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941.
Michael T. McFall 《Philosophia》2011,39(4):657-672
The decision to get married, as well as choosing whom to marry, is of the utmost importance to most people. This decision
consists of many amoral considerations, but an ethical relationship arises when a promise is made, especially a vow that binds
for a lifetime and affects oneself, one’s spouse, one’s children, and society. This essay provides an account of ideal romantic
marriage, arguing that John Stuart Mill’s On Liberty provides an excellent foundation for constructing such an account. Neither dead dogma nor living truth is a healthy model
for marriage, so a hybrid model of marriage, living dogma, is developed. The importance of the marital vow becomes apparent
as the living dogma account is revealed, and this examination yields a model for how to decide when and whom to marry. 相似文献
942.
Brandon Warmke 《Philosophia》2011,39(1):179-200
Moral responsibility invariantism is the view that there is a single set of conditions for being morally responsible for an
action (or omission or consequence of an act or omission) that applies in all cases. I defend this view against some recent
arguments by Joshua Knobe and John Doris. 相似文献
943.
Recently, the ‘right to die’ became a major social issue. Few agree suicide is a right tout court. Even those who believe suicide (‘regular’, passive, or physician-assisted) is sometimes morally permissible usually require
that a suicide be ‘rational suicide’: instrumentally rational, autonomous, due to stable goals, not due to mental illness,
etc. We argue that there are some perfectly ‘rational suicides’ that are, nevertheless, bad mistakes. The concentration on
the rationality of the suicide instead of on whether it is a mistake may lead to permitting suicides that should be forbidden. 相似文献
944.
Kevin Reuter 《Philosophia》2011,39(1):31-38
The literature suggests that in sensory imagination we focus on the imagined objects, not on the imaginative states themselves,
and that therefore imagination is not introspective. It is claimed that the introspection of imaginative states is an additional
cognitive ability. However, there seem to be counterexamples to this claim. In many cases in which we sensorily imagine a
certain object in front of us, we are aware that this object is not really where we imagine it to be. So it looks as if in
these cases of imagination, we are aware of the mere appearance of the imagined object, and hence introspection is a constitutive
part of imagination. In this article, I address this contradictory state of affairs and argue that we should classify at least
some forms of sensory imagination as introspective. For this purpose I use the appearance-reality distinction as a central
notion for introspection. I also defend the thesis of introspective imagination against the objection that young children
imagine without yet understanding the concept of experience. 相似文献
945.
946.
Kevin Meeker 《Philosophia》2011,39(2):369-373
W. V. O. Quine’s assault on the analytic/synthetic distinction is one of the most celebrated events in the history of twentieth
century philosophy. This paper shines a light on Quine’s own understanding of the history of this distinction. More specifically,
this paper argues, contrary to what seems to be the received view, that Quine explicitly recognized a kindred subversive spirit
in David Hume. 相似文献
947.
948.
949.
Andrew C. Khoury 《The Journal of value inquiry》2011,45(2):135-146
950.