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María A. Carrasco [11]Maria Alejandra Carrasco [11]
  1.  38
    Adam Smith’s Reconstruction of Practical Reason.Maria Alejandra Carrasco - 2004 - Review of Metaphysics 58 (1):81 - 116.
    IN THE LAST PART of the Theory of Moral Sentiments, Adam Smith puts his theory in a class with those of his contemporaries Francis Hutcheson and David Hume, namely, the systems that make sentiments the principle of approbation. Despite recognizing important differences with both of them, he thinks that since he has placed the origin of moral sentiments in sympathy, and in particular the fact that we are able to enter into the motives of the agent and get pleasure from (...)
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  2.  31
    Adam Smith: Self-Command, Practical Reason and Deontological Insights.Maria A. Carrasco - 2012 - British Journal for the History of Philosophy 20 (2):391-414.
    In this paper, I argue that, in his Theory of Moral Sentiments, Adam Smith conflates two different meanings of ?self-command?, which is particularly puzzling because of the central role of this virtue in his theory. The first is the matrix of rational action, the one described in Part III of the TMS and learned in ?the great school of self-command?. The second is the particular moral virtue of self-command. Distinguishing between these two meanings allows us, on the one hand, to (...)
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  3.  3
    Fallacy of the Last Bed Dilemma.Luca Valera, María A. Carrasco & Ricardo Castro - forthcoming - Journal of Medical Ethics.
    The COVID-19 pandemic highlights the relevance of adequate decision making at both public health and healthcare levels. A bioethical response to the demand for medical care, supplies and access to critical care is needed. Ethically sound strategies are required for the allocation of increasingly scarce resources, such as rationing critical care beds. In this regard, it is worth mentioning the so-called ‘last bed dilemma’. In this paper, we examine this dilemma, pointing out the main criteria used to solve it and (...)
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  4.  7
    Morality, Impartiality and Due Partialities.Maria A. Carrasco - 2015 - Journal of Value Inquiry 49 (4):667-689.
  5.  28
    Hutcheson, Smith, and Utilitarianism.Maria A. Carrasco - 2011 - Review of Metaphysics 64 (3):515-553.
  6.  6
    Adam Smith: Self-Command, Practical Reason and Deontological Insights.Maria Alejandra Carrasco - 2012 - British Journal for the History of Philosophy 20 (2):389 - 412.
    In this paper, I argue that, in his Theory of Moral Sentiments, Adam Smith conflates two different meanings of ‘self-command’, which is particularly puzzling because of the central role of this virtue in his theory. The first is the matrix of rational action, the one described in Part III of the TMS and learned in ‘the great school of self-command’. The second is the particular moral virtue of self-command. Distinguishing between these two meanings allows us, on the one hand, to (...)
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  7.  16
    Impartiality Through ‘Moral Optics’: Why Adam Smith Revised David Hume's Moral Sentimentalism.Christel Fricke & Maria Alejandra Carrasco - 2021 - Journal of Scottish Philosophy 19 (1):1-18.
    We read Adam Smith's Theory of Moral Sentiments as a critical response to David Hume's moral theory. While both share a commitment to moral sentimentalism, they propose different ways of meeting its main challenge, that is, explaining how judgments informed by sentiments can nevertheless have a justified claim to general authority. This difference is particularly manifest in their respective accounts of ‘moral optics’, or the way they rely on the analogy between perceptual and moral judgments. According to Hume, making perceptual (...)
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  8.  4
    Adam Smith y El Relativismo.María Alejandra Carrasco - 2009 - Anuario Filosófico 42 (94):179-206.
    La ética que describe Adam Smith no es una ética relativista. Aunque muchas normas son convencionales, existen otras interculturales, en concreto las de justicia. ‘No dañar a un igual’ es una norma con dos elementos: el daño, que puede entenderse como relativo a la cultura; y los iguales, que aunque no sean siempre reconocidos, no dependen de las distintas culturas. En el daño a estos últimos se fundarían las normas interculturales de justicia.
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  9.  11
    Diagnosing death: the “fuzzy area” between life and decomposition.María A. Carrasco & Luca Valera - 2021 - Theoretical Medicine and Bioethics 42 (1):1-24.
    This paper aims to determine whether it is necessary to propose the extreme of putrefaction as the only unmistakable sign in diagnosing the death of the human organism, as David Oderberg does in a recent paper. To that end, we compare Oderberg’s claims to those of other authors who align with him in espousing the so-called theory of hylomorphism but who defend either a neurological or a circulatory-respiratory criterion for death. We then establish which interpretation of biological phenomena is the (...)
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  10. Alfonso Gómez-Lobo.María A. Carrasco - 2013 - Tópicos: Revista de Filosofía 42 (1):9-11.
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  11. David Hume versus Adam Smith: Sobre la fuente de la normatividad en el sentimentalismo moral.María A. Carrasco - 2020 - Tópicos: Revista de Filosofía 59:341-366.
    Despite the countless similarities between David Hume’s and Adam Smith’s moral theories, many people have lately argued that the Theory of Moral Sentiments can be read as a critical response to Hume’s ethics. In this paper I contend that the most important difference between these sentimentalist philosophers has to do with the source and nature of morality’s normative authority, which in turn determines what is a legitimate moral reason or what is morality properly speaking.
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  12.  8
    Urgencia de la Bioética ante la Biotecnología:¿Cómo identificar un ser humano unicelular?María Alejandra Carrasco & Patricio Ventura-Juncá - 2010 - Teología y Vida 51 (1-2).
    en las últimas décadas la bioética se ha vuelto un tema crucial para la Iglesia. La dinámica propia de la técnica, que se auto-propulsa y avanza con independencia de criterios éticos, amenaza de modo inminente la dignidad humana. En la actualidad ya existe la posibilidad de producir artificialmente seres humanos, incluso sin la mediación de gametos. Pero lo que no existe son los índices para reconocer cuándo una célula intervenida sigue siendo sólo una célula -eventualmente pluripotencial y por tanto con (...)
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  13.  9
    La Influencia de la Teoría de Las Pasiones de Hume En El Juicio Moral de Adam Smith.Maria A. Carrasco - 2020 - Filosofia Unisinos 21 (3):268-276.
    The analysis of the irregular moral sentiments that Smith describes in TMS II.iii evidences the enormous influence of David Hume’s theory of passions in the moral theory of his successor, as well as the critical differences between these Scottish philosophers’ moral proposals. Moreover, these atypical situations also allow us to grasp the different parts of Smithian moral judgment, and to exclude – despite Smith’s assertion – the influence of moral luck on these judgments.Keywords: Adam Smith, David Hume, moral judgment, passions, (...)
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  14.  21
    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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  15.  6
    Lo que nos importa: Autodirección, identidad Y moralidad.María Alejandra Carrasco - 2020 - Eidos: Revista de Filosofía de la Universidad Del Norte 33:218-240.
    RESUMEN En este artículo discuto acerca de la polémica entre Harry Frankfurt y Susan Wolf respecto a si es o no es importante que aquello que amamos sea objetivamente valioso, y si una vida completamente inmoral es tan valiosa como otra vida moral. Sostengo que aunque Frankfurt tiene razón al decir que el solo hecho de amar ya es valioso, eso no basta para una praxis plena. Dado que nuestros fines determinan nuestras elecciones, aquello que amemos determinará el tipo de (...)
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  16.  15
    Book Review: Adam Smith: Systematic Philosopher and Public Thinker, by Eric Schliesser. [REVIEW]Maria A. Carrasco - 2019 - Political Theory 47 (5):745-751.
  17.  21
    La Ética de Adam Smith: Conciliando Paradigmas, Una Propuesta Olvidada.María Alejandra Carrasco - 2016 - Trans/Form/Ação 39 (3):23-38.
    RESUMEN: En su Teoría de los Sentimientos Morales Adam Smith propone una ética que concilia dos paradigmas habitualmente considerados como incompatibles: una ética de virtudes, con normas orientativas e ideales de excelencia, y una ética con reglas universales que se aplican en todos los casos sin excepción. Smith lo hace cambiando el punto de vista desde el que se realiza el juicio moral, a una perspectiva que llamaré "simpatético-imparcial", y que corresponde a "los sentimientos simpatéticos de un espectador imparcial y (...)
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  18.  31
    Adam Smith on Morality, Justice Andthe Political Constitution of Liberty.Maria A. Carrasco - 2008 - Journal of Scottish Philosophy 6 (2):135-156.
    This paper proposes that the particular moral point of view embodied in Adam Smith's ethics, which ultimately follows a model based on the determination of justice, enables him to introduce impartiality as a measure for every virtue, and to posit the equal dignity of all human beings as the justification of his ethics. This moral viewpoint, which I here call the `sympathetic-impartial perspective', is naturally learned by human beings in the course of socialization through the ongoing interaction between the innate (...)
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  19.  6
    Rescate y adopción de embriones criopreservados ¿solidaridad o encarnizamiento reproductivo?María Alejandra Carrasco - 2014 - Teología y Vida 55 (4):680-719.
    En este artículo postulo que, analizado a la luz de las enseñanzas del Magisterio de la Iglesia, tanto el llamado rescate como la adopción de embriones criopreservados abandonados debe considerarse una acción moralmente ilícita, al margen de la buena intención de las rescatistas y las trágicas circunstancias de los embriones. A diferencia de otros autores que se oponen por razones prudenciales o la relación de esta adopción con los bienes del matrimonio, yo propongo que el objeto de esta acción, la (...)
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  20.  4
    Disforia de género en niños y controversias en su tratamiento: dos concepciones distintas sobre la identidad de género.Paula Cox Cruzat & María Alejandra Carrasco - 2020 - Persona y Bioética 24 (1):57-76.
    Gender Dysphoria in Children and Controversies about its Treatment: Two Different Conceptions of Gender Identity Disforia de gênero em crianças e controvérsias em seu tratamento: duas concepções diferentes sobre a identidade de gênero Gender dysphoria is a marked mismatch between the sex felt or expressed by an individual and that assigned to them at birth. It is associated with clinically significant discomfort or social impairment and can occur in children, adolescents, and adults. The literature mainly describes three approaches for preadolescents: (...)
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  21.  9
    De Hutcheson a Smith: Un Sentimentalismo 'Sofisticado'.María Alejandra Carrasco - 2009 - Revista de filosofía (Chile) 65:81-96.
    Francis Hutcheson es un reconocido proto-utilitarista. Sin embargo, Adam Smith, su discípulo más prominente y sucesor en la cátedra de Filosofía Moral de la Universidad de Glasgow, tomó otros aspectos de la ética sentimentalista de su maestro y fundó, sobre la base del mismo sentimentalismo, una teoría moral completamente distinta. En este trabajo exploraré qué rasgos de la ética de Smith -en particular, los de la simpatía y espectador imparcial- se encuentran ya en germen en la ética de Hutcheson y (...)
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