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61.
Bengt Brülde 《Journal of Happiness Studies》2007,8(1):15-49
The paper starts with a presentation of the pure happiness theory, i.e. the idea that the quality of a person’s life is dependent
on one thing only, viz. how happy that person is. To find out whether this type of theory is plausible or not, I examine the
standard arguments for and against this theory, including Nozick’s experience machine argument. I then investigate how the
theory can be modified in order to avoid the most serious objections. I first examine different types of epistemic modifications
of the theory (e.g. the idea that a person’s happiness is more valuable for her if it is based on a correct perception of
her own life), and then turn to a number of modifications which all make the value of a person’s happiness depend on whether
the evaluative standard on which her happiness is based satisfies certain requirements. In connection with this, I present
and defend my own modified version of the happiness theory. 相似文献
62.
The Ethics of NIMBY Conflicts 总被引：2，自引：0，他引：2
Hélène Hermansson 《Ethical Theory and Moral Practice》2007,10(1):23-34
NIMBY (Not In My Backyard) refers to an oppositional attitude from local residents against some risk generating facility that
they have been chosen to host either by government or industry. The attitude is claimed to be characteristic of someone who
is positive to a facility but who wants someone else to be its host. Since siting cannot be provided if everyone has this
attitude, society ends up in a worse situation. The attitude is claimed to be egoistic and irrational. Here it is argued that
the NIMBY critique rests on questionable assumptions about the rightness of weighing total benefit against total cost. This
weighing-principle will sometimes have to yield so that the rights of individuals can be acknowledged.
相似文献
| Hélène HermanssonEmail: |
63.
64.
Judith V. Jordan 《Women & Therapy》2017,40(3-4):260-274
ABSTRACTJean Baker Miller’s 1976 book, Toward a New Psychology of Women, was an overnight success. It struck a deep chord in many women because it was based on listening to women’s stories. Instead of seeing women through the lens of male psychology with its emphasis on separation and autonomy, Jean suggested that relationships are central to women’s experience of themselves and the world. Traits that were typically pathologized (needing other people, attending to the messages of emotions, wanting to participate in growth fostering relationships for all involved) were revisited by Jean and her colleagues who discovered strengths where others had seen weakness. The resulting work is known as Relational-Cultural Theory (RCT) and has offered new understandings of women’s and men’s development with a special emphasis on the impact of power and marginalization on personal and collective wellbeing. Jean’s work is carried forward by members of a collaborative group with whom Jean worked for many years. RCT theorists have written and edited over 20 books, 115 works in progress, and numerous chapters and articles that continue to elaborate on Jean’s groundbreaking work. RCT is applied to both clinical and social justice settings. Jean was devoted to contributing to the creation of a more just society. 相似文献
65.
Patrick Flanagan 《Journal of Religious & Theological Information》2013,12(1-2):30-55
As the culture of information technology grows and with it the exacerbation of associated problems, so does the body of literature that seeks to reflect on its impact and prospects. The advancements in information technology tend to be outpacing critical reflection and solid ethical analysis. The quality of the foundational ethical work done in information technology ethics has been inadequate, consisting of applied ethics or an appeal to law. This article considers how the richer perspective—the common good, as expressed through the lens of the Roman Catholic Church—can serve as a hermeneutic in the field of information technology ethics, offering a more substantial foundation to address pressing controversial issues associated with this burgeoning field and function as a guide for future developments in this industry. The common good can supplement the operative ways of appealing to law and business ethics to address crime and abuse associated with the World Wide Web with a specifically Roman Catholic paradigm and, in turn, offer a broader and richer appreciation of the societal-wide context that information technology impacts. 相似文献
66.
Andrew Samuels 《International Journal of Applied Psychoanalytic Studies》2009,6(4):283-299
The author begins by trying to imagine different models of politics applicable to Western societies. He reflects on the “state we are in” and asks if our present condition of political rupture could ever become political rapture. He asks whether it is possible for citizens to remove themselves from the abusive relationships with heroic, macho leaders. Instead, he states, we might ask where we will find new kinds of leaders who will be “good‐enough”. We will need such leaders if we are to manage the staggeringly high levels of conflict and aggression afflicting the political world today. The author suggests that we urgently explore innovative ways to manage conflict in political contexts using new psychological ideas about men, fathers and violence. Finally, he communicates what he has learned from Islam about some hidden aspects of political conflict. Copyright © 2009 John Wiley & Sons, Ltd. 相似文献
67.
Karl E. Peters 《Zygon》2008,43(3):681-704
One task of religion is delivering human beings from evil within and between themselves. Defining good as well‐being or functioning well, evil as impaired functioning, and doing evil as impairing the functioning of others, this essay explores how religions in consort with other social institutions might understand and respond to evil in light of contemporary scientific knowledge. To understand evil I use a multicausal approach that includes both biological and sociocultural environmental causes. I illustrate the use of this approach by analyzing how we might understand and respond to human rage and violence. 相似文献
68.
Erin M. Cline 《The Journal of religious ethics》2009,37(1):107-129
This article argues that Kongzi's religious ethics suggests an alternative way of understanding the relationship between the right and the good, in which neither takes clear precedence in terms of being more foundational for ethics. The religious underpinnings of Kongzi's understanding of the Way are examined, including the close relationship between tian (\"Heaven\") and the Way. It is shown that following the Way is defined primarily by the extent to which one's actions express certain virtues, and not whether one's actions are conducive to the best overall outcome or whether they are inherently right irrespective of consequences. It is then argued that the Way is seen as constitutive of both the right and the good, and that this understanding of the right and the good has important implications for contemporary virtue ethics, religious ethics, and political philosophy. 相似文献
69.
Jaime Szpilka 《The International journal of psycho-analysis》2002,83(5):1037-1049
The author attempts to establish a framework for understanding the contribution of psychoanalysis to ethics through examining the work of certain philosophers, especially Kant. After reviewing the development of Freudian thought and going beyond the ‘psychoanalysis and/or psychiatry?’ question, he asserts that the space of the psychoanalytical cure revolves around an ethical problem. Thus, the limits of analysis should be determined by the subject's capacity for developing a structure of belief in the unconscious, with the concomitant capacity to go beyond equivocation in respect of an ethical conflict that underlies all cases where psychical suffering is manifested. Indeed, only human beings are called upon to deal with an ethical paradox “equally a logical one”which could be stated thus: there is Good in Evil and Evil in Good. This ethical paradox is the consequence of human subjection to the constituent laws of the Oedipus complex, which distances the human being, in his/her dealings with Evil and with Good, from any naturalist stance. In respect of the cure, then, we must take into account that Evil does not proceed from any particular drive‐based characteristic, but is rather the expression of specific subjection to an unconscious Other, towards which it directs its affects. Finally, the author proposes a principle that emerges from the preceding discussion: let us not impute to or place in the Other our own subjective splitting or pain at existing. 相似文献
70.
Colin Kirkwood 《Counselling and Psychotherapy Research》2003,3(3):186-195
This paper is the first in a planned series, which aims to articulate and synthesise the persons‐in‐relation perspective in counselling and psychotherapy, drawing together the contributions of the philosopher John Macmurray, the psychotherapist Ian Suttie and the psychoanalyst Ronald Fairbairn. The paper introduces the persons‐in‐relation perspective, derived from Macmurray's work. It outlines the historical and cultural context leading to the emergence of modernism, and the response of personalism. It summarises John Macmurray's life and philosophy, focusing on his account of knowledge, its relation to the senses and the emotions, and his view of persons, society and religion. The paper goes on to develop a hypothesis about the rise of counselling in Britain, linking it to the decline of religion, the conflict between individualism and collectivism, and the re‐emergence of the persons‐in‐relation perspective. It concludes by posing challenges for the person‐centred and psychodynamic orientations, and for counselling as a whole. 相似文献