Results for 'Disinterested love'

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  1.  6
    Love and Rage” in the Classroom: Planting the Seeds of Community Empowerment.Kurt Love - 2012 - Educational Studies: Journal of the American Educational Studies Association 48 (1):52-75.
    Although no one unified anarchist theory exists, educational approaches can be taken to support the full liberation of the self and the construction of an interconnected community that strives to rid itself of eco-sociocultural oppressions. An anarchist pedagogical approach could be one that is rooted in a love/rage unit of analysis occurring along a spectrum of various types of actions and contributions within a community. Anarchism as a violent destruction of the state is a stereotypical view that has perhaps (...)
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  2. Chapter Seven Championing Divine Love and Solving the Problem of Evil200 Thomas Jay Oord.Championing Divine Love - 2007 - In Thomas Jay Oord (ed.), The Many Facets of Love: Philosophical Explorations. Cambridge Scholars Press.
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  3. Chapter Five Process, Parturition, and Perfect Love: Diotima's Rather Non-Platonic Metaphysic of Eros Donald Wayne Viney.Perfect Love - 2007 - In Thomas Jay Oord (ed.), The Many Facets of Love: Philosophical Explorations. Cambridge Scholars Press. pp. 41.
  4.  2
    More Worry and Less Love?Alan Love, Ingo Brigandt, Karola Stotz, Daniel Schweitzer & Alexander Rosenber - 2008 - Metascience 17 (2):327-327.
    Review symposium of Alexander Rosenberg’s Darwinian Reductionism: Or, How to Stop Worrying and Love Molecular Biology [2006]. -/- Worry carries with it a connotation of false concern, as in ‘your mother is always worried about you’. And yet some worrying, including that of your mother, turns out to be justified. Alexander Rosenberg’s new book is an extended argument intended to assuage false concerns about reductionism and molecular biology while encouraging a loving embrace of the two.
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  5.  12
    More Worry and Less Love?Alan C. Love, Ingo Brigandt, Karola Stotz, Daniel Schweitzer & Alexander Rosenberg - 2008 - Metascience 17 (1):1-26.
    Review symposium of Alexander Rosenberg’s Darwinian Reductionism: Or, How to Stop Worrying and Love Molecular Biology [2006].
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  6.  30
    Disinterested Love: Understanding Leibniz's Reconciliation of Self- and Other-Regarding Motives.Gregory Brown - 2011 - British Journal for the History of Philosophy 19 (2):265-303.
    While he was in the employ of the Elector of Mainz, between 1668 and 1671, Leibniz produced a series of important studies in natural law. One of these, dated between 1670 and 1671, is especially noteworthy since it contains Leibniz's earliest sustained attempt to develop an account of justice. Central to this account is the notion of what Leibniz would later come to call `disinterested love', a notion that remained essentially unchanged in Leibniz's work from this period to (...)
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  7. The Disinterested Love of God According to St. Thomas and Some of His Modern Interpreters.G. Stevens - 1953 - The Thomist 16:307-333.
     
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  8.  14
    Love and Attachment.Monique Wonderly - 2017 - American Philosophical Quarterly 54 (3):232-250.
    It is not uncommon for philosophers to name disinterestedness, or some like feature, as an essential characteristic of love. Such theorists claim that in genuine love, one’s concern for her beloved must be non-instrumental, non-egocentric, or even selfless. These views prompt the question, “What, if any, positive role might self-interestedness play in genuine love?” In this paper, I argue that attachment, an attitude marked primarily by self-focused emotions and emotional predispositions, helps constitute the meaning and import of (...)
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  9. Bestowal Without Appraisal: Problems in Frankfurt's Characterization of Love and Personal Identity. [REVIEW]Gary Foster - 2009 - Ethical Theory and Moral Practice 12 (2):153 - 168.
    Harry Frankfurt characterizes love as “a disinterested concern for the existence of what is loved, and for what is good for it.” As such, he views romantic love as an inauthentic paradigm for love since such love desires reciprocation, sexual gratification and so on. I argue that Frankfurt’s conception of love is (a) too general—he does not distinguish between the type of love one has for one’s partner, one’s country, a moral ideal, etc., (...)
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  10.  32
    Fine Art as Preparation for Christian Love.Ian Rottenberg - 2014 - Journal of Religious Ethics 42 (2):243-262.
    This essay links Jean-Luc Marion's phenomenology of fine art to his description of Christian love. It does so by carefully showing how Marion's overall project is closely related to Kant's well-known account of the relationship between aesthetics and morality. While Kant and Marion both believe that aesthetic experience can lay the groundwork for moral action, their contrasting views of morality lead them to very different articulations of such a relationship. While Kant sees encounters with fine art as preparing individuals (...)
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  11.  16
    Gratitude, Self-Interest, and Love.Y. Sandy Berkovski - 2014 - Philosophia 42 (3):645-664.
    Gratitude is usually conceived as a uniquely appropriate response to goodwill. A grateful person is bound to reward an act of goodwill in some appropriately proportionate way. I argue that goodwill, when interpreted as love, should require no reward. Consequently, the idea of gratitude as a proportionate response to love is not intelligible. However, goodwill can also be understood merely as a disinterested concern. Such forms of goodwill are involved in reciprocal relationships. But gratitude has no place (...)
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  12.  3
    Disinterestedness and Virtue: 'Pure Love' in Feneloni, Rousseau and Godwin.Benjamin Thompson & R. Lamb - 2011 - History of Political Thought 32 (5):799-819.
    This paper examines the conception of disinterested love, pur amour, advocated by the Archbishop of Cambrai, Francois Fenelon, and its role in the thought of Jean-Jacques Rousseau andWilliam Godwin.We argue that for Fenelon, Rousseau, and Godwin, virtue is, or follows directly from, a form of love stripped of self-interest. Hence, virtuous activity is performed without either hope of reward or fear of punishment and sometimes with no reference to the self at all. At the same time, this (...)
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  13.  3
    Just Love: Transforming Civic Virtue.Ann Mongoven - 2009 - Indiana University Press.
    Once upon a time, civic virtue described an ethic of political involvement for all citizens. As American democracy evolved, however, the public and private spheres separated. The latter became domesticated and disengaged from public life by an ideology based on gender and a "disinterested love" of neighbor. Private passion was to be isolated from public reason, private love from public justice. But it need not be so. Drawing on examples of ordinary heroes, Ann Mongoven argues for a (...)
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  14.  1
    Bestowal Without Appraisal: Problems in Frankfurt’s Characterization of Love and Personal Identity.Gary Foster - 2009 - Ethical Theory and Moral Practice 12 (2):153-168.
    Harry Frankfurt characterizes love as "a disinterested concern for the existence of what is loved, and for what is good for it." As such, he views romantic love as an inauthentic paradigm for love since such love desires reciprocation, sexual gratification and so on. I argue that Frankfurt's conception of love is too general—he does not distinguish between the type of love one has for one's partner, one's country, a moral ideal, etc., it (...)
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  15. Altruism and Altruistic Love: Science, Philosophy, and Religion in Dialogue.Stephen G. Post, Lynn G. Underwood, Jeffrey P. Schloss & William B. Hurlbut - 2002 - Oxford University Press USA.
    The concept of altruism, or disinterested concern for another's welfare, has been discussed by everyone from theologians to psychologists to biologists. In this book, evolutionary, neurological, developmental, psychological, social, cultural, and religious aspects of altruistic behavior are examined. It is a collaborative examination of one of humanity's essential and defining characteristics by renowned researchers from various disciplines. Their integrative dialogue illustrates that altruistic behavior is a significant mode of expression that can be studied by various scholarly methods and understood (...)
     
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  16.  23
    Leibniz and the Amour Pur Controversy.Markku Roinila - 2013 - Journal of Early Modern Studies 2 (2):35-55.
    The topic of disinterested love became fashionable in 1697 due to the famous amour pur dispute between Fénelon (1651-1715) and Bossuet (1627-1704). It soon attracted the attention of Electress Sophie of Hanover (1630-1714) and she asked for an opinion about the dispute from her trusted friend and correspondent, the Hanoverian councilor Gottfried Wilhelm Leibniz (1646-1716). This gave Leibniz an opportunity to present his views on the matter, which he had developed earlier in his career (for example, in Elementa (...)
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  17.  90
    Hume's Alleged Success Over Hutcheson.Noriaki Iwasa - 2011 - Synthesis Philosophica 52 (2):323-336.
    David Hume thinks that human affections are naturally partial, while Francis Hutcheson holds that humans originally have disinterested benevolence. Michael Gill argues that Hume's moral theory succeeds over Hutcheson's because the former severs the link between explaining and justifying morality. According to Gill, Hutcheson is wrong to assume that our original nature should be the basis of morality. Gill's understanding of Hutcheson's theory does not fully represent it, since for Hutcheson self-love and self-interest under certain conditions are permissible, (...)
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  18.  69
    Aesthetic Experience in Shaftesbury: Richard Glauser.Richard Glauser - 2002 - Aristotelian Society Supplementary Volume 76 (1):25–54.
    [Richard Glauser] Shaftesbury's theory of aesthetic experience is based on his conception of a natural disposition to apprehend beauty, a real 'form' of things. I examine the implications of the disposition's naturalness. I argue that the disposition is not an extra faculty or a sixth sense, and attempt to situate Shaftesbury's position on this issue between those of Locke and Hutcheson. I argue that the natural disposition is to be perfected in many different ways in order to be exercised in (...)
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  19.  28
    Aesthetic Experience in Shaftesbury: Anthony Savile.Anthony Savile - 2002 - Aristotelian Society Supplementary Volume 76 (1):55–74.
    [Richard Glauser] Shaftesbury's theory of aesthetic experience is based on his conception of a natural disposition to apprehend beauty, a real 'form' of things. I examine the implications of the disposition's naturalness. I argue that the disposition is not an extra faculty or a sixth sense, and attempt to situate Shaftesbury's position on this issue between those of Locke and Hutcheson. I argue that the natural disposition is to be perfected in many different ways in order to be exercised in (...)
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  20.  1
    Aesthetic Experience in Shaftesbury.Anthony Savile - 2002 - Proceedings of the Aristotelian Society, Supplementary Volumes( 76:25-74.
    [Richard Glauser] Shaftesbury's theory of aesthetic experience is based on his conception of a natural disposition to apprehend beauty, a real 'form' of things. I examine the implications of the disposition's naturalness. I argue that the disposition is not an extra faculty or a sixth sense, and attempt to situate Shaftesbury's position on this issue between those of Locke and Hutcheson. I argue that the natural disposition is to be perfected in many different ways in order to be exercised in (...)
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  21.  2
    Error in Paul de Man.Stanley Corngold - 1982 - Critical Inquiry 8 (3):489-507.
    The power of literature to resist "totalization," to divide and oppose whole meaning, to separate Being from the word, or to name Being as itself divided—this is de Man's oldest and best-defended idea. Behind its deconstructionist and semiological variations in the recent work is a long genealogy of such insistence.6 This "genealogy" contains instructive continuities and aberrations. The continuities tend to show de Man to an extraordinary degree the captive of his beginnings. The aberrations pose a threat to the very (...)
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  22.  11
    Caring and Love.Agnieszka Jaworska & Monique Wonderly - forthcoming - In Christopher Grau & Aaron Smuts (eds.), Oxford Handbook of the Philosophy of Love. Oxford: Oxford University Press.
    It is largely uncontroversial that to love some person or object is (among other things) to care about that person or object. Love and caring, however, are importantly different attitudes. We do not love every person or object about which we care. In this work, we critically analyze extant accounts of how love differs from mere caring, and we propose an alternate view in order to better capture this distinction.
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  23.  10
    Love as a Disposition.Hichem Naar - forthcoming - In Christopher Grau & Aaron Smuts (eds.), Oxford Handbook of Philosophy of Love. Oxford University Press.
    This chapter proposes that the question “What is love?” be given an ontological treatment. Rather than asking whether love can be identified with a familiar mental phenomenon (desire, emotion, etc.), it suggests that we should first ask what kind of phenomenon love is, where a kind should here be understood as the most general category to which a given phenomenon belongs, an inquiry that is largely missing from contemporary discussions about love. After motivating this project, the (...)
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  24. Subject‐Relative Reasons for Love.Hichem Naar - 2017 - Ratio 30 (2):197-214.
    Can love be an appropriate response to a person? In this paper, I argue that it can. First, I discuss the reasons why we might think this question should be answered in the negative. This will help us clarify the question itself. Then I argue that, even though extant accounts of reasons for love are inadequate, there remains the suspicion that there must be something about people which make our love for them appropriate. Being lovable, I contend, (...)
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  25.  8
    Early Relationships, Pathologies of Attachment, and the Capacity to Love.Monique Wonderly - forthcoming - In Adrienne Martin (ed.), Routledge Handbook of Love in Philosophy. New York, USA: Routledge.
    Psychologists often characterize the infant’s attachment to her primary caregiver as love. Philosophical accounts of love, however, tend to speak against this possibility. Love is typically thought to require sophisticated cognitive capacities that infants do not possess. Nevertheless, there are important similarities between the infant-primary caregiver bond and mature love, and the former is commonly thought to play an important role in one’s capacity for the latter. In this work, I examine the relationship between the infant-primary (...)
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  26. Loving People for Who They Are (Even When They Don't Love You Back).Sara Protasi - 2016 - European Journal of Philosophy 24 (1):214-234.
    The debate on love's reasons ignores unrequited love, which—I argue—can be as genuine and as valuable as reciprocated love. I start by showing that the relationship view of love cannot account for either the reasons or the value of unrequited love. I then present the simple property view, an alternative to the relationship view that is beset with its own problems. In order to solve these problems, I present a more sophisticated version of the property (...)
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  27. Love, Loss, and Identity in Solaris.Christopher Grau - 2014 - In Susan Wolf & Christopher Grau (eds.), Understanding Love: Philosophy, Film, and Fiction. Oxford University Press.
    The sci-fi premise of the 2002 film Solaris allows director Steven Soderbergh to tell a compelling and distinctly philosophical love story. The “visitors” that appear to the characters in the film present us with a vivid thought experiment, and the film naturally prods us to dwell on the following possibility: If confronted with a duplicate (or near duplicate) of someone you love, what would your response be? What should your response be? The tension raised by such a far-fetched (...)
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  28.  51
    Is It Better to Love Better Things?Aaron Smuts - 2015 - In Tony Milligan, Christian Maurer & Kamila Pacovská (eds.), Love and Its Objects.
    It seems better to love virtue than vice, pleasure than pain, good than evil. Perhaps it's also better to love virtuous people than vicious people. But at the same time, it's repugnant to suggest that a mother should love her smarter, more athletic, better looking son than his dim, clumsy, ordinary brother. My task is to help sort out the conflicting intuitions about what we should love. In particular, I want to address a problem for the (...)
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  29. Love, Justice, and Divine Simplicity.Everett Fulmer - forthcoming - In Ingolf Dalferth (ed.), Claremont Studies in the Philosophy of Religion: Love and Justice. Mohr Siebeck.
    Love seems to be an inherently biased and partial relation. Justice seems to require the opposite: detached impartiality (think, e.g., of the attributes of a just judge). If these are conceptual facts, then traditional theism is guilty of ascribing inconsistent attributes to God: perfect love and perfect justice. I wish to discuss this apparent paradox below. I argue that detached impartiality is not essential to justice, but is only a means for achieving what is: equality of consideration. And (...)
     
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  30. Love and Friendship in Utopia: Brave New World and 1984.Corey Abel - 2003 - In Eduardo Velasquez (ed.), Love and Friendship: Rethinking Politics and Affection in Modern Times.
    Contrary to many "political" interpretations, of "Brave New World" and "1984" this paper stresses that the evil of totalitarian government is not simply in the presence of great and arbitrary power, but in the particular ways that such power erodes love and friendship, the bases of social life. The crisis represented by the destruction of all possibility of love and friendship is placed in the context of Dostoevsky's meditations on "The Grand Inquisitor," and reflections by noted political theorists (...)
     
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  31. On 'Love at First Sight'.Christian Maurer - 2014 - In Christian Maurer, Tony Milligan & Kamila Pacovská (eds.), Love and Its Objects: What Can We Care For? Palgrave-Macmillan. pp. 160-174.
    This essay focuses on the early phases of romantic love and investigates the phenomenon that is often referred to as ‘Love at First Sight’, where typically very little information about the other is available, yet intensely felt causal processes are at work. It argues that the phenomenon called ‘Love at First Sight’ is not love in a proper sense, even if it may resemble love in certain aspects, and even if, under certain conditions, it may (...)
     
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  32. The Medicalization of Love.Brian D. Earp, Anders Sandberg & Julian Savulescu - 2015 - Cambridge Quarterly of Healthcare Ethics 24 (3):323-336.
    Pharmaceuticals or other emerging technologies could be used to enhance (or diminish) feelings of lust, attraction, and attachment in adult romantic partnerships. While such interventions could conceivably be used to promote individual (and couple) well-being, their widespread development and/or adoption might lead to “medicalization” of human love and heartache—for some, a source of serious concern. In this essay, we argue that the “medicalization of love” need not necessarily be problematic, on balance, but could plausibly be expected to have (...)
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  33.  62
    Love of Money and Unethical Behavior Intention: Does an Authentic Supervisor's Personal Integrity and Character (ASPIRE) Make a Difference? [REVIEW]Thomas Li-Ping Tang & Hsi Liu - 2012 - Journal of Business Ethics 107 (3):295-312.
    We investigate the extent to which perceptions of the authenticity of supervisor’s personal integrity and character (ASPIRE) moderate the relationship between people’s love of money (LOM) and propensity to engage in unethical behavior (PUB) among 266 part-time employees who were also business students in a five-wave panel study. We found that a high level of ASPIRE perceptions was related to high love-of-money orientation, high self-esteem, but low unethical behavior intention (PUB). Unethical behavior intention (PUB) was significantly correlated with (...)
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  34.  92
    Income, Money Ethic, Pay Satisfaction, Commitment, and Unethical Behavior: Is the Love of Money the Root of Evil for Hong Kong Employees? [REVIEW]Thomas Li-Ping Tang & Randy K. Chiu - 2003 - Journal of Business Ethics 46 (1):13 - 30.
    This study examines a model involving income, the love of money, pay satisfaction, organizational commitment, job changes, and unethical behavior among 211 full-time employees in Hong Kong, China. Direct paths suggested that the love of money was related to unethical behavior, but income (money) was not. Indirect paths showed that income was negatively related to the love of money that, in turn, was negatively related to pay satisfaction that, in turn, was negatively associated with unethical behavior. Pay (...)
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  35. Kierkegaard's Ethic of Love: Divine Commands and Moral Obligations.Evans C. Stephen - 2004 - Oxford University Press.
    C. Stephen Evans explains and defends Kierkegaard's account of moral obligations as rooted in God's commands, the fundamental command being `You shall love your neighbour as yourself'. The work will be of interest not only to those interested in Kierkegaard, but also to those interested in the relation between ethics and religion, especially questions about whether morality can or must have a religious foundation. As well as providing a comprehensive reading of Kierkegaard as an ethical thinker, Evans puts him (...)
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  36.  13
    Money is Power: Monetary Intelligence—Love of Money and Temptation of Materialism Among Czech University Students. [REVIEW]Soňa Lemrová, Eva Reiterová, Renáta Fatěnová, Karel Lemr & Thomas Li-Ping Tang - 2013 - Journal of Business Ethics 125 (2):1-20.
    In this study, we develop a theoretical model of monetary intelligence (MI), explore the extent to which individuals’ meaning of money is related to the pursuit of materialistic purposes, and test our model using the whole sample and across college major and gender. We select the 15-item love of money (LOM) construct—Factors Good, Evil (Affective), Budget (Behavioral), Achievement, and Power (Cognitive)—from the Money Ethic Scale and Factors Success and Centrality and two indicators—from the Materialism Scale. Based on our data (...)
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  37.  15
    Temptation, Monetary Intelligence (Love of Money), and Environmental Context on Unethical Intentions and Cheating.Jingqiu Chen, Thomas Li-Ping Tang & Ningyu Tang - 2013 - Journal of Business Ethics 123 (2):1-23.
    In Study 1, we test a theoretical model involving temptation, monetary intelligence (MI), a mediator, and unethical intentions and investigate the direct and indirect paths simultaneously based on multiple-wave panel data collected in open classrooms from 492 American and 256 Chinese students. For the whole sample, temptation is related to low unethical intentions indirectly. Multi-group analyses reveal that temptation predicts unethical intentions both indirectly and directly for male American students only; but not for female American students. For Chinese students, both (...)
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  38.  77
    Love's Vision.Troy A. Jollimore - 2011 - Princeton University Press.
    "Something in between : on the nature of love" -- Love's blindness (1) : love's closed heart -- Love's blindness (2) : love's friendly eye -- Beyond comparison -- Commitments, values, and frameworks -- Valuing persons -- Love and morality -- Afterword. Between the universal and the particular.
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  39.  3
    Beyond Contracts: Love in Firms. [REVIEW]Antonio Argandoña - 2011 - Journal of Business Ethics 99 (1):77 - 85.
    The traditional theories of the firm leave no room for love in business organizations, perhaps because it is thought that love is only an emotion or feeling, not a virtue, or because economic efficiency and profit making are considered to be incompatible with the practice of charity or love. In this article, we show based on an approach to the human action within the organization, that love can and must be lived in firms for firms to (...)
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  40.  96
    Neuroenhancement of Love and Marriage: The Chemicals Between Us. [REVIEW]Julian Savulescu & Anders Sandberg - 2008 - Neuroethics 1 (1):31-44.
    This paper reviews the evolutionary history and biology of love and marriage. It examines the current and imminent possibilities of biological manipulation of lust, attraction and attachment, so called neuroenhancement of love. We examine the arguments for and against these biological interventions to influence love. We argue that biological interventions offer an important adjunct to psychosocial interventions, especially given the biological limitations inherent in human love.
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  41.  41
    The Love of Money, Satisfaction, and the Protestant Work Ethic: Money Profiles Among Univesity Professors in the U.S.A. And Spain. [REVIEW]Roberto Luna-Arocas & Thomas Li-Ping Tang - 2004 - Journal of Business Ethics 50 (4):329-354.
    This study tests the hypothesis that university professors (lecturers) (in the U.S. and Spain) with different money profiles (based on Factors Success, Budget, Motivator, Equity, and Evil of the Love of Money Scale) will differ in work-related attitudes and satisfaction. Results suggested that Achieving Money Worshipers (with high scores on Factors Success, Motivator, Equity, and Budget) had high income, Work Ethic, and high satisfaction with pay level, pay administration, and internal equity comparison but low satisfaction with external equity comparison. (...)
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  42.  6
    The Influence of Love of Money and Religiosity on Ethical Decision-Making in Marketing.Anusorn Singhapakdi, Scott J. Vitell, Dong-Jin Lee, Amiee Mellon Nisius & Grace B. Yu - 2013 - Journal of Business Ethics 114 (1):183-191.
    The impact of “love of money” on different aspects of consumers’ ethical beliefs has been investigated by previous research. In this study we investigate the potential impact of “love of money” on a manager’s ethical decision-making in marketing. Another objective of the current study is to investigate the potential impacts of extrinsic and intrinsic religiosity on ethical marketing decision-making. We also include ethical judgments as an element of ethical decision-making. We found “love of money”, both dimensions of (...)
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  43.  90
    Love's Labor: Essays on Women, Equality and Dependence.Eva Feder Kittay - 1999 - Routledge.
  44. In Defense of the No-Reasons View of Love.Aaron Smuts - manuscript
    Although we can try to explain why we love, we can never justify our love. Love is neither based on reasons, nor responsive to reasons, nor can it be assessed for normative reasons. Love can be odd, unfortunate, fortuitous, or even sadly lacking, but it can never be appropriate or inappropriate. We may have reasons to act on our love, but we cannot justify our loving feelings. Shakespeare's Bottom is right: "Reason and love keep (...)
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  45. Romantic Love and Loving Commitment: Articulating a Modern Ideal.Neil Delaney - 1996 - American Philosophical Quarterly 33 (4):339 - 356.
    This essay presents an ideal for modern Western romantic love.The basic ideas are the following: people want to form a distinctive sort of plural subject with another, what Nozick has called a "We", they want to be loved for properties of certain kinds, and they want this love to establish and sustain a special sort of commitment to them over time.
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  46.  20
    Love and Justice: A Paradox?Anca Gheaus - forthcoming - Canadian Journal of Philosophy:1-21.
    Three claims about love and justice cannot be simultaneously true and therefore entail a paradox: (1) Love is a matter of justice. (2) There cannot be a duty to love. (3) All matters of justice are matters of duty. The first claim is more controversial. To defend it, I show why the extent to which we enjoy the good of love is relevant to distributive justice. To defend (2) I explain the empirical, conceptual and axiological arguments (...)
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  47. Love and History.Christopher Grau - 2010 - Southern Journal of Philosophy 48 (3):246-271.
    In this essay, I argue that a proper understanding of the historicity of love requires an appreciation of the irreplaceability of the beloved. I do this through a consideration of ideas that were first put forward by Robert Kraut in “Love De Re” (1986). I also evaluate Amelie Rorty's criticisms of Kraut's thesis in “The Historicity of Psychological Attitudes: Love is Not Love Which Alters Not When It Alteration Finds” (1986). I argue that Rorty fundamentally misunderstands (...)
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  48. What Good is Love?Lauren Ware - 2014 - Analytic Teaching and Philosophical Praxis 34 (2).
    The role of emotions in mental life is the subject of longstanding controversy, spanning the history of ethics, moral psychology, and educational theory. This paper defends an account of love’s cognitive power. My starting point is Plato’s dialogue, the Symposium, in which we find the surprising claim that love aims at engendering moral virtue. I argue that this understanding affords love a crucial place in educational curricula, as engaging the emotions can motivate both cognitive achievement and moral (...)
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  49.  67
    Love, Forgiveness, and Trust: Critical Values of the Modern Leader.Cam Caldwell & Rolf D. Dixon - 2010 - Journal of Business Ethics 93 (1):91-101.
    In a world that has become increasingly dependent upon employee ownership, commitment, and initiative, organizations need leaders who can inspire their␣employees and motivate them individually. Love, forgiveness, and trust are critical values of today’s organization leaders who are committed to maximizing value for organizations while helping organization members to become their best. We explain the importance of love, forgiveness, and trust in the modern organization and identify 10 commonalities of these virtues.
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  50.  65
    To Help or Not to Help? The Good Samaritan Effect and the Love of Money on Helping Behavior.Tang Thomas Li-Ping, Sutarso Toto, Davis Grace Mei-Tzu Wu, Dolinski Dariusz, Ibrahim Abdul Hamid Safwat & Wagner Sharon Lynn - 2008 - Journal of Business Ethics 82 (4):865-887.
    This research tests a model of employee helping behavior (a component of Organizational Citizenship Behavior, OCB) that involves a direct path (Intrinsic Motives → Helping Behavior, the Good Samaritan Effect) and an indirect path (the Love of Money → Extrinsic Motives → Helping Behavior). Results for the full sample supported the Good Samaritan Effect. Further, the love of money was positively related to extrinsic motives that were negatively related with helping behavior. We tested the model across four cultures (...)
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