATIONAL STUDIES JOURNAL) as a platform for further analysis and discussion of different perspectives. These include (...)
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  32. The Concept of Hell.Robert Arp & Benjamin McGraw (eds.) - 2015 - Palgrave-Macmillan.
    The Concept of Hell examines a wide range of topics, problems, and concepts of interest to philosophers, theologians, and anyone curious about religious thinking concerning damnation. Acting as a platform for philosophers from many different views and traditions, this book provides a myriad of approaches to thinking about Hell. From the nature of Hell to philosophical justifications of damnation, to the way in which Hell informs us about our relationships with each other, the discussions offer a tantalizing exploration of how (...)
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  33. Welfarism.Ben Bramble - forthcoming - In Hugh LaFollette (ed.), The International Encyclopedia of Ethics, 2nd print edition.
    Welfarism is a theory of value (or the good) simpliciter. Theories of value are fundamentally concerned with explaining what makes some possible worlds better than others. Welfarism is the view according to which the relative value of possible worlds is fully determined by how individuals are faring—or, in other words, by the facts about well-being that obtain—in these worlds. This entry begins by distinguishing between various forms of welfarism (pure vs. impure welfarism, and then narrow vs. wide welfarism). It then (...)
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  34. Sabine Roeser, Moral Emotions and Intuitions.Jessy E. G. Jordan - 2013 - Journal of Moral Philosophy 10 (2):237-240.
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  35. Reconsidering Iris Murdoch’s Moral Realism.Jessy E. G. Jordan - 2014 - Journal of Value Inquiry 48 (3):371-385.
    Scholars who have attempted to explain Iris Murdoch’s moral realism have done so in widely divergent ways, some characterizing her as a classical moral realist, others as a pragmatic moral realist, and still others as a “reflexive realist.”See, e.g., respectively, Fergus Kerr, “Back to Plato with Iris Murdoch,” in Immortal Longings: Versions of Transcending Humanity (London: Society for Promoting Christian Knowledge, 1997), 68–88; Sami Pihlstrom, Pragmatic Moral Realism: A Transcendental Defence (Amsterdam: Rodopi, 2005); and Maria Antonaccio, Picturing the Human: The (...)
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  36. Love and Death.Daniel Werner - 2016 - In Michael Cholbi (ed.), Immortality and the Philosophy of Death. pp. 135-156.
    It is commonly thought that there is a connection between love and death. But what can be said philosophically about the nature of that connection (if indeed it exists)? Plato's Symposium suggests at least three possible ways in which love and death might be connected: first, that love entails (or ought to entail) a willingness to die for one’s beloved; second, that love is a desire for (or perhaps itself is) a kind of death; and third, that love is linked (...)
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  37. Michael Brady , New Waves in Metaethics , 300 Pp. ISBN 9780230251625.David Merli - 2013 - Journal of Moral Philosophy 10 (6):793-795.
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  38. Neurofeedback-Based Moral Enhancement and the Notion of Morality.Koji Tachibana - 2017 - The Annals of the University of Bucharest - Philosophy Series 66 (2):25-41.
    Some skeptics question the very possibility of moral bioenhancement by arguing that if we lack a widely acceptable notion of morality, we will not be able to accept the use of a biotechnological technique as a tool for moral bioenhancement. I will examine this skepticism and argue that the assessment of moral bioenhancement does not require such a notion of morality. In particular, I will demonstrate that this skepticism can be neutralized in the case of recent neurofeedback techniques. This goal (...)
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  39. What is Friendship?Uri D. Leibowitz - 2018 - Disputatio 10 (49):97-117.
    The paper identifies a distinctive feature of friendship. Friendship, it is argued, is a relationship between two people in which each participant values the other and successfully communicates this fact to the other. This feature of friendship, it is claimed, explains why friendship plays a key role in human happiness, why it is praised by philosophers, poets, and novelists, and why we all seek friends. Although the characterization of friendship proposed here differs from other views in the literature, it is (...)
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  40. La vida como autopoiesis y como fundamento de la ética en tiempos de globalización.José Ramón Fabelo Corzo - 2008 - A Parte Rei 57 (57):8.
    El trabajo reflexiona sobre los fundamentos originarios de la ética. La tesis central que se defiende y que se busca mostrar consiste en asumir que las raíces históricas últimas de lo ético están en la vida humana misma, que lo ético responde a una necesidad humana vital y que es precisamente en la vida donde ha de encontrarse el buscado criterio de última instancia sobre lo que lo ético es. Esta hipótesis conduce necesariamente a analizar el tema de la vida, (...)
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  41. Quantum Andy: Andy Kaufman and the Postmodern Turn in Comedy.H. Peter Steeves - 2016 - Angelaki 21 (3):115-136.
    In this essay I attempt to unpack Andy Kaufman in his many manifestations, ultimately arguing that traditional notions of comedy cannot help us get at the root of what is going on here. Through a discussion and criticism of the theories of comedy presented by Christopher Fry, Susanne Langer, Walter Kerr, and Maurice Charney, I suggest how Andy's comedy employs a rejection of the modernist conceits of a fixed identity, a denotative language, a progressive history, and a separation of temporality (...)
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  42. Absolute Knowing: Consternation and Preservation in Hegel’s Phenomenology of Spirit and Shakespeare’s Troilus and Cressida.Jennifer Ann Bates - 2016 - Angelaki 21 (3):65-82.
    Hegel’s “Absolute Knowing” and Shakespeare’s Troilus and Cressida are tragi-comic consternations. They are theatres of ethical panentheism: they present dramatic “absolute” ethical interpretations and actions, each of which is at once ungrounded and completely seeded. I start with the etymology of “consternation.” Then I discuss the comic vs. tragic interpretations of Hegel’s Phenomenology of Spirit, arguing it is a consternating tragi-comedy. I analyze the predicate “absolute” in terms of consternations, in a few passages of the book. I elaborate especially upon (...)
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  43. At Least They Had an Ethos: Comedy as the Only Possible Critique.Richard A. Lee Jr - 2016 - Angelaki 21 (3):55-64.
    I argue that the uniqueness of comedy lies in its potential for social critique. Reading through Aristotle, Hegel, and Umberto Eco, I show that because comedy is not negative, not a counter-argument, it can expose social structures for what they are.
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  44. HOMAGE TO PENIA: Aristophanes' Plutus as Philosophical Comedy.Bernard Freydberg - 2016 - Angelaki 21 (3):27-33.
    The vastly underrated Plutus receives at least some of its due in this paper. At its beginning, I attempt to locate Plutus within both the Hegelian discourse on comedy and within Hume's poetical and philosophical fictions. Employing the same method of close textual analysis that I employed in Philosophy and Comedy: Aristophanes, Logos, and Eros, I focus upon the thoroughgoing materialism of the poor farmer Chremylus who laments the unjust distribution of wealth, and who seeks to restore the god's sight (...)
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  45. Revisiting Nietzsche Et la Philosophie : Gilles Deleuze on Force and Eternal Return.Joseph Ward - 2010 - Angelaki 15 (2):101-114.
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  46. A Timeless Sublime?: Reading the Feminine Sublime in the Discourse of the Sacred.Patrick Wright - 2010 - Angelaki 15 (2):85-100.
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  47. Blood on the Trading Floor: Waste, Sacrifice, and Death in Financial Crises.Paul Crosthwaite - 2010 - Angelaki 15 (2):3-18.
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  48. “The Action to the Word, the Word to the Action”: Reading Hamlet with Cavell and Derrida.R. M. Christofides, April Lodge & David Rudrum - 2016 - Angelaki 21 (2):177-191.
    The writings of Stanley Cavell and Jacques Derrida share many points of intersection. One of these is their mutual interest in Shakespeare’s Hamlet; another is their assessments of J.L. Austin’s philosophy, and his concept of performativity. In this paper, we demonstrate that Cavell’s and Derrida’s respective essays on Hamlet offer a surprising insight into their views on Austin’s notion of performativity. Since Hamlet abounds with oaths and promises, testimonies and bearing witness, what is surprising is not that these philosophers should (...)
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  49. Heavenbeast: A New Materialist Approach to Ulysses.Donovan O. Schaefer - 2016 - Angelaki 21 (2):119-137.
    James Joyce’s Ulysses can be read through the prism of the New Materialist School of contemporary critical thought to shed light on ongoing questions in the humanities about the relationship between language and embodiment. Specifically, Ulysses resonates with three thematic concerns of New Materialisms: the nature of matter, the correspondence between human and animal, and the role of affect. Contra some calls for the humanities to retrench in a conservative posture that reaffirms the special status of human reason and “consciousness” (...)
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  50. Common Bodies: The Ethics of Precarity Politics.Julia Cooper - 2016 - Angelaki 21 (2):3-15.
    The politics of precarity have emerged on the contemporary scene of critical theory with great social force in recent years. This paper looks at the risks and obstacles of positing precariousness and vulnerability as the basis of a universal ethics while also arguing for the socially transformative potential of such a model. More broadly, it considers the crucial question of what stands in the way of human relation and ethical life in an age of neoliberalism and biopolitics, and posits an (...)
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