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51.
Michael Rubin 《Philosophical Studies》2008,139(3):307-327
A number of philosophers defend naturalistic moral realism by appeal to an externalist semantics for moral predicates. The
application of semantic externalism to moral predicates has been attacked by Terence Horgan and Mark Timmons in a series of
papers that make use of their “Moral Twin Earth” thought experiment. In response, several defenders of naturalistic moral
realism have claimed that the Moral Twin Earth thought experiment is misleading and yields distorted and inaccurate semantic
intuitions. If they are right, the intuitions generated by Moral Twin Earth cannot be appealed to in arguments against externalist
moral semantics. The most developed case against the Moral Twin Earth argument that follows this strategy is found in a paper
by Stephen Laurence, Eric Margolis and Angus Dawson. Here I argue that their attack on the Moral Twin Earth thought experiment
fails. Laurence, Margolis and Dawson have not shown that we have reason to distrust the semantic intuitions it generates
相似文献
Michael RubinEmail: |
52.
Brian Schrag 《Science and engineering ethics》2009,15(2):135-160
It is not unusual for researchers in ethnography (and sometimes Institutional Review Boards) to assume that research of “public”
behavior is morally unproblematic. I examine an historical case of ethnographic research and the sustained moral outrage to
the research expressed by the subjects of that research. I suggest that the moral outrage was legitimate and articulate some
of the ethical issues underlying that outrage. I argue that morally problematic Ethnographic research of public behavior can
derive from research practice that includes a tendency to collapse the distinction between harm and moral wrong, a failure
to take account of recent work on ethical issues in privacy; failure to appreciate the deception involved in ethnographers’
failure to reveal their role as researchers to subjects and finally a failure to appropriately weigh the moral significance
of issues of invasion of privacy and inflicted insight in both the research process and subsequent publication of research.
相似文献
Brian SchragEmail: |
53.
We have two aims in this paper. The first is negative: to demonstrate the problems in Bernard Gert’s account of common morality,
in particular as it applies to professional morality. The second is positive: to suggest a more satisfactory explanation of
the moral basis of professional role morality, albeit one that is broadly consistent with Gert’s notion of common morality,
but corrects and supplements Gert’s theory. The paper is in three sections. In the first, we sketch the main features of Gert’s
account of common morality in general. In the second, we outline Gert’s explanation of the source of professional moral rules
and demonstrate its inadequacy. In the third section, we provide an account of our own collectivist needs-based view of the
source of the role-moral obligations of many professional roles, including those of health care professionals.
相似文献
Andrew AlexandraEmail: |
54.
Shannon Vallor 《Phenomenology and the Cognitive Sciences》2009,8(1):1-15
Dennett’s recent defense in this journal of the heterophenomenological method and its supposed advantages over Husserlian
phenomenology is premised on his problematic account of the epistemological and ontological status of phenomenological states.
By employing Husserl’s philosophy of science to clarify the relationship between phenomenology and evidence and the implications
of this relationship for the empirical identification of ‘real’ conscious states, I argue that the naturalistic account of
consciousness Dennett hopes for could be authoritative as a science only by virtue of the very phenomenological evidences
Dennett’s method consigns to the realm of fiction. Thus heterophenomenology, qua scientific method, is incoherent.
相似文献
Shannon VallorEmail: |
55.
Tuomas K. Pernu 《Philosophical Studies》2009,142(3):371-386
The project of treating knowledge as an empirical object of study has gained popularity in recent naturalistic epistemology.
It is argued here that the assumption that such an object of study exists is in tension with other central elements of naturalistic
philosophy. Two hypotheses are considered. In the first, “knowledge” is hypothesized to refer to mental states causally responsible
for the behaviour of cognitive agents. Here, the relational character of truth creates a problem. In the second hypothesis
“knowledge” is hypothesized to refer to mental states causally responsible for the evolutionarily successful behaviour of
cognitive agents. Here, the problem lies in the fact that evolution by natural selection is not necessarily conducive to truth.
The result does not necessarily amount to eliminativism, however, since the naturalist may consistently reject the condition
of truth that lies behind these problems. 相似文献
56.
Interaction and bio-cognitive order 总被引:1,自引:0,他引:1
C. A. Hooker 《Synthese》2009,166(3):513-546
The role of interaction in learning is essential and profound: it must provide the means to solve open problems (those only
vaguely specified in advance), but cannot be captured using our familiar formal cognitive tools. This presents an impasse
to those confined to present formalisms; but interaction is fundamentally dynamical, not formal, and with its importance thus
underlined it invites the development of a distinctively interactivist account of life and mind. This account is provided,
from its roots in the interactivist biological constitution of life, through the evolution of the dual internal regulatory
capacities expressed as intentionality and intelligence, to its expression in self-directed anticipative learning in persons
and in science. 相似文献
57.
Richard Menary 《Topoi》2009,28(1):31-43
Naturalistic philosophers ought to think that the mind is continuous with the rest of the world and should not, therefore,
be surprised by the findings of the extended mind, cognitive integration and enactivism. Not everyone is convinced that all
mental phenomena are continuous with the rest of the world. For example, intentionality is often formulated in a way that
makes the mind discontinuous with the rest of the world. This is a consequence of Brentano’s formulation of intentionality,
I suggest, and can be overcome by revealing that the concept of intentional directedness as he receives it from the Scholastics
is quite consistent with the continuity thesis. It is only when intentional directedness is conjoined with intentional inexistence
that intentionality and content are consistent with a discontinuity thesis (such as Brentano’s thesis). This makes room to
develop an account of intentional directedness that is consistent with the continuity thesis in the form of Peirce’s representational
principle. I also argue against a form of the discontinuity thesis in the guise of the derived/underived content distinction.
Having shown that intentionality is consistent with the continuity thesis I argue that we should focus on intentionality and
representation as bodily enacted. I conclude that we would be better off focussing on representation and intentionality in
action rather than giving abstract functional accounts of extended cognition.
相似文献
Richard MenaryEmail: |
58.
道教是惟一的中国土生土长的宗教,它对中国的历史发展起过重要作用。道教伦理思想对当代中国社会主义和谐社会的建设有重要价值。一、道教“天人合一”、“道法自然”的伦理思想,有利于促进人与自然的和谐。二、道教“尊道贵德”、“知足常乐”的伦理思想,有利于促进人物质生活和精神生活的和谐。三、道教“积功累德”、“济世利人”的伦理思想,有利于促进人与人、阶层与阶层之间的和谐。 相似文献
59.
Jan Doroszewski 《Theoretical medicine and bioethics》1988,9(3):351-370
The work related to medical ethics written by Polish authors are reviewed and some topics concerning teaching and various other activities in this field are presented. The attention is centered on the opinions and attitudes concerning the essence of medical profession and the personal model of the physician, doctor-patient relationship (including duties of the doctor), medical research on humans, abortion and other problems. The role of medico-ethical tradition in Poland is described. Main trends in polish ethical thought in relation to medicine are taken into consideration. General aspects of medical ethics in present-day Poland are tentatively characterized. 相似文献
60.
The Impossibility of Local Skepticism 总被引:3,自引:2,他引:1
Stephen Maitzen 《Philosophia》2006,34(4):453-464
According to global skepticism, we know nothing. According to local skepticism, we know nothing in some particular area or
domain of discourse. Unlike their global counterparts, local skeptics think they can contain our invincible ignorance within
limited bounds. I argue that they are mistaken. Local skepticism, particularly the kinds that most often get defended, cannot
stay local: if there are domains whose truths we cannot know, then there must be claims outside those domains that we cannot know even if they are true. My argument focuses on one popular form of local skepticism, ethical
skepticism, but I believe that the argument generalizes to cover other forms as well.
相似文献
Stephen MaitzenEmail: |