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  1. The Rejection of Objective Consequentialism: A Comment: Mozaffar Qizilbash.Mozaffar Qizilbash - 1999 - Utilitas 11 (1):97-105.
    Frances Howard-Snyder argues that objective consequentialism should be rejected because it violates the principle of ‘ought’ implies ‘can’ in asking us to do what we cannot. In this comment I suggest that Howard-Snyder does not take sufficiently seriously the chief defence of objective consequentialism, which reformulates it so that it applies only to actions we can perform. Nonetheless, I argue that there are arguments relating to ‘ought’ implies ‘can’ which discredit objective consequentialism even if it is thus reformulated. These arguments (...)
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  • Well-being and Despair: Dante's Ugolino1: Mozaffar Qizilbash.Mozaffar Qizilabash - 1997 - Utilitas 9 (2):227-240.
    This paper considers three sorts of account of the quality of life. These are capability views, due to Amartya Sen and Martha Nussbaum, desire accounts and the prudential value list theory of James Griffin. Each approach is evaluated in the context of a tale of cannibalism and moral decay: the story of Count Ugolino in Dante's The Divine Comedy. It is argued that the example causes difficulties for Sen's version of the capability approach, as well as for desire accounts. Nussbaum's (...)
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  • Obligation, Human Frailty, and Utilitarianism.Mozaffar Qizilbash - 1995 - Utilitas 7 (1):145.
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  • Hare’s Utilitarianism and the Free-Rider Problem.R. Jo Kornegay - 2004 - Dialogue 43 (3):419-442.
    RÉSUMÉ: Cet essai se concentre sur les tentatives de Hare de résoudre le problème du profiteur (free-rider) dans les termes de la théorie oú il distingue les niveaux intuitif et critique de la pensée morale. Hare fait valoir que la pensée critique correcte en utilitarisme des actes endosse les régles qui serviront a la pensée intuitive, règles enjoignant à un individu de s’acquitter de ses responabilités sociales, par exemplevoter ou recycler ses ordures. Je lais valoir que Hare propose ou suggère (...)
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