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《Australasian journal of philosophy》2013,91(2):240-241
Book Information Suffering and Moral Responsibility. Suffering and Moral Responsibility Meyerfeld Jamie New York Oxford University Press ix + 237 Hardback £35 By Meyerfeld Jamie. Oxford University Press. New York. Pp. ix + 237. Hardback:£35, 相似文献
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道德悖论视阈中的德福悖论 总被引:1,自引:0,他引:1
德行与幸福的关系问题是道德哲学的重要问题.德行是否与幸福保持一致直接影响到人们对某种道德理论的判断和评价.运用道德悖论理论可以帮助我们从一种新的视角来分析、理解二者之间的关系.现代德性伦理所追求的提升道德主体的整体德性,对于克服功利主义和单纯义务论对德福关系的简单理解.正确理解德福悖论具有借鉴意义. 相似文献
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Julia Driver 《Philosophical Studies》2006,128(3):619-644
We seem less likely to endorse moral expertise than reasoning expertise or aesthetic expertise. This seems puzzling given
that moral norms are intuitively taken to be at least more objective than aesthetic norms. One possible diagnosis of the asymmetry is that moral judgments require autonomy of judgement
in away that other judgments do not. However, the author points out that aesthetic judgments that have been ‘borrowed’ by
aesthetic experts generate the same autonomy worry as moral judgments which are borrowed by moral experts. The author then
explores various approaches to accepting the testimony of moral experts and concludes that the asymmetry may best be explained
by (1) the conditions for moral expertise being more difficult to satisfy than those of aesthetic expertise and (2) the intuitive
greater seriousness of accepting the moral judgments of others, since moral norms are generally viewed as more binding than aesthetic norms. 相似文献
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J.M. Bernstein 《International Journal of Philosophical Studies》2013,21(3):303-324
Abstract It is the persistence of social suffering in a world in which it could be eliminated that for Adorno is the source of the need for critical reflection, for philosophy. Philosophy continues and gains its cultural place because an as yet unbridgeable abyss separates the social potential for the relief of unnecessary human suffering and its emphatic continuance. Philosophy now is the culturally bound repository for the systematic acknowledgement and articulation of the meaning of the expanse of human suffering within technologically advanced societies that are already committed to liberal ideals of freedom and equality. 相似文献
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Eoin O'Connell 《The Southern journal of philosophy》2014,52(4):477-495
Against the view of some contemporary Kantians who wish to downplay Kant's retributivist commitments, I argue that Kant's theory of practical of reason implies a retributive conception of punishment. I trace this view to Kant's distinction between morality and well‐being and his attempt to synthesize these two concerns in the idea of the highest good. Well‐being is morally valuable only insofar as it is proportional to virtue, and the suffering inflicted on wrongdoers as punishment for wrongdoing is morally good so long as it is proportional to the wrongdoing. According to Kantian retributivism, punishment is warranted as a means to promote proportionality between well‐being and virtue. 相似文献
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This article offers reflections on The Passion of the Lord, edited by James A. Noel and Matthew V. Johnson. The title “The Transformation of Suffering” refers not only to the transformations emerging from the epic suffering endured by Jesus and by peoples of the African diaspora, but to the ways each of us may be spiritually transformed by the crucible of suffering, and to the imperative of discipleship to act with creative agency in transforming the conditions of suffering and injustice that exist in the world.Liza J. Rankow, is an interfaith minister and independent scholar based in Oakland, CA. She is the founding director of OneLife Institute for Spirituality and Social Transformation and is a recent past member of the board of trustees of The Church for the Fellowship of All Peoples, co-founded by Dr. Howard Thurman. 相似文献
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The primary purpose of the present research was to relate questionnaire-assessed self-reported childhood happiness and events to adulthood happiness in 387 nonclinical participants. Although childhood happiness and adult happiness were found to be significantly correlated (r = .28, p < .001), there was little relationship between reported adult happiness and reported specific childhood events and circumstances. Childhood events and circumstances, however, were much more highly correlated with childhood happiness (R = .64). Thirty-four percent of the persons who said they were unhappy or very unhappy as a child, but only 9% who said they were happy or very happy as a child, reported that they were unhappy or very unhappy as adults. 相似文献
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《South African Journal of Philosophy》2013,32(4):375-382
AbstractIn his recent book, Happiness: personhood, community, purpose, Pedro Tabensky answers the question of what happiness is. He develops an Aristotelian account of happiness that, he claims, is everyone’s maximally rational ideal. Much of the support for this claim rests on what Tabensky calls the method of critical introspection. This method involves introspecting on the kind of beings that we are and the kind of lives we can thus lead. If properly carried out, Tabensky claims, critical introspection will reveal to any individual that the active life of virtue is in fact the maximally rational ideal. I argue that two features of Tabensky’s account undermine this claim. The first is his account of the method of critical introspection itself. The second is his account of the nature and acquisition of virtue developed in his analogy between living and painting, and in his discussion of the eudaimon community. Tabensky’s account of critical introspection carried out at the general level of persons shows only that it works negatively to identify the kind of lives we could not lead as persons. It does not function positively to reveal that the maximally rational life for any person is the active exercise of virtue. Tabensky does suggest that the method carried out by particular individuals will reveal the kind of life they should be leading. However, it follows from Tabensky’s account of the nature and acquisition of virtue, I argue, that critical introspection can only reveal the active life of virtue to be the maximally rational ideal for those individuals who have had the right sort of upbringing in the right sort of community. 相似文献
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Ad Bergsma 《Applied research in quality of life》2011,6(4):451-453
Sara Ahmed has written a highly original book on happiness by not focusing on the content, but on the context in which the
word happiness is used. Her chapters are titled Feminist Killjoys, Unhappy Queers, Melancholic Mirgants and Happy Futures.
Ahmed convincingly shows that the pursuit of happiness may have unintended side-effects in different social contexts, and
she has collected al lot of stories and ideas that provide a backbone for the book. The ideological critique provided by Ahmed
would have been a lot stronger if she would have used data from empirical studies to judge her own ideas. 相似文献
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Applied Research in Quality of Life - Sustainable happiness research has recently received renewed attention. Studies present exercises intended to enhance happiness. A comprehensive process by... 相似文献
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This study investigates the influences of quality of life (QoL) in Thailand in terms of quality of family life, quality of community life, and quality of work life as determinants of happiness. Additionally, the moderating effects of mental capacity and moral capacity in relation to the influences of different QoL determinants of happiness are also investigated. The results indicate that quality of family life, quality of community life, and quality of work life have positive effects on happiness in Thailand. Further, our results indicate that mental capacity and moral capacity are significant as moderators in relation to the influences of two QoL determinants of happiness: quality of community life and quality of work life. 相似文献
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Eugene Thomas Long 《International Journal for Philosophy of Religion》2006,60(1-3):139-148
This essay explores the experience of suffering in order to see to what extent it can be understood within the context of
the human condition without diverting the reality of suffering or denying the meaning of human existence and divine reality.
Particular attention is given to describing and interpreting what I call the transcendent dimensions of suffering with the
intent of showing that in the experience of suffereing persons come up against the limits of what can be accounted for in
ordinary terms and point towards transcendent reality. In religious faith the transcendent dimensions of suffering may be
understood to come together with other transcendent dimensions of experience in a more distinctive or focused encounter with
transcendent reality. The conception of God that is suggested by the transcendent dimensions of suffering, however, differs
from the model of God in western theism as an absolutely transcendent, all powerful, immutable and impassible being. 相似文献
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Raymond F. Schmitt Jr. M.D. 《Journal of religion and health》1981,20(2):108-123
Suffering is frequent in life, often ensuing when a wished-for state cannot be realized. One common response to suffering is mourning. Mourning may take problematic forms, and this can lead to chronic denial or embitterment or despair or stagnation. On the other hand, mourning may occur in such manner as to facilitate meaning in life, empathy, caring, and perspective. One's myths and beliefs often affect the mourning process and may themselves be influenced by that process. Different myths accompany or influence different identity patterns and life-styles. The core concepts of religion are often associated with certain myths and beliefs that may inspire meaning and courage, caring and wisdom.The preparation of this paper was supported in part by the Bureau of Community Health Services' Maternal and Child Health Project Grant No. 916 and National Institutes of Child Health and Human Development Grant No. 03110. 相似文献