Results for 'good manners'

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  1.  12
    A mechanical microcosm.Bodily Passions & Good Manners - 1998 - In Christopher Lawrence & Steven Shapin (eds.), Science Incarnate: Historical Embodiments of Natural Knowledge. University of Chicago Press. pp. 51.
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  2. The philosophy of exploratory data analysis.I. J. Good - 1983 - Philosophy of Science 50 (2):283-295.
    This paper attempts to define Exploratory Data Analysis (EDA) more precisely than usual, and to produce the beginnings of a philosophy of this topical and somewhat novel branch of statistics. A data set is, roughly speaking, a collection of k-tuples for some k. In both descriptive statistics and in EDA, these k-tuples, or functions of them, are represented in a manner matched to human and computer abilities with a view to finding patterns that are not "kinkera". A kinkus is a (...)
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  3.  24
    Good manners: signaling social preferences.Russell Golman - 2016 - Theory and Decision 81 (1):73-88.
    Certain messages, even when not directly payoff relevant, can be a credible form of communication in light of natural social preferences. Social image concerns and other-regarding preferences interact to create incentives to communicate about how one feels about other people. Recognizing the prevalence of the incentive to communicate about one’s social preferences suggests that many social and economic phenomena—from norms of etiquette to cooperation to gift exchange—should be seen, in part, as forms of signaling. These behaviors may be surprisingly robust (...)
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  4.  20
    The Role of Good Manners as a Bridge Between the World Religions in the Sanštana Tradition (Hinduism, Buddhism, Jainism, Sikhism).Navjyoti Singh - 2003 - In Peter Koslowski (ed.), Philosophy Bridging the World Religions. Kluwer Academic. pp. 66--95.
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  5.  5
    Without regard to good manners. a biography of Gilbert Stuart, 1743–1786.David Stevenson - 1993 - History of European Ideas 17 (5):667-667.
  6.  6
    Mental Hygiene and Good Manners: The Contribution of George Santayana.Roger Kimball - 2009 - In James Seaton (ed.), The Genteel Tradition in American Philosophy and Character and Opinion in the United States. Yale University Press. pp. 175-192.
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  7. A mechanical microcosm: Bodily passions, good manners, and Cartesian mechanism.Peter Dear - 1998 - In Christopher Lawrence & Steven Shapin (eds.), Science Incarnate: Historical Embodiments of Natural Knowledge. University of Chicago Press. pp. 51--82.
     
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  8.  5
    Hume and the Question of Good Manners.Jan Staněk - 2020 - Estetika: The European Journal of Aesthetics 46 (1):29.
  9.  33
    J.S. Mill and Violations of Good Manners.Alexander Brown - 2009 - Philosophy Now 76:12-14.
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  10.  17
    Discussion of the Contributions of Good Manners, Triunity Speculation, and Religious Studies to the Dialogue of the World Religions.Peter Koslowski - 2003 - In Philosophy Bridging the World Religions. Kluwer Academic. pp. 155--160.
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  11.  43
    Good and bad arithmetical manners.Lloyd Reinhardt - 2015 - Analysis 75 (1):26-28.
    Frege's scathing comments on Mill on the empirical grounds of arithmetical truth are elaborated. The suggestion is made that some entities are ‘well-behaved' : if you perform two acts and then two more, the ‘result' will be that exactly four acts have occurred. How much it all matters or means is not further discussed.
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  12.  23
    On Manners.Karen Stohr - 2011 - Routledge.
    Many otherwise enlightened people often dismiss etiquette as a trivial subject or—worse yet—as nothing but a disguise for moral hypocrisy or unjust social hierarchies. Such sentiments either mistakenly assume that most manners merely frame the “real issues” of any interpersonal exchange or are the ugly vestiges of outdated, unfair social arrangements. But in _On Manners_, Karen Stohr turns the tables on these easy prejudices, demonstrating that the scope of manners is much broader than most people realize and that (...)
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  13. Manners and the Moral Life.David McPherson - 2018 - In Tom Harrison and David Walker (ed.), The Theory and Practice of Virtue Education. New York: Routledge. pp. 140-152.
    I explore the place of manners in the moral life, particularly with regard to their role in virtue education and in expressing virtue. The approach developed here is Aristotelian and Confucian in character. I identify and discuss three crucial functions of good manners: (1) they help social life to go well; (2) they often involve ways of showing respect or reverence for that which is respect-worthy or reverence-worthy; and (3) they ennoble our animal nature via an acquired (...)
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  14.  71
    Beyond good and evil: prelude to a philosophy of the future.Friedrich Wilhelm Nietzsche (ed.) - 1966 - New York: Penguin Books.
    Beyond Good and Evil is one of the most scathing and powerful critiques of philosophy, religion, science, politics and ethics ever written. In it, Nietzsche presents a set of problems, criticisms and philosophical challenges that continue both to inspire and to trouble contemporary thought. In addition, he offers his most subtle, detailed and sophisticated account of the virtues, ideas, and practices which will characterize philosophy and philosophers of the future. With his relentlessly energetic style and tirelessly probing manner, Nietzsche (...)
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  15.  16
    Manners, Vulnerability, and Rude Women: Comments on Amy Olberding's The Wrong of Rudeness.Emily McRae - 2020 - Philosophy East and West 70 (4):1084-1094.
    In response to Amy Olberding's fascinating and thoughtful book—a book that I wholeheartedly recommend to anyone—I will explore a specific kind of problem regarding manners and morality. It is a question that arises at the intersection of good manners, moral self-cultivation, and oppressive social systems: how do we practice good manners in non-ideal, unjust contexts as members of socially disadvantaged groups? Before I begin to address this question, I want to note that I am convinced (...)
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  16.  93
    Of manners and morals.Nancy Sherman - 2005 - British Journal of Educational Studies 53 (3):272-289.
    In this paper I explore the role of manners and morals. In particular, what is the connection between emotional demeanor and the inner stuff of virtue? Does the fact that we can pose faces and hide our inner sentiments, i.e., 'fake it,' detract from or add to our capacity for virtue? I argue, following a line from the Stoics, that it can add to our virtue and that, as a result, moral education needs to take seriously both a commitment (...)
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  17.  36
    The Boundaries of Manners: Ritual and Etiquette in Early Confucianism and Stohr’s On Manners.Erin M. Cline - 2016 - Dao: A Journal of Comparative Philosophy 15 (2):241-255.
    Early Confucian philosophy affirms and lends support to Karen Stohr’s argument that manners are a primary means by which we express moral attitudes and commitments and carry out important moral goals. Indeed, Confucian views on ritual can extend her insights even further, both by highlighting the role that manners play in cultivating good character and by helping us to probe the conceptual boundaries of manners. The various things that we call etiquette, social customs, and rituals do (...)
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  18.  35
    The good engineer.P. Aarne Vesilind - 1999 - Science and Engineering Ethics 5 (4):437-442.
    So why be a good engineer? There are basically three reasons: 1) possible detection and the harm that dishonorable acts might cause, 2) a common responsibility to the professional engineering community, and 3) a negative impact on one’s own integrity when one behaves badly. But what if, in the face of these arguments, one is still not convinced? I must admit that there appears to be no knock-down ethical argument available to change the mind of a person set on (...)
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  19.  14
    Good Education in an Age of Measurement: On the Need to Reconnect With the Question of Purpose in Education.Gert Biesta - 2023 - ENCYCLOPAIDEIA 27 (1S):9-20.
    In this paper I argue that there is a need to reconnect with the question of purpose in education, particularly in the light of a recent tendency to focus discussions about education almost exclusively on the measurement and comparison of educational outcomes. I first discuss why the question of purpose should always have a place in our educational discussion. I then explore some reasons why this question seems to have disappeared from the educational agenda. The central part of the paper (...)
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  20.  9
    Frauen–Männer–Witz Früher und heute. Einige Bemerkungen zum deutschen Kalauer.Katarzyna Sikorska-Bujnowicz - 2015 - Acta Universitatis Lodziensis. Folia Germanica 11.
    In this article an attempt is made to discuss the German joke regarding its assignment to the class of bad jokes in German. The question of what is a pun and what determines that a humorous text can be classified as bad or good is also important and very interesting. No less important are questions about the possibility of breaking all rules and norms, both of linguistic and social natures. These considerations are documented by examples of German jokes; on (...)
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  21.  6
    Characteristics of Men, Manners, Opinions, Times (1711).Third Earl of Shaftesbury, Anthony Ashley Cooper & Editor Uyl, Douglas den - 1709 - New York: Liberty Fund. Edited by Philip Ayres.
    Shaftesbury's Characteristicks of Men, Manners, Opinions, Times is a collection of treatises on interconnected themes in moral philosophy, aesthetics, literature, and politics. It was immensely influential on eighteenth-century British taste and manners, literature, and thought, and also onthe Continental Enlightenment. The author was a Whig, a Stoic, and a theist, whose commitment to political liberty and civic virtue shaped all of his other concerns, from the role of the arts in a free state to the nature of the (...)
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  22.  29
    The good, the bad & the difference: how to tell right from wrong in everyday situations.Randy Cohen - 2002 - New York: Doubleday.
    The man behind the New York Times Magazine ’s immensely popular column “The Ethicist”–syndicated in newspapers across the United States and Canada as “Everyday Ethics”–casts an eye on today’s manners and mores with a provocative, thematic collection of advice on how to be good in the real world. Every week in his column on ethics, Randy Cohen takes on conundrums presented in letters from perplexed people who want to do the right thing (or hope to get away with (...)
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  23.  21
    Done good.A. L. Caplan - 2015 - Journal of Medical Ethics 41 (1):25-27.
    How did bioethics manage to grow, flourish and ultimately do so well from a very unpromising birth in the 1970s? Many explanations have been advanced. Some ascribe the field9s growth to a puzzling, voluntary abnegation of moral authority by medicine to non-physicians. Some think bioethics survived by selling out to the biomedical establishment—public and private. This transaction involved bestowing moral approbation on all manner of biomedicine9s doings for a seat at a well-stocked funding table. Some see a sort of clever (...)
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  24.  75
    Participating in the Common Good of the Firm.Alejo José G. Sison & Joan Fontrodona - 2013 - Journal of Business Ethics 113 (4):611-625.
    In a previous essay (Sison and Fontrodona 2012), we defined the common good of the firm as collaborative work, insofar as it provides, first, an opportunity to develop knowledge, skills, virtues, and meaning (work as praxis), and second, inasmuch as it produces goods and services to satisfy society’s needs and wants (work as poiesis). We would now like to focus on the participatory aspect of this common good. To do so, we will have to identify the different members (...)
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  25. The common good.Donna Dickenson - 2017 - In Roger Brownsword, Eloise Scotford & Karen Yeung (eds.), The Oxford of the Law and Regulation of Biotechnology. Oxford: Oxford University Press. pp. 135-152.
    In conventional thinking, the promise of scientific progress gives automatic and unquestioned legitimacy to any new development in biotechnology. It is the nearest thing we have in a morally relativistic society to the concept of the common good. This chapter begins by examining a recent case study, so-called ‘mitochondrial transfer’ or three-person IVF, in which policymakers appeared to accept that this new technology should be effectively deregulated because that would serve UK national scientific progress and the national interest, despite (...)
     
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  26.  41
    Globalization and the Good Corporation: A Need for Proactive Co-existence.S. Prakash Sethi - 2003 - Journal of Business Ethics 43 (1-2):21-31.
    Large corporations are coming under intense pressure to act in a socially responsible manner. Corporations have accepted this notion provided that it is exercised voluntarily. It has also been argued that corporations can do well by doing good, and that good ethics is good business. This paper presents an alternative viewpoint by demonstrating that while voluntary socially responsible conduct is desirable, it plays a rather small role in inspiring good corporate conduct. Instead, (a) it is the (...)
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  27. The good, the bad, and the ethically neutral.Krister Bykvist - 2007 - Economics and Philosophy 23 (1):97-105.
    John Broome's Weighing Lives provides a much-needed framework for the intriguing problems of population ethics. It is also an impressive attempt to find a workable solution to these problems. I am not sure that Broome has found the right solution, but I think he has done the ethics profession a tremendous service in tidying up the discussion. The framework he presents will make it possible for the participants in this debate to formulate their positions in a clear and precise manner. (...)
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  28.  21
    The Manner of Demonstrating in Natural Philosophy. [REVIEW]F. D. J. - 1957 - Review of Metaphysics 10 (4):718-718.
    A good introduction to the Aristotelian-Thomistic theory of demonstration and natural science, and a standard application of the principles of this theory to the experimental sciences. --J. F. D.
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  29.  34
    Transmuted Goods and the Legacy of the Atrocity Paradigm.Jill Hernandez - 2019 - Social Philosophy Today 35:103-114.
    This paper responds to a recent challenge posed to Claudia Card’s atrocity paradigm by “transmuted goods,” or, goods which positively transmute victims of atrocity in ways which are difficult for the paradigm to explain. Whereas the legacy of Card’s atrocity paradigm will surely be its demand that we hold others culpable for allowing and perpetuating systems of harm which threaten our ability to flourish, this paper suggests a way for the paradigm to incorporate transmuted goods in a manner that strengthens (...)
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  30.  8
    Is good more alike than bad? Positive-negative asymmetry in the differentiation between options. A study on the evaluation of fictitious political profiles.Magdalena Jablonska, Andrzej Falkowski & Robert Mackiewicz - 2022 - Frontiers in Psychology 13.
    Our research focuses on the perception of difference in the evaluations of positive and negative options. The literature provides evidence for two opposite effects: on the one hand, negative objects are said to be more differentiated, on the other, people are shown to see greater differences between positive options. In our study, we investigated the perception of difference between fictitious political candidates, hypothesizing greater differences among the evaluations of favorable candidates. Additionally, we analyzed how positive and negative information affect candidate (...)
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  31.  27
    Making good better: A proposal for teaching ethics at the service academies.Deane-Peter Baker - 2012 - Journal of Military Ethics 11 (3):208-222.
    Abstract This paper addresses the teaching of mandatory ethics courses in a military context, with particular reference to the Service Academies of the United States Armed Forces. In seeking to optimize the core ethics course's potential to develop Midshipmen and Cadets' moral reasoning skills I suggest a model that employs case-based scenarios, woven together into a metanarrative, in place of the traditional historical case study and in a manner that gives students deliberate, guided practice in ethical decision-making. The described model (...)
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  32. Bad Language Makes Good Politics.Adam F. Gibbons - forthcoming - Inquiry: An Interdisciplinary Journal of Philosophy.
    Politics abounds with bad language: lying and bullshitting, grandstanding and virtue signaling, code words and dogwhistles, and more. But why is there so much bad language in politics? And what, if anything, can we do about it? In this paper I show how these two questions are connected. Politics is full of bad language because existing social and political institutions are structured in such a way that the production of bad language becomes rational. In principle, by modifying these institutions we (...)
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  33.  18
    From Actuality to Goodness: Aristotle’s Rejection of Hume’s Law.Christopher Shields - 2024 - In David Keyt & Christopher Shields (eds.), Principles and Praxis in Ancient Greek Philosophy: Essays in Ancient Greek Philosophy in Honor of Fred D. Miller, Jr. Springer Verlag. pp. 175-194.
    Aristotle’s Metaphysics Λ.7 features an argumentative progression from the unwavering actuality of the unmoved mover through its necessity to its goodness, which goodness in turn grounds the manner in which it serves as the ultimate principle of motion, namely, by being an object of love and desire (1072b4-12). One link in this progression is especially brief and startling, namely the second of two inferences in this short sentence: “It is a being of necessity, therefore, and in so far as [it (...)
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  34.  8
    Discerning the Good in the Letters & Sermons of Augustine.Joseph Clair - 2016 - Oxford University Press UK.
    Discerning the Good in the Letters and Sermons of Augustine turns to the vast collection of moral advice found in Augustine's letters and sermons, mining these neglected and highly illuminating texts for examples of Augustine's application of his own moral concepts. It focuses on letters and sermons in which Augustine offers concrete advice on how to interact with the various goods relevant to social and political life. A special set of goods reappears throughout the letters and sermons, namely sexual (...)
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  35. Nietzsche: Beyond Good and Evil: Prelude to a Philosophy of the Future.Rolf-Peter Horstmann & Judith Norman (eds.) - 2001 - Cambridge University Press.
    Beyond Good and Evil is one of the most scathing and powerful critiques of philosophy, religion, science, politics and ethics ever written. In it, Nietzsche presents a set of problems, criticisms and philosophical challenges that continue both to inspire and to trouble contemporary thought. In addition, he offers his most subtle, detailed and sophisticated account of the virtues, ideas, and practices which will characterize philosophy and philosophers of the future. With his relentlessly energetic style and tirelessly probing manner, Nietzsche (...)
     
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  36.  20
    Three Instances of the Good in Proclus.Arthur Oosthout & Gerd Van Riel - 2023 - Apeiron 56 (2):371-393.
    Plato’sPhilebusfamously combines a deliberation on the virtuous life as a balancing act between prudence and pleasure with a theory of the composition of mixtures from limit and limitedness. The latter aspect of the dialogue is used by the Neoplatonic philosopher Proclus as a basis for his own metaphysical analysis of the ultimate first principle, the One, and the manner in which it produces all things which exist. Multiple scholarly analyses have been provided of Proclus’ use of the Phileban theory of (...)
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  37.  6
    Ideas of the Good in Buddhist Philosophy.P. D. Premasiri - 1991 - In Eliot Deutsch & Ronald Bontekoe (eds.), A Companion to World Philosophies. Malden, Mass.: Wiley-Blackwell. pp. 347–359.
    One of the problems usually encountered in comparative studies on systems of thought belonging to cultures far removed in space and time is the difference in the manner in which they conceptualize their experience. This difference in conceptualization is reflected in the difference in the words and other linguistic forms adopted in articulating their experience. Studying the thought of a specific social group involves studying the concepts special and peculiar to that group through the language that mirrors their mode of (...)
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  38.  12
    The Dialectics of Good and Evil as the Main Problem of Philosophical-Ethical Cognition.L. M. Arkhangel'skii - 1984 - Russian Studies in Philosophy 22 (4):54-71.
    Good and evil are the most general ethical categories from which we can get our bearings in the fundamental philosophical and normative problems of ethics. In the contemporary scholarly literature the interpretation of the good is multifunctional. Good is regarded as a model of morality, as the most general moral requirement or most general moral evaluation, and finally as a practical norm, i.e., a requirement embodied in moral experience, as a unity of the objective and subjective in (...)
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  39.  6
    A boy's guide to making really good choices.Jim George - 2013 - Eugene, Oregon: Harvest House Publishers.
    It’s never too early to give young boys a resource that will help them learn the skills for making right choices in life. A Boy’s Guide to Making Really Good Choices is designed to help boys ages 8-12 learn how to think through their options, realize the possible consequences, and develop good decision-making skills. In this book, Jim George uses helpful stories and illustrations to walk boys through the kinds of choices they are likely to face each day—choices (...)
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  40.  94
    Prior’s Thank-Goodness Argument Reconsidered.Matt La Vine - 2016 - Synthese 193 (11).
    Arthur Prior’s argument for the A-theory of time in “Thank Goodness That’s Over” is perhaps his most famous and well-known non-logical work. Still, I think that this paper is one of his most misunderstood works. Because of this, much of its brilliance has yet to be properly appreciated. In this paper, I suggest that the explanation of this is that it has been treated as though it were following the standard model for a piece of Analytic philosophy. That is, it (...)
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  41.  86
    Metaphysics and the good: themes from the philosophy of Robert Merrihew Adams.Samuel Newlands & Larry M. Jorgensen (eds.) - 2009 - New York: Oxford University Press.
    Throughout his philosophical career at Michigan, UCLA, Yale, and Oxford, Robert Merrihew Adams's wide-ranging contributions have deeply shaped the structure of debates in metaphysics, philosophy of religion, history of philosophy, and ethics. Metaphysics and the Good: Themes from the Philosophy of Robert Merrihew Adams provides, for the first time, a collection of original essays by leading philosophers dedicated to exploring many of the facets of Adams's thought, a philosophical outlook that combines Christian theism, neo-Platonism, moral realism, metaphysical idealism, and (...)
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  42.  16
    The Common Good According to Whom?Dana Howard - 2024 - Journal of Moral Philosophy 21 (1-2):191-202.
    Alex John London’s new book, For the Common Good: Philosophical Foundations of Research Ethics highlights the fact that establishing just social arrangements is not only a matter of incentivizing popular will to act for the common good; it also requires filling in informational gaps about which policies, arrangements, and interventions will advance the basic interests of members in an equitable, effective and efficient manner. Promoting justice requires, in part, acquiring the knowledge for how to do so. In developing (...)
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  43.  8
    Time to Say ‘Good Buy’ to the Passive Consumer? A Conceptual Review of the Consumer in the Bioeconomy.Ulrich Wilke, Michael P. Schlaile, Sophie Urmetzer, Matthias Mueller, Kristina Bogner & Andreas Pyka - 2021 - Journal of Agricultural and Environmental Ethics 34 (4):1-35.
    Successful transitions to a sustainable bioeconomy require novel technologies, processes, and practices as well as a general agreement about the overarching normative direction of innovation. Both requirements necessarily involve collective action by those individuals who purchase, use, and co-produce novelties: the consumers. Based on theoretical considerations borrowed from evolutionary innovation economics and consumer social responsibility, we explore to what extent consumers’ scope of action is addressed in the scientific bioeconomy literature. We do so by systematically reviewing bioeconomy-related publications according to (...)
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  44.  12
    Is the Common Good Obsolete?V. Bradley Lewis - 2018 - Proceedings of the American Catholic Philosophical Association 92:261-270.
    The idea of the common good has been a signature feature of Catholic social teaching and so of modern Catholic engagement in public affairs. It has recently been suggested that the notion is now obsolete due to changes in the culture and politics of the West. In keeping with this suggestion, some argue that Catholics should abandon it in favor of an appeal based on lower intermediate goods in a manner more related to Augustine’s engagement with the largely pagan (...)
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  45.  14
    The Boundaries of “Good Behavior” and Judicial Competence: Exploring Responsibilities and Authority Limitations of Cognitive Specialists in the Regulation of Incapacitated Judges.Brandon Hamm & Bryn S. Esplin - 2018 - Journal of Law, Medicine and Ethics 46 (2):514-520.
    Both law and medicine rely on self-regulation and codes of professionalism to ensure duties are performed in a competent, ethical manner. Unlike physicians, however, judges are lawyers themselves, so judicial oversight is also self-regulation. As previous literature has highlighted, the hesitation to report a cognitively-compromised judge has resulted in an “opensecret” amongst lawyers who face numerous conflicts of interest.Through a case study involving a senior judge with severe cognitive impairment, this article considers the unique ethical dilemmas that cognitive specialists may (...)
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  46.  32
    Freedom, the Good, and China's Moral Crisis.Joseph Chan - 2018 - Philosophy East and West 68 (2):583-589.
    Although it is widely believed that post-Mao China has fallen into a moral crisis, there are few scholarly analyses of its nature, causes, and consequences. Jiwei Ci's Moral China in the Age of Reform–1 fills this gap by giving an unusually penetrating and insightful account of this crisis. There is much in Ci's account that one can find thought-provoking and enlightening. Any good analysis of a crisis not only gives a good diagnosis but also sheds light on a (...)
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  47.  7
    Happiness, Flourishing and the Good Life: A Transformative Vision for Human Well-Being.Garrett Thomson & Scherto Gill - 2020 - Routledge.
    Well-being studies is an exciting and relatively new multi-disciplinary field, with data being gathered from different domains in order to improve social policies. In its reliance on a truncated account of well-being based implicitly on neoclassical economic assumptions, however, the field is deeply flawed. Departing from reductive accounts of well-being that exclude the normative or evaluative aspect of the concept and so impoverish the attendant conception of human life, this book offers a new perspective on what counts normatively as being (...)
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  48.  16
    Developing a Culture of Solidarity Through a Three-Step Virtuous Process: Lessons from Common Good-Oriented Organizations.Sandrine Frémeaux, Anouk Grevin & Roberta Sferrazzo - 2023 - Journal of Business Ethics 188 (1):89-105.
    Solidarity is a principle oriented toward the common good that ensures that each person can have the necessary goods and services for a dignified life. As such, it is very often approached in a theoretical manner. In this empirical study, we explored the development of a culture of solidarity within an organizational context. In particular, we qualitatively investigated how a culture of solidarity can concretely spread within and beyond organizations by conducting 68 semi-structured interviews with members of three common (...)
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  49.  17
    Reasonable, agonistic, or good?: The character of a democrat.Allyn Fives - 2009 - Philosophy and Social Criticism 35 (8):961-983.
    Postmodernists reject what they call the universalist-rationalist framework of liberalism. When they do defend liberal democracy, they do so in a contextualist manner (within a ‘form of life’) and on the basis of contestation (‘agonism’). Liberals are right to charge postmodernism with self-contradiction, relativism, and immoralism. It is also argued in this article that liberalism and postmodernism are incompatible, and therefore, they cannot be joined together in response to the hegemonic construction of democratic debate. However, liberals are caught in a (...)
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  50.  22
    A Causal Calculus II.Irving John Good - 1961 - British Journal for the Philosophy of Science 12 (45):43-51.
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