Results for 'separateness of person'

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  1. The Separateness of Persons: A Moral Basis for a Public Justification Requirement.Jason Tyndal - 2017 - Journal of Value Inquiry 51 (3):491-505.
    In morally grounding a public justification requirement, public reason liberals frequently invoke the idea that persons should be construed as “free and equal.” But this tells us little with regard to what it is about us that makes us free or how a claim about our status as persons can ultimately ground a requirement of public justification. In light of this worry, I argue that a public justification requirement can be grounded in a Nozick-inspired argument from the separateness of (...)
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  2. The separateness of persons and liberal theory.Matt Zwolinski - 2008 - Journal of Value Inquiry 42 (2):147-165.
    The fact that persons are separate in some descriptive sense is relatively uncontroversial. But one of the distinctive ideas of contemporary liberal political philosophy is that the descriptive fact of our separateness is normatively momentous. John Rawls and Robert Nozick both take the separateness of persons to provide a foundation for their rejection of utilitarianism and for their own positive political theories. So why do their respective versions of liberalism look so different? This paper claims that the difference (...)
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  3. Egalitarianism and the Separateness of Persons.Alex Voorhoeve & Marc Fleurbaey - 2012 - Utilitas 24 (3):381-398.
    The difference between the unity of the individual and the separateness of persons requires that there be a shift in the moral weight that we accord to changes in utility when we move from making intrapersonal tradeoffs to making interpersonal tradeoffs. We examine which forms of egalitarianism can, and which cannot, account for this shift. We argue that a form of egalitarianism which is concerned only with the extent of outcome inequality cannot account for this shift. We also argue (...)
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  4. The Separateness of Persons.Matt Zwolinski - 2003 - Dissertation, The University of Arizona
    One of the distinctive ideas of contemporary liberal political philosophy is that the separateness of persons is somehow normatively momentous. A proper respect for separateness is supposed to lead us not only to reject aggregative theories such as utilitarianism, but to embrace some particular positive theory about the sorts of obligations and claims we have amongst each other. Typically, philosophers have focused on the way in which the separateness of persons is important to matters of distribution. Given (...)
     
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  5. The Separateness of Persons, Distributive Norms, and Moral Theory.David Brink - 1993 - In R. G. Frey & Christopher Morris (eds.), Value, Welfare, and Morality. Cambridge University Press. pp. 252-289.
  6. The Separateness of Persons: Defending the Rawlsian Institutional Approach to Distributive Justice.Edward Andrew Greetis - 2023 - Journal of Value Inquiry 57 (2):319-341.
    The Rawlsian institutional approach holds that distributive principles apply to socioeconomic institutions rather than transactions within the institutional framework. Critics claim that the approach is baseless. I defend Rawls’s institutionalism by showing that it has a rational basis: Rawls “constructs” a theory of justice from considered judgments, especially ideas found in the political culture and historical conditions of democracy, including the fact of reasonable pluralism, which supports his institutionalism. I use Rawls’s “fact-sensitive constructivism” to interpret his claim that “utilitarianism does (...)
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  7. Aggregation and the Separateness of Persons.Iwao Hirose - 2013 - Utilitas 25 (2):182-205.
    Many critics of utilitarianism claim that we should reject interpersonal aggregation because aggregative principles do not take the separateness of persons seriously. In this article, I will reject this claim. I will first elucidate the theoretical structure of aggregation. I will then consider various interpretations of the notion of the separateness of persons and clarify what exactly those critics are trying to reject by appealing to the notion of the separateness of persons. I will argue that none (...)
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  8.  92
    Egalitarianism and the Separateness of Persons.Dennis McKerlie - 1988 - Canadian Journal of Philosophy 18 (2):205 - 225.
    Different people live different lives. Each life consists of experiences that are not shared with the other lives. These facts are sometimes referred to as the ‘separateness of persons.’ Some writers have appealed to the separateness of persons to support or to criticize moral views. John Rawls thinks that the separateness of persons supports egalitarianism, while Robert Nozick believes that it supports a rights view. I will call the claim that the separateness of persons counts in (...)
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  9. Prioritarianism and the Separateness of Persons.Michael Otsuka - 2012 - Utilitas 24 (3):365-380.
    For a prioritarian by contrast to a utilitarian, whether a certain quantity of utility falls within the boundary of one person's life or another's makes the following moral difference: the worse the life of a person who could receive a given benefit, the stronger moral reason we have to confer this benefit on this person. It would seem, therefore, that prioritarianism succeeds, where utilitarianism fails, to ‘take seriously the distinction between persons’. Yet I show that, contrary to (...)
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  10.  59
    Sufficientarianism and the Separateness of Persons.Shlomi Segall - 2019 - Philosophical Quarterly 69 (274):142-155.
    Utilitarians are said to be indifferent between interpersonal and intrapersonal transfers. In doing so, they fail to register the separateness of persons. This ‘separateness of persons’ objection has been traditionally used against utilitarianism, but more recently against prioritarianism. In this paper, I examine how yet another distributive view, namely sufficientarianism, fares in this respect. Sufficientarians famously believe that while inequality as such does not matter, what does matter is that all individuals meet some adequate threshold. It is often (...)
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  11. Rational egoism and the separateness of persons.David O. Brink - 1997 - In J. Dancy (ed.), Reading Parfit. Blackwell. pp. 96--134.
  12.  45
    Income Redistribution, Body Part Redistribution, and Respect for the Separateness of Persons.Joseph Mazor - 2019 - Journal of Ethics and Social Philosophy 16 (3).
    This article considers the question of why labor income may be permissibly redistributed to the poor even though non-essential body parts should generally be protected from redistribution to the infirm – the body-income puzzle. It argues that proposed solutions that affirm self-ownership but reject ownership of labor income are unsuccessful. And proposed solutions that grant individuals entitlements to resources based on the centrality of those resources to the individual’s personal identity are also unsuccessful. Instead, this article defends a solution to (...)
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  13.  89
    Our Identity and the Separability of Persons and Organisms.Ingmar Persson - 1999 - Dialogue 38 (3):519-.
    RésuméLes philosophes appartenant à la tradition lockienne considèrent qu'en tant que personnes ou sujets de pensée et d'expérience, nous sommes distincts de nos organismes humains. Cela conduirait, selon des théoriciens qui veulent plutôt nous identifier à ces organismes, à un dédoublement paradoxal des sujets en question. Les objectifs principaux de cet article sont, premièrement, de soutenir à l'encontre de cet argument que la séparabilité des personnes par rapport à leurs organismes peut être comprise d'une manière non paradoxale; et deuxièmement, de (...)
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  14.  30
    Competing Claims and the Separateness of Persons.Jamie Hardy - 2022 - Philosophical Papers 51 (1):89-113.
    I argue that the use of the separateness of persons in the debate between the priority view and the competing claims view is deeply flawed. In making the case, I argue for three points. First, that...
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  15.  90
    Rights, Duties and the Separateness of Persons.Timothy Hinton - 2009 - Philosophical Papers 38 (1):73-91.
    Let the fact of the separateness of persons be that we are separate individuals, each with his or her own life to lead. This is to be distinguished from the doctrine of the separateness of persons: the claim that the fact of our separateness is especially deep and important, morally speaking. In this paper, I argue that we ought to reject this doctrine. I focus most of my attention on the suggestion that the separateness of persons (...)
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  16.  20
    Altruism and the Separateness of Persons.Sam Black - 2001 - Social Theory and Practice 27 (3):361-385.
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  17. Person-neutrality and the separateness of persons.Matt Zwolinski - 2003 - Southwest Philosophical Studies 25:95.
  18. Hypothetical Choice, Egalitarianism and the Separateness of Persons.Keith Hyams - 2015 - Utilitas 27 (2):217-239.
    Luck egalitarians claim that disadvantage is worse when it emerges from an unchosen risk than when it emerges from a chosen risk. I argue that disadvantage is also worse when it emerges from an unchosen risk that the disadvantaged agent would have declined to take, had he or she been able to do so, than when it emerges from an unchosen risk that the disadvantaged agent would not have declined to take. Such a view is significant because it allows both (...)
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  19. Alienation and the Alleged Separateness of Persons.Carol Rovane - 2004 - The Monist 87 (4):554-572.
    The philosophical dispute about personal identity thrives in part because common sense supports both sides. That is, our commonsense notion of a person is rich enough to accommodate both the animalist view that we are human beings whose lives are bounded by the biological events of birth and death and, also, the Lockean view that our lives as reflective beings could in principle come apart from a given animal life. Consequently, there is no way to arrive at a consistent (...)
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  20. Our Identity and the Separability of Persons and Organisms.René Lefebvre - 1999 - Dialogue 38 (3):519-534.
    RÉSUMÉ: Les philosophes appartenant à la tradition lockienne considèrent qu’en tant que personnes ou sujets de pensée et d’expérience, nous sommes distincts de nos organismes humains. Cela conduirait, selon des théoriciens qui veulent plutôt nous identifier à ces organismes, à un dédoublement paradoxal des sujets en question. Les objectifs principaux de cet article sont, premièrement, de soutenir à l’encontre de cet argument que la séparabilité des personnes par rapport à leurs organismes peut être comprise d’une manière non paradoxale; et deuxièmement, (...)
     
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  21. Mere Addition and the Separateness of Persons.Matthew Rendall - 2015 - Journal of Philosophy 112 (8):442-455.
    How can we resist the repugnant conclusion? James Griffin has plausibly suggested that part way through the sequence we may reach a world—let us call it “J”—in which the lives are lexically superior to those that follow. If it would be preferable to live a single life in J than through any number of lives in the next one, then it would be strange to judge K the better world. Instead, we may reasonably “suspend addition” and judge J superior, as (...)
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  22. Two dogmas of deontology: Aggregation, rights, and the separateness of persons: Alastair Norcross.Alastair Norcross - 2009 - Social Philosophy and Policy 26 (1):76-95.
    One of the currently popular dogmata of anti-consequentialism is that consequentialism doesn't respect, recognize, or in some important way account for what is referred to as the The charge is often made, but rarely explained in any detail, much less argued for. In this paper I explain what I take to be the most plausible interpretation of the separateness of persons charge. I argue that the charge itself can be deconstructed into at least two further objections to consequentialist theories. (...)
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  23. Aggregation, Rights, and the Separateness of Persons.Alastair Norcross - 2006 - Southwest Philosophy Review 22 (1):1-15.
  24.  6
    Our Identity and the Separability of Persons and Organisms.René Lefebvre - 1999 - Dialogue 38 (3):519-534.
    It would be contradictory to ask phainesthai to support both the strict sense, and metaphorical use of phantasia. De anima, 428a2, raises many issues. When discovering imagination, Aristotle himself seems to use the word phantasia metaphorically.
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  25.  75
    Altruism and the Separateness of Persons.Sam Black - 2001 - Social Theory and Practice 27 (3):361-385.
  26. The Ethics of Lockdown: Communication, Consequences, and the Separateness of Persons.Stephen John - 2020 - Kennedy Institute of Ethics Journal 30 (3):265-289.
    In many countries and regions across the world, the initial response to the massive health risks posed by COVID-19 has been the institution of lockdown measures. Although they vary from place to place, these measures all involve trade-offs between ethical goods and imperatives, imposing significant restrictions on central human capabilities—including citizens’ ability to work, socialize, exercise democratic rights, and access education—in the name of protecting population health. As such, it seems imperative for philosophers to ask whether lockdown measures are ethical.This (...)
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  27.  10
    Separating first-personness from the other problems of consciousness oryou had to have been there!'.D. Galin - 1999 - Journal of Consciousness Studies 6 (2-3):2-3.
    The concept of first-personness is well defined in grammar, but it has developed two discrepant senses in common usage and in the psychology and philosophy literatures. First-personness is taken to mean phenomenal experience , and also to mean a person's point of view. However, since we can nonconsciously perceive, judge and behave, all from a point of view which we must name ‘our own', these acts can be called first-person acts even though they are nonconscious. Therefore, I propose (...)
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  28. Two dogmas of deontology : aggregation, rights, and the separateness of persons.Alastair Norcross - 2009 - In Ellen Frankel Paul, Fred Dycus Miller & Jeffrey Paul (eds.), Utilitarianism: the aggregation question. Cambridge University Press.
  29.  62
    Internal organs, integral selves, and good communities: opt-out organ procurement policies and the 'separateness of persons'.James Lindemann Nelson - 2011 - Theoretical Medicine and Bioethics 32 (5):289-300.
    Most people accept that if they can save someone from death at very little cost to themselves, they must do so; call this the ‘duty of easy rescue.’ At least for many such people, an instance of this duty is to allow their vital organs to be used for transplantation. Accordingly, ‘opt-out’ organ procurement policies, based on a powerfully motivated responsibility to render costless or very low-cost lifesaving aid, would seem presumptively permissible. Counterarguments abound. Here I consider, in particular, objections (...)
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  30. Natural Separateness: Why Parfit's Reductionist Account of Persons Fails to Support Consequentialism.Tim Christie - 2009 - Journal of Moral Philosophy 6 (2):178-195.
    My goal in this essay will be to show, contra Parfit, that the separateness of human persons—although metaphysically shallow—has a moral significance that should not be overlooked. Parfit holds that his reductionist view of personal identity lends support to consequentialism; I reject this claim because it rests on the assumption that the separateness of human persons has an arbitrariness that renders it morally insignificant. This assumption is flawed because this separateness is grounded in our 'person practices', (...)
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  31. Separability of People.John Broome - 2004 - In Weighing lives. New York: Oxford University Press.
    This chapter defends the separability of people. It explains that people will be separable if and only if the neutral level for existence is the same in all contexts. It examines and rejects average utilitarianism, which conflicts with separability of people. It also rejects the view that the value of adding a person to the population might depend on the number of people who already exist.
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  32. Separability of Lives.John Broome - 2004 - In Weighing lives. New York: Oxford University Press.
    This chapter distinguishes a notion of separability of lives from a stronger notion of separability of people, which takes into account the possibility of a person’s nonexistence. It defends separability of lives on the basis of the principle of personal good. It thereby opens up the people route to aggregation when the population of the world is constant. It assesses the principle of personal good, particularly considering its relation to the value of equality and its conflict with discounting for (...)
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  33.  3
    Understanding of personality: Averintsev, Bybler, Gefter, Bibikhin.Svetlana Neretina - forthcoming - Vox Philosophical journal.
    The problem of personality in philosophy has been significant since the emergence of Christianity. In Soviet Russia, this problem has been actualized since the 2nd half of the twentieth century, since the Thaw, when the books of Russian religious philosophers became known. We were the original heirs of Christian ontology and ethics, which assumed that a personal appeal to God on You (Tu) testified to a change of places in the interior of being itself, which becomes intimate, close, because the (...)
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  34.  56
    Identity of Persons and Objects: Why Hume Considered Both as Two Sides of the Same Coin.Anik Waldow - 2010 - Journal of Scottish Philosophy 8 (2):147-167.
    By investigating one of the major inconsistencies that Hume's parallel treatment of the identity of persons and objects issues, this essay offers an unconventional account of what it needs to avoid a dualist picture of mind and world. It will be argued that much hinges on the question of whether or not one is willing to allow the principally unperceivable to enter into one's concept of reality. Hume, as will be shown, rejects this approach: he denies that we have reason (...)
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  35.  5
    The Principle of Personal Good.John Broome - 2017 - In Weighing Goods. Oxford, UK: Wiley. pp. 165–173.
    This chapter explains that the principle of personal good is a principle of separability in the dimension of people. Together with the coherence of good, it provides a basis for applying the separability theorem across the two dimensions of people and states of nature. This chapter starts by qualifying the principle of personal good in some ways, and explains the defence of the principle. One possible line of defence is metaphysical. It is to argue that suprapersonal entities such as nations (...)
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  36. A Catholic-Personalist Critique of Personalized Customer Service.Ferdinand Tablan - 2016 - Journal of Markets and Morality 19 (1):99-119.
    This article presents an ethical analysis and critique of personalized service in the tradition of Catholic social teaching (CST) that is both Catholic and Personalist. It tackles the ethical issues involved when service delivery is personalized, issues that affect both the consumers and the service providers. It focuses on nonprofessional services that are offered by low-skilled blue-collar workers through corporations that are organized to produce efficient service to a high volume of consumers. Customer service involves intersubjectivity, that is, interaction between (...)
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  37.  36
    Context dependence, disagreement, and predicates of personal taste.Peter Lasersohn - 2005 - Linguistics and Philosophy 28 (6):643--686.
    This paper argues that truth values of sentences containing predicates of “personal taste” such as fun or tasty must be relativized to individuals. This relativization is of truth value only, and does not involve a relativization of semantic content: If you say roller coasters are fun, and I say they are not, I am negating the same content which you assert, and directly contradicting you. Nonetheless, both our utterances can be true (relative to their separate contexts). A formal semantic theory (...)
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  38. A non-materialistic view of person.Rajakishore Nath - 2005 - Journal of the Indian Council of Philosophical Research 22 (2):122-136.
    In this article, I have argued that persons are individual human beings capable of mental activities. In this sense, persons have not only physical properties, but also various forms of consciousness. I have mentioned that the relation between a person and his/her physical properties are contingent; not logical, but factual. I have also mentioned Descartes' view that a person is a combination of two separate entities- a body and a mind. Only mind is conscious; the physical properties that (...)
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  39. Sovereignty and the Separation of Powers in John Locke.Bedri Gencer - 2010 - The European Legacy 15 (3):323-339.
    Locke's conceptualization of sovereignty and its uses, combining theological, social, and political perspectives, testifies to his intellectual profundity that was spurred by his endeavour to re-traditionalize a changing world. First, by relying on the traditional, personalistic notion of polity, Locke developed a concept of sovereignty that bore the same sense of authority as the “right of commanding” attributable only to real persons. Second, he managed to reconcile the unitary nature of sovereignty with the plurality of its uses, mainly through a (...)
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  40.  10
    A Reductionist Account of Personal Identity.Fauve Lybaert - 2011-09-16 - In Michael Bruce & Steven Barbone (eds.), Just the Arguments. Wiley‐Blackwell. pp. 79–85.
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  41. The Persistence and Importance of Persons.Diane Jeske - 1992 - Dissertation, Massachusetts Institute of Technology
    In this thesis I will defend a Reductionist criterion of personal identity, and show that that criterion supports certain commonsense claims about the morality and rationality of special concern and about the morality of the distribution of goods among persons. ;In Chapter 1 , I will introduce the problem of personal identity across time. We will see that a plausible theory of personal identity supports and motivates the commonsense claim that we should be specially concerned about our future selves and (...)
     
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  42.  48
    The Phenomenal Separateness of Self: Udayana on Body and Agency.Chakravathi Ram-Prasad - 2011 - Asian Philosophy 21 (3):323-340.
    Classical Indian debates about ātman—self—concern a minimal or core entity rather than richer notions of personal identity. These debates recognise that there is phenomenal unity across time; but is a core self required to explain it? Contemporary phenomenologists foreground the importance of a phenomenally unitary self, and Udayana's position is interpreted in this context as a classical Indian approach to this issue. Udayana seems to dismiss the body as the candidate for phenomenal identity in a way similar to some Western (...)
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  43.  3
    The impact of personal values on judgments of ethical behaviour in the workplace.Joan Finegan - 1994 - Journal of Business Ethics 13 (9):747 - 755.
    This study examines how our personal values influence our judgment of the morality of some workplace behaviours. Sixty-nine undergraduates were asked to rank order separately Rokeach''s instrumental and terminal values in terms of their importance as guiding principles in their life. Subjects then read four scenarios, each of which described ethically questionable behaviour of the sort that might be encountered in business. They were then asked to rate whether or not the behaviour of the person described in the scenario (...)
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  44.  95
    Conjoined Twins and the Biological Account of Personal Identity.Rose Koch - 2006 - The Monist 89 (3):351-370.
    During the first 16 days after fertilization, the developing embryo has the capacity to separate into two genetically identical embryos, or monozygotic twins (triplets, etc.). Because of this capacity, philosophers typically argue that the pre-16 day embryo is not a human being. On a Biological Account of Personal Identity (BAPI), which considers us human beings as essentially organisms, the development of the embryo into an organism at 16 (or 21) days marks our origins. The development of an embryo into an (...)
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  45.  15
    On the adoption of personal health records: some problematic issues for patient empowerment.Paraskevas Vezyridis & Stephen Timmons - 2015 - Ethics and Information Technology 17 (2):113-124.
    The development of electronic personal health records by independent vendors and national health systems is understood to empower patients and create a new kind of consumerism in healthcare. With more personal health information at hand, active participation in the management of health and rational purchasing of healthcare services will be possible. Healthcare systems will also be able to contain costs and achieve sustainability. Based on a careful examination of the literature, we argue that many of the declared benefits of this (...)
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  46. Semantic Features of the Identities of Persons.Mark T. Brown - 1987 - Dissertation, University of Kansas
    The chief goal of this dissertation is to attain some clarity with respect to the interconnected issues which constitute the problem of personal identity. The logical and linguistic categories developed by Saul Kripke provide the tools through which these issues can be separated and put into perspective. In the first two chapters I examine the modal and other semantic features of rigid singular terms and such rigid predicates as natural kind terms. I defend both the transworld identity of named individuals (...)
     
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  47.  28
    Education, the Market and the Nature of Personal Well–Being.John White - 2002 - British Journal of Educational Studies 50 (4):442 - 456.
    A central aim of education has to do with the promotion of the pupil's and other people's well-being. Recent work by John O'Neill locates the strongest justification of the market in an individualistic preference-satisfaction notion of well-being. His own preference for an objective theory of well-being allows us to make a clear separation of educational values from those of the market. Problems in O'Neill's account suggest a third notion of well-being which better supports the separation mentioned.
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  48.  7
    Persons and Passions: Essays in Honor of Annette Baier (review). [REVIEW]Lorenzo Greco - 2010 - Hume Studies 36 (2):229-232.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Persons and Passions: Essays in Honor of Annette BaierLorenzo GrecoJoyce Jenkins, Jennifer Whiting, and Christopher Williams, eds. Persons and Passions: Essays in Honor of Annette Baier. Notre Dame IN: University of Notre Dame Press, 2005. Pp. 368. ISBN 0-268-03263-7, Cloth, $53.00.Annette Baier stands out as a figure of prime importance on the contemporary philosophical horizon. This volume finally brings the proper recognition she deserves, presenting a rich collection (...)
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  49.  17
    Performance of H. Plesner’s Philosophical Anthropology: Eccentric Positionality and Theory of Personal Socialization.H. Shalashenko - 2023 - Philosophical Horizons 46:17-28.
    Helmut Plesner’s philosophical anthropology introduces not only the division of the world of the living being into self and environment, but also a superstructure over the zip distribution: eccentric positionality. This reflexive ability of the self to relate to itself allows the formation of personal-relative, i.e., social life. The aim of the article is: to trace the possibilities of methodological renewal of sociotheoretical discourse, which opens for him the principle of eccentric positionality.The study uses historical-comparative and logical-analytical methods. Research results. (...)
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  50.  60
    Achievement, enjoyment, and the things we care about: a theory of personal well-being.Jason R. Raibley - 2007 - Dissertation, University of Massachusetts Amherst
    This dissertation develops a theory of personal well-being---i.e., a theory of what is it for a person's life to go well for them. The proposed theory is called "the successful activity view of well-being." It is an end-neutral account of individual welfare that primarily values the pursuit, achievement, and enjoyment of ends that are important to a person. The parts of this process---e.g., the pursuit of ends, the achievement of ends, the enjoyment of activities and situations, and even (...)
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