共查询到20条相似文献,搜索用时 15 毫秒
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Joel J. Kupperman 《The Journal of Ethics》2009,13(2-3):243-255
This paper represents two polemics. One is against suggestions (made by Harman and others) that recent psychological research counts against any claim that there is such a thing as genuine virtue (Cf. Harman, in: Byrne, Stalnaker, Wedgwood (eds.) Fact and value, pp 117–127, 2001). The other is against the view that virtue ethics should be seen as competing against such theories as Kantian ethics or consequentialism, particularly in the specification of decision procedures. 相似文献
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解读作为美德的感恩德性 总被引:2,自引:0,他引:2
作为美德的感恩德性蕴含了三重维度伦理关系.感恩美德德性的生成不是一个自发过程,而是在三重维度的感恩伦理关系交互作用下,经过主体一系列的伦理心理环节而生成.如何增强人们对于感恩美德的认知,自觉地履行感恩美德?如何让青少年学会感恩?一是须区分作为美德的感恩与建立在利益计较、物物往来关系之上的人与人交往中的感恩;二是引导人们特别是青少年对于感恩美德的认知,激励人们作为美德的感恩情感;三是对于社会组织而言,须增强感恩美德的制度供给机制. 相似文献
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Stephen Darwall 《Australasian journal of philosophy》2013,91(4):589-597
I discuss a puzzle that shows there is a need to develop a new metaphysical interpretation of mathematical theories, because all well-known interpretations conflict with important aspects of mathematical activities. The new interpretation, I argue, must authenticate the ontological commitments of mathematical theories without curtailing mathematicians' freedom and authority to creatively introduce mathematical ontology during mathematical problem-solving. Further, I argue that these two constraints are best met by a metaphysical interpretation of mathematics that takes mathematical entities to be constitutively constructed by human activity in a manner similar to the constitutive construction of the US Supreme Court by certain legal and political activities. Finally, I outline some of the philosophical merits of metaphysical interpretations of mathematical theories of this type. 相似文献
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Andrew Aberdein 《Argumentation》2010,24(2):165-179
Virtue theories have become influential in ethics and epistemology. This paper argues for a similar approach to argumentation.
Several potential obstacles to virtue theories in general, and to this new application in particular, are considered and rejected.
A first attempt is made at a survey of argumentational virtues, and finally it is argued that the dialectical nature of argumentation
makes it particularly suited for virtue theoretic analysis. 相似文献
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Richard Yetter Chappell Helen Yetter-Chappell 《Australasian journal of philosophy》2016,94(3):449-463
This paper explores two ways in which evaluations of an agent's character as virtuous or vicious are properly influenced by what the agent finds salient or attention-grabbing. First, we argue that ignoring salient needs reveals a greater deficit of benevolent motivation in the agent, and hence renders the agent more blameworthy. We use this fact to help explain our ordinary intuition that failing to give to famine relief (for example) is in some sense less bad than failing to help a child who is drowning right before your eyes, in a way that's compatible with the contention that there's no principled reason to see the one life-saving act as any more or less choiceworthy than the other. Second, we argue that alleged ‘virtues of ignorance’ (modesty, believing better of friends than the evidence supports, etc.) are better understood as ‘virtues of salience’. Rather than placing demands on what we believe, these virtues place demands on what we find salient. 相似文献
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Is a virtue approach in argumentation possible without committing the ad hominem fallacy? My answer is affirmative, provided that the object study of our theory is well delimited. My proposal is that a theory of argumentative virtue should not focus on argument appraisal, as has been assumed, but on those traits that make an individual achieve excellence in argumentative practices. An agent-based approach in argumentation should be developed, not in order to find better grounds for argument appraisal, but to gain insight into argumentative habits and excellence. This way we can benefit from what a virtue argumentation theory really has to offer. 相似文献
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Yuval Eylon 《Ethical Theory and Moral Practice》2009,12(2):137-151
John McDowell argued that the virtuous person (VP) knows no temptation: her perception of a situation silences all competing
motivations – be it fear in the face of danger or a strong desire. The VP cannot recognize any reason to act non-virtuously
as a reason, and is never inclined to act non-virtuously. This view rests on the requirement that the VP rationally respond,
and not merely react, to the environment – it rests on the requirement that the relation between the VP and the world (ethical
requirements) must rule out the possibility that the VP is a brain in a vat. I will argue that the opposite is true: virtue
requires a sensitivity to temptation. The VP, as such, must be able to recognize reasons for performing non-virtuous actions
as reasons, and be inclined to perform them. She must find nothing human alien. This is so because the VP must possess the
ability to understand non-virtuous agents, and understanding necessarily involves vulnerability to temptation. Otherwise,
it will be argued, the VP views the actions of others as determined from outside the space of reasons. But the VP, like any
other person, must have the ability to view the actions of others as rational responses to the environment, not only as reactions
to it. Put differently, the VP’s view of others must rule out the possibility that they are brains in a vat – the possibility
that their actions are merely caused, rather than justified, by the facts. Finally, it will be suggested that an amended conception
of the VP can meet both requirements: view others as rationally responsive to the world, without relinquishing its relation
to the facts.
相似文献
Yuval EylonEmail: |