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Vasil Gluchman [46]V. Gluchman [24]
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Vasil Gluchman
Comenius University In Bratislava (Doctorate)
  1. G. E. Moore and Theory of Moral/Right Action in Ethics of Social Consequences.Vasil Gluchman - 2017 - Ethics and Bioethics (in Central Europe) 7 (1-2):57-65.
    G. E. Moore’s critical analysis of right action in utilitarian ethics and his consequentialist concept of right action is a starting point for a theory of moral/right action in ethics of social consequences. The terms right and wrong have different meanings in these theories. The author explores different aspects of right and wrong actions in ethics of social consequences and compares them with Moore’s ideas. He positively evaluates Moore’s contributions to the development his theory of moral/right action.
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  2. Kant and Consequentialism (Reflections on Cummiskey’s Kantian Consequentialism).Vasil Gluchman - 2018 - Studia Philosophica Kantiana 7 (1):18-29.
    In his article, the author considers possible forms of relationship between Kant’s ethics and consequentialism. In this context, he analyses David Cummiskey’s views which are expressed in his book, Kantian Consequentialism (1996). He demonstrates the possibility of justifying the consequentialism on the basis of Kant’s ethics and its values. Likewise, several other authors (such as Scott Forschler, Philipp Stratton-Lake, Michael Ridge) are of the opinion of the possible compatibility of Kant’s ethics and consequentialism. On the other hand, however, Christine M. (...)
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  3. Ethics and Politics of Great Moravia of the 9th Century.Vasil Gluchman - 2018 - Ethics and Bioethics (in Central Europe) 8 (1-2):15-31.
    The author studies the role of Christianity in two forms of 9th century political ethics in the history of Great Moravia, represented by the Great Moravian rulers Rastislav and Svatopluk. Rastislav’s conception predominantly uses the pre-Erasmian model of political ethics based on the pursuit of welfare for the country and its inhabitants by achieving the clerical-political independence of Great Moravia from the Frankish kingdom and, moreover, by utilising Christianity for the advancement of culture, education, literature, law and legality, as well (...)
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  4. Ethics of social consciousness and its principles.V. Gluchman - 1996 - Filozofia 51 (12):821-829.
    The author focuses on the positive social consequences: humanity, justice. rights, responsibility and tolerance. He examines each of these principles and shows. that the ethics of social consequences can be accepted as an alternative way of considering contemporary moral problems as well as of looking for their optimal solutions.
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  5.  89
    The Ethics of Utilitarianism and Non-Utilitarian Consequentialism.Vasil Gluchman - 1996 - Filosoficky Casopis 44 (1):123-132.
    The paper focuses on the differences between utilitarianism and non-utilitarian consequentialism.
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  6.  84
    Erasmus of Rotterdam and Jan Milochovsky: Two Humanistic Conceptions of Christian Political Ethics.Vasil Gluchman - 2010 - Filozofia 65 (10):979-989.
    In his Education of a Christian Prince Erasmus applies ancient and Christian virtues to the functions of a Christian prince. Slovak humanist writer Ján Milo- chovský , who new Erasmus’s work, expanded in his Ornamentum Magistratus Politici the scope of the ethical and moral functions of a prince, focusing on three fundamental virtues: piety, justice and tolerance.The paper offers an analysis of Erasmus’s political ethics and examines the impact of the latter on the Slovak humanism of the second half of (...)
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  7.  63
    Reflections on Morality in Renaissance Thought.Vasil Gluchman - 2015 - Ethics and Bioethics (in Central Europe) 5 (3-4):131-139.
    We can read about the morality of that time in works by authors who describe or criticize the conduct and activity of the members of those classes taking the lead in the morality of that time. Thus, we can find a lot of information about ancient Greece and its morality in Plato’s presentation of Socrates, Peter Abelard presenting the Middle Ages, Erasmus of Rotterdam, Niccolo Machiavelli, Baldesar Castiglione, but even also Slovak authors such as Martin Rakovský and Juraj Koppay presenting (...)
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  8.  7
    Nature of Dignity and Human Dignity.Vasil Gluchman - 2017 - Human Affairs 27 (2):131-144.
    This paper argues that the concept of dignity should be understood as a concept that we use to describe an aggregate of values and qualities of a person or thing that deserves esteem and respect. The primary value that creates the right to have dignity is life. The degree of dignity a life form has depends on its place in the evolutionary scale. Human beings are the highest form of life so they possess the highest degree of dignity.
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  9.  43
    Students’ Views on Ethical Issues in Slovak Education.Vasil Gluchman & Gluchmanova Marta - 2018 - Journal of Educational Sciences and Psychology (1):44-55.
    The authors of the contribution closely follow the published results of their sociological research regarding views of Slovak teachers at primary and secondary schools in the area of relationships with students, parents, colleagues and superiors (Gluchman, & Gluchmanová, 2016). The present contribution analyses views of students at the second level of primary school and at secondary schools by means of evaluating their relationship to teachers, as well as relationships between parents and teachers while students’ views regarding the presence of violence (...)
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  10.  68
    Predecessors of Classical Utilitarianism.V. Gluchman - 1995 - Filozofia 50 (2):114-122.
    An outline of the historical development of ideas of utility and consequences in the history of ethics in the 18th century.
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  11.  69
    The Place of Humanity in the Ethics of Social Consequences.V. Gluchman - 2005 - Filozofia 60 (8):613-623.
    In the author’s view the humanity has its place in the ethics of social consequences : its implementation leads directly to positive social consequences, i.e. the main evaluation criteria in this conception. However, in applying the principle of humanity one has to see humanity as the protection of sustainable life according to the degree, to which an individual human life meets at least minimal qualitative standards of human life. The resulting idea is that a person living only on the biological (...)
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  12.  67
    Human Dignity and the Non-Utilitarist Consequentialist Ethics of Social Consequences.V. Gluchman - 2004 - Filozofia 59:502-506.
    Prominent critics of consequentialism hold that utilitarianism is not capable of accepting authentic human values, because the consequentialist viewpoint is impersonal. According to it consequentialist rationality has no axiological limits and it can think about doing the unthinkable. The main objective of the paper is to show that human dignity has a significant position in the author’s conception of ethics of social consequences arguing for a particular theory of the value of human dignity. The author argues that the ethics of (...)
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  13.  75
    Moral Education in Slovakia and its Theoretical Basis.Vasil Gluchman - 2016 - Ethics and Bioethics (in Central Europe) 6 (1-2):79-89.
    With regard to existing concept of the moral education (ethics) in Slovakia, the questions of ethics and morals are only one of the partial sections. The dominant role is played by psychology based on Roberto Olivar’s concept with emphasis on pro–socialization and on Erickson’s concept of the psychosocial development. From the philosophy basis point of view, only Aristotle, even in reduced form and Spranger’s concept of the life forms are mentioned. Philosophy and ethics are only complements to more psychologically based (...)
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  14.  47
    Teória Správneho V Etike Sociálnych Dôsledkov.Vasil Gluchman - 2001 - Filosoficky Casopis 49:633-654.
    The paper develops the theory of right action in ethics of social consequences as a form of non-utilitarian consequentialism.
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  15.  59
    Various Contexts of the Idea of Human Dignity.V. Gluchman - 2004 - Filozofia 59:69-74.
    Prominent critics of consequentialism hold that utilitarianism is not capable of accepting authentic human values, because the consequentialist viewpoint is impersonal. According to it consequentialist rationality has no axiological limits and it can think about doing the unthinkable. The main objective of the paper is to show that human dignity has a significant position in the author's conception of ethics of social consequences (a non-utilitarian consequentialism) arguing for a particular theory of the value of human dignity. The author argues that (...)
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  16. Ethics of Social Consequences – Methodology of Bioethics Education.Vasil Gluchman - 2012 - Ethics and Bioethics (in Central Europe) 2 (1-2):16-27.
    Ethics of social consequences as a form of satisficing non-utilitarian consequentialism can be one of the methodological basis of bioethics education. The primary values in ethics of social consequences are humanity, human dignity and moral rights, which are developed and realized in correlation with positive social consequences. Secondary values in ethics of social consequences include justice, responsibility, moral duty and tolerance. The author analyses human dignity and humanity as principles of bioethics education.
     
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  17.  57
    Honore de Balzac as a Critic of the 19th Century French Society and Morals.V. Gluchman - 2003 - Filozofia 58 (6):409-425.
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  18.  55
    On the Contemporary Ethics in Slovakia, Or on the Ethics of Virtue a Bit Differently.V. Gluchman - 2005 - Filozofia 60:64-68.
    Book review of a contemporary book on virtue ethics.
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  19.  45
    A Non-Utilitarian Consequentialist Value Framework (Pettit's and Sen's Theories of Values).V. Gluchman - 1999 - Filozofia 54 (7):483-494.
    Consequentialism is seen by Philip Pettit mainly as a theory of the appropriate; in his conception of virtual consequentialism he is much less concerned with the theory of Good. Nevertheless, he pays attention to values such as rights, freedom, loyalty, confidence, dignity and love, although his analyses are isolated, and the connections with other values are not taken into account. He focuses especially on the values of freedom and rights. Contrary to Pettit, Amaryta Sen is much more concerned with the (...)
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  20.  47
    The biological and the social in the ethics of social consequences.Vasil Gluchman - 2003 - Filozofia 58 (2):119-137.
    The paper examines the relationship between the biological and the social in morals. Its conclusion is that the biological is one among other sources of moarls. The social developed as another, much more dynamic source. An important role is played by free will or the moral freedom, especially on the individual morals level. It is the consequences, and especially social consequences, that in the author's viewpoint to the actual state of social and individual morals.
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  21.  47
    The Idea of Humanity in the Context of Contemporary Ethics.V. Gluchman - 2005 - Filozofia 60 (7):512-531.
    The humanity is examined on two levels: first as a natural biological quality having a moral dimension and a moral impact, and then as a moral quality, which is a specific human product and a result of cultural evolution, i.e. of human moral deve-lopment. According to the forms of the realized humanity the author differentiates between active and passive forms of humanity; the active humanity is further divided into a positive and a negative ones.
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  22. Human Being and Morality in Ethics of Social Consequences.Vasil Gluchman - 2004 - Filosoficky Casopis 52:504-514.
     
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  23.  35
    Moral Responsibility and Ethical Conception.V. Gluchman & W. Sztombka - 1996 - Filozofia 51 (5):287-295.
    The autors focuse on the problem of moral responsibility in H. Jonas' ethics of social consequences. While by Jonas the attention is paid mainly to global moral responsibility, in the consequentialist ethics the individual, and social levels of moral responsibility of moral subject are intertwinned.
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  24.  37
    Political Ethics of Martin Rakovsky: Between Machiavelli and Luther.Vasil Gluchman - 2009 - Filozofia 64 (6):560-567.
    The writings of Martin Rakovský can be seen as a reflection of the problems, including political ones, of his time. His aim was also to offer an idea of a perfect ruler, who would bring peoples the peace and calm down the stormy events of the 16th century. The personal virtues of such a ruler should have been the guarantee of the welfare of all citizens. Given Rakovský’s religious attitude he can be regarded as a re- formation humanist standing between (...)
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  25.  37
    Reflexion of English Morals in the Literature of the 19th Century (Charles Dickens and His Contemporaries).V. Gluchman - 2006 - Filozofia 61 (5):403-423.
    Autor prostredníctvom skúmania literárnych diel Charlesa Dickensa, Williama Makepeaca Thackeryho, George Eliotovej a Thomasa Hardyho vytvára mozaiku viktoriánskej morálky Anglicka 19. storočia. Dospel k záveru, že uvedená doba vôbec nebola taká puritánska, ako si ju zvykneme predstavovať a morálne problémy, ktoré ľudstvo rieši v priebehu svojho vývoja sú vo svojej podstate univerzálne, hoci nie totožné. Líšia sa vo svojich individuálnych podobách, v akých sa s nimi stretávame v jednotlivých obdobiach dejín ľudstva.
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  26.  13
    Human Dignity as the Essence of Nussbaum’s Ethics of Human Development.Vasil Gluchman - 2019 - Philosophia 47 (4):1127-1140.
    Martha C. Nussbaum, in the context of ancient philosophy, formulated ethics of human development based on 10 basic human capabilities as a precondition of meaningful human development, i.e. the ability to live a dignified human life. The paper, thus, deals with a capabilities approach with the aim of analysing the content of the idea of human dignity in Nussbaum’s understanding and its place in the conception of ethics of human development, since human dignity is the very core of the conception (...)
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  27.  17
    Nussbaum’s Philosophy of Education as the Foundation for Human Development.Vasil Gluchman - 2018 - Human Affairs 28 (3):328-338.
    The author of the paper investigates Martha C. Nussbaum’s philosophical concept of education in which education is considered key to all human development. In the first part, the author focuses on some of the more interesting ideas in Nussbaum’s philosophy of education regarding the growth, development and improvement of the individual, community, society, nation, country and humankind. The second part is a critical exploration of the individual in education, looking specifically at the general development of humankind and the shaping of (...)
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  28.  30
    BF Skinner, for and Against Freedom and Human Dignity.V. Gluchman - 2001 - Filozofia 56 (4):259-265.
    The author analyses Burrhus Frederick Skinner's book Beyond Freedom and Dignity (1971).
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  29.  25
    BF Skinner: Za a proti slobode a dôstojnosti človeka.V. Gluchman - 2001 - Filozofia 56 (4).
    Analyses of Burrhus Frederick Skinner's book Beyond Freedom and Dignity (1971).
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  30.  24
    A New UNESCO Chair in Bioethics at the Philosophical Faculty, Presov University.Vasil Gluchman - 2010 - Filozofia 65 (7):713-715.
    The UNESCO Chair in Bioethics has been established at the University of Presov (Slovakia) in 2010.
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  31.  24
    Globalization in the Light of Diffrent Philosophical Traditions.V. Gluchman - 2007 - Filozofia 62:179-181.
    It is a report on the Interim World Congress of Philosophy in New Delhi (India) in 2006.
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  32.  21
    A Letter To Dr. T. Münz.V. Gluchman - 2003 - Filozofia 58:284-287.
    It is a book review of Teodor Munz's book Listy filozofom [Letters to the Philosophers].
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  33. Slovak Lutheran Social Ethics.Vasil Gluchman - 1997
     
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  34.  19
    Typologizácia morálky a mravných subjektov v etike sociálnych dôsledkov.V. Gluchman - forthcoming - Filozofia.
    The analysis of moral subject in consequentialist ethics (as a kind of nonutilitaristic consequentialism) aims to show, that moral subject is of basie importance for it - regardeless to the fact, that its analysis focuses predominantly on action and its concequences. It is the moral subject, which enables the action and its consequences to be performed. So understanding the conditions of moral subjecťs action means understanding the moral subject itself. This understanding draws upon the typology of moral subjects that makes (...)
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  35.  19
    Honoré de Balsac As a Critic of the French Society and Morals of the 19th Century.V. Gluchman - 2003 - Filozofia 58:409-425.
    Analyses of Honoré de Balzac's literary works and their ethical issues, especially concerning his critique of French society and its morals of the 19th century.
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  36.  19
    The theory of the good in the ethics of social consequences.V. Gluchman - 2001 - Filosoficky Casopis 49 (4):633-654.
    The paper explores the theory of right action in ethics of social consequences as a form of non-utilitarian consequentialism.
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  37. Morality of the Past From the Present Perspective: Picture of Morality in Slovakia in the Half of the Twentieth Century.Vasil Gluchman (ed.) - 2007 - Cambridge Scholars Press.
  38.  20
    Human Dignity and its Non-Utilitarian Consequentialist Aspects.Vasil Gluchman - 2008 - Proceedings of the Xxii World Congress of Philosophy 10:127-133.
    According to author, value of human dignity has its place in his ethics of social consequences which is a form of non-utilitarian consequentialism. This is so because it is compatible with the value of positive consequences that creates one of the crucial criteria in ethics of social consequences. There exist two aspects of human dignity in this ethical theory. The first is related to the value of life that is worthy of esteem and respect, which brings positive consequences (moral biocentrism), (...)
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  39.  17
    A Typology of Morals and Moral Subjects in Consequentialist Ethics.V. Gluchman - 1998 - Filozofia 53 (8):523-537.
    The analysis of moral subject in consequentialist ethics (as a kind of nonutilitaristic consequentialism) aims to show, that moral subject is of basie importance for it - regardeless to the fact, that its analysis focuses predominantly on action and its concequences. It is the moral subject, which enables the action and its consequences to be performed. So understanding the conditions of moral subjecťs action means understanding the moral subject itself. This understanding draws upon the typology of moral subjects that makes (...)
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  40.  38
    Erazmus rotterdamský a ján milochovský: Dve humanistické koncepcie kresťanskej etiky politiky.Vasil Gluchman - 2010 - Filozofia 65 (10).
    In his Education of a Christian Prince (1516) Erasmus applies ancient and Christian virtues to the functions of a Christian prince. Slovak humanist Ján Milochovský (1630 – 1684), who new Erasmus’s work, expanded in his Ornamentum Magistratus Politici (1678) the scope of the ethical and moral functions of a prince, focusing on three fundamental virtues: piety, justice and tolerance. The paper offers an analysis of Erasmus’s political ethics and examines the impact of the latter on the Slovak humanism of the (...)
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  41.  43
    Human Dignity and Non-Utilitarian Consequentialist.Vasil Gluchman - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 1:159-165.
    The main objective of my paper is to show that human dignity has a significant position in my ethics of social consequences, arguing for a particular theory of the value of human dignity. I argue that my ethics of social consequences is capable of accepting human dignity and all authentic human moral values without exception. I think that my ethical theory of social consequences can provide the essential missing ingredient identified by the critics of utilitarianism.
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  42.  38
    On the Human Body in Igor Kiss's Humanized Deontology.V. Gluchman - 2012 - Christian Bioethics 18 (3):312-324.
    The basis for the analysis is the approach of Christian ethics toward the issue of the human body and sexuality. Based on the views of some present-day Christian, especially Protestant, ethicists, the author points out the effort to establish this area in contemporary Christian theology and ethics, which is, for instance, represented by the theology of sexuality and Christian sexual ethics. Consequently, the author pays attention to the opinions of the significant Slovak Lutheran theologian and ethicist Igor Kišš and his (...)
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  43. Postmodern Reflections on Ethics and the Ethical.V. Gluchman - 2005 - Filozofia 60:628-634.
     
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  44.  43
    Human Dignity and Non-Utilitarian Consequentialist "Ethics of Social Consequences".Vasil Gluchman - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 1 (7):159-165.
    The main objective of my paper is to show that human dignity has a significant position in my ethics of social consequences (I defend a form of non-utilitarian consequentialism), arguing for a particular theory of the value of human dignity. I argue that my ethics of social consequences is capable of accepting human dignity and all authentic human moral values without exception. I think that my ethical theory of social consequences (as a form of non-utilitarian consequentialism) can provide the essential (...)
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  45.  25
    Pious Aspects in the Ethical and Moral Views of Matthias Bel.Vasil Gluchman - 2013 - History of European Ideas 39 (6):776-790.
    Summary The author of the paper studies the ethical views of Matthias Bel expressed in his Preface to Johann Arndt's treatise and in Davidian-Solomonian Ethics, which contain a critique of false Christianity and ancient (especially Aristotle's) ethics. Bel refuses any philosophical ethics based on human nature, since man, in his very essence, is sinful and vicious. This leads to the general moral downfall of the young and mankind. He only recognises ethics whose source and the highest good is God. He (...)
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  46.  17
    Literature as Philosophical Theodicy.Vasil Gluchman - 2008 - Proceedings of the Xxii World Congress of Philosophy 26:43-50.
    The author discusses issues of evil in Doležal’s Tragoedia (1791) influenced by Leibniz’s Theodicy (1710). Despite the fact that, in Doležal’s work, emphasis is placed on theological and religious aspects, he was able to be above too strict a theological-religious scope of the contemporary interpretation of Adam and Eve’s sin and he was even able to find a number of positive features and values that emerged for man from the origin of evil and sin. Finally, we can say that Doležal’s (...)
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  47.  7
    Human Dignity and Non-Utilitarian Consequentialist "Ethics of Social Consequences".Vasil Gluchman - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 1:159-165.
    The main objective of my paper is to show that human dignity has a significant position in my ethics of social consequences, arguing for a particular theory of the value of human dignity. I argue that my ethics of social consequences is capable of accepting human dignity and all authentic human moral values without exception. I think that my ethical theory of social consequences can provide the essential missing ingredient identified by the critics of utilitarianism.
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  48.  22
    MARTIN RÁZUS: Literary and Philosophical Reflections on Morality1.Vasil Gluchman - 2011 - Journal of Religious Ethics 39 (1):151-172.
    Martin Rázus (1888—1937) was one of the most important personalities of Slovak Lutheran social, political, cultural, literary, and intellectual life during the first half of the twentieth century. First, I examine the picture of Slovak rural morality portrayed in the works of Rázus, particularly his 1929 novel Svety [Worlds], in which Rázus presents the morality of the people in the Slovak countryside from the beginning of the twentieth century until the end of the 1920s. Second, as the ethical and moral (...)
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  49.  26
    Göran Collste, is Human Life Special? Religious and Philosophical Perspectives on the Principle of Human Dignity.Vasil Gluchman - 2005 - Ethical Theory and Moral Practice 7 (5):555-558.
  50.  4
    Ethical Aspects of the Quality Assessment in Slovakia.Vasil Gluchman - 2015 - Human Affairs 25 (4):380-389.
    The aim of the paper is to study socio-ethical aspects of Slovak higher education policy in the context of contemporary discussions on university assessment criteria. I conduct an ethical analysis and assess the criteria introduced in Slovakia that consider employment opportunities and the graduate unemployment rate, publishing in high impact journals, participation in European research programmes, etc., which often discriminates against the humanities and social sciences. On the other hand, I also point to the absence of a social contract regarding (...)
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