Christopher Johns 《British Journal for the History of Philosophy》2013,21(2):281-301

In his On the Duties of Man and Citizen, seventeenth century natural law theorist Samuel Pufendorf argues that the source of obligation lies in ‘the command of a superior’. This so-called ‘voluntarist’ position was famously criticized by the ‘rationalist’ Gottfried Leibniz. However, I wish to highlight several neglected aspects of the debate. Leibniz implicitly proposes a solution to a central moral problem: how one can be obligated voluntarily. His answer reflects a sort of motivational internalism, whereby the ideas of justice provide some motive cause of action, and virtue provides the rest. In this way, the agent acts voluntarily by making the principles of justice the principles of her action. Secondly, I show how this argument for the principles depends implicitly on his ‘science of right’, established in his earliest writings on jurisprudence. These principles are constituent of the nature of rational substance. It then becomes clear that Leibniz had long developed a foundation for self-governance, similar to Kantian autonomy, consisting in the agent's internal moral power to act (jus) and moral necessity to act (obligation). These points are exposed through a close reading of Leibniz's criticisms of Pufendorf on the end, object and efficient cause of natural law.  相似文献   

    

Geoffrey Gorham 《British Journal for the History of Philosophy》2013,21(2):240-261

In 1668, the octogenarian Hobbes finally affirmed openly a doctrine that was unavoidable given his longstanding embrace of both theism and materialism: God is corporeal. However, this doctrine has generally been downplayed or dismissed by scholars, who have alleged that Hobbes's corporeal theism is irreconcilable with his more orthodox theological pronouncements or with his fundamental metaphysical principles. This paper defends the coherence of Hobbes's corporeal God against particularly vigorous criticisms of Douglas Jesseph and others. The aim of the paper is not, however, to situate Hobbes's deity safely within the boundaries of seventeenth century protestant theology, as defenders of Hobbesian theism have often wanted to do. Rather, the paper places the corporeal God at the metaphysical foundations of Hobbes's natural philosophy. Despite his early reticence about theological speculation, Hobbes eventually relied on God to provide a continuous, resistance-free source of motion or conatus to a material plenum whose parts would otherwise quickly slow to an infinitesimal crawl. Hobbes's late theology, while certainly heterodox in content, is not so different in function from that of contemporaries like René Descartes and Henry More, whose religious sincerity is rarely questioned. Hobbes' corporeal deity deserves a place in the seventeenth century pantheon.  相似文献   

    

Francisco García Gibson 《Metaphilosophy》2016,47(1):92-107

When we make public policy choices, is it helpful to know how utopia (that is, the perfectly just institutional design) would look? Amartya Sen argues that it is neither necessary, nor sufficient, nor even contributory. He claims that before making a policy choice one should compare several feasible institutional designs to see which promotes justice most (a “comparative assessment” of justice), and that it is misleading to use the perfect design as a standard in those comparisons. Principles of justice are the proper standard. The present article contends that the perfect design has nevertheless an important role to play in the prior task of identifying and refining our principles of justice. It also shows that the perfect design—in at least one sense of this term—may be a legitimate long‐term goal for present policy choices.  相似文献   

    

Karen Lebacqz 《The Journal of religious ethics》2016,44(4):722-737

In Handle with Care (2009), novelist Jodi Picoult presents a heartbreaking case involving the question of wrongful birth. This essay examines Ronald M. Green's writings in the field of bioethics to see what wisdom they might bring to this case. I argue that Green's contributions to bioethics exemplify some of the best of ethical argumentation: attention to facts, discernment of morally relevant differences, enunciation and justification of principles, originality, and compassion. I then draw from his work three foci that illuminate aspects of the dilemma presented by Picoult: the importance of parental love, the possibility that the dilemma might be reframed away from wrongful birth, and the need to shift our focus to questions of justice. While appreciating Green's contributions to bioethics, I also indicate several places of nuanced disagreement.  相似文献   

    

TOM A. CHVEZ  IVELISSE TORRES FERNANDEZ  CARLOS P. HIPOLITO‐DELGADO  EDIL TORRES RIVERA 《The Journal of Humanistic Counseling》2016,55(3):166-182

The unification of liberation psychology and humanistic values can provide counselors with a powerful tool for promoting social justice in counseling. In this article, the authors present and compare the principles of each theory. A discussion is delineated on how unifying liberation psychology and humanistic values may promote a comprehensive understanding of human concerns.  相似文献   

    

Ariel Klein  Toni Badia 《创造性行为杂志》2015,49(1):13-37

In this study we show how complex creative relations can arise from fairly frequent semantic relations observed in everyday language. By doing this, we reflect on some key cognitive aspects of linguistic and general creativity. In our experimentation, we automated the process of solving a battery of Remote Associates Test tasks. By applying Statistical Natural Language Processing techniques to a large web‐based corpus, we perform a frequency and collocation analysis of the test items. Results show that 37% of the 68 tasks were automatically solved, whereas human accuracy reached 43%. Our method outperformed humans in the tasks rated as difficult: 38% and 32%, respectively. Highly relevant is that the novel and adequate relations established in order to solve the RAT were not previously present in the corpus. The frequency based approach pervades all stages of our method: during the divergent stage, highly frequent collocations are listed, while the convergent stage starts by matching each task's triads output, shrinking that list, and finalizing it by choosing the least frequent, therefore more informative and often correct, result. Finally, we discuss the implications of our model in overcoming functional fixedness and understanding cognitive salience in the creative process.  相似文献   

    

Kasper Lippert-Rasmussen 《Canadian journal of philosophy》2015,45(2):220-241

Pluralist egalitarians think that luck and relational egalitarianism each articulates a component in a pluralist account of egalitarian justice. However, this ecumenical view appears problematic in the light of Elizabeth Anderson's claim that the divide arises because two incompatible views of justification are in play, which in turn generates derivative disagreements – e.g. about the proper currency of egalitarian justice. In support of pluralist egalitarianism I argue that two of Anderson's derivative disagreements are not rooted in the disagreement over justification she identifies, and that the disagreement over justification cuts across standard disagreements between luck and relational egalitarian justice.  相似文献   

    

Vilia Tarvydas  Robinson Vazquez‐Ramos  Noel Estrada‐Hernandez 《Counseling and values》2015,60(2):218-233

The authors introduce an applied participatory ethics paradigm consistent with the contemporary focus on social justice in the practice of counseling, emphasizing participation of all rightful parties, including the client, in ethical decision‐making processes. The paradigm is an adaptation and expansion of the work of Prilleltensky, Rossiter, and Walsh‐Bowers ( 1996 ) and rests on their conceptualization of restrictive and participatory orientations. The origins of the model's added elements in 4 areas of rehabilitation and counseling literature (i.e., ethical knowledge and practices, the therapeutic alliance or relationship, client involvement, and client empowerment) are described. Finally, interrelationships between the different phases and elements of the model are discussed.  相似文献   

    

Peter Seipel 《The Journal of religious ethics》2015,43(1):28-50

Recent decades have seen a shift away from the traditional view that Aquinas's theory of the natural law is meant to supply us with normative guidance grounded in a substantive theory of human nature. In the present essay, I argue that this is a mistake. Expanding on the suggestions of Jean Porter and Ralph McInerny, I defend a derivationist reading of ST I‐II, Q. 94, A. 2 according to which Aquinas takes our knowledge of the genuine goods of human life and their proper ordering to one another to be self‐evident only to the wise who are able to discern the truth about our God‐given human nature. I then show that this reading provides a better account of Aquinas's view than two recent alternatives: John Finnis's brand of inclinationism and Daniel Mark Nelson's virtue‐based interpretation.  相似文献   

    

Aryeh Cohen 《The Journal of religious ethics》2015,43(3):409-431

A story of rabbinic poverty relief serves as the fulcrum of this presentation of a rabbinic perspective on wealth and taxes. The rabbinic move, from biblical to Mishnaic law, places the obligation of poverty relief on the city and suggests that the institutions of the polis are the only way to achieve justice on this scale. However, the city must be aware of the individual Other in making policy. In essence the story suggests that when policies ignore the face of an individual stranger, they do not fulfill the demands of justice. This is the rabbinic attempt at threading the needle by walking in the tension between the obsessive asymmetry of the obligation towards the other person and the need for a larger more equitable system of justice which must (by definition) include others.  相似文献