58 found
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  1.  19
    Caring, Objectivity and Justice: An Integrative View.Stan van Hooft - 2011 - Nursing Ethics 18 (2):149-160.
    The argument of this article is framed by a debate between the principle of humanity and the principle of justice. Whereas the principle of humanity requires us to care about others and to want to help them meet their vital needs, and so to be partial towards those others, the principle of justice requires us to consider their needs without the intrusion of our subjective interests or emotions so that we can act with impartiality. I argue that a deep form (...)
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  2. Cosmopolitanism: A Philosophy for Global Ethics.Stan van Hooft - 2009 - Routledge.
    Cosmopolitanism is a demanding and contentious moral position. It urges us to embrace the whole world into our moral concerns and to apply the standards of impartiality and equity across boundaries of nationality, race, religion or gender in a way that would have been unheard of even fifty years ago. It suggests a range of virtues which the cosmopolitan individual should display: virtues such as tolerance, justice, pity, righteous indignation at injustice, generosity toward the poor and starving, care for the (...)
     
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  3.  34
    Pain and Communication.Stan van Hooft - 2003 - Medicine, Health Care and Philosophy 6 (3):255-262.
    It is frequently said that pain is incommunicable and even that it destroys language . This paper offers a phenomenological account of pain and then explores and critiques this view. It suggests not only that pain is communicable to an adequate degree for clinical purposes, but also that it is itself a form of communication through which the person in pain appeals to the empathy and ethical goodness of the clinician. To explain this latter idea and its ethical implications, reference (...)
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  4.  17
    A Socratic Dialogue on the Question 'What is Love in Nursing?'.Les Fitzgerald & Stan van Hooft - 2000 - Nursing Ethics 7 (6):481-491.
    It is the thesis of the authors that the caring ethic and moral state of being of nurses ideally suffuses their professional caring and is thus implicit in their ethical decision making. Socratic dialogue is a technique that allows such moral attitudes to be made explicit. This article describes a Socratic dialogue conducted with nurses on the topic: 'What is love in nursing?' The conclusions drawn were based on the belief that the current western-style health care system restricts the practice (...)
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  5.  36
    Humanity or Justice?Stan van Hooft - 2011 - Journal of Global Ethics 7 (3):291-302.
    This paper reflects on a critique of cosmopolitanism mounted by Tom Campbell, who argues that cosmopolitans place undue stress on the issue of global justice. Campbell argues that aid for the impoverished needy in the third world, for example, should be given on the Principle of Humanity rather than on the Principle of Justice. This line of thought is also pursued by ?Liberal Nationalists? like Yael Tamir and David Miller. Thomas Nagel makes a similar distinction and questions whether the ideal (...)
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  6.  56
    Suffering and the Goals of Medicine.Stan van Hooft - 1998 - Medicine, Healthcare and Philosophy 1 (2):125-131.
    Taking as its starting point a recent statement of the Goals of Medicine published by the Hastings Centre, this paper argues against the dualistic distinction between pain and suffering. It uses an Aristotelian conception of the person to suggest that malady, pain, and disablement are objective forms of suffering not dependent upon any state of consciousness of the victim. As a result, medicine effectively relieves suffering when it cures malady and relieves pain. There is no medical mission to confront the (...)
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  7.  7
    Acting From the Virtue of Caring in Nursing.Stan van Hooft - 1999 - Nursing Ethics 6 (3):189-201.
    The author challenges the recently argued position of Helga Kuhse that caring is merely a preparatory stage to moral action and that impartial, principled thinking is required to make action moral, by suggesting a notion of caring as virtue. If caring is a virtue then acting from that virtue will be acting well. Acting from the virtue of caring involves eight features, which include not only that of being sensitive to, and concerned about, the patient, but also that of being (...)
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  8.  13
    Suffering and the Goals of Medicine.Stan van Hooft - 1998 - Medicine, Health Care and Philosophy 1 (2):125-131.
    Taking as its starting point a recent statement of the Goals of Medicine published by the Hastings Centre, this paper argues against the dualistic distinction between pain and suffering. It uses an Aristotelian conception of the person to suggest that malady, pain, and disablement are objective forms of suffering not dependent upon any state of consciousness of the victim. As a result, medicine effectively relieves suffering when it cures malady and relieves pain. There is no medical mission to confront the (...)
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  9.  22
    The Meanings of Suffering.Stan van Hooft - 1998 - Hastings Center Report 28 (5):13-19.
  10.  14
    Abstract.Stan Van Hooft - 2001 - Philosophical Explorations 4 (2):135 – 149.
    Although Aristotle did not mention it, integrity can be understood in an Aristotelian framework. Seeing it in these terms will show that it is an executive virtue which concerns the existential well being of an agent. This analysis is not offered as an exegesis of Aristotle's text, but as an attempt to use an Aristotelian framework to understand a virtue deemed important today. This account will have the benefit of solving some problems relating to motivational internalism and, as such, will (...)
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  11.  83
    Cosmopolitanism as Virtue.Stan Van Hooft - 2007 - Journal of Global Ethics 3 (3):303 – 315.
    This paper explores cosmopolitanism, not as a position within political philosophy or international relations, but as a virtuous stance taken by individuals who see their responsibilities as extending globally. Taking as its cue some recent writing by Kwame Anthony Appiah, it argues for a number of virtues that are inherent in, and required by, such a stance. It is critical of what it sees as a limited scope in Appiah's conception and enriches it with Nigel Dower's concept of 'global citizenship'. (...)
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  12.  7
    Judgement, Decision, and Integrity.Stan Van Hooft - 2001 - Philosophical Explorations 4 (2):135-149.
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  13.  27
    La Caze on Envy and Resentment.Stan Van Hooft - 2002 - Philosophical Explorations 5 (2):141 – 147.
    Marguerite La Caze has recently published a stimulating analysis of the emotions of envy and resentment in which she argues that to envy others for a benefit they have received or to resent them for such a reason can be ethically acceptable in cases where that benefit has been unjustly obtained (La Caze, 2001). I question this on the ground that the judgement that the benefit has been unjustly obtained plays a more complex role in the structure of envy and (...)
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  14.  15
    Philosophy and the Care of the Self: A Literature Survey. [REVIEW]Stan van Hooft - 2002 - Sophia 41 (1):89-134.
    This article reviews a number of recent books and practices that address a renewed interest in the role that philosophy might play in the living of a rich and fulfilling life. The review looks at books addressed to the general public as well as books which discuss such classical and Hellenistic philosophers as took their task to be helping people achieve happiness in life. It then turns to contemporary studies of the self and of wisdom and turns finally to some (...)
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  15.  8
    Overcoming Principles: Dialogue in Business Ethics.Stan Van Hooft - 2001 - Teaching Business Ethics 5 (1):89-106.
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  16.  24
    “What Can Philosophy Offer Enterprise?”.Stan van Hooft - 1999 - Business and Professional Ethics Journal 18 (3/4):113-124.
  17.  8
    Integrity and the Inchoate Self.Stan van Hooft - 1995 - Philosophy Today 39 (3):245-262.
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  18.  5
    "What Can Philosophy Offer Enterprise?": A Dialogue.Stan van Hooft - 1999 - Business and Professional Ethics Journal 18 (3):113-124.
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  19.  3
    Response and Reply.Stan van Hooft - 1998 - Nursing Ethics 5 (6).
  20.  15
    Reviews & Booknotes.Christopher Falzon, Stan van Hooft & William J. Jackson - 1999 - Sophia 38 (2):170-180.
  21.  15
    Reviews & Discussions.Winifred Wing Han Lamb, Stan van Hooft, Patrick Hutchings, Marcel Sarot & Marion Maddox - 1996 - Sophia 35 (2):99-118.
  22.  5
    Note on Contributors.Sylvie Loriaux, Stan van Hooft, Servan Adar Asvar, Sumi Madhok, Mark F. N. Franke & Carol C. Gould - 2007 - Journal of Global Ethics 3 (3):335-357.
    This paper is a theoretical and empirical investigation into whether persons in subordinate social contexts possess agency and if they do, how do we recognise and recover their agency given the oppressive conditions of their lives. It aims to achieve this through forging closer links between the philosophical arguments and the ethnographic evidence of women's agency. Through such an exercise, this paper hopes to bridge the existing gap between feminist theoretical interventions and feminist politics as well as to increase ‘sociological (...)
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  23.  61
    Gillian Brock, Global Justice: A Cosmopolitan Account.Stan van Hooft - 2009 - Ethics and Global Politics 2 (4):369-382.
    This is a review of Gillian Brock’s new book, Global justice: a cosmopolitan account (Oxford: Oxford University Press, 2009) which sets out the central theses of the book and then offers a critical appraisal of its central arguments. My specific concern is that Brock gives an insufficiently robust account of human rights with which to define the nature of global justice and thereby leaves cosmopolitanism too vulnerable to the normative pull of local and traditional moral conceptions that fall short of (...)
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  24.  23
    Obligation, Character, and Commitment.Stan van Hooft - 1988 - Philosophy 63 (245):345-.
    In the last chapter of Ethics and the Limits of Philosophy , Bernard Williams brings to a conclusion a sustained attack on the pretensions of moral theory by arguing against the allegedly objective reality of moral obligation. It had been a theme of the book that, while there can be answers to the questions of how one should live and order one's social relationships—answers which, in a given culture, go to make up its ethics —there is no place for a (...)
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  25.  14
    Book Review: Humanism of the Other. [REVIEW]Stan van Hooft - 2004 - Journal of Moral Philosophy 1 (2):234-237.
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  26. Beverley Clack, Sex and Death: A Reappraisal of Human Mortality Reviewed By.Stan van Hooft - 2003 - Philosophy in Review 23 (2):87-88.
     
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  27. Beverley Clack, Sex and Death: A Reappraisal of Human Mortality. [REVIEW]Stan van Hooft - 2003 - Philosophy in Review 23:87-88.
     
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  28.  16
    Book Note: Lear, Jonathan, Radical Hope: Ethics in the Face of Cultural Devastation, Cambridge, Mass: Harvard University Press, 2006, Pp. 197, US$15.95. [REVIEW]Stan van Hooft - 2009 - Australasian Journal of Philosophy 87 (2):356-356.
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  29. Caring and Ethics in Nursing.Stan Van Hooft - 2003 - In Verena Tschudin (ed.), Approaches to Ethics: Nursing Beyond Boundaries. Butterworth-Heinemann.
     
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  30.  30
    Commitment and the Bond of Love.Stan van Hooft - 1996 - Australasian Journal of Philosophy 74 (3):454 – 466.
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  31. Culture of Life-Culture of Death. Proceedings of the International Conference on the Great Jubilee and the Culture of Life/L Gormally.Stan Van Hooft - 2012 - Nursing Ethics: An International Journal for Health Care Professionals 10 (3):345-346.
  32. Dialogue, Virtue and Ethics.Stan Van Hooft - 2009 - In John Strain, Ronald Barnett & Peter Jarvis (eds.), Universities, Ethics, and Professions: Debate and Scrutiny. Routledge.
     
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  33.  21
    Edwards on Disablement and Personal Identity.Stan van Hooft - 2007 - Medicine, Health Care and Philosophy 10 (2):217-218.
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  34.  5
    Global Justice: A Cosmopolitan Account.Stan van Hooft - 2009 - Ethics and Global Politics 2 (4).
  35. Hope.Stan van Hooft - 2011 - Routledge.
    From the now iconic Barack Obama 'Hope' poster of the 2008 presidential campaign to the pit-head 'Camp Hope' of the families of the trapped Chilean miners, the language of hope can be hugely powerful as it draws on resources that are uniquely human and universal. We are beings who hope. But what does that say about us? What is hope and what role does it play in our lives? In his fascinating and thought-provoking investigation into the meaning of hope, Stan (...)
     
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  36.  2
    Humanism of the Other. [REVIEW]Stan van Hooft - 2004 - Journal of Moral Philosophy 1 (2):234-237.
  37. Introduction.Stan van Hooft - 2014 - In Stan van Hooft & Nafsika Athanassoulis (eds.), The Handbook of Virtue Ethics. Acumen Publishing.
     
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  38. Integrity and Shame.Stan van Hooft - 2007 - Journal of Interdisciplinary Studies 19 (1-2):101-118.
    In a recent study, Damian Cox, Marguerite La Coze and Michael P. Levine argue for a complex conception of integrity. But they leave two questions unanswered The first is whether integrity is of greater importance to the agent's own sense of themselves or whether it is a virtue that is of social significance. The bulk of the literature on this virtue stresses its existential import. However, considerable weight should be given to its social significance. It should be linked to the (...)
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  39.  17
    Intending the World: A Phenomenology of International Affairs.Stan van Hooft - 2009 - Australasian Journal of Philosophy 87 (1):174 – 175.
  40.  37
    Merleau-Ponty and the Problem of Intentional Explanation.Stan Van Hooft - 1979 - Philosophy and Phenomenological Research 40 (1):33-52.
    THE PURPOSE OF THE ARTICLE IS TO SHOW THE RELEVANCE OF\nGENERAL SYSTEM THEORY TO THE PROBLEMATIC OF MERLEAU-PONTY'S\nTHOUGHT. IF MERLEAU-PONTY HAS SHOWN THAT THE REALM OF\nEXISTENCE, INSOFAR AS IT IS GROUNDED IN THE PHYSICAL WORLD\nGRASPED PREOBJECTIVELY, IS NOT ONTOLOGICALLY REMOVED FROM\nTHE REALM IN WHICH CAUSAL EXPLANATION HAS ITS PLACE, NAMELY\nTHE OBJECTIVE WORLD, THEN HE MUST ALSO BE ABLE TO BRIDGE\nTHE EPISTEMOLOGICAL GAP THAT IS INVOLVED. I SUGGEST THAT HE\nCAN DO THIS IF THE DESCRIPTIONS OF INTENTIONALITY AS THEY\nAPPLY TO CONSCIOUSNESS AND (...)
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  41. Medicine and the Ethics of Care/Diana Fritz Cates and Paul Lauritzen.Stan Van Hooft - 2003 - Bioethics 17 (5-6):573-577.
     
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  42.  30
    Questioning Cosmopolitanism.Stan van Hooft & Wim Vandekerckhove (eds.) - 2010 - Springer.
    Cosmopolitanism is an emerging movement in global ethics. This book provides cutting edge essays by leading scholars on cosmopolitanism.
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  43. ¿Qué es la autorrealización? Informe de un Diálogo Socrático.Stan van Hooft - 2011 - Diálogo Filosófico 81:469-483.
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  44.  59
    Review Discussion: Love and the Human Paradigm.Stan van Hooft, Andrew Alexandra, James L. Fredericks, Robert Magliola, Brian Scarlett, Andrew Irvine, Wenche Ommundsen & Patrick Hutchings - 1998 - Sophia 37 (2):129-175.
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  45.  1
    Ricoeur on Choice.Stan Van Hooft - 1989 - Journal of the British Society for Phenomenology 20 (1):48-61.
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  46.  35
    Review of Clive Hamilton, the Freedom Paradox: Towards a Post-Secular Ethics. [REVIEW]Stan van Hooft - 2009 - Sophia 48 (2):211-213.
  47.  65
    Review of John D. Caputo: On Religion. [REVIEW]Stan van Hooft - 2009 - Sophia 48 (3):327-329.
    This is a review of John Caputo’s recent Routledge book on religion. Caputo’s central idea is captured by the phrase ‘religion without religion’, by which he means a religious stance or attitude that is not circumscribed by allegiance to any specific creed.
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  48.  15
    Scheler on Sharing Emotions.Stan van Hooft - 1994 - Philosophy Today 38 (1):18-28.
  49. Scheler on Sharing Emotions.Stan van Hooft - 1994 - Philosophy Today 38 (1):18-28.
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  50.  1
    Two Concepts of Virtue Ethics.Stan van Hooft - 2018 - Proceedings of the XXIII World Congress of Philosophy 12:323-326.
    This paper describes two concepts of virtue ethics. The first is tied to modern moral theory in that it is concerned to present a new way of deciding which actions are right and wrong. It depends on a conception of moral realism which sees the rightness of an action as an objective feature of it and on metaphysics of subjectivity that sees the self as a rational and self-aware deliberator. The second, contrasting conception of virtue ethics derives from Aristotle and (...)
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