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1.
Censure Theory <Emphasis Type="Italic">Still</Emphasis> Best Accounts for Punishment of the Guilty: Reply to Montague 总被引:1,自引:1,他引:0
T. Metz 《Philosophia》2009,37(1):113-123
In an article previously published in this journal, Phillip Montague critically surveys and rejects a handful of contemporary
attempts to explain why state punishment is morally justified. Among those targeted is one of my defences of the censure theory
of punishment, according to which state punishment is justified because the political community has a duty to express disapproval
of those guilty of injustice. My defence of censure theory supposes, per argumentum, that there is always some defeasible moral reason for the state to proportionately punish the guilty, and then demonstrates
that censure theory best entails and explains this intuition. Montague does not question the intuition, but instead argues
that three rival theories of punishment, including his societal-defence view, account for it to no worse a degree than my
censure theory. In this article I defend my initial argument, noting resources for its defence that Montague does not appreciate
and that, I maintain, provide those who believe that there is always pro tanto injustice in the state failing to proportionately punish the guilty reason to adopt censure theory over all competitors,
including Montague’s societal-defence theory.
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T. MetzEmail: |
2.
Bas van der Vossen 《Res Publica》2008,14(4):299-302
In this paper I respond to Bernd Krehoff’s article ‘Legitimate Political Authority and Sovereignty: Why States Cannot Be the
Whole Story’. I criticize Krehoff’s use of Raz’s theory of authority to evaluate the legitimacy of our political institutions.
Krehoff argues that states cannot (always) claim exclusive authority and therefore cannot possess exclusive legitimacy. Although
I agree with his conclusion, I argue that the questions of legitimacy and (Razian) authority are distinct and that we need
to focus more on the former in order to really support and defend Krehoff’s conclusions.
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Bas van der VossenEmail: |
3.
David Braun 《Philosophical Studies》2008,141(2):243-262
I criticized Jeffrey King’s theory of complex demonstratives in “Problems for a Quantificational Theory of Complex Demonstratives.”
King replied in “Complex Demonstratives as Quantifiers: Objections and Replies.” I here comment on some of King’s replies.
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David BraunEmail: |
4.
Stéphane Legrand 《Sophia》2008,47(3):281-291
This article aims at showing that in spite of Michel Foucault’s violent rejection of phenomenology, this discipline never
ceased to bear a crucial significance for his archaeological and genealogical analyses, in that it can be construed as a symptom
indicating the most serious challenge that the contemporary philosophy has to meet: thinking together Experience and Knowledge.
The author intends to prove, by resorting to the Marxian concept of ‘objectively necessary appearance’, that Foucault’s main
opposition to phenomenology stems from his original conception of the theory as a sort of experiment made by the philosopher
on himself and on his own historical a priori.
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Stéphane LegrandEmail: |
5.
Christopher Hitchcock 《Philosophical Studies》2009,144(3):391-401
Hall [(2007), Philosophical Studies, 132, 109–136] offers a critique of structural equations accounts of actual causation, and then offers a new theory of his own.
In this paper, I respond to Hall’s critique, and present some counterexamples to his new theory. These counterexamples are
then diagnosed.
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Christopher HitchcockEmail: |
6.
Michael Nelson 《Philosophical Studies》2007,133(3):455-471
I discuss Stalnaker’s views on modality. In particular, his views on actualism, anti-essentialism, counterpart theory, and
the Barcan formulas.
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Michael NelsonEmail: |
7.
Antony Duff 《Res Publica》2008,14(4):277-281
Richard Dagger (in this issue) provides perhaps the most persuasive version of a ‘fair play’ theory of criminal punishment,
grounded in an attractive liberal republican political theory. But, I argue, his version of the theory still faces serious
objections: that its explanation of why some central mala in se are properly criminalised is still distorting, despite his
appeal to the burdens of ‘general compliance’; and that it cannot adequately explain (as it should explain) the differential
seriousness and wrongfulness of different kinds of crime.
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Antony DuffEmail: |
8.
Scott Hill 《Journal of Happiness Studies》2009,10(2):215-228
Daniel Haybron has made an original contribution to philosophical discussions of happiness. He has put forward a theory that
identifies happiness with moods and the propensity to experience moods. Haybron’s contribution deserves a critical examination.
The first section of my paper is interpretive. I show how Haybron uses the concepts of ‘central affective states’ and ‘mood
propensity’ to define happiness. The second and third sections of the paper are critical. They focus on the inclusion of mood
propensity in Haybron’s theory. In the second section I argue that his theory fails because there is an example that shows
a subject can be happy even when that subject does not have a positive mood propensity. In the third section of the paper,
I consider Haybron’s objection that the case in question is ‘object-specific’ and that it is not ‘emotionally-based’. I discuss
both of these technical terms in detail. Moreover, I argue that a modified version of the counter example accommodates these
technical terms while retaining the persuasiveness of the original example.
相似文献
Scott HillEmail: |
9.
Per Sandin 《Philosophia》2009,37(1):153-167
This paper discusses the application of the supreme emergency doctrine from just-war theory to non-antagonistic threats. Two
versions of the doctrine are considered: Michael Walzer’s communitarian version and Brian Orend’s prudential one. I investigate
first whether the doctrines are applicable to non-antagonistic threats, and second whether they are defensible. I argue that
a version of Walzer’s doctrine seems to be applicable to non-antagonistic threats, but that it is very doubtful whether the
doctrine is defensible. I also argue that Orend’s version of the doctrine is applicable to non-antagonistic threats, but that
his account is not defensible, regardless of whether the threats are antagonistic or not.
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Per SandinEmail: |
10.
Seahwa Kim 《Erkenntnis》2009,70(3):419-426
In his 2003 paper, “Does the Existence of Mathematical Objects Make a Difference?”, Alan Baker criticizes what he terms the
‘Makes No Difference’ (MND) argument by arguing that it does not succeed in undermining platonism. In this paper, I raise
two objections. The first objection is that Baker is wrong in claiming that the premise of the MND argument lacks a truth-value.
The second objection is that the theory of counterlegals which he appeals to in his argument is incompatible with actual scientific
practice. I conclude that we ought not to accept Baker’s claim.
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Seahwa KimEmail: Email: |
11.
Veronica Vasterling 《Human Studies》2007,30(2):79-95
In this essay I compare Nussbaum’s and Arendt’s approach to narrativity. The point of the comparison is to find out which
approach is more adequate for practical philosophy: the approach influenced by cognitive theory (Nussbaum) or the one influenced
by hermeneutic phenomenology (Arendt). I conclude that Nussbaum’s approach is flawed by methodological solipsism, which is
due to her application of cognitive theory.
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Veronica VasterlingEmail: |
12.
Guy Fletcher 《Philosophia》2009,37(1):149-152
Despite its apparent ubiquity, philosophers have not talked much about sentimental value. One exception is Anthony Hatzimoysis
(The Philosophical Quarterly 53:373–379, 2003). Those who wish to take sentimental value seriously are likely to make use of Christine Korsgaard’s ideas on two distinctions
in value. In this paper I show that Hatzimoysis has misrendered Korsgaard’s insight in his discussion of sentimental value.
I begin by briefly summarising Korsgaard’s idea before showing how Hatzimoysis’ treatment of it is mistaken.
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Guy FletcherEmail: |
13.
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.
相似文献
Imtiaz MoosaEmail: |
14.
Glen A. Hoffmann 《Philosophia》2007,35(2):161-170
According to Field’s influential incompleteness objection, Tarski’s semantic theory of truth is unsatisfactory since the definition
that forms its basis is incomplete in two distinct senses: (1) it is physicalistically inadequate, and for this reason, (2)
it is conceptually deficient. In this paper, I defend the semantic theory of truth against the incompleteness objection by
conceding (1) but rejecting (2). After arguing that Davidson and McDowell’s reply to the incompleteness objection fails to
pass muster, I argue that, within the constraints of a non-reductive physicalism and a holism concerning the concepts of truth,
reference and meaning, conceding Field’s physicalistic inadequacy conclusion while rejecting his conceptual deficiency conclusion
is a promising reply to the incompleteness objection.
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Glen A. HoffmannEmail: |
15.
Patricia Sheridan 《Sophia》2007,46(3):263-275
Hutcheson’s theory of morality shares far more common ground with Clarke’s morality than is generally acknowledged. In fact,
Hutcheson’s own view of his innovations in moral theory suggest that he understood moral sense theory more as an elaboration
and partial correction to Clarkean fitness theory than as an outright rejection of it. My aim in this paper will be to illuminate
what I take to be Hutcheson’s grounds for adopting this attitude toward Clarkean fitness theory. In so doing, I hope to bring
to light an otherwise unexpected continuity between moral sense theory and the moral rationalism to which it is usually opposed,
and, in so doing, draw attention to the anti-sceptical realism that lies at the heart of both accounts.
相似文献
Patricia SheridanEmail: |
16.
17.
Emotional expressions of moral value 总被引:1,自引:0,他引:1
Julie Tannenbaum 《Philosophical Studies》2007,132(1):43-57
In “Moral Luck” Bernard Williams describes a lorry driver who, through no fault of his own, runs over a child, and feels “agent-regret.”
I believe that the driver’s feeling is moral since the thought associated with this feeling is a negative moral evaluation
of his action. I demonstrate that his action is not morally inadequate with respect his moral obligations. However, I show
that his negative evaluation is nevertheless justified since he acted in way that does not live up to his moral values. I
then use this distinctive negative moral evaluation to distinguish agent-regret from guilt and mere regret.
相似文献
Julie TannenbaumEmail: |
18.
Kant’s theory of arithmetic is not only a central element in his theoretical philosophy but also an important contribution
to the philosophy of arithmetic as such. However, modern mathematics, especially non-Euclidean geometry, has placed much pressure
on Kant’s theory of mathematics. But objections against his theory of geometry do not necessarily correspond to arguments
against his theory of arithmetic and algebra. The goal of this article is to show that at least some important details in
Kant’s theory of arithmetic can be picked up, improved by reconstruction and defended under a contemporary perspective: the
theory of numbers as products of rule following construction presupposing successive synthesis in time and the theory of arithmetic
equations, sentences or “formulas”—as Kant says—as synthetic a priori. In order to do so, two calculi in terms of modern mathematics
are introduced which formalise Kant’s theory of addition as a form of synthetic operation.
相似文献
Peter MittelstaedtEmail: |
19.
Roger Foster 《Continental Philosophy Review》2007,40(2):187-204
I argue that the reflections on language in Adorno and Heidegger have their common root in a modernist problematic that dissected
experience into ordinary experience, and transfiguring experiences that are beyond the capacity for expression of our language.
I argue that Adorno’s solution to this problem is the more resolutely “modernist” one, in that Adorno is more rigorous about
preserving the distinction between what can be said, and what strives for expression in language. After outlining the definitive
statement of this problematic in Nietzsche’s early epistemological writings, I outline Heidegger’s solution and subsequently
Adorno’s critique of Heidegger. Finally, I argue that situating Adorno within the modernist problem of language and expression
is crucial for making sense of his philosophy as a form of critical theory.
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Roger FosterEmail: |
20.
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.
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Matteo MorgantiEmail: |