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Trevor Hedberg 《Synthese》2014,191(15):3621-3637
Supererogatory acts, those which are praiseworthy but not obligatory, have become a significant topic in contemporary moral philosophy, primarily because morally supererogatory acts have proven difficult to reconcile with other important aspects of normative ethics. However, despite the similarities between ethics and epistemology, epistemic supererogation has received very little attention. In this paper, I aim to further the discussion of supererogation by arguing for the existence of epistemically supererogatory acts and considering the potential implications of their existence. First, I offer a brief account of moral supererogation and how morally supererogatory acts generate a strong intuition that a similar phenomenon should exist in epistemology. Afterward, I argue for the existence of epistemically supererogatory acts by examining five cases where an epistemic activity appears to be epistemically supererogatory. Epistemic supererogation appears to provide the best explanation for our considered judgments about the individuals’ behavior in these different cases. Finally, I consider how epistemic supererogation might impact the contemporary study of epistemology, particularly with regard to how we appraise certain epistemic duties. 相似文献
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M. W. Jackson 《The Journal of value inquiry》1986,20(4):289-296
Conclusion The concept of supererogation is an act that it is right to do but not wrong not to do. The moral trinity of the deontic logic excludes such acts from moral theory. A moral theory that is based on duty or obligation unqualified seems inevitably to make all good acts obligations, whether construed from a teleological or deontological point of view. If supererogation is a moral fact, no moral theory can survive without acknowledging it. One way to distinguish supererogation from obligation that is not arbitrary is to draw the line of obligation at death and dismemberment. Such a limit to obligation is often implicit in moral theory. Inclusive obligation requires us all to be heroes all of the time. The moral limit to obligation is one of Hobbes's teachings. Though it is seldom noted in contemporary political and moral theory, it is, for example, implied in Rawls's definition of supererogation. In this definition it is said that heroic supererogation would be a duty but for the high cost associated with it. This cost is the risk of life and limb;.it distinguishes supererogation from both benevolence and obligation.A supererogation is a good act with a high cost. The goodness of the act, however determined, must be proportionate to the cost to the agent. If life is risked, life or something deemed no less valuable must be gained. The intention to effect such important goods for others is sufficient for an act to be supererogatory even if it fails.If moral reality is inevitably vague, complex, and incomplete, then it is no surprise that moral theory is that way, too. The challenge is that moral theory be no more vague, complex, and incomplete than necessary and in ways justified by the nature of moral reality. A science, Aristotle advised, can be no more precise than its subject matter permits. 相似文献
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Jorah Dannenberg 《The Journal of Ethics》2015,19(2):159-183
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Philosophical Studies - 相似文献
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《Canadian journal of philosophy》2012,42(2):207-233
While openmindedness is often cited as a paradigmatic example of an intellectual virtue, the connection between openmindedness and truth is tenuous. Several strategies for reconciling this tension are considered, and each is shown to fail; it is thus claimed that openmindedness, when intellectually virtuous, bears no interesting essential connection to truth. In the final section, the implication of this result is assessed in the wider context of debates about epistemic value. 相似文献
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Clare Shelley-Egan 《Nanoethics》2010,4(2):183-189
Issues of responsibility in the world of nanotechnology are becoming explicit with the emergence of a discourse on ‘responsible
development’ of nanoscience and nanotechnologies. Much of this discourse centres on the ambivalences of nanotechnology and
of promising technology in general. Actors must find means of dealing with these ambivalences. Actors’ actions and responses
to ambivalence are shaped by their position and context, along with strategic games they are involved in, together with other
actors. A number of interviews were conducted with industrial actors with the aim of uncovering their ethical stances towards
responsible development of nanotechnology. The data shows that standard repertoires of justification of nanotechnological
development were used. Thus, the industrial actors fell back on their position and associated responsibilities. Such responses
reinforce a division of moral labour in which industrial actors and scientists can focus on the progress of science and technology,
while other actors, such as NGOs, are expected to take care of broader considerations, such as ethical and social issues. 相似文献
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Erin Taylor 《Australasian journal of philosophy》2013,91(4):667-682
Conventionalists about promising believe that it is wrong to break a promise because the promisor takes advantage of a useful social convention only to fail to do his part in maintaining it. Anti-conventionalists claim that the wrong of breaking a promise has nothing essentially to do with a social convention. Anti-conventionalists are right that the social convention is not necessary to explain the wrong of breaking most promises. But conventionalists are right that the convention plays an essential role in any satisfactory account of promising. A new conventionalism can explain this by appealing to special features of social conventions. Two of these special features have important implications for any moral requirements they mediate, such as the requirement to keep one's promises and the moral requirements attached to social or occupational roles. First, these requirements will not depend on features of a situation that are inaccessible to typical participants in the convention. Second, these requirements often cannot be tailored to fit the overly unusual circumstances of participants. 相似文献
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JERALD GREENBERG 《Industrial and Organizational Psychology》2009,2(2):230-241
With an eye toward promoting applications of organizational justice, I respond to commentaries on my focal article ( Greenberg, 2009a ). Specifically, I challenge questionable claims regarding (a) characterization of applied research, (b) why we don't conduct more applied justice research, (c) moral versus instrumental rationales for promoting justice, (d) the validity of intervention studies, and (e) interpretations of Lewin's classic observation about the practical value of theory. I also identify and comment upon two suggestions for promoting applied justice research: (a) promoting cooperation between researchers and practitioners and (b) conducting comprehensive, integrative interventions. 相似文献
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J-F. Démonet 《Brain and language》1997,58(3):410-417
Many aspects of subcortical aphasias are not accounted for by a unique pathophysiological mechanism; rather the diversity of the observed symptoms suggests that many functional ensembles, more or less related, to language functions may be disturbed by subcortical lesions. However, such disorders are only moderate in intensity and subcortical aphasias certainly constitute an interesting model for studying the dynamics of recovery of language functions and related neural systems, combining neurolinguistic concepts with advanced functional imaging techniques. 相似文献
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Jason Kawall 《Philosophia》2006,34(2):153-156
In my “Promising and Supererogation” I argue that one cannot fulfill promises to perform supererogatory actions (such as “I hereby promise to perform one supererogatory action every month”). In a response to my paper, David Heyd argues that there is an alternative solution to the problem I raise. While I agree with much that Heyd says about the examples he discusses, his proposed solution involves a crucial alteration of the problem; his proposed solution does not solve the problem I present.
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Jason KawallEmail: |
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