Results for 'Speculative ethics'

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  1.  11
    Thinking Ahead Too Much: Speculative Ethics and Implantable Brain Devices.Frederic Gilbert & Eliza Goddard - 2014 - American Journal of Bioethics Neuroscience 5 (1):49-51.
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  2.  22
    A Role for Ethics Theory in Speculative Business Ethics Teaching.Mick Fryer - 2016 - Journal of Business Ethics 138 (1):79-90.
    The paper discusses the role that ethics theory might play in business ethics teaching. It is noted that little attention is devoted to the explanation and application of ethics theory in business ethics textbooks, which suggests that ethics theory is held in low esteem by business ethics educators. This relative disregard has been justified by some critics on the basis of the limited usefulness of ethics theory to business ethics pedagogy. Notwithstanding these (...)
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  3.  6
    Speculative Philosophy, the Troubled Middle, and the Ethics of Animal Experimentation.Strachan Donnelley - 1989 - Hastings Center Report 19 (2):15-21.
  4.  10
    Neither Speculative nor Narrow-Minded Ethics is Needed for Optogenetics-Based DBS in Psychiatry and Neurology.Sabine Müller & Henrik Walter - 2014 - American Journal of Bioethics Neuroscience 5 (3):12-14.
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  5.  17
    Toward an Ethics of Speculative Design.Lisa S. Banu - 2015 - Journal of Philosophy: A Cross-Disciplinary Inquiry 8 (20):69-76.
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  6.  13
    Elements of an Adornoesque Ethics: Speculative Thinking and Materiality.Heather Wilburn - 2015 - Southwest Philosophy Review 31 (1):197-206.
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  7. Speculative Logic, Deconstruction, and Discourse Ethics+ Derrida, Jacques Discussions of Hegel.Andrew Cutrofello - 1993 - Philosophical Forum 24 (4):319-330.
  8.  52
    Ethics, Philosophy and the Environment.Arran Gare - 2018 - Cosmos and History: The Journal of Natural and Social Philosophy 14 (3):219-240.
    Educated people everywhere now acknowledge that ecological destruction is threatening the future of civilization. While philosophers have concerned themselves with environmental problems, they appear to offer little to deal with this crisis. Despite this, I will argue that philosophy, and ethics, are absolutely crucial to overcoming this crisis. Philosophy has to recover its grand ambitions to achieve a comprehensive understanding of nature and the place of humanity within it, and ethics needs to be centrally concerned with the virtues (...)
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  9.  80
    Visions and Ethics in Current Discourse on Human Enhancement.Arianna Ferrari, Christopher Coenen & Armin Grunwald - 2012 - NanoEthics 6 (3):215-229.
    Since it is now broadly acknowledged that ethics should receive early consideration in discourse on emerging technologies, ethical debates tend to flourish even while new fields of technology are still in their infancy. Such debates often liberally mix existing applications with technologies in the pipeline and far-reaching visions. This paper analyses the problems associated with this use of ethics as “preparatory” research, taking discourse on human enhancement in general and on pharmaceutical cognitive enhancement in particular as an example. (...)
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  10.  77
    Animal Disenhancement for Animal Welfare: The Apparent Philosophical Conundrums and the Real Exploitation of Animals. A Response to Thompson and Palmer. [REVIEW]Arianna Ferrari - 2012 - NanoEthics 6 (1):65-76.
    Abstract In his paper “The Opposite of Human Enhancement: Nanotechnology and the Blind Chicken problem” ( Nanoethics 2: 305-36, 2008) Thompson argued that technological attempts to reduce or eliminate selected non-human animals’ capabilities (animal disenhancements) in order to solve or mitigate animal welfare problems in animals’ use pose a philosophical conundrum, because there is a contradiction between rational arguments in favor of these technological interventions and intuitions against them. In her response “Animal Disenhancement and the Non-Identity Problem: A Response to (...)
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  11.  24
    Neuroenhancement: Much Ado About Nothing?Frédéric Gilbert & Bernard Baertschi - 2011 - American Journal of Bioethics Neuroscience 2 (4):45-47.
    In their paper “Deflating the neuroenhancement bubble”, more precisely in their section entitled “How New is Neuroenhancement?”, Lucke and colleagues argue that neuroenhancement is nothing new to our epoch by demonstrating that the use of psychoactive stimulants in the 19th and 20th centuries was already common. The purpose of our comment is to show that the current bubble surrounding neuroenhancement in particular, and enhancement in general, is a recasting of an even older speculative engagement that can be traced back (...)
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  12. If and Then: A Critique of Speculative Nanoethics. [REVIEW]Alfred Nordmann - 2007 - NanoEthics 1 (1):31-46.
    Most known technology serves to ingeniously adapt the world to the physical and mental limitations of human beings. Humankind has acquired awesome power with its rather limited means. Nanotechnological capabilities further this power. On some accounts, however, nanotechnological research will contribute to a rather different kind of technological development, namely one that changes human beings so as to remove or reduce their physical and mental limitations. The prospect of this technological development has inspired a fair amount of ethical debate. Here, (...)
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  13.  59
    Ethics, Speculation, and Values.Rebecca Roache - 2008 - NanoEthics 2 (3):317-327.
    Some writers claim that ethicists involved in assessing future technologies like nanotechnology and human enhancement devote too much time to debating issues that may or may not arise, at the expense of addressing more urgent, current issues. This practice has been claimed to squander the scarce and valuable resource of ethical concern. I assess this view, and consider some alternatives to ‘speculative ethics’ that have been put forward. I argue that attempting to restrict ethical debate so as to (...)
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  14.  9
    On the Possibility of Speculative Ethical Absolutes After Kant: Returning to Schelling Through the Frailties of Meillassoux and Badiou.Drew M. Dalton - 2016 - Angelaki 21 (4):157-172.
    According to Quentin Meillassoux, one of the principal aims of speculative philosophy “must be the immanent inscription of values in being.” In this regard, the return to speculation in contemporary philosophy is in many ways a deeply ethical project. This “inscription of values” can only be successful, however, if it can somehow assert an absolute ethical value without, on the one hand, resorting to the kind of dogmatism laid to rest by the Kantian critique; or, on the other, by (...)
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  15.  56
    Evolution Science and Ethics in the Third Millennium: Challenges and Choices for Humankind. [REVIEW]Steven Umbrello - 2019 - World Futures 75 (5):191-193.
    Evolution Science and Ethics in the Third Millennium is one of the most lucid academic texts on the subject of evolutionary morality to be published in the last decade. While the book does have some problematic aspects, discussed below, it nonetheless provides what is none other than a comprehensive and rational basis to substantiate the notion that evolutionary science can provide a foundation for the understanding of morality. Cliquet and Avramov take a wholly interdisciplinary approach, encroaching within and forming (...)
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  16. The Logical Structure of Stoic Ethics.Jarek Gryz - 2012 - Apeiron 45 (3):221-237.
    This paper is an attempt to reject the classical interpretation of Stoic ethics as virtue ethics. The typical assumptions of this interpretation, that virtue is the supreme good and that happiness can be reduced to virtue, are questioned. We first lay out the conceptual framework of Stoic philosophy and present an outline of their reduction of happiness to virtue. The main part of the paper provides an argument for reinterpretation of virtue as rationality. In the last part of (...)
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  17. Intrinsic Value, Quantum Theory, and Environmental Ethics.J. Baird Callicott - 1985 - Environmental Ethics 7 (3):257-275.
    The central and most recalcitrant problem for environmental ethics is the problem of constructing an adequate theory of intrinsic value for nonhuman natural entities and for nature as a whole. In part one, I retrospectively survey the problem, review certain classical approaches to it, and recommend one as an adequate, albeit only partial, solution. In part two, I show that the classical theory of inherent value for nonhuman entities and nature as a whole outlined in part one is inconsistent (...)
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  18.  13
    Discord, Monstrosity and Violence: Deleuze's Differential Ontology and its Consequences for Ethics.Hannah Stark - 2015 - Angelaki 20 (4):211-224.
    This article explores the foundational place of disharmony in Deleuze's metaphysics and examines the consequences of this for the ethics that can be drawn from his work. For Deleuze, the space in which difference manifests itself is one of discord, monstrosity and violence. This becomes evident in his revision of Leibniz's notion of harmony in which he offers a “new harmony” based on the violent discords of differential relations, his evocation of the monstrosity of difference, and his theorization of (...)
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  19.  21
    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 (...)
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  20. Meta‐Ethics and the Problem of Creeping Minimalism.James Dreier - 2004 - Philosophical Perspectives 18 (1):23–44.
    This is a paper about the problem of realism in meta-ethics (and, I hope, also in other areas, but that hope is so far pretty speculative). But it is not about the problem of whether realism is true. It is about the problem of what realism is. More specifically, it is about the question of what divides meta-ethical realists from irrealists. I start with a potted history of the Good Old Days.
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  21. I- Constructivism in Ethics and the Problem of Attachment and Loss.Sharon Street - 2016 - Aristotelian Society Supplementary Volume 90 (1):161-189.
    This paper explores two questions in moral philosophy that might at first seem unrelated. The first question is practical. While it’s not a truth we like to contemplate, each of us faces the eventual loss of everyone and everything we love. Is there a way to live in full awareness of that fact without falling into anxiety or depression, or resorting to one form or another of forgetfulness, denial or numbing out? The second question is metaethical. Is it possible to (...)
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  22.  10
    Trolls, Tigers and Transmodern Ecological Encounters: Enrique Dussel and a Cine-Ethics for the Anthropocene.David Martin-Jones - 2016 - Film-Philosophy 20 (1):63-103.
    This article explores the usefulness of Latin American philosopher Enrique Dussel's work for film-philosophy, as the field increasingly engages with a world of cinemas. The piece concludes with an analysis of two films with an ecological focus, Trolljegeren/Troll Hunter and The Hunter. They are indicative of a much broader emerging trend in ecocinema that explores the interaction between humanity and the environment in relation to world history, and which does so by staging encounters between people and those ‘nonhuman’ aspects of (...)
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  23.  74
    Religion, Ethics and Stock Trading: The Case of an Islamic Equities Market. [REVIEW]Shahnaz Naughton & Tony Naughton - 2000 - Journal of Business Ethics 23 (2):145 - 159.
    Islamic banking, based on the prohibition of interest, is well established throughout the Muslim world. Attention has now turned towards applying Islamic principles in equity markets. The search for alternatives to Western style markets has been given added impetus in Muslim countries by the turmoil in Asian financial markets in 1997. Common stocks are a legitimate form of instrument in Islam, but many of the practices associated with stock trading are not. In this paper the instruments traded and the structure (...)
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  24.  46
    Context, Ethics and Pharmacogenetics.Adam M. Hedgecoe - 2006 - Studies in History and Philosophy of Science Part C 37 (3):566-582.
    Most of the literature on pharmacogenetics assumes that the main problems in implementing the technology will be institutional ones and that although it involves genetic testing, the ethical issues involved in pharmacogenetics are different from, even less than, ‘traditional’ genetic testing. Very little attention has been paid to how clinicians will accept this technology, their attitudes towards it and how it will affect clinical practice.This paper presents results from interviews with clinicians who are beginning to use pharmacogenetics and explores how (...)
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  25.  22
    The Agricultural Ethics of Biofuels: Climate Ethics and Mitigation Arguments.Paul B. Thompson - 2012 - Poiesis and Praxis 8 (4):169-189.
    An environmental, climate mitigation rationale for research and development on liquid transportation fuels derived from plants emerged among many scientists and engineers during the last decade. However, between 2006 and 2010, this climate ethic for pursuing biofuel became politically entangled and conceptually confused with rationales for encouraging greater use of plant-based ethanol that were both unconnected to climate ethics and potentially in conflict with the value-commitments providing a mitigation-oriented reason to promote and develop new and expanded sources of biofuel. (...)
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  26.  1
    Excessive Materialism and the Metaphysical Basis of an Object-Oriented Ethics.Justin L. Harmon - 2019 - Philosophy Today 63 (1):101-124.
    The aims of this paper are twofold: to critique Graham Harman’s avowedly nonrelational object-oriented ontology from the shared relational vantage of ethics, social philosophy, and feminist new materialism; and to articulate the metaphysical basis for a materialist ontology that serves at once as a posthumanist metaethic, or, as I call it, proto-ethic. The nascent movements of speculative realism and object-oriented ontology suggest some fruitful strategies for challenging the anthropocentrism of the post-Kantian philosophical landscape. They do so, however, by (...)
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  27.  2
    Context, Ethics and Pharmacogenetics.Adam M. Hedgecoe - 2004 - Studies in History and Philosophy of Biological and Biomedical Sciences 37 (3):566-582.
    Most of the literature on pharmacogenetics assumes that the main problems in implementing the technology will be institutional ones (due to funding or regulation) and that although it involves genetic testing, the ethical issues involved in pharmacogenetics are different from, even less than, ‘traditional’ genetic testing. Very little attention has been paid to how clinicians will accept this technology, their attitudes towards it and how it will affect clinical practice. -/- This paper presents results from interviews with clinicians who are (...)
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  28. Aristotelian Ethics is a Theoretical Science.Glenn G. Pajares - 2013 - Iamure International Journal of Literature, Philosophy and Religion 3 (1).
    Aristotelian ethics is widely accepted by many scholars as a practical science. However, this study showed that it is not after all a practical science but a speculative or theoretical science. Having employed textual analysis on Aristotle’s Nicomachean Ethics, it was found out that eudaimonia the Highest Good/Chief Good which is the ultimate goal of Ethics is achieved not through action but through contemplation. Contemplation is the act not of the will but of intellect. Hence, the (...)
     
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  29.  8
    Post-Modern Challenges to Ethics.Frans de Wachter - 1994 - Ethical Perspectives 1 (2):77-88.
    In a famous article published in 1900, Cardinal Mercier drew up a philosophical balance sheet of the previous century. While still showing respect for modern developments, he severely criticized anything that strayed too far from the neo-Thomistic horizon. It is very characteristic that the first object of his criticism is De Bonald’s traditionalism. Mercier says that this type of philosophy is so greatly influenced by the impotence of reason that it hurls itself into the arms of faith. But, “an act (...)
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  30. Ethics and Suffering Since the Holocaust: Making Ethics "First Philosophy" in Levinas, Wiesel and Rubenstein.Ingrid L. Anderson - 2016 - Routledge.
    For many, the Holocaust made thinking about ethics in traditional ways impossible. It called into question the predominance of speculative ontology in Western thought, and left many arguing that Western political, cultural and philosophical inattention to universal ethics were both a cause and an effect of European civilization's collapse in the twentieth century. Emmanuel Levinas, Elie Wiesel and Richard Rubenstein respond to this problem by insisting that ethics must be Western thought's first concern. Unlike previous thinkers, (...)
     
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  31. Kant: Lectures on Ethics.Immanuel Kant - 1980 - Hackett Publishing Company.
    Copublished in the U.K. by Routledge. These lively essays, transcribed by Kant's students during his lectures on ethics at Konigsberg in the years 1775-1780, are celebrated not only for their insight into Kant's polished and often witty lecture style but also as a key to understanding the development of his moral thought. As Lewis White Beck points out in the Foreword to this edition, those who know Kant only from his rigorous and abstract intellectual critiques may be surprised by (...)
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  32. Ontic Ethics: Exploring the Influence of Caring on Being.Hollis G. Wright - 2016 - Lexington Books.
    This book is an exercise in speculative but pragmatic philosophy with a wide scope covering ethics, the ethics of care specifically, and their independent foundation in the living intensity, or ontological substantiality, of a self. It is intended for advanced courses in ethics and metaethics, for reading by philosophers in general and for others such as theologians, economists, and evolutionary theorists who have an interest where philosophers are going with ethics and value theory.
     
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  33.  65
    From Speculative Nanoethics to Explorative Philosophy of Nanotechnology.Armin Grunwald - 2010 - NanoEthics 4 (2):91-101.
    In the wake of the emergence and rapid development of nanoethics there swiftly followed fundamental criticism: nanoethics was said to have become much too involved with speculative developments and was concerning itself too little with actually pending questions of nanotechnology design and applications. If this diagnosis is true, then large parts of nanoethics are misguided. Such fundamental criticism must surely either result in a radical reorientation of nanoethics or be refuted for good reasons. In this paper, I will examine (...)
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  34.  23
    How Do We Conduct Fruitful Ethical Analysis of Speculative Neurotechnologies?Lucie White - 2019 - American Journal of Bioethics Neuroscience 10 (1):1-4.
    Gerben Meynen (2019) invites us to consider the potential ethical implications of what he refers to as “thought apprehension” technology for psychiatric practice, that is, technologies that involve recording brain activity, and using this to infer what people are thinking (or intending, desiring, feeling, etc.). His article is wide-ranging, covering several different ethical principles, various situations psychiatrists might encounter in therapeutic, legal and correctional contexts, and a range of potential incarnations of this technology, some more speculative than others. Although (...)
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  35.  56
    Dis/Integrating Animals: Ethical Dimensions of the Genetic Engineering of Animals for Human Consumption. [REVIEW]Traci Warkentin - 2006 - AI and Society 20 (1):82-102.
    Research at the intersections of feminism, biology and philosophy provides dynamic starting grounds for this discussion of genetic technologies and animals. With a focus on animal bodies, I will examine moral implications of the genetic engineering of “domesticated” animals—primarily pigs and chickens—for the purposes of human consumption. Concepts of natural and artificial, contamination and purity, integrity and fragmentation and mind and body will feature in the discussion. In this respect, Margaret Atwood’s novel, Oryx and Crake, serves as a cogent medium (...)
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  36.  6
    Metaphysics or Metaphors for the Anthropocene? Scientific Naturalism and the Agency of Things.Patrick Gamez - 2018 - Open Philosophy 1 (1):191-212.
    In this paper, I provide the outlines of an alternative metaphilosophical orientation for Continental philosophy, namely, a form of scientific naturalism that has proximate roots in the work of Bachelard and Althusser. I describe this orientation as an “alternative” insofar as it provides a framework for doing justice to some of the motivations behind the recent revival of metaphysics in Continental philosophy, in particular its ecological-ethical motivations. In the second section of the paper, I demonstrate how ecological-ethical issues motivate new (...)
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  37.  43
    What Experimentalism Means in Ethics.Eric Thomas Weber - 2011 - Journal of Speculative Philosophy 25 (1):98-115.
    The factors which have brought society to its present pass and impasse contain forces which, when released and constructively utilized, form the positive basis of an educational philosophy and practice that will recover and will develop our original national ideals. The basic principle in that philosophy and practice is that we should use that method of experimental action called natural science to form a disposition which puts a supreme faith in the experimental use of intelligence in all situations of life.In (...)
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  38. Toward a Whiteheadian Ethics.Lynne Belaief - 1984
     
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  39. The Ethics of Resistance: Tyranny of the Absolute.Drew Dalton - 2018 - London, UK: Bloomsbury.
    Opening a new debate on ethical reasoning after Kant, Drew Dalton addresses the problem of the absolute in ethical and political thought. Attacking the foundation of European philosophical morality, he critiques the idea that in order for ethical judgement to have any real power, it must attempt to discover and affirm some conception of the absolute good. Without rejecting the essential role the absolute plays within ethical reasoning, Dalton interrogates the assumed value of the absolute. -/- Dalton brings some of (...)
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  40. Constructivism About Practical Knowledge.Carla Bagnoli - 2013 - In Constructivism in Ethics. Cambridge University Press. pp. 153-182.
    It is largely agreed that if constructivism contributes anything to meta-ethics it is by proposing that we understand ethical objectivity “in terms of a suitably constructed point of view that all can accept” (Rawls 1980/1999: 307). Constructivists defend this “practical” conception of objectivity in contrast to the realist or “ontological” conception of objectivity, understood as an accurate representation of an independent metaphysical order. Because of their objectivist but not realist commitments, Kantian constructivists place their theory “somewhere in the space (...)
     
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  41.  55
    Nanotechnology — a New Field of Ethical Inquiry?Armin Grunwald - 2005 - Science and Engineering Ethics 11 (2):187-201.
    Parallel to the public discussion on the benefits and risks of nanotechnology, a debate on the ethics of nanotechnology has begun. It has been postulated that a new “nano-ethics” is necessary. In this debate, the — positive as well as negative — visionary and speculative innovations which are brought into connection with nanotechnology stand in the foreground. In this contribution, an attempt is made to discover new ethical aspects of nanotechnology in a more systematic manner than has (...)
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  42.  61
    Experimenting with Ethics in the Twenty-First Century.Jessica Wahman - 2011 - Journal of Speculative Philosophy 25 (1):33-47.
    The recent development of a field known as experimental philosophy—in particular, its subfield devoted to moral decision making—invites us to reflect on what it means to experiment in ethics and how it is that philosophers determine the good. Furthermore, as this new discipline uses the methods of experimental psychology to examine our intuitions about such things as praise, blame, and moral responsibility, we ought to consider the relationship between ethics and our psychological makeup. To this end, it will (...)
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  43.  25
    Arguments at Cross-Purposes: Moral Epistemology and Medical Ethics.M. Loughlin - 2002 - Journal of Medical Ethics 28 (1):28-32.
    Different beliefs about the nature and justification of bioethics may reflect different assumptions in moral epistemology. Two alternative views (put forward by David Seedhouse and Michael H Kottow) are analysed and some speculative conclusions formed. The foundational questions raised here are by no means settled and deserve further attention.
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  44. Speculative Foundations of Moral Theology and the Causality of Grace.Steven A. Long - 2010 - Studies in Christian Ethics 23 (4):397-414.
    This essay attempts concisely to articulate the necessary role played within moral theology in general—and within the moral theology of grace in particular—by the metaphysics and natural philosophy of human agency. It argues for the priority of the speculative with respect to the practical inasmuch as speculative knowledge precedes desire, and desire precedes intention; for the centrality of unified normative teleology; for the primacy of being over relation; and for the primacy of sound doctrine regarding the divine causal (...)
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  45.  32
    System of Ethical Life (1802/3) and First Philosophy of Spirit (Part Iii of the System of Speculative Philosophy 1803/4). [REVIEW]Georg Wilhelm Friedrich Hegel (ed.) - 1979 - State University of New York Press.
    Hegel's System of Ethical Life An Interpretation by H. S. Harris I. THE CHARACTER OF THE MANUSCRIPT. The untitled manuscript among Hegel's Jena papers, ...
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  46.  13
    Aristotle’s Dilemma.A. F. Mackay - 2005 - Journal of Ethics 9 (3-4):533-549.
    In the Nicomachean Ethics, Aristotle appears to use an elegant short argument to attack Plato's doctrine of the good, which argument equally appears to attack Aristotle's own doctrine of the good. I consider these two questions: First: Why does Aristotle reverse the judgment of Socrates/Plato on the issue: Which is better - things that are good in themselves, or things that are both good in themselves and good for their consequences? Second: Why does Aristotle attack Plato's doctrine that the (...)
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  47.  11
    Toward an Ethics of the Encounter: William James's Push Beyond Tolerance.Jeff Edmonds - 2011 - Journal of Speculative Philosophy 25 (2):133-147.
    Something in the world forces us to think. This something is an object not of recognition but of a fundamental encounter.The Deweyan call for democracy as a way of life is a call to bring together ethics and politics. There is the temptation to think of this vision of democracy as a single "way of life"—an ethos with well-defined values such that the democratic thinker, the democratic community, and the democratic citizen can be identified as living out this democratic (...)
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  48.  63
    The Concept of Practice, Enlightenment Rationality and Education: A Speculative Reading of Michel de Certeau’s TheWriting of History.Graham Giles - 2014 - Educational Philosophy and Theory 46 (3):1-14.
    This article proposes a reading of Michel de Certeau’s TheWriting of History which derives an understanding of the concept of practice as authoritative to the establishment and development of Enlightenment rationality. It is seen as a new form of legitimation established in the redeployment of religious ‘formalities’ in early modernity, supportive of the ostensible deliverance of the projects of reason.Subversive of its moral and ideological operations and geneses, this is an understanding of practice whose subject is the state. Practice, as (...)
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  49.  48
    The Play of Ethics in Eugen Fink.Catherine Homan - 2013 - Journal of Speculative Philosophy 27 (3):287-296.
    Central to Eugen Fink's distinctive understanding of the context of ethical engagement is his way of thinking about being in the world. From Fink's perspective we can see that Western metaphysics, and contemporary philosophical ethics, has forgotten the world. In its attempt to achieve objectivity, metaphysics has sought a vantage point that could be a view from nowhere. If the world is remembered, it is misconstrued to be a mere frame or container for objects and experiences. This has led (...)
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  50.  51
    Evolutionary Psychology in the Service of Moral Philosophy: A Possible Future for Ethics?William S. Lewis - 2011 - Journal of Speculative Philosophy 25 (1):48-63.
    The question this essay takes up is that of whether Ethics as a discipline has something to learn from the literature in evolutionary moral psychology and if this mode of explanation should be part of its future. Its primary thesis is that Ethics does have much to learn because the sciences that study the evolutionary mechanisms by which ethical judgments are produced will allow us, in a naturalist and pragmatist fashion, to better understand the possibilities for achieving our (...)
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