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  1. Virtue, Reason, and the False Public Voice: Catharine Macaulay's Philosophy of Moral Education.Connie Titone - 2009 - Educational Philosophy and Theory 41 (1):91-108.
    Catharine Macaulay, an 18th century English historian, published her educational philosophy in Letters on Education with Observations on Religious and Metaphysical Subjects in 1790. The ultimate goal of her educational process, to ‘bring the human mind to such a height of perfection as shall induce the practice of the best morals’, is examined in this paper. Her ideas about the interactions among benevolence, sympathy, reason and the public voice with regard to the education of the moral, virtuous person are considered. (...)
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  • The Rhetorical Strategy of William Paley’s Natural Theology : Part 2, William Paley’s Natural Theology and the Challenge of Atheism.Niall O’ Flaherty - 2010 - Studies in History and Philosophy of Science Part A 41 (2):128-137.
    The first part of this two-part article suggested that William Paley’s Natural theology should be viewed as the culmination of a complex psychological strategy for inculcating religious and moral sentiments. Having focused in Part 1 on Paley’s rhetoric, we now turn our attention to the philosophical part of the programme. This article attempts to settle the vexed question of how far Paley responded to the devastating critique of the teleological argument contained in Hume’s posthumously published Dialogues concerning natural religion. It (...)
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  • William Paley's Moral Philosophy and the Challenge of Hume: An Enlightenment Debate?*: Niall O'flaherty.Niall O'flaherty - 2010 - Modern Intellectual History 7 (1):1-31.
    This essay offers a reassessment of William Paley's Principles of Moral and Political Philosophy. It focuses on his defence of religious ethics from challenges laid down in David Hume's Enquiry Concerning the Principles of Morals. By restoring the context of theological/philosophical debate to Paley's thinking about ethics, the essay attempts to establish his genuine commitment to a worldly theology and to a programme of human advancement. This description of orthodox thought takes us beyond the bipolar debate about whether intellectual culture (...)
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  • Une critique d’explication par les causes finales.Celine Bonicco - 2007 - Dialogue 46 (4):637-662.
    RÉSUMÉ: Cet article se propose de montrer comment la critique de la théorie contractualiste opérée par David Hume est la conséquence politique de son analyse de la causalité. Hume rejette le contractualisme avant tout pour des raisons méthodologiques : une explication par les causes finales n’est jamais une explication satisfaisante. Or, le contractualisme applique au domaine politique l’argument du desseinprésenté dans les Dialogues sur la religion naturelle. La genèse du politique déployée dans le Traité de la nature humaine doit alors (...)
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  • Smith and Hume on Animal Minds.Richard J. Fry - 2018 - Journal of Scottish Philosophy 16 (3):227-243.
    This paper situates Hume's views on animals in the context of the Scottish Enlightenment by contrasting them with the views of Adam Smith. While Smith is more central to the philosophical establishment of the Scottish Enlightenment, their views on morals resemble each other greatly and both think that the analogies between humans and non-human animals are useful for thinking about morals. Their estimation of the nature and extent of those analogies, however, differ widely from one another. This has been historically (...)
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  • The Elevated Imagination: Contemplation and Action in David Hume and Adam Smith.Erik W. Matson & Colin Doran - 2017 - Journal of Scottish Philosophy 15 (1):27-45.
    In this paper we seek to draw attention to some striking and heretofore unnoticed textual connections between Adam Smith's Theory of Moral Sentiments and David Hume's A Treatise of Human Nature. We find significant textual parallels between the parable of the poor man's son of TMS 4.1 and the famous conclusion to Book 1 of Hume's Treatise. These passages are often regarded as especially intense and moving parts of their respective works. We explore the nature and substance of these connections (...)
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  • What Can an Egoist Say Against an Egoist? On Archibald Campbell's Criticisms of Bernard Mandeville.Christian Maurer - 2014 - Journal of Scottish Philosophy 12 (1):1-18.
    Like Bernard Mandeville, Archibald Campbell develops a profoundly egoistic conception of human psychology. However, Campbell attacks numerous points in Mandeville’s moral philosophy, in particular Mandeville’s treatment of self-love, the desire for esteem, and human nature in general as corrupt. He also criticises Mandeville’s corresponding insistence on self-denial and his rigorist conception of luxury. Campbell himself is subsequently attacked by Scottish orthodox Calvinists - not for his egoism, but for his optimism regarding postlapsarian human nature and self-love. This episode demonstrates that (...)
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  • Honestum is as Honestum Does: Reid, Hume – and Mandeville?!Jeffrey Edwards - 2014 - Journal of Scottish Philosophy 12 (1):121-143.
    How are we to understand Thomas Reid in relation to Bernard de Mandeville? I answer this question by considering two components of the assessment of Hume's theory of morals that Reid provides in his Essays on the Active Powers of Man: first, Reid's claim that Hume's system of morals cannot accommodate the Stoic conception of moral worth ; second, Reid's charge that Hume's account of morally meritorious action leads to an inflated and incoherent version of Epicurean virtue theory. I thus (...)
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  • The Humean Approach to Moral Diversity.Mark Collier - 2013 - Journal of Scottish Philosophy 11 (1):41-52.
    In ‘A Dialogue’, Hume offers an important reply to the moral skeptic. Skeptics traditionally point to instances of moral diversity in support of the claim that our core values are fixed by enculturation. Hume argues that the skeptic exaggerates the amount of variation in moral codes, however, and fails to adopt an indulgent stance toward attitudes different from ours. Hume proposes a charitable interpretation of moral disagreement, moreover, which traces it back to shared principles of human nature. Contemporary philosophers attempt (...)
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  • James Beattie, Practical Ethics, and the Human Nature Question.Fred Ablondi - 2012 - Journal of Scottish Philosophy 10 (1):1-12.
    This article begins by examining James Beattie's conception of speculative ethics, which he regards as the study of the foundation and nature of virtue. This leads to a discussion of the moral sense, or conscience, which Beattie claims is part of the nature of every rational being and which is designed to lead us to a virtuous life. Given this, I ask why Beattie thought himself warranted, or even needed, to dispense practical ethical advice. Answering this involves looking at Beattie's (...)
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  • Relaxing a Tension in Adam Smith's Account of Sympathy.John W. McHugh - 2011 - Journal of Scottish Philosophy 9 (2):189-204.
    This paper attempts to relax the tension between Adam Smith's claim that sympathy involves an evaluative act of imaginative projection and his claim that sympathy involves a non-evaluative act of imaginative identification. The first section locates the tension specifically in the two different ways Smith depicts the stance adopted by the sympathizer. The second section argues that we can relax this tension by finding an important role for a non-evaluative stance in Smith's normative account of moral evaluation. This solution protects (...)
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  • Delicacy in Hume's Theory of Taste.Theodore Gracyk - 2011 - Journal of Scottish Philosophy 9 (1):1-16.
    David Hume's celebrated essay ‘‘Of the Standard of Taste’’ is the central text for understanding Hume's aesthetic theory, yet an important claim in that essay has received inadequate attention in the literature. Although it is understood that Hume stresses the importance of delicacy of taste, it is less well understood that this delicacy is a delicacy of imagination, which is distinct from a delicacy of perception. Using both the essay and other texts to elucidate this thesis, it appears that Hume's (...)
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  • Hume's Reading of the Classics at Ninewells, 1749–51.Moritz Baumstark - 2010 - Journal of Scottish Philosophy 8 (1):63-77.
    This article provides a re-evaluation of David Hume's intensive reading of the classics at an important moment of his literary and intellectual career. It sets out to reconstruct the extent and depth of this reading as well as the uses – scholarly, philosophical and polemical – to which Hume put the information he had gathered in the course of it. The article contends that Hume read the classics against the grain to collect data on a wide range of cultural information (...)
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  • Hume's Changing Views on the 'Durability' of Scepticism.Brian Ribeiro - 2009 - Journal of Scottish Philosophy 7 (2):215-236.
    While Hume is famous for his development and defence of various arguments for radical scepticism, Hume was bothered by the tension between his ‘abstruse’ philosophical reflections and ordinary life: If he often felt intensely sceptical in his study, he nonetheless felt genuinely unable to take these sceptical views seriously when he returned to the concerns and activities of everyday life. Hume's published work shows a deep and ongoing preoccupation with this tension, and I believe it also shows that Hume's view (...)
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  • Editor's Introduction.James R. Otteson - 2009 - Journal of Scottish Philosophy 7 (1):1-8.
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  • Adam Smith and Neo-Darwinian Debate Over Sympathy, Strong Reciprocity, and Reputation Effects.Henry C. Clark - 2009 - Journal of Scottish Philosophy 7 (1):47-64.
    This paper aims to do two things. First, it describes the place that Adam Smith actually occupies in current research occurring at the boundaries of new interdisciplinary social-science fields such as evolutionary anthropology, evolutionary psychology, neuro-economics and behavioral economics. Second, it suggests a way in which Smith's place in the debates with which these subjects are concerned may be more properly defined and conceptualized. Specifically, the paper focuses on the controversial new theory of strong reciprocity, and on the reputation effects (...)
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  • Intuitionism's Burden: Thomas Reid on the Problem of Moral Motivation.Terence Cuneo - 2008 - Journal of Scottish Philosophy 6 (1):21-44.
    Hume bequeathed to rational intuitionists a problem concerning moral judgment and the will – a problem of sufficient severity that it is still cited as one of the major reasons why intuitionism is untenable.1 Stated in general terms, the problem concerns how an intuitionist moral theory can account for the intimate connection between moral judgment and moral motivation. One reason that this is still considered to be a problem for intuitionists is that it is widely assumed that the early intuitionists (...)
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  • Hutcheson's “Sentimentalist Deontology?”.Jeffrey Edwards - 2006 - Journal of Scottish Philosophy 4 (1):17-36.
  • The Sceptical Beast in the Beastly Sceptic: Human Nature in Hume.P. J. E. Kail - 2012 - Royal Institute of Philosophy Supplement 70:219-231.
    David Hume's most brilliant and ambitious work is entitled A Treatise of Human Nature, and it, together with his other writings, has left an indelible mark on philosophical conceptions of human nature. So it is not merely the title of Hume's work that makes discussion of it an appropriate inclusion to this volume, but the fact of its sheer influence. However, its pattern of influence – including, of course, the formulations of ideas consciously antithetical Hume's own – is an immensely (...)
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  • The Moral Foundations of Consumer Ethics.Rafi M. M. I. Chowdhury - 2019 - Journal of Business Ethics 158 (3):585-601.
    This paper applies moral foundations theory in the context of consumer ethics. The purpose of the study is to examine whether moral foundations theory can be utilised as a theoretical framework to explain consumers’ beliefs regarding both ethical and unethical consumption. The relationships among various moral foundations and different dimensions of consumer ethics are examined with a sample of 450 US consumers. The results demonstrate that, among the various moral foundations, only the sanctity/degradation foundation is negatively related to beliefs regarding (...)
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  • The Moral Foundations of Consumer Ethics.Rafi M. M. I. Chowdhury - 2019 - Journal of Business Ethics 158 (3):585-601.
    This paper applies moral foundations theory in the context of consumer ethics. The purpose of the study is to examine whether moral foundations theory can be utilised as a theoretical framework to explain consumers’ beliefs regarding both ethical and unethical consumption. The relationships among various moral foundations and different dimensions of consumer ethics are examined with a sample of 450 US consumers. The results demonstrate that, among the various moral foundations, only the sanctity/degradation foundation is negatively related to beliefs regarding (...)
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  • Reason and Political Economy in Hume.Erik W. Matson - 2019 - Erasmus Journal for Philosophy and Economics 12 (1):26-51.
    This paper examines some connections between Hume’s epistemology in his Treatise of Human Nature and his political economy. I make three claims: First, I argue that it is the development of Hume’s account of the faculty of reason in Book I of the Treatise that leads him to emphasize social science—including political economy—and the humanities over more abstract modes of intellectual inquiry. Second, I argue that Hume’s conception of reason has implications for his methodology in political economy. His perception of (...)
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  • The Puzzle of Humility and Disparity.Dennis Whitcomb, Heather Battaly, Jason Baehr & Daniel Howard-Snyder - forthcoming - In Mark Alfano, Michael Lynch & Alessandra Tanesini (eds.), Handbook on the Philosophy of Humility. Routledge.
    Suppose that you are engaging with someone who is your oppressor, or someone who espouses a heinous view like Nazism or a ridiculous view like flat-earthism. In contexts like these, there is a disparity between you and your interlocutor, a dramatic normative difference across which you are in the right and they are in the wrong. As theorists of humility, we find these contexts puzzling. Humility seems like the *last* thing oppressed people need and the *last* thing we need in (...)
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  • From Empirics to Empiricists.Alberto Vanzo - 2014 - Intellectual History Review 24 (4):517-538.
    Although the notion of empiricism looms large in many histories of early modern philosophy, its origins are not well understood. This paper aims to shed light on them. It examines the notions of empirical philosopher, physician, and politician that are employed in a range of seventeenth- and eighteenth-century texts, alongside related notions (e.g. "experimental philosophy") and methodological stances. It concludes that the notion of empiricism used in many histories of early modern thought does not have pre-Kantian origins. It first appeared (...)
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  • Crítica da Arrog'ncia Pura: A Filosofia Mais Perto da Pura Retórica Que da Ciência Dura.Alberto Oliva - 2009 - Prometeus: Filosofia em Revista 2 (3).
    O conhecimento científico tem ficado a meio caminho entre a episteme - ou a veram &certam scientiam postulada por Descartes - e a doxa. Entre os cientistas é cada vez maior oreconhecimento de que mesmo que a verdade tenha sido alcançada não se tem como saberenquanto a pesquisa prosseguir. Na aparência, a filosofia é em alguns autores e em determinadosmomentos de sua história explicativamente mais pretensiosa que em outros. A tese que defendemosé a de que, no fundo, a hybris explicativa (...)
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  • Relaciones entre la filosofía de Hume y la ética de la ley natural.Fernando Arancibia C. - 2018 - Pensamiento 74 (280):327-347.
    La filosofía de D. Hume ha sido tradicionalmente vinculada con el positivismo y con el subjetivismo moral. Si bien es innegable su explicita influencia en estas escuelas de pensamiento, ello no obsta a la existencia efectiva de relaciones de armonía entre propuestas tradicionalmente opuestas a la filosofía humeana. En el presente trabajo se presentarán sus convergencias con la ética de la ley natural, particularmente la desarrollada por la llamada New Natural LawTheory. Se argumentará el vínculo a partir de la importancia (...)
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  • Kant, Marx, and the Money of Metaphysics.Joseph J. Tinguely - 2018 - Con-Textos Kantianos 8:45-68.
    This paper discusses the relationship between Kantian idealism and Marxian materialism. Part I examines the reasons this relationship is misconstrued to be predominantly a matter of practical philosophy and turns to the neglected works of Alfred Sohn-Rethel and Richard Seaford to outline the importance of money for understanding Kant’s theoretical work. Part II considers an objection that Kant confuses the commodity form for the transcendental object of experience. I am ultimately concerned with defusing the accusation that the identity of the (...)
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  • Alive Beyond Death! Ricoeur and the Immortalizing Narrative of the Self.Tracy Llanera - 2010 - Philosophical Frontiers: A Journal of Emerging Thought 5 (1):37-42.
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  • Scottish Sentimentalism: Hume and Smith against moral egoism.María Alejandra Carrasco - 2018 - Veritas: Revista de Filosofía y Teología 39:55-74.
    Resumen Los filósofos sentimentalistas escoceses David Hume y Adam Smith proponen dos estrategias distintas para restringir las tendencias egoístas de la naturaleza humana. A pesar de las evidentes similitudes de sus propuestas morales, Smith encuentra dentro del ser humano la capacidad para transformar sus pasiones parciales y aspirar hacia ideales de perfección. El sentimentalismo de Hume, en cambio, no permite la autotransformación de la persona, y debe apoyarse en convenciones sociales para manipular y redirigir los impulsos egoístas desde fuera. Ambos (...)
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  • Cultivating Practical Wisdom.Jason Swartwood - 2013 - Dissertation, University of Minnesota
    Practical wisdom (hereafter simply “wisdom”) is the intellectual virtue that enables a person to make reliably good decisions about how, all-things-considered, to live and conduct herself. Because wisdom is such an important and high-level achievement, we should wonder: what is the nature of wisdom? What kinds of skills, habits and capacities does it involve? Can real people actually develop it? If so, how? I argue that we can answer these questions by modeling wisdom on expert decision-making skill in complex areas (...)
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  • Emotional Sensations and the Moral Imagination in Malebranche.Jordan Taylor - 2013 - In H. Martyn Lloyd (ed.), The Discourse of Sensibility: The Knowing Body in the Enlightenment. Springer.
    This paper explores the details of Malebranche‘s philosophy of mind, paying particular attention to the mind-body relationship and the roles of the imagination and the passions. I demonstrate that Malebranche has available an alternative to his deontological ethical system: the alternative I expose is based around his account of the embodied aspects of the mind and the sensations experienced in perception. I briefly argue that Hume, a philosopher already indebted to Malebranche for much inspiration, read Malebranche in the positive way (...)
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  • Sentimentalism, Blameworthiness, and Wrongdoing.Antti Kauppinen - 2017 - In Karsten Stueber & Remy Debes (eds.), Ethical Sentimentalism. Cambridge University Press.
    For ambitious metaphysical neo-sentimentalists, all normative facts are grounded in fitting attitudes, where fittingness is understood in naturalistic terms. In this paper, I offer a neo-sentimentalist account of blameworthiness in terms of the reactive attitudes of a morally authoritative subject I label a Nagelian Imp. I also argue that moral impermissibility is indirectly linked to blameworthiness: roughly, an act is morally impermissible if and only if and because it is not *possible* in the circumstances to adopt a plan of performing (...)
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  • Ethics and the Nature of Action.Heine A. Holmen - 2011 - Dissertation, University of Oslo
  • On Epistemic Consequentialism and the Virtue Conflation Problem.J. Adam Carter & Ian M. Church - 2016 - Thought: A Journal of Philosophy 5 (3):239-248.
    Addressing the ‘virtue conflation’ problem requires the preservation of intuitive distinctions between virtue types, that is, between intellectual and moral virtues. According to one influential attempt to avoid this problem proposed by Julia Driver, moral virtues produce benefits to others—in particular, they promote the well-being of others—while the intellectual virtues, as such, produce epistemic good for the agent. We show that Driver's demarcation of intellectual virtue, by adverting to the self-/other distinction, leads to a reductio, and ultimately, that the prospects (...)
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  • The Reward of Virtue: An Essay on the Relationship Between Character and Well-Being.Ian Stoner - 2011 - Dissertation, University of Minnesota
    Most work in neo-Aristotelian virtue ethics begins by supposing that the virtues are the traits of character that make us good people. Secondary questions, then, include whether, why, and in what ways the virtues are good for the people who have them. This essay is an argument that the neo-Aristotelian approach is upside down. If, instead, we begin by asking what collection of character traits are good for us---that is, what collection of traits are most likely to promote our own (...)
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  • Analysing Theoretical Frameworks of Moral Education Through Lakatos’s Philosophy of Science.Hyemin Han - 2014 - Journal of Moral Education 43 (1):32-53.
    The structure of studies of moral education is basically interdisciplinary; it includes moral philosophy, psychology, and educational research. This article systematically analyses the structure of studies of moral educational from the vantage points of philosophy of science. Among the various theoretical frameworks in the field of philosophy of science, this article mainly utilizes the perspectives of Lakatos’s research program. In particular, the article considers the relations and interactions between different fields, including moral philosophy, psychology, and educational research. Finally, the potential (...)
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  • “Psychopathy, Moral Reasons, and Responsibility”.Erick Ramirez - 2013 - In Alexandra Perry C. D. Herrera (ed.), Ethics and Neurodiversity.
    In popular culture psychopaths are inaccurately portrayed as serial killers or homicidal maniacs. Most real-world psychopaths are neither killers nor maniacs. Psychologists currently understand psychopathy as an affective disorder that leads to repeated criminal and antisocial behavior. Counter to this prevailing view, I claim that psychopathy is not necessarily linked with criminal behavior. Successful psychopaths, an intriguing new category of psychopathic agent, support this conception of psychopathy. I then consider reactive attitude theories of moral responsibility. Within this tradition, psychopaths are (...)
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  • Dialogue as Moral Paradigm: Paths Toward Intercultural Transformation.J. Gregory Keller - 2011 - Policy Futures in Education 9:29-34.
    The Council of Europe’s 2008 White Paper on Intercultural Dialogue: ‘living together as equals in dignity’ points to the need for shared values upon which intercultural dialogue might rest. In order, however, to overcome the monologic separateness that threatens community, we must educate ourselves to recognize the dialogism of our humanity and to engage in deep encounters with others with a mature skepticism of all dogmatisms, including our own. In order to aid us in reaching the necessary insight, the author (...)
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  • Carlos Nino's Conception of Consent in Crime.Miroslav Imbrisevic - 2013 - Diacritica 27 (2):103-124.
    In this paper I discuss the nature of consent in general, and as it applies to Carlos Nino’s consensual theory of punishment. For Nino the criminal’s consent to change her legal-normative status is a form of implied consent. I distinguish three types of implied consent: 1) implied consent which is based on an operative convention (i.e. tacit consent); 2) implied consent where there is no operative convention; 3) “direct consent” to the legal-normative consequences of a proscribed act – this is (...)
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  • Descartes on Will and Suspension of Judgment: Affectivity of the Reasons for Doubt.Jan Forsman - 2017 - In Gábor Boros, Judit Szalai & Oliver Istvan Toth (eds.), The Concept of Affectivity in Early Modern Philosophy. Budapest, Hungary: pp. 38-58.
    In this paper, I join the so-called voluntarism debate on Descartes’s theory of will and judgment, arguing for an indirect doxastic voluntarism reading of Descartes, as opposed to a classic, or direct doxastic voluntarism. More specifically, I examine the question whether Descartes thinks the will can have a direct and full control over one’s suspension of judgment. Descartes was a doxastic voluntarist, maintaining that the will has some kind of control over one’s doxastic states, such as belief and doubt. According (...)
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  • Evolutionary Stakeholder Theory and Public Utility Regulation.William Kline & Karl McDermott - 2019 - Business and Society Review 124 (2):283-298.
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  • Kant on Moral Satisfaction.Michael Walschots - 2017 - Kantian Review 22 (2):281-303.
    This paper gives an account of Kant’s concept of self-contentment (Selbstzufriedenheit), i.e. the satisfaction involved in the performance of moral action. This concept is vulnerable to an important objection: if moral action is satisfying, it might only ever be performed for the sake of this satisfaction. I explain Kant’s response to this objection and argue that it is superior to Francis Hutcheson’s response to a similar objection. I conclude by showing that two other notions of moral satisfaction in Kant’s moral (...)
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  • Pessoas virtuosas podem fazer coisas más? Aristóteles entre a idealização e o realismo.João Hobuss - 2018 - Agência, Deliberação E Motivação- Volume 2.
  • David Hume E o “Número de Dunbar”: Uma Abordagem Evolucionista Sobre Os Fundamentos da Moralidade.Marcelo de Araujo - 2016 - Veritas – Revista de Filosofia da Pucrs 61 (1):89-106.
    O objetivo deste artigo é caracterizar o conceito de justiça como uma convenção social indispensável para a emergência de obrigações morais no contexto de grupos que ultrapassam o “numero de Dunbar”. O artigo retoma, por um lado, a teoria da justiça proposta por David Hume na terceira seção de Uma Investigação sobre os Princípios da Moral, e, por outro lado, a hipótese de Robin Dunbar acerca do número máximo de indivíduos com os quais uma pessoa pode manter relações sociais estáveis (...)
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  • Avoiding the Conflation of Moral and Intellectual Virtues.Alan Wilson - 2017 - Ethical Theory and Moral Practice 20 (5):1037-1050.
    One of the most pressing challenges facing virtue theorists is the conflation problem. This problem concerns the difficulty of explaining the distinction between different types of virtue, such as the distinction between moral virtues and intellectual virtues. Julia Driver has argued that only an outcomes-based understanding of virtue can provide an adequate solution to the conflation problem. In this paper, I argue against Driver’s outcomes-based account, and propose an alternative motivations-based solution. According to this proposal, intellectual virtues can be identified (...)
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  • The Authority of Us : On the Concept of Legitimacy and the Social Ontology of Authority.Adam Robert Arnold - unknown
    Authority figures permeate our daily lives, particularly, our political lives. What makes authority legitimate? The current debates about the legitimacy of authority are characterised by two opposing strategies. The first establish the legitimacy of authority on the basis of the content of the authority’s command. That is, if the content of the commands meet some independent normative standard then they are legitimate. However, there have been many recent criticisms of this strategy which focus on a particular shortcoming – namely, its (...)
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  • Intuitive Biases in Judgements About Thought Experiments: The Experience Machine Revisited.Dan Weijers - 2013 - Philosophical Writings 41 (1):17-31.
    This paper is a warning that objections based on thought experiments can be misleading because they may elicit judgments that, unbeknownst to the judger, have been seriously skewed by psychological biases. The fact that most people choose not to plug in to the Experience Machine in Nozick’s (1974) famous thought experiment has long been used as a knock-down objection to hedonism because it is widely thought to show that real experiences are more important to us than pleasurable experiences. This paper (...)
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  • The Ethical Dimensions of Aesthetic Engagement.Yuriko Saito - 2017 - ESPES 6 (2):19-29.
    This paper explores the ethical dimensions of aesthetic engagement, the central theme of Arnold Berleant’s aesthetics. His recent works on social aesthetics and negative aesthetics explicitly argue for the inseparability of aesthetics from the rest of life, in particular ethical concerns. Aesthetic engagement requires overcoming the subject-object divide and adopting an attitude of open-mindedness, responsiveness, reciprocity, and collaboration, as well as the willingness and readiness to expose negative aesthetics for what it is. These requirements characterize not only the nature of (...)
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  • Universales Morales: La Ciencia de la Naturaleza Humana y El Enfoque de la Ética Cognitiva.Enrique Fernando Bocardo Crespo - 2017 - Daimon: Revista Internacional de Filosofía 70:147-164.
    Recent trends in Cognitive Ethics have emphasized the conceptual debts with the development of the Science of Human Nature in the late 1600s and early 1700s. The paper deals mainly with two major theoretical approaches in the cognitive revolution, that is possible to offer an explanation of the cognitive mechanisms involved in moral decision processes in terms of abstract principles allegedly embedded in human nature; and that there might be substantive reasons to assume a moral faculty to account for the (...)
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  • Public Relations as a Quest for Justice: Resource Dependency, Reputation, and the Philosophy of David Hume.Charles Marsh - 2014 - Journal of Mass Media Ethics 29 (4):210-224.
    Scholars have long posited justice as a core value of public relations. However, that value has been criticized as being improbably idealistic. Philosopher David Hume locates the origins of justice...
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