This paper explores the problem of comparing the strengths of different individual's attitudes, and especially their evaluative attitudes, by looking at how measures of these quantities are obtained. I argue that comparisons of both strengths of belief and relative strengths of preference and desire are justified by the causal role they play in the production of action.
Eight short papers, semi-popular in intent, surveying British philosophy from Bradley, through Russell, Moore, and Wittgenstein, to the contemporary analysis of Ryle and Austin. Coverage is spotty, and some of the treatments are so brief and sketchy as to be of dubious value. Ryle's introduction, however, and concluding papers by Strawson and Warnock are both pleasant and instructive.--V. C. C.
In 1971, Judith Jarvis Thomson published what was then and still often is regarded as a trailblazing philosophical defense of a woman’s right to have a lawful abortion. It is time to revisit Thomson’s paper. The aim here is not to engage Thomson’s pro-choice conclusions, which are indeed mistaken, but to show that her question—to what extent can abortion be morally justified, assuming that it is the deliberate killing of one person by his or her mother—is the question today in (...) American law concerning abortion. Pro-life people and groups argue among themselves about the prudence of political efforts to roll back Roe v. Wade by personhood initiatives, that is, by seeking to enact laws expressly recognizing that a human being with an equal right not to killed comes to be at fertilization, thereafter to pursue abortion restrictions as a matter of equal protection for all against unjustified uses of lethal force. Many if not most pro-life activists and bodies oppose such efforts as precipitous and almost certainly politically counterproductive. This article argues that, on the contrary, the unborn are already recognized as persons with a right not to be killed, and that the constitutional question of equal protection of unborn persons is already in the courts. Thomson’s question is, in other words, ripe and urgent, and it has been brought to the fore not by direct attack upon abortion rights, but indirectly by and through the many feticide laws enacted across the country since around the year 2000. (shrink)
The author's introduces this sequel to his Morality, Politics, and Law as an extended gloss on John Noonan's statement that the "central problem of the legal enterprise is the relation of love to power." The renown of its author ensures that Love and Power will become a focal point in legal academic discussion of its central concern: the proper relation between morality, particularly religious morality, political choice, and public deliberation "in a morally pluralistic society like the United States.".
Argues that same-sex “marriage” is a logical and practical impossibility and has serious implications for both other aspects of family law and the respect for human life and children in our culture. Asserts that the movement for same-sex “marriage” is a logical outgrowth of our culture’s separation of sex and procreation. Argues that the basis for opposition to this movement may be the residual reservoir of traditional understanding about marriage in the American public.
Daniel Robinson suggests that much of the civil and criminal law "serves as the institutionalized form of praise and blame". Indeed it does. Pulling at this thread of Robinson's tapestry leads the reader straightaway to a host of truths about how law and morality not only intersect, but work together in harmony. "[L]aw", Robinson says, is a "vivid expression of deeper and impenetrably complex moral theories". This essay explores several of these harmonies, but focuses on two. One is that political (...) society must be seen as the cooperation of free persons according to law, which persons hold common moral understandings. The second has to do with retribution as the moral justifying aim of punishing criminals. The author goes beyond Robinson's limited praise of retribution, and shows that some central features of our practice of punishment are understandable only within the retributive framework. 2012 APA, all rights reserved). (shrink)
This essay maintains that although We Hold These Truths represented an important milestone in Catholic reflection on the American regime, Murray’s analysis of public morality and the state’s role in its promotion and enforcement is notably weak and of little assistance to us today. More specifically, it argues that Murray’s analysis is insufficiently philosophical and too concerned with the pragmatic task of forging an approach widely acceptable in the America of his day; that it rests on an artificial distinction between (...) “private” and “public” morality that fails to sufficiently appreciate the essential dependence of sound morals legislation upon the government’s recognition of moral truth; and that it too closely identifies the whole of law’s competence with the scope of its coercive jurisdiction, thus failing to appreciate the directive and educative properties of law and its role in the establishment of conditions conducive to human flourishing. (shrink)
The purpose of this valuable book is to consider recent cultural trends in bioethics from a Catholic perspective. Bioethics is intended for a lay audience interested in understanding bioethical issues from a Catholic perspective.
The March 2002 symposium Human Dignity and Reproductive Technology brought together philosophers, theologians, scientists, lawyers, and scholars from across the United States. The essays of this book are the contributions of the symposium's participants.
F. H. Bradley (1846-1924) was considered in his day to be the greatest British philosopher since Hume. For modern philosophers he continues to be an important and influential figure. However, the opposition to metaphysical thinking throughout most of the twentieth century has somewhat eclipsed his important place in the history of British thought. Consequently, although there is renewed interest in his ideas and role in the development of Western philosophy, his writings are often hard to find. This collection unites (...) all of his published works, much of which has long been out of print, together with selected notebooks, articles, and correspondence from his previously unpublished remains. The set therefore provides the opportunity to view his entire philosophy, both in the breadth of its scope - from critical history and ethics through logic to metaphysics and epistemology - and in its historical development - from the earliest Hegelian writings to the later more psychological and pragmatic work. In addition the set features introductions to Bradley's writings, life and character, providing the framework to assess his permanent importance in the history of philosophy. --the first ever publication of all Bradley's works --includes 5 volumes of reset material, mostly never before published --a collecton that all serious philosophy libraries should have --extremely comprehensive new editorial matter --volumes 4 & 5 are indexed by subject and name --collects Bradley's correspondence, spanning 50 years, with Russell, Samuel Alexander, Bosanquet, Haldane, William James, Andrew Seth Pringle-Pattison, and many others --includes Bradley's notes on Green's lectures on ethics, selected undergraduate essays, notebooks preparatory of his major works, lists of what Bradley read, essays that never reached publication, inventory of Bradley's papers, and a catalogue of Bradley's personal library. (shrink)