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1.
Siegfried Van Duffel 《Res Publica》2012,18(4):321-331
Nicholas Vrousalis has aimed to recast an old objection to the will theory of rights by focusing on Hillel Steiner??s version of that theory. He has argued that Will Theory must either be insensitive to the (values of the) lives of the unempowerable, or be incomplete, because it has no argumentative resources within its conceptual apparatus to ascribe or justify restrictions on the amount of discretion exercised by legal officials. I show that both charges are problematic. They rely on some of Steiner??s inferences which are simply unjustified because they are based on misinterpretations of the logic of Hohfeld??s terminology. The problem for Vrousalis is that his critique takes for granted some of these flawed arguments. The critique is also misdirected to the extent that it assumes that the problems with Steiner??s theory affect Will Theory in general. 相似文献
2.
In latter-day discussions on corporate morality, duties of commission are fiercely debated. Moral institutionalists argue
that duties of commission—such as a duty of assistance—overstep the boundaries of moral duty owed by economic agents. “Moral
institutionalism” is a newly coined term for a familiar position on market morality. It maintains that market morality ought
to be restricted, excluding all duties of commission. Neo-Classical thinkers such as Baumol and Homann defend it most eloquently.
They underpin their position with concerns that go to the core of liberalism—the dominant western political theory that sustains
the ideals of both the free market and the free, rational person. Those authors claim that liberalism calls for a fully differentiated
market because it resents the politicization of the market. Fully differentiated markets exclude duties of commission. They
also claim that full differentiation of the market closes the troublesome gap between moral motivation and moral virtue. Full
differentiation redeems the promise of “easy virtue”. In this paper moral institutionalism will be rejected from a Kantian
point of view, mostly inspired by Herman’s thesis on the invisibility of morality. Liberalism may perhaps ban the politicization
of the market; it does not forbid its moralization. The idea of a fully differentiated market must also be rejected because
it is either morally over-demanding (to the morally autonomous person) or morally hazardous (to the person with failing moral
motivation). Contrary to what the moral institutionalists claim, right action, morally, is actually quite difficult in fully
differentiated markets. 相似文献
3.
Carol L. Schnabl Schweitzer 《Pastoral Psychology》2011,60(3):311-321
This article examines the power of music to help transform suffering. It draws on insights from the work of music theorist
David Schwarz (1997) that bridges psychoanalysis, music, and culture; and from Daniel Levitin’s (2008) work on music and human nature, especially as it pertains to religion, ritual and songs. Schwarz describes listening to
music as a process of retrospective fantasy and as a type of transference experience. If how we listen to music is shaped
by traces of past experiences, then music as a resource in pastoral care has the potential to assist ministers in the process
of guiding their parishioners to re-trace painful experiences in ways that “re-sound” with thoughts and feelings which have
become an impediment to healing. A “case study” in which the author was a “player” (or more accurately performer) is briefly
examined, and the role of music in the lives of Steve Lopez and Nathaniel Ayers (Lopez 2008) is explored to demonstrate how music—specifically religious music or song associated with religious ritual—is an overlooked
resource for pastoral care. The article concludes with an illustration of how individuals’ personal associations with a hymn
may have implications for pastoral care. 相似文献
4.
Isabel Gois 《Philosophia》2010,38(1):143-156
Higher Order theories of consciousness have their fair share of sympathisers, but the arguments mustered in their support
are—to my mind—unduly persuasive. My aim in this paper is to show that Higher Order theories cannot accommodate the possibility
of misrepresentation without either falling into contradiction, or collapsing into a First-Order theory. If this diagnosis
is on the right track, then Higher Order theories—at least in the specific versions here considered—fail to give an account
of what they set out to explain: what is distinctive of ‘conscious’ phenomena. 相似文献
5.
David E. Cooper 《Studies in Philosophy and Education》2008,27(2-3):79-87
Some tendencies in modern education—the stress on ‘performativity’, for instance, and ‘celebration of difference’—threaten
the value traditionally placed on truthful teaching. In this paper, truthfulness is mainly understood, following Bernard Williams,
as a disposition to ‘Accuracy’ and ‘Sincerity’—hence as a virtue. It is to be distinguished from truth (a property of beliefs),
and current debates about the nature of truth are not relevant to the issue of the value of truthfulness. This issue devolves
into the question of whether truthfulness is a distinctive virtue of teachers, which they have a special obligation to exercise
in the face of competing aims. This paper defends the idea of distinctive professional duties and considers two conceptions
of teaching which ascribe a central place to truthfulness. The first conceives of teaching as a personal relationship within
which trust, and hence, it is claimed, truthfulness, are paramount. This claim is challenged, and the paper concludes by sympathetically
considering a second conception of teaching, articulated by Oakeshott and Heidegger. In this conception, teaching is a ‘releasement’
from ‘the daily flux’ of pupils’ lives through a truthful initiation into the alternatives to this ‘daily flux’ found within
‘the civilized inheritance of mankind’. 相似文献
6.
Jay Lombard 《Synthese》2008,162(3):439-450
Daniel Kolak’s theory of synchronic consciousness according to which the entire range of dissociative phenomena, from pathologies
such as MPD and schizophrenia to normal dream states, are best explained in terms of consciousness becoming simultaneously
identified as many selves, has revolutionary therapeutic implications for neurology and psychiatry. All these selves, according
to Kolak—even the purely imaginary ones that exist as such only in our dreams—are not just conscious but also self-conscious,
with beliefs, intentions, living lives informed by memories (confabulatory, in the case of the fictional ones) and personal
histories. Kolak’s derivation of psychiatrically relevant aspects of his theory—a neurological rendition of a Kantian transcendental
argument—can be given a straightforward neurological, and therefore open to scientific scrutiny, interpretation that would
then more easily lend itself to the clinical setting in which these perplexing phenomena, along with their purveyors, must
live and cope. This will be the main focus of this paper. 相似文献
7.
Andrew M. Bailey 《Philosophical Studies》2012,158(1):31-41
There are predicates and subjects. It is thus tempting to think that there are properties on the one hand, and things that
have them on the other. I have no quarrel with this thought; it is a fine place to begin a theory of properties and property-having.
But in this paper, I argue that one such theory—bare particularism—is false. I pose a dilemma. Either bare particulars instantiate
the properties of their host substances or they do not. If they do not, then bare particularism is both unmotivated and false.
If they do, then the view faces a problematic—and, I shall argue, false—crowding consequence. 相似文献
8.
Bryan Pfaffenberger 《Knowledge, Technology, and Policy》2000,13(3):78-92
This article examines the nature and legality of FUD, which—as will be seen—is a timely subject. IBM may have been FUD’s originator
but its greatest practitioner is allegedly none other than Microsoft, which (according to the firm’s critics) has repeatedly
exercised FUD tactics in order to acquire and maintain its operating system monopoly. In particular, this article compares
Amdahl’s experience with IBM to the emerging contours of Microsoft’s battle against a surprisingly able competitor, the open
source operating system called Linux. A major contention of this essay is that attorneys, judges, and legal scholars tend
to pay insufficient attention to the unique characteristics of technology enterprises, and thus cannot distinguish meaningfully
between practices that are plainly legal under U. S. antitrust law, and those which are not. A perspective drawn from the
history and sociology of technology (namely, Thomas P. Hughes’ concept of technological systems) is used to elucidate what is predatory, and what is not, in a dominant market player’s use of FUD and associated marketing
tactics.
where his scholarly and teaching interests include cyberlaw, intellectual property in high-tech industries, and the social
issues posed by advanced information technology. He is also the author of several best-selling trade and textbook titles,
including Webster’s New World Dictionary of Computer Terms, 9th ed. (Hungry Minds) and Computers in Your Future, 4th ed. (Prentice-Hall). He lives in Charlottesville, Virginia. 相似文献
9.
Caspar Hare 《Philosophical Studies》2009,145(1):111-130
Here’s one piece of practical reasoning: “If I do this then a person will reap some benefits and suffer some costs. On balance,
the benefits outweigh the costs. So I ought to do it.” Here’s another: “If I do this then one person will reap some benefits
and another will suffer some costs. On balance, the benefits to the one person outweigh the costs to the other. So I ought
to do it.” Many influential philosophers say that there is something dubious about the second piece of reasoning. They say
that it makes sense to trade-off costs and benefits within lives, but not across lives. In this paper I make a case for the second piece of reasoning. My case turns on the existence of morphing sequences—sequences of possible states of affairs across which people transform smoothly into other people.
相似文献
Caspar HareEmail: |
10.
Gunderson M 《Theoretical medicine and bioethics》2007,28(2):87-102
It is tempting to argue that Kantian moral philosophy justifies prohibiting both human germ-line genetic engineering and non-therapeutic
genetic engineering because they fail to respect human dignity. There are, however, good reasons for resisting this temptation.
In fact, Kant’s moral philosophy provides reasons that support genetic engineering—even germ-line and non-therapeutic. This
is true of Kant’s imperfect duties to seek one’s own perfection and the happiness of others. It is also true of the categorical
imperative. Kant’s moral philosophy does, however, provide limits to justifiable genetic engineering. 相似文献
11.
12.
In Morals From Motives, Michael Slote defends an agent-based theory of right action according to which right acts are those that express virtuous
motives like benevolence or care. Critics have claimed that Slote’s view— and agent-based views more generally— cannot account
for several basic tenets of commonsense morality. In particular, the critics maintain that agent-based theories: (i) violate
the deontic axiom that “ought” implies “can”, (ii) cannot allow for a person’s doing the right thing for the wrong reason,
and (iii) do not yield clear verdicts in a number of cases involving “conflicting motives” and “motivational over-determination”.
In this paper I develop a new agent-based theory of right action designed to avoid the problems presented for Slote’s view.
This view makes morally right action a matter of expressing an optimal balance of virtue over vice and commands agents in
each situation to improve their degree of excellence to the greatest extent possible. 相似文献
13.
Hayden Ramsay 《Sophia》2001,40(2):15-29
The paper presents Aquinas’s account of conscience, and argues that key elements of this account are key elements too of Aristotle’s
moral theory. The paper’s purpose is to encourage debate over conscience as not only a Stoic/Christian concept but one with
deeper— and more widespread—roots in western ethical tradition. 相似文献
14.
Molly Brigid Flynn 《Husserl Studies》2012,28(1):25-47
What types of unity and disunity belong to a group of people sharing a culture? Husserl illuminates these communities by helping
us trace their origin to two types of interpersonal act—cooperation and influence—though cultural communities are distinguished
from both cooperative groups and mere communities of related influences. This analysis has consequences for contemporary concerns
about multi- or mono-culturalism and the relationship between culture and politics. It also leads us to critique Husserl’s
desire for a new humanity, one that is rational, cooperatively united, and animated by a universal philosophical culture.
Reflecting on culture, a spiritually shaped and shared domain of the world, draws us to reflect also on ourselves as social
and rational animals, and to ask, what should we reasonably hope for—and aim for—in a human culture that expresses and supports
our shared lives of reason? Aristotle is used for occasional comparisons and contrasts. 相似文献
15.
Jill Graper Hernandez 《Sophia》2010,49(1):1-13
The purpose of this paper is to demonstrate that Leibniz’s form/matter defense of omnipotence is paradoxical, but not irretrievably
so. Leibniz maintains that God necessarily must concur only in the possibility for evil’s existence in the world (the form
of evil), but there are individual instances of moral evil that are not necessary (the matter of evil) with which God need
not concur. For Leibniz, that there is moral evil in the world is contingent on God’s will (a dimension of divine omnipotence),
with the result that even though it is necessary that God exerts his will, there are particular products of his will that
are contingent and unnecessary—including human moral evil. If there are instances of evil which are contingent on God’s will
and yet unnecessary, then the problematic conclusion for Leibniz’s view must be that human evil depends upon divine concurrence,
not just for its possibility in the world (which is necessary) but for its instance (which is contingent). If the form/matter
defense of omnipotence contains a true paradox, then God concurs in the form as well as the matter of evil. To assuage this
difficulty for Leibniz, I will argue that he could either give up an Augustinian notion of evil, or rely upon a distinction
between *potenta absoluta* and *potenta ordinate*, which was popular among important thinkers in the medieval period. 相似文献
16.
It is estimated that there could be 200 million‘environmental refugees’ by the middle of this century. One major environmental
cause of population displacement is likely to be global climate change. As the situation is likely to become more pressing,
it is vital to consider now the rights of environmental refugees and the duties of the rest of the world. However, this is
not an issue that has been addressed in mainstream theories of global justice. This paper considers the potential of two leading
liberal theories of international justice to address the particular issues raised by the plight of potential and actual environmental
refugees. I argue that neither John Rawls’s ‘Law of Peoples’ approach nor Charles Beitz’s `cosmopolitanism' is capable of
providing an adequate account of justice in this context. Beitz’s theory does have some advantages over Rawls’s approach but
it fails to take proper account of the attachment that some people have to their own ‘home’.
This revised version was published online in July 2006 with corrections to the Cover Date. 相似文献
17.
Margaret Moore 《The Journal of Ethics》2009,13(4):383-399
Associative duties—duties inherent to some of our relationships—are most commonly discussed in terms of intimate associations
such as of families, friends, or lovers. In this essay I ask whether impersonal associations such as state or nation can also
give rise to genuinely associative duties, i.e., duties of patriotism or nationalism. I distinguish between the two in terms
of their objects: the object of patriotism is an institutionalized political community, whereas the object of nationalism
is a group of people who share a common identity, often grounded in a belief in shared history, and an aspiration for collective
self-government together. I explore three arguments for the thesis that a special concern for one’s polity and fellow-citizens,
or one’s nation and co-nationals, is an associative duty: from reciprocity, from collective self-determination, and from the
well-being of compatriots or co-nationals. I argue that the relationship among compatriots is a more plausible contender for
generating associative duties than the relationship among co-nationals, although even in this case there are questions whether
these are genuinely associative duties, or simply special duties. Although the relationship among co-nationals is a less plausible contender for associative
duties, the well-being argument does apply to the relationship among both co-nationals and compatriots. I also suggest that
there is a certain privileging of the status quo in the way that associative duties arguments work, because they tend to operate
from existing relations and associations. 相似文献
18.
This paper addresses one aspect of the natural law theory of Germain Grisez. According to Grisez, practical reason identifies
the goods of human life prior to the invocation of any moral or normative notions. It can thus provide a non-normative foundation
for moral theory. I present Grisez’s position and argue that the apparently non-normative aspect of natural law cannot support
the moral position built upon it. I argue, in particular, that practical principles, as Grisez understands them, are best
understood as speech acts. If this is correct, it is possible to develop a sceptical challenge to Grisez’s position.
I am grateful to Michael Frede, Robert George, Richard Holton, Philip Pettit, and two anonymous reviewers for many helpful
comments on this paper. This paper was presented at a seminar in the Department of Philosophy at Princeton University in November
1987, and I am grateful for the comments I received from the audience—in particular, Germain Grisez—on that occasion. 相似文献
19.
Derek Baker 《Philosophical Studies》2010,150(1):37-47
Ambivalence is most naturally characterized as a case of conflicting desires. In most cases, an agent’s intrinsic desires
conflict contingently: there is some possible world in which both desires would be satisfied. This paper argues, though, that
there are cases in which intrinsic desires necessarily conflict—i.e., the desires are not jointly satisfiable in any possible
world. Desiring a challenge for its own sake is a paradigm case of such a desire. Ambivalence of this sort in an agent’s desires
creates special problems for the project of reducing all facts about an agent’s desires to facts about his or her preferences
over options. If this reductive project fails, there is reason to suspect that the Decision Theory cannot give us a complete
theory of Humean rationality. 相似文献
20.
Dànielle DeVoss 《Sexuality & culture》2002,6(3):75-94
The historically significant but superficial divide between public and private spaces and identities has shaped women’s lives,
subjectivities, and sexualities. In this article, I analyze women’s self-sponsored and self-published porn sites. Specifically,
I focus on sites that demonstrate complex articulations of identity and subjectivity—sites that can be read as identity projects
that appropriate cultural expectations of sexuality.
To foreground this analysis, I first explore past work analyzing the public/private dichotomy and suggest that computers and
virtual spaces are used to reinforce the flimsy separation between public and private. Using these discussions as scaffolding,
I then read a selection of women’s porn sites, arguing that these women Web authors are inserting their embodied subjectivities
into public space, and forcing a remapping of the lines of the public and private in ways that rupture public representations
of sexuality.
‘Scarlet collar’ workers are the feminists of the modern age, say psychologists, free from coercion and the dangers of the
traditional, male dominated business. In the past two years they have moved away from traditional activities such as prostitution
and lap dancing to become the majority of cyberporn owners. —Cherry Norton, 2000, online
The woman’s duty, as a member of the commonwealth, is to assist in the ordering, in the comforting, and in the beautiful adornment
of the state. —J. Ruskin,Free and Ennobled, 1983, p. 291 相似文献