Results for 'moral acts'

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  1.  75
    Confucius and act-centered morality.Act-Centered Morality - 2000 - Journal of Chinese Philosophy 27:331-344.
  2. The moral act in st. Thomas: A fresh look.Kevin F. Keiser - 2010 - The Thomist 74 (2):237-282.
     
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  3.  35
    The Natures of Moral Acts.David Kaspar - 2019 - Journal of the American Philosophical Association 5 (1):117-135.
    Normative ethics asks: What makes right acts right? W. D. Ross attempted to answer this question inThe Right and the Good(1930). Most theorists have agreed that Ross provided no systematic explanatory answers. Ross's intuitionism lacks any decision procedure, and, as McNaughton (2002: 91) states, it ‘turns out after all to have nothing general to say about the relative stringency of our basic duties’. Here I will show that my own Rossian intuitionism does have a systematic way of explaining what (...)
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  4. The Moral Act.N. Rodriguez Rial - 1990 - Analecta Husserliana 31:125-144.
     
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  5.  26
    The Moral Act and Love of God According to Gregory of Rimini.L. D. Davis - 1988 - New Scholasticism 62 (1):42-71.
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  6.  35
    The moral act.Douglas Browning - 1962 - Philosophical Quarterly 12 (47):97-108.
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  7.  7
    Self-determination and the moral act: a study of the contributions of Odon Lottin, O.S.B.Mary Jo Iozzio - 1995 - Leuven: Peeters.
    Odon Lottin, O.S.B. was an historian and a moral theologian. As an historian, he studied the scholastic attention to human psychology and morality. As a theologian, he studied the roles that thought and action play in the development of the moral agent. His influence in historical and moral theology has been significant. Nonetheless, moralists and medievalists independently have appropriated his insights. No one has yet studied the relationship between his historical investigations and his moral theology. This (...)
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  8.  3
    9. Writing as Moral Act.Arthur Kaledin - 2011 - In Tocqueville and His America: A Darker Horizon. Yale University Press. pp. 236-252.
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  9.  23
    Moral thinking vs. moral acting or moral thinking and moral acting.Mladen Pecujlija - 2012 - Ethics 8 (3).
  10.  1
    Our emotions and the moral act.Jean-Pierre Schaller - 1968 - Staten Island, N.Y.,: Alba House.
  11. The Species and Unity of the Moral Act.Chad Ripperger - 1995 - The Thomist 59 (1):69-90.
    In lieu of an abstract, here is a brief excerpt of the content:THE SPECIES AND UNITY OF THE MORAL ACT CHAD RIPPERGER Rome, Italy IN AN ARTICLE written by Gerard Casey in the New Scholasticism,1 the problem of a lack of unity among the constituents of the moral act in St. Thomas's action theory is posed. The question he asks is a valid one: where does the moral act receive its unity? I believe St. Thomas answers that (...)
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  12.  19
    Prohibitive Voice as a Moral Act: The Role of Moral Identity, Leaders, and Workgroups.Salar Mesdaghinia, Debra L. Shapiro & Robert Eisenberger - 2021 - Journal of Business Ethics 180 (1):297-311.
    Employees’ may view prohibitive voice—that is, expressing concerns about harmful practices in the workplace—as a moral yet interpersonally risky behavior. We, thus, predict that prohibitive voice is likely to be influenced by variables associated with moral and relational qualities. Specifically, we hypothesize that employees’ moral identity internalization—i.e., the centrality of moral traits in their self-concept—is positively associated with their use of prohibitive voice. Furthermore, we hypothesize that this association is stronger when employees enjoy a higher quality (...)
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  13. Unintended Morally Determinative Aspects (UMDAs): Moral Absolutes, Moral Acts and Physical Features in Sexual and Reproductive Ethics.Anthony McCarthy - 2015 - Studia Philosophiae Christianae 51:47-65.
    Catholic sexual ethics proposes a number of exceptionless moral norms. This distinguishes it from theories which deny the possibility of any exceptionless moral norms (e.g. the proportionalist approach proposed in the aftermath of "Humanae Vitae" and condemned in "Veritatis Splendor"). I argue that Catholic teaching on sexual ethics refers to chosen physical structures in such a way as to make ‘new natural law’ theory inherently unstable. I outline a theory of “the moral act” (Veritatis Splendor 78) which (...)
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  14. Demittizzaione e morale, Actes du Congrès du Centre International des Études Humanistes et de l'Institut des Études Philosophiques de Rome.Enrico Castelli - 1966 - Revue de Métaphysique et de Morale 71 (1):124-126.
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  15. A brief disquisition regarding the nature of the object of the moral act according to St. Thomas Aquinas.Steven A. Long - 2003 - The Thomist 67 (1):45-71.
     
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  16.  34
    The Acting Person and Christian Moral Life.Darlene Fozard Weaver - 2011 - Georgetown University Press.
    Persons and actions in Christian ethics -- Disruption of proper relation with God and others : sin and sins -- Intimacy with God and self-relation -- Fidelity to God and moral acting -- Truthfulness before God and naming moral actions -- Reconciliation in God and Christian life.
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  17. Concepto, definición y clasificación del elemento dinámico de la relación jurídica.Guerra Morales & Oscar Emilio - 1986 - Bogotá, Colombia: [S.N.].
     
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  18.  16
    The “Medical friendship” or the true meaning of the doctor-patient relationship from two complementary perspectives: Goya and Laín.Roger Ruiz-Moral - 2022 - Medicine, Health Care and Philosophy 25 (1):111-117.
    This essay aims to broaden the understanding of the nature of the physician–patient relationship. To do so, the concept of medical philia that Pedro Laín Entralgo proposes is analysed and is considered taking into consideration the relational trait of the human being and the structure of human action as a story of the permanent tension that exists between freedom and truth, where the ontological foundation of the hermeneutic of the "Gift" and the analogy of “Love” as the central dynamic of (...)
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  19.  15
    Construing Morality at High versus Low Levels Induces Better Self-control, Leading to Moral Acts.Chia-Chun Wu, Wen-Hsiung Wu & Wen-Bin Chiou - 2017 - Frontiers in Psychology 8.
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  20. On the moral responsibility of military robots.Thomas Hellström - 2013 - Ethics and Information Technology 15 (2):99-107.
    This article discusses mechanisms and principles for assignment of moral responsibility to intelligent robots, with special focus on military robots. We introduce the concept autonomous power as a new concept, and use it to identify the type of robots that call for moral considerations. It is furthermore argued that autonomous power, and in particular the ability to learn, is decisive for assignment of moral responsibility to robots. As technological development will lead to robots with increasing autonomous power, (...)
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  21.  28
    Object and Intention in the Moral Act.Lottie Kendzierski - 1950 - Proceedings of the American Catholic Philosophical Association 24:102-110.
  22.  18
    Introduction to the Philosophy of the Existential Moral Act.Henri Renard - 1954 - New Scholasticism 28 (2):145-169.
  23. Hedonistic Act Utilitarianism: Action Guidance and Moral intuitions.Simon Rosenqvist - 2020 - Dissertation, Uppsala University
    According to hedonistic act utilitarianism, an act is morally right if and only if, and because, it produces at least as much pleasure minus pain as any alternative act available to the agent. This dissertation gives a partial defense of utilitarianism against two types of objections: action guidance objections and intuitive objections. In Chapter 1, the main themes of the dissertation are introduced. The chapter also examines questions of how to understand utilitarianism, including (a) how to best formulate the (...) explanatory claim of the theory, (b) how to best interpret the phrase "pleasure minus pain," and (c) how the theory is related to act consequentialism. The first part (Chapters 2 and 3) deals with action guidance objections to utilitarianism. Chapter 2 defines two kinds of action guidance: doxastic and evidential guidance. It is argued that utilitarianism is evidentially but not doxastically guiding for us. Chapter 3 evaluates various action guidance objections to utilitarianism. These are the objections that utilitarianism, because it is not doxastically guiding, is a bad moral theory, fails to be a moral theory, is an uninteresting and unimportant moral theory, and is a false moral theory. The second part (Chapters 4, 5 and 6) deals with intuitive objections to utilitarianism. Chapter 4 presents three intuitive objections: Experience Machine, Transplant, and Utility Monster. Three defenses of utilitarianism are subsequently evaluated. Chapter 5 and 6 introduces two alternative defenses of utilitarianism against intuitive objections, both of which concern the role that imagination plays in thought experimentation. In Chapter 5, it is argued that we sometimes unknowingly carry out the wrong thought experiment when we direct intuitive objections against utilitarianism. In many such cases, we elicit moral intuitions that we believe give us reason to reject utilitarianism, but that in fact do not. In Chapter 6, it is argued that using the right kind of sensory imagination when we perform thought experiments will positively affect the epistemic trustworthiness of our moral intuitions. Moreover, it is suggested that doing so renders utilitarianism more plausible. In Chapter 7, the contents of the dissertation are summarized. (shrink)
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  24. Commentary on Steven A. Long’s The Teleological Grammar of the Moral Act.Daniel Mcinerny - 2010 - Nova et Vetera 8:207-213.
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  25.  10
    Going above and beyond? Early reasoning about which moral acts are best.Umang Khan, Maia Jaffer-Diaz, Anahid Najafizadeh & Christina Starmans - 2023 - Cognition 236 (C):105444.
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  26. Veritatis Splendor §78 and the Teleological Grammar of the Moral Act.Steven Long - 2008 - Nova et Vetera 6:139-156.
     
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  27. Acting intentionally and the side-effect effect: 'Theory of mind' and moral judgment.Joshua Knobe, Adam Cohen & Alan Leslie - 2006 - Psychological Science 17:421-427.
    The concept of acting intentionally is an important nexus where ‘theory of mind’ and moral judgment meet. Preschool children’s judgments of intentional action show a valence-driven asymmetry. Children say that a foreseen but disavowed side-effect is brought about 'on purpose' when the side-effect itself is morally bad but not when it is morally good. This is the first demonstration in preschoolers that moral judgment influences judgments of ‘on-purpose’ (as opposed to purpose influencing moral judgment). Judgments of intentional (...)
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  28.  39
    Moral education: An act-utilitarian view1.Sanford S. Levy - 1990 - Studies in Philosophy and Education 10 (2):165-174.
    In this essay, I distinguish two significant act-utilitarian theories of moral education: the traditional rule of thumb view and the Harian intuition view. I argue that there are problems with the traditional view and that an act-utilitarian ought to adopt a version of the Harian view. I then explain and respond to a major objection to the intuition view given by Bernard Williams. Williams argues that the system of moral thought which the Harian view advocates we teach is (...)
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  29.  49
    Morally Indifferent Acts?John E. Pattantyus - 1973 - Idealistic Studies 3 (2):163-178.
    It is customary to distinguish three kinds of moral acts: good, bad, and indifferent. This distinction gained its classic formulation by St. Thomas Aquinas. According to him the three basic sources of morality are the object, the end, and the circumstances of concrete acts determining their goodness or badness through their relation to right reason as the moral norm. In other words, what a man does, why, and under what circumstances he acts, determine the (...) character of his actions in actual reality as either good or bad. But if one prescinds from the existential situation in real life and considers the acts apart from their actual ends and circumstances, then —in accordance with the intrinsic nature of the acts themselves—it is possible to speak not only of good or bad, but even of indifferent or neutral moral acts in the abstract. As illustrations, St. Thomas mentions a man stroking his beard, moving his hand or foot or picking up a straw from the ground. All this, of course, is well-known teaching found in any scholastic-oriented ethics or moral theology textbook and has also become a part of common knowledge among moralists of other schools to such an extent that even linguistic analysts accept it. (shrink)
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  30. Act and value: Expectation and the representability of moral theories.Graham Oddie & Peter Milne - 1991 - Theoria 57 (1-2):42-76.
    According to the axiologist the value concepts are basic and the deontic concepts are derivative. This paper addresses two fundamental problems that arise for the axiologist. Firstly, what ought the axiologist o understand by the value of an act? Second, what are the prospects in principle for an axiological representation of moral theories. Can the deontic concepts of any coherent moral theory be represented by an agent-netural axiology: (1) whatever structure those concepts have and (2) whatever the causal (...)
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  31. Moral Hypocrisy and Acting for Reasons: How Moralizing Can Invite Self-Deception.Maureen Sie - 2015 - Ethical Theory and Moral Practice 18 (2):223-235.
    According to some, contemporary social psychology is aptly described as a study in moral hypocrisy. In this paper we argue that this is unfortunate when understood as establishing that we only care about appearing to act morally, not about true moral action. A philosophically more interesting interpretation of the “moral hypocrisy”-findings understands it to establish that we care so much about morality that it might lead to self-deception about the moral nature of our motives and/or misperceptions (...)
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  32. Misgendering and Its Moral Contestability.Stephanie Julia Kapusta - 2016 - Hypatia 31 (3):502-519.
    In this article, I consider the harms inflicted upon transgender persons through “misgendering,” that is, such deployments of gender terms that diminish transgender persons' self-respect, limit the discursive resources at their disposal to define their own gender, and cause them microaggressive psychological harms. Such deployments are morally contestable, that is, they can be challenged on ethical or political grounds. Two characterizations of “woman” proposed in the feminist literature are critiqued from this perspective. When we consider what would happen to transgender (...)
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  33. Moral Responsibility, Alternative Possibilities, and Acting on One’s Own.Bradford Stockdale - 2022 - The Journal of Ethics 26 (1):27-40.
    Frankfurt-style cases (FSCs) have famously served as counterexamples to the Principle of Alternative Possibilities (PAP). The fine-grained version of the flicker defense has become one of the most popular responses to FSCs. Proponents of this defense argue that there is an alternative available to all agents in FSCs such that the cases do not show that PAP is false. Specifically, the agents could have done otherwise than decide on their own, and this available alternative is robust enough to ground (...) responsibility. In this paper, I argue that, when relying on definitions of ‘on one’s own’ within the literature on FSCs, a case can be constructed in which the agent could not have done otherwise than make a decision on his own. Insofar as this new case is successful, it will be able to avoid arguments about robustness while showing that moral responsibility does not require alternative possibilities of the type argued for by proponents of the fine-grained version of the flicker defense. (shrink)
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  34. Moral Realism, Speech Act Diversity, and Expressivism.Nicholas Laskowski - 2019 - Philosophical Quarterly 69 (274):166-174.
    In his highly engaging book, Speech and Morality, Terence Cuneo advances a transcendental argument for moral realism from the fact that we speak. After summarizing the major moves in the book, I argue that its master argument is not as friendly to non-naturalist versions of moral realism as Cuneo advertises and relies on a diet of insufficient types of speech acts. I also argue that expressivists have compelling replies to each of Cuneo's objections individually, but taken together, (...)
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  35.  2
    Why Providing ANH Is a Moral Act.William J. Dennis & Edward J. Furton - 2007 - Ethics and Medics 32 (6):3-4.
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  36.  32
    Acting Out of Compassion, Egoism, and Malice: A Schopenhauerian View on the Moral Worth of CSR and Diversity Management Practices.Thomas Köllen - 2016 - Journal of Business Ethics 138 (2):215-229.
    In both their external and internal communications, organizations tend to present diversity management approaches and corporate social responsibility initiatives as a kind of morally ‘good’ organizational practice. With regard to the treatment of employees, both concepts largely assume equality to be an indicator of organizational ‘goodness’, e.g. in terms of equal treatment, or affording equal opportunities. Additionally, research on this issue predominantly refers to prescriptive and imperative moralities that address the initiatives themselves, and values them morally. Schopenhauer opposes these moralities (...)
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  37. Saints, Heroes and Moral Necessity.Alfred Archer - 2015 - Royal Institute of Philosophy Supplement 77:105-124.
    Many people who perform paradigmatic examples of acts of supererogation claim that they could not have done otherwise. In this paper I will argue that these self-reports from moral exemplars present a challenge to the traditional view of supererogation as involving agential sacrifice. I will argue that the claims made by moral exemplars are plausibly understood as what Bernard Williams calls a ‘practical necessity’. I will then argue that this makes it implausible to view these acts (...)
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  38.  15
    The Teleological Grammar of the Moral Act by Steven A. Long.Romanus Cessario - 2009 - The National Catholic Bioethics Quarterly 9 (2):389-391.
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  39.  28
    Veritatis Splendor §78, St. Thomas, and Physical Objects of Moral Acts.Stephen Brock - 2008 - Nova et Vetera 6:1-62.
  40. Is Kant a Moral Constructivist or a Moral Realist?Paul Formosa - 2011 - European Journal of Philosophy 21 (2):170-196.
    The dominant interpretation of Kant as a moral constructivist has recently come under sustained philosophical attack by those defending a moral realist reading of Kant. In light of this, should we read Kant as endorsing moral constructivism or moral realism? In answering this question we encounter disagreement in regard to two key independence claims. First, the independence of the value of persons from the moral law (an independence that is rejected) and second, the independence of (...)
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  41.  9
    L'acte et l'omission face à la mort humaine présentent-ils des différences moralement significatives ?Daniel Schulthess - 1996 - In M. Vadée (ed.), La vie et la mort: Actes du XXIVe Congrès de l'ASPLF (Poitiers, 1992). Société poitevine de philosophie. pp. p.223-225..
    Although our moral intuitions lead us to distinguish, with regard to euthanasia, between the omission to treat a terminal patient and the act of actively kill him, consequentialists deny that there is such a distinction. The article considers a logico-mathemtical difficulty following from the consequentialist approach to moral problems, arguing thus for the necessity to take into consideration also other philosophical resources to deal with the issue of euthanasia. Indeed, as soon as one considers a population varying both (...)
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  42. Alternate Possibilities and Moral Responsibility.Harry G. Frankfurt - 1969 - Journal of Philosophy 66 (23):829-839.
    This essay challenges the widely accepted principle that a person is morally responsible for what he has done only if he could have done otherwise. The author considers situations in which there are sufficient conditions for a certain choice or action to be performed by someone, So that it is impossible for the person to choose or to do otherwise, But in which these conditions do not in any way bring it about that the person chooses or acts as (...)
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  43. A Comprehensive Account of Blame: Self-Blame, Non-Moral Blame, and Blame for the Non-Voluntary.Douglas W. Portmore - 2022 - In Andreas Carlsson (ed.), Self-Blame and Moral Responsibility. New York, USA: Cambridge University Press.
    Blame is multifarious. It can be passionate or dispassionate. It can be expressed or kept private. We blame both the living and the dead. And we blame ourselves as well as others. What’s more, we blame ourselves, not only for our moral failings, but also for our non-moral failings: for our aesthetic bad taste, gustatory self-indulgence, or poor athletic performance. And we blame ourselves both for things over which we exerted agential control (e.g., our voluntary acts) and (...)
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  44.  14
    Coping Behaviors and Psychological Disturbances in Youth Affected by the COVID-19 Health Crisis.Mireia Orgilés, Alexandra Morales, Elisa Delvecchio, Rita Francisco, Claudia Mazzeschi, Marta Pedro & José Pedro Espada - 2021 - Frontiers in Psychology 12.
    The COVID-19 pandemic and the quarantine undergone by children in many countries is a stressful situation about which little is known to date. Children and adolescents' behaviors to cope with home confinement may be associated with their emotional welfare. The objectives of this study were: to examine the coping strategies used out by children and adolescents during the COVID-19 health crisis, to analyze the differences in these behaviors in three countries, and to examine the relationship between different coping modalities and (...)
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  45. Are Intuitions About Moral Relevance Susceptible to Framing Effects?James Andow - 2017 - Review of Philosophy and Psychology 9 (1):115-141.
    Various studies have reported that moral intuitions about the permissibility of acts are subject to framing effects. This paper reports the results of a series of experiments which further examine the susceptibility of moral intuitions to framing effects. The main aim was to test recent speculation that intuitions about the moral relevance of certain properties of cases might be relatively resistent to framing effects. If correct, this would provide a certain type of moral intuitionist with (...)
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  46.  6
    Resurrection and moral order: an outline for evangelical ethics.Oliver O'Donovan - 1986 - Grand Rapids, Mich.: Eerdmans.
    In this revision of a seminal work, O'Donovan describes the shape of a Christian moral theology which has wide implications for creation, history, knowledge, freedom, and authority--his purpose being to outline a system of theological ethics and to describe the nature of the moral response within redeemed creation: acts of surrender, obedience, and love.
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  47. Misgendering and its Moral Contestability.Kapusta Stephanie - 2016 - Hypatia 31 (3):512-519.
    In this article, I consider the harms inflicted upon transgender persons through “misgendering,” that is, such deployments of gender terms that diminish transgender persons’ selfrespect, limit the discursive resources at their disposal to define their own gender, and cause them microaggressive psychological harms. Such deployments are morally contestable, that is, they can be challenged on ethical or political grounds. Two characterizations of “woman” proposed in the feminist literature are critiqued from this perspective. When we consider what would happen to transgender (...)
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  48. Acts and Morals.Ori Simchen - 2023 - Metaphysics 6 (1):45-59.
    Smith shoots Jones intentionally but kills Jones unintentionally. How can a single act be both intentional and unintentional? Fine's theory of embodiment construes the compatibility of intentional shooting with unintentional killing through a pluralist framework of qua objects that distinguishes the act qua being a shooting from the act qua being a killing as two distinct qua objects. I compare this pluralist account with a more traditional monist take on qua modification according to which there is only one item there, (...)
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  49.  62
    Moral Distress: Inability to Act or Discomfort with Moral Subjectivity?Mark Repenshek - 2009 - Nursing Ethics 16 (6):734-742.
    Amidst the wealth of literature on the topic of moral distress in nursing, a single citation is ubiquitous, Andrew Jameton’s 1984 book Nursing practice. The definition Jameton formulated reads ‘... moral distress arises when one knows the right thing to do, but institutional constraints make it nearly impossible to pursue the right course of action’. Unfortunately, it appears that, despite the frequent use of Jameton’s definition of moral distress, the definition itself remains uncritically examined. It seems as (...)
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  50.  48
    Are Thoughtful People More Utilitarian? CRT as a Unique Predictor of Moral Minimalism in the Dilemmatic Context.Edward B. Royzman, Justin F. Landy & Robert F. Leeman - 2015 - Cognitive Science 39 (2):325-352.
    Recent theorizing about the cognitive underpinnings of dilemmatic moral judgment has equated slow, deliberative thinking with the utilitarian disposition and fast, automatic thinking with the deontological disposition. However, evidence for the reflective utilitarian hypothesis—the hypothesized link between utilitarian judgment and individual differences in the capacity for rational reflection has been inconsistent and difficult to interpret in light of several design flaws. In two studies aimed at addressing some of the flaws, we found robust evidence for a reflective minimalist hypothesis—high (...)
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