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This article examines reasons for the counseling profession's movement away from its activist roots toward policies and agendas that are less socially engaged. Concern with individualism, struggle for public acceptance, continued reliance on narrow research interests, and increased emphasis on accreditation and credentialing are all discussed as factors contributing to the counseling profession's inability to advocate for effective social change. 相似文献
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Technologies fulfill a social role in the sense that they influence the moral actions of people, often in unintended and unforeseen
ways. Scientists and engineers are already accepting much responsibility for the technological, economical and environmental
aspects of their work. This article asks them to take an extra step, and now also consider the social role of their products.
The aim is to enable engineers to take a prospective responsibility for the future social roles of their technologies by providing
them with a matrix that helps to explore in advance how emerging technologies might plausibly affect the reasons behind people’s
(moral) actions. On the horizontal axis of the matrix, we distinguished the three basic types of reasons that play a role
in practical judgment: what is the case, what can be done and what should be done. On the vertical axis we distinguished the
morally relevant classes of issues: stakeholders, consequences and the good life. To illustrate how this matrix may work in
practice, the final section applies the matrix to the case of the Google PowerMeter. 相似文献
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Journal of Indian Council of Philosophical Research - 相似文献
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International Journal for Philosophy of Religion - 相似文献
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Theoretical Medicine and Bioethics - 相似文献
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Raimond Gaita 《Inquiry (Oslo, Norway)》2013,56(4):407-424
Maclntyre's ‘disquieting suggestion’ concerning the apparently irretrievably anarchic state of contemporary moral discourse begs the crucial questions in any argument over the notion of ‘incoherence’ in moral thought and practice. Thus his attempt to establish the canonical authority of Aristotelianism fails. Nonetheless, the attempt to reconstruct a plausible Aristotelianism is of independent interest. Maclntyre introduces the quasi‐technical notion of a ‘practice’ to locate a non‐reductive teleology of the virtues. Though certain teleological expressions come naturally in a deepened understanding of the place of the virtues in a human life, they will not, at crucial points, bear the philosophically motivated teleological emphasis that Maclntyre places on them. This emphasis is a mistaken reaction to the inadequacies of expressions like ‘intrinsic’ and ‘for its own sake’, as often used by philosophers who argue against teleological construals of morality. It is also prompted by the mistaken belief that it is required to reveal the connection between morality and a person's good. For a non‐reductive construal of that connection we must focus on the meaning of action and of a life. This is in accord with some things Aristotle said. It is not in easy accord with the claim that moral judgments are factual or truth‐valued, nor with the claim that such a concern with meaning can be discursively underwritten by showing it to be a requirement of any sound philosophy of action and of personal identity. This does not lead to what Maclntyre calls ‘emotivism’, nor to ‘non‐cognitivism’. 相似文献
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