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1.
Christopher Cordner 《Philosophia》2008,36(4):593-609
In his later writings on ethics Foucault argues that rapport à soi – the relationship to oneself – is what gives meaning to
our commitment to ‘moral behaviour’. In the absence of rapport à soi, Foucault believes, ethical adherence collapses into
obedience to rules (‘an authoritarian structure’). I make a case, in broadly Levinasian terms, for saying that the call of
‘the other’ is fundamental to ethics. This prompts the question whether rapport à soi fashions an ethical subject who is unduly
self-concerned. Here we confront two apparently irreconcilable pictures of the source of moral demands. I describe one way
of trying to reconcile them from a Foucaultian perspective, and I note the limitations in the attempt. I also try to clear
away what I think to be a misunderstanding on Foucault’s part about what is at stake in the choice between these pictures.
To clarify my critique of Foucault, I also relate it to a similar recent critique of virtue ethics by Thomas Hurka.
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Christopher CordnerEmail: |
2.
Imtiaz Moosa 《Ethical Theory and Moral Practice》2007,10(2):159-182
In this article (1) I extract from Brentano’s works (three) formal arguments against “genealogical explanations” of ethical
claims. Such explanation can also be designated as “naturalism” (not his appellation); (2) I counter these arguments, by showing
how genealogical explanations of even apodictic moral claims are logically possible (albeit only if certain unlikely, stringent
conditions are met); (3) I show how Nietzsche’s ethics meets these stringent conditions, but evolutionary ethics does not.
My more general thesis is that naturalism and intuitionism in ethics need not be mutually incompatible.
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Imtiaz MoosaEmail: |
3.
Lisa Rivera 《Ethical Theory and Moral Practice》2007,10(1):69-87
When a person gives up an end of crucial importance to her in order to promote a moral aim, we regard her as having made a
moral sacrifice. The paper analyzes these sacrifices in light of some of Bernard Williams’ objections to Kantian and Utilitarian
accounts of them. Williams argues that an implausible consequence of these theories is that that we are expected to sacrifice
projects that make our lives worth living and contribute to our integrity. Williams’ arguments about integrity and meaning
are shown to be unconvincing when the content of projects is left open. However, a look at his later arguments suggests a
reason to be concerned about defensible ethical projects as understood through what he refers to as “the morality system”.
The problem for theories of this type turns out to be not merely conflicts between ethical projects and moral demands but
making sense of some of the ethically relevant features of these projects. Accommodations to moral theories that leave room
for ethical projects may be insufficient to explain such features, for example in cases where agents demand more of themselves
than the theories require. Making the theories more demanding is also problematic. Williams’ view about the role ethics plays
in our conception of the life we want to lead provides a better account of these cases.
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Lisa RiveraEmail: |
4.
Scott Hill 《Argumentation》2009,23(2):277-283
Toomas Karmo claims that his taxonomy of ethical sentences has the result that there does not exist a sound argument with
all non-ethical premises and an ethical conclusion. In a recent paper, Mark T. Nelson argues against this claim. Nelson presents
a sound argument that he takes to be such that (i) Karmo’s taxonomy classifies that argument’s single premise as non-ethical
and (ii) Karmo’s taxonomy classifies that argument’s conclusion as ethical. I attempt to show that Nelson is mistaken about
(ii). For any possible world at which the premise of Nelson’s argument is true, Karmo’s taxonomy classifies the conclusion
of Nelson’s argument as non-ethical.
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Scott HillEmail: |
5.
Postphenomenology: Learning Cultural Perception in Science 总被引:2,自引:0,他引:2
Cathrine Hasse 《Human Studies》2008,31(1):43-61
In this article I propose that a postphenomenological approach to science and technology can open new analytical understandings
of how material artifacts, embodiment and social agency co-produce learned perceptions of objects. In particle physics, physicists
work in huge groups of scientists from many cultural backgrounds. Communication to some extent depends on material hermeneutics
of flowcharts, models and other visual presentations. As it appears in an examination of physicists’ scrutiny of visual renderings
of different parts of a detector, perceptions vary in relation to social and bodily experiences. Vision in physics has seemingly
allowed an objective perception at a convenient distance of the body. This article challenges this view and proposes that
the variations can be analysed as cultural at two echelons with the help of a postphenomenological approach combined with
cultural psychological theory of artifacts. A third echelon presumably constitutes the phenomenological limit to culture in
science. Even this last resort of subjectivity can be embraced by a postphenomenological approach. The process of culturalization
in physics can be defined as a process of situating knowledge in a body whose continuous learning of micro-and macro perceptions
makes scientific renderings unstable. Taken together postphenomenology, following the distinctions between body one and body
two, and combined with cultural psychological learning theory, enables new insight into what constitutes culture in science.
相似文献
Cathrine HasseEmail: |
6.
Katinka Waelbers 《Human Studies》2009,32(2):241-250
In What Things Do, Verbeek (What things do: philosophical reflections on technology, agency and design. Penn State University Press, University
Park, 2005a) develops a vocabulary for understanding the social role of technological artifacts in our culture and in our daily lives.
He understands this role in terms of the technological mediation of human behavior and perception. To explain mediation, he
levels out the modernist separation of subjects and objects by decreasing the autonomy of humans and increasing the activity
of things. His approach consists primarily within a clever integration of the theories of Latour and Ihde, which provides
a comprehensive understanding of the social role of technological artifacts. Despite the fact that Verbeek’s book is carefully
thought out and already quite influential in the field of philosophy of technology, his approach raises some conceptual and
pragmatic questions. The conceptual questions concern (a) the precise meaning of the concept of mediation and the possibility
of distinguishing between different forms of mediation, and (b) the differences and similarities between human and technological
agency and intentionality. The pragmatic questions concern the application of his theory to the realm of engineering ethics.
Particularly pressing is the question of how to assign (moral) responsibility to humans when technological artifacts are mediating
the outcomes of human actions. With this article, I will raise these issues, and look forward to Verbeek’s reply.
相似文献
Katinka WaelbersEmail: |
7.
8.
Edmund Wall 《Philosophia》2008,36(2):237-249
9.
Kalle Puolakka 《Philosophia》2008,36(1):29-41
This article considers the validity and strength of Richard Rorty’s pragmatist theory of interpretation in the light of two
ethical issues related to literature and interpretation. Rorty’s theory is rejected on two grounds. First, it is argued that
his unrestrained account of interpretation is incompatible with the distinctive moral concerns that have been seen to restrict
the scope and nature of valid approaches to artworks. The second part of the paper claims that there is no indispensable relationship
between supporting Rorty’s pragmatist theory of interpretation and the important place that is attached to literature in the
liberal society outlined by him. A reading of Donald Davidson’s texts on literary language and interpretation implies that
an intentionalist theory of interpretation can accommodate those features that Rorty values in literature as well.
相似文献
Kalle PuolakkaEmail: |
10.
To help academic associations in management develop, refine, and implement a code of ethics, we conducted a survey of management
educators’ perception of the ethicality of 142 specific behaviors in teaching, research, and service. The results of the survey
could be used to inform ethics committees of these associations regarding the level of acceptability of such conduct. The
potential value of our study for the Academy of Management or similar management associations lie in our (1) systematically
involving the members in building support for the code of ethics, (2) assessing members’ ethical judgments on both cross-sectional
and longitudinal bases so as to identify areas needing particular attention in ethical training, (3) providing an extensive
list of specific examples of questionable and potentially unethical behaviors so as to make it easier to implement the code,
and (4) providing a template survey document for potential use in involving more stakeholder groups in the development of
codes of ethics.
相似文献
M. Joseph SirgyEmail: |
11.
Peter-Paul Verbeek 《Phenomenology and the Cognitive Sciences》2008,7(3):387-395
This article investigates the types of intentionality involved in human–technology relations. It aims to augment Don Ihde’s
analysis of the relations between human beings and technological artifacts, by analyzing a number of concrete examples at
the limits of Ihde’s analysis. The article distinguishes and analyzes three types of “cyborg intentionality,” which all involve
specific blends of the human and the technological. Technologically mediated intentionality occurs when human intentionality takes place “through” technological artifacts; hybrid intentionality occurs when the technological actually merges with the human; and composite intentionality is the addition of human intentionality and the intentionality of technological artifacts.
相似文献
Peter-Paul VerbeekEmail: |
12.
Per Albert Ilsaas 《Res Publica》2008,14(4):313-316
The article is a brief response to Jacob Blair’s critique of David Rodin’s argument in War and Self-Defense that there are circumstances in which war conceivably could be justified not as self-defence, but as law enforcement or punishment.
It argues that while Rodin’s position potentially is less dilemmatic than Blair suggests, Blair nevertheless usefully highlights
tensions within it. Blair’s own argument in favour of ar as law-enforcement is suggestive, but in no way conclusive.
相似文献
Per Albert IlsaasEmail: |
13.
Daphna Erdinast-Vulcan 《Continental Philosophy Review》2008,41(1):43-58
The essay draws on a little-known fragment from M.M. Bakhtin’s Draft Exercise Notebooks of 1943 to highlight both the affinities
and the divergences of the respective philosophical projects of Bakhtin and Emmanuel Levinas. The first part of the discussion
follows their parallel itineraries through several points of convergence, from a sense of profound philosophical disenchantment
to a conception of the ethical subject as living on borderlines, facing the other, irremediably vulnerable and infinitely
responsible. The second part focuses on the “dialogic impasse” and its attempted resolution through gestures of triangulation,
evidenced in Levinas’s “third” and Bakhtin’s “superaddresee.” The third part of the discussion, beginning with Bakhtin’s and
Levinas’s different readings of Dostoevsky, focuses on the ultimate divergence of their philosophical positions, and suggests
that Bakhtin’s discursive conception of subjectivity may point the direction towards a more viable thinking of a post-metaphysical
ethics.
相似文献
Daphna Erdinast-VulcanEmail: |
14.
Brian Schrag 《Science and engineering ethics》2009,15(2):135-160
It is not unusual for researchers in ethnography (and sometimes Institutional Review Boards) to assume that research of “public”
behavior is morally unproblematic. I examine an historical case of ethnographic research and the sustained moral outrage to
the research expressed by the subjects of that research. I suggest that the moral outrage was legitimate and articulate some
of the ethical issues underlying that outrage. I argue that morally problematic Ethnographic research of public behavior can
derive from research practice that includes a tendency to collapse the distinction between harm and moral wrong, a failure
to take account of recent work on ethical issues in privacy; failure to appreciate the deception involved in ethnographers’
failure to reveal their role as researchers to subjects and finally a failure to appropriately weigh the moral significance
of issues of invasion of privacy and inflicted insight in both the research process and subsequent publication of research.
相似文献
Brian SchragEmail: |
15.
Peter-Paul Verbeek 《Human Studies》2009,32(2):251-261
This article is a reply to the three reviews of my book What Things Do: Philosophical Reflections on Technology, Agency, and Design (Verbeek 2005) in this symposium. It discusses the remarks made by the reviewers along five lines. The first is methodological and concerns
the question of how to develop a philosophical approach to technology. The second line discusses the philosophical orientation
of the book, and the relations between analytic and continental approaches. Third, I will discuss the metaphysical aspects
of the book, in particular the nature and value of the non-modernist approach it aims to set out. Fourth, I will discuss the
social and political relevance of the book. Fifth, this will bring me to some concluding remarks about how the postphenomenological
perspective developed in the book relates to liberalism, focusing on its suggestions to deliberately design our material environment
in terms of mediation.
相似文献
Peter-Paul VerbeekEmail: |
16.
Matteo Morganti 《Axiomathes》2009,19(1):73-85
In a recent paper, Jiri Benovsky argues that the bundle theory and the substratum theory, traditionally regarded as ‘deadly
enemies’ in the metaphysics literature, are in fact ‘twin brothers’. That is, they turn out to be ‘equivalent for all theoretical
purposes’ upon analysis. The only exception, according to Benovsky, is a particular version of the bundle theory whose distinguishing
features render unappealing. In the present reply article, I critically analyse these undoubtedly relevant claims, and reject
them.
相似文献
Matteo MorgantiEmail: |
17.
Liezl van Zyl 《Philosophia》2009,37(1):91-104
In this paper I argue that the disagreement between modern moral philosophers and (some) virtue ethicists about whether motive
affects rightness is a result of conceptual disagreement, and that when they develop a theory of ‘right action,’ the two parties
respond to two very different questions. Whereas virtue ethicists tend to use ‘right’ as interchangeable with ‘good’ or ‘virtuous’
and as implying moral praise, modern moral philosophers use it as roughly equivalent to ‘in accordance with moral obligation.’
One implication of this is that the possibility of an act being right by accident does not pose a problem for consequentialism
or deontology. A further implication is that it reveals a shortcoming in virtue ethics, namely that it does not—yet needs
to—present an account of moral obligation.
相似文献
Liezl van ZylEmail: |
18.
Alvin C. Dueck Julia P. Langdal David M. Goodman Adam A. Ghali 《Pastoral Psychology》2009,58(3):289-301
This essay seeks to consider the implications of the prophetic voice of Abraham Joshua Heschel. We argue that Heschel’s work
offers important correctives to some of modern psychologies’ universalizing and reductive assumptions and activities. Specifically,
we show that Heschel argues for an anthropology characterized by particularity, with a unique emphasis on the person’s standing
in relation to God. Relatedly, we show how Heschel’s understanding challenges us to recognize that ethics is to precede ontology.
Lastly, this primacy of ethics leads to a prophetic challenge toward becoming people of peace, systemically as well as individually.
We conclude by applying Heschel’s admonishment to recent, specific activities of injustice and violence within the field of
psychology. Heschel’s arguments are reviewed in a spirit of ecumenism, to pursue the ends of peace as a profession and as
a society.
相似文献
Alvin C. DueckEmail: |
19.
John G. Bruhn 《Journal of Academic Ethics》2008,6(1):17-32
Ethics failure in academia is not new, yet its prevalence, causes, and methods to prevent it remain a matter of debate. The
author’s premise is that value dissonance underlies most of the reasons ethics failure occurs. Vignettes are used to illustrate
value dissonance at the individual and institutional levels. Suggestions are offered for ways academic institutions can assume
greater responsibility as a moral agency to prevent the occurrence of ethics failure.
相似文献
John G. BruhnEmail: |
20.
Skeptical Theism and God’s Commands 总被引:1,自引:0,他引:1
Stephen Maitzen 《Sophia》2007,46(3):237-243
According to Michael Almeida and Graham Oppy, adherents of skeptical theism will find their sense of moral obligation undermined
in a potentially ‘appalling’ way. Michael Bergmann and Michael Rea disagree, claiming that God’s commands provide skeptical
theists with a source of moral obligation that withstands the skepticism in skeptical theism. I argue that Bergmann and Rea
are mistaken: skeptical theists cannot consistently rely on what they take to be God’s commands.
相似文献
Stephen MaitzenEmail: |