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41.
Martin Peterson 《Ethical Theory and Moral Practice》2004,7(3):293-307
Peter Singer has famously argued that people living in affluent western countries are morally obligated to donate money to famine relief. The central premise in his argument is that, If it is in our power to prevent something bad from happening, without thereby sacrificing anything of comparable moral importance, we ought, morally, to do so. The present paper offers an argument to the effect that affluent people ought to support foreign aid projects based on a much weaker ethical premise. The new premise states that, If it is in our power to prevent something bad from happening, without thereby sacrificing anything of moral importance, we ought, morally, to do so. This premise, supplemented with a notion of final value drawing on Amartya Sen's concept of freedom as capabilities and functionings, is conceived as a special version of a weak, egalitarian Pareto principle. 相似文献
42.
Henry Abramovitch 《The Journal of analytical psychology》2021,66(4):907-925
This article draws on Winnicott’s concept of the good enough mother to discuss how to know whether a therapeutic situation is good enough to continue or bad enough to end. This dilemma is explored in terms of clinical syndromes, such as anorexia and pathological gambling, but focuses mainly on analyst-initiated endings, which are termed the ‘Casablanca dilemma’, based on an amplification of the ending of the film Casablanca. The author goes on to discuss such one-sided endings, drawing on interviews with 40 analysts and therapists about their clinical experience. A typology of bad enough endings is presented. The psychological differences between a good enough analysis as opposed to a bad enough one are explored through the ideas of Winnicott and Neumann. 相似文献
43.
‘I don't think racism is that bad any more’: Exploring the ‘end of racism’ discourse among students in English schools
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Eleni Andreouli Katy Greenland Caroline Howarth 《European journal of social psychology》2016,46(2):171-184
In this paper, we present findings on lay constructions of racism from a focus group study (11 groups, n = 72) with a mixed sample of secondary‐school students in England. We show that racism was, on the whole, ‘othered’: It was located in other times, places, and people or was denied altogether. We show that this way of talking about racism had different uses depending on the identity stakes involved in different interactional contexts. Even in the cases where racism was constructed as common, participants worked hard to make an ‘irrefutable’ argument, which suggests that they were anticipating reputational damage by making a claim for the persistence of racism. We discuss these findings with regard to the different levels of analysis involved in constructions of racism (micro‐interactional, local and broader normative context) and with regard to an ‘end of racism’ discourse that appeared to provide the normative framework for participants' accounts. 相似文献
44.
Joseph A. Bracken 《Zygon》2007,42(1):41-48
Russell Stannard distinguishes between objective time as measured in theoretical physics and subjective time, or time as experienced by human beings in normal consciousness. Because objective time, or four‐dimensional space‐time for the physicist, does not change but exists all at once, Stannard argues that this is presumably how God views time from eternity which is beyond time. We human beings are limited to experiencing the moments of time successively and thus cannot know the future as already existing in the same way that God does. I argue that Stannard is basically correct in his theological assumptions about God's understanding of time but that his explanation would be more persuasive within the context of a neo‐Whiteheadian metaphysics. The key points in that metaphysics are (1) that creation is contained within the structured field of activity proper to the three divine persons of the Christian doctrine of the Trinity and (2) that the spontaneous decisions of creatures are continually ordered and reordered into an ever‐expanding totality already known in its fullness by the divine persons. 相似文献
45.
Toni Rønnow-Rasmussen 《The Journal of Ethics》2007,11(4):405-435
It is argued that the so-called fitting attitude- or buck-passing pattern of analysis may be applied to personal values too
(and not only to impersonal values, which is the standard analysandum) if the analysans is fine-tuned in the following way: An object has personal value for a person a, if and only if there is reason to favour it for a’s sake (where “favour” is a place-holder for different pro-responses that are called for by the value bearer). One benefit
with it is its wide range: different kinds of values are analysable by the same general formula. Moreover, by situating the
distinguishing quality in the attitude rather than the reason part, the analysis admits that personal value is recognizable
as a value not only by the person for whom it has personal value, but for everyone else too. We thereby avoid facing two completely
different notions of value, viz., one pertaining to impersonal value, and another to personal value. The analysis also elucidates
why we are (at least pro tanto) justified in our concern for objects that are valuable for us; if value just is, as it is suggested, the existence of reasons for such a concern, the justification is immediately forthcoming. 相似文献
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In 2005, the American Counseling Association (ACA) introduced a new ethical standard for counselors working with clients with terminal illness who are considering hastened death options. The authors’ purpose is to inform counselors of the Death With Dignity Act and explore relevant ethical guidelines in the ACA Code of Ethics ( ACA, 2005 ). 相似文献
49.
《Sport, Ethics and Philosophy》2013,7(1):7-21
In this essay I argue that sports at their best qualify as final ends, that is, as ends whose value is such that they ground not only the practices whose ends they are, but everything else we do as human agents. The argument I provide to support my thesis is derived from Harry Frankfurt's provocative work on the importance of the things we care about, more specifically, on his claim that it is by virtue of caring about things and practices, really caring about them – even loving them – we are able to regard and treat them as final ends. Sports, I claim, are paradigmatic examples of practices cared about and loved in these deep ways, and as such deserve to be considered, rather than dismissed because of their supposed triviality, as one of those ends around which a life most worth living can be legitimately forged. 相似文献
50.
《Journal of Cognitive Psychology》2013,25(8):941-948
Actions can be represented as a hierarchy of goals and means, whereas the granularity of the top level depends on the action's complexity. So far, most evidence comes from imitation studies. We explored this issue by evaluating the detection of means and end changes in a recognition paradigm across ages and cultures. German and Chinese preschoolers (n = 53) and adults (n = 58) studied videos of tool-use actions differing in complexity and familiarity. In the test phase, participants judged identical, means-changed and end-changed actions as same or different. Changes of the actions' end were generally identified more accurately independent of age and culture. Means' changes, but not ends' changes, were detected more frequently for complex than for simple actions. Changes in familiar actions were recognised better than changes in unfamiliar actions. The data supports a hierarchical model of action representation where the end information is superordinate to means information. 相似文献