共查询到20条相似文献,搜索用时 31 毫秒
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John Martin Fischer 《The Journal of Ethics》2013,17(4):275-304
I explore two thought-experiments in Judith Jarvis Thomson’s important article, “A Defense of Abortion”: the violinist example and the people-seeds example. I argue (contra Thomson) that you have a moral duty not to unplug yourself from the violinist and also a moral duty not to destroy a people-seed that has landed in your sofa. Nevertheless, I also argue that there are crucial differences between the thought-experiments and the contexts of pregnancy due to rape or to contraceptive failure. In virtue of these differences, it would not follow from my conclusions about the violinist and people-seeds cases that abortion would not be permissible in a case of rape or in a case of voluntary intercourse with contraceptive failure. 相似文献
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Friedman O Neary KR Defeyter MA Malcolm SL 《New directions for child and adolescent development》2011,2011(132):79-89
Appropriate behavior in relation to an object often requires judging whether it is owned and, if so, by whom. The authors propose accounts of how people make these judgments. Our central claim is that both judgments often involve making inferences about object history. In judging whether objects are owned, people may assume that artifacts (e.g., chairs) are owned and that natural objects (e.g., pinecones) are not. However, people may override these assumptions by inferring the history of intentional acts made in relation to objects. In judging who owns an object, people may often consider which person likely possessed the object in the past--such reasoning may be responsible for people's bias to assume that the first person known to possess an object is its owner. 相似文献
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Adam Bradley 《Philosophy and phenomenological research》2021,102(2):359-379
In certain startling neurological and psychiatric conditions, what is ordinarily most intimate and familiar to us—our own body—can feel alien. For instance, in cases of somatoparaphrenia subjects misattribute their body parts to others, while in cases of depersonalization subjects feel estranged from their bodies. These ownership disorders thus appear to consist in a loss of any feeling of bodily ownership, the felt sense we have of our bodies as our own. Against this interpretation of ownership disorders, I defend Sufficiency, the thesis that every experience of bodily awareness suffices for a feeling of bodily ownership. Since Sufficiency conflicts with a face-value interpretation of these ownership disorders, the burden is on me to explain away the apparent tension. To do so, I identify and correct what I believe to be the fundamental mistake in the extant literature on the feeling of bodily ownership, namely the tendency to treat the notion of a feeling of bodily ownership as a single psychological construct. Instead, I distinguish the feeling of minimal ownership, the first-personal character of bodily awareness, from the feeling of affective ownership, the distinctive type of felt concern we have for our bodies. I motivate this distinction by raising the disownership puzzle, the fact that subjects suffering from ownership disorders display an ambiguous set of symptoms, arguing the distinction I draw between minimal and affective ownership is just what is required to resolve the puzzle. 相似文献
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The authors suggest that ownership may be one of the critical entry points into thinking about social constructions, a kind of laboratory for understanding status. They discuss the features of ownership that make it an interesting case to study developmentally. In particular, ownership is a consequential social fact that is alterable by an individual, even a child. Children experience changes in ownership in a way they do not experience changes in other social facts (such as word meanings or social norms). Ownership is also an individual rather than a general property; two objects can be identical, but differ in ownership. 相似文献
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Philosophia - The experience of one’s body as one’s own is normally referred to as one’s “bodily sense of ownership” (BSO). Despite its centrality and importance in... 相似文献
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Monima Chadha 《Australasian journal of philosophy》2018,96(1):14-27
The Abhidharma Buddhist revisionary metaphysics aims to provide an intellectually and morally preferred picture of the world that lacks a self. The first part of the paper claims that the Abhidharma ‘no-self’ view can be plausibly interpreted as a no-ownership view, according to which there is no locus or subject of experience and thus no owner of mental or bodily awarenesses. On this interpretation of the no-self view, the Abhidharma Buddhist metaphysicians are committed to denying the ownership of experiences, and thereby apparently obliged to explain our purported experience of ownership. My experiences seemingly come with the sense that I am the one who is undergoing this experience. But is there a really an experience of ownership—namely, an experience of being a subject that underlies our sense of ownership? I argue that there is nothing that it is like to be an owner of experiences, in the sense that there is no experiential phenomenology associated with the ownership of experience. The second part of the paper argues that, since there is no experience of ownership, there is no onus on the Abhidharma philosopher to give an explanation of the sense of ownership. 相似文献
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This article addresses the relationship between religious affiliation and a very specific form of firearms ownership, that is, handgun ownership. Literature is reviewed relative to explanations of gun ownership. A test of the hypothesized relationship between religious affiliation and handgun ownership demonstrated a statistically significant ( p < 0.03) association. Protestants were found to have a disproportionately high level of handgun ownership compared to other religious groups. Speculation for this finding is reviewed relative to other recent research on this topic. 相似文献
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David M. Douglas 《Science and engineering ethics》2011,17(3):485-502
Software ownership allows the owner to restrict the distribution of software and to prevent others from reading the software’s
source code and building upon it. However, free software is released to users under software licenses that give them the right
to read the source code, modify it, reuse it, and distribute the software to others. Proponents of free software such as Richard
M. Stallman and Eben Moglen argue that the social disutility of software ownership is a sufficient justification for prohibiting
it. This social disutility includes the social instability of disregarding laws and agreements covering software use and distribution,
inequality of software access, and the inability to help others by sharing software with them. Here I consider these and other
social disutility claims against withholding specific software rights from users, in particular, the rights to read the source
code, duplicate, distribute, modify, imitate, and reuse portions of the software within new programs. I find that generally
while withholding these rights from software users does cause some degree of social disutility, only the rights to duplicate,
modify and imitate cannot legitimately be denied to users on this basis. The social disutility of withholding the rights to
distribute the software, read its source code and reuse portions of it in new programs is insufficient to prohibit software
owners from denying them to users. A compromise between the software owner and user can minimise the social disutility of
withholding these particular rights from users. However, the social disutility caused by software patents is sufficient for
rejecting such patents as they restrict the methods of reducing social disutility possible with other forms of software ownership. 相似文献
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This article addresses the relationship between religious affiliation and a very specific form of firearms ownership, that is, handgun ownership. Literature is reviewed relative to explanations of gun ownership. A test of the hypothesized relationship between religious affiliation and handgun ownership demonstrated a statistically significant ( p < 0.03) association. Protestants were found to have a disproportionately high level of handgun ownership compared to other religious groups. Speculation for this finding is reviewed relative to other recent research on this topic. 相似文献
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Steven Wall 《Journal of Political Philosophy》2009,17(4):399-417
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