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  1. Kantian Telicism: Our Legitimate Ends and Their Moral Significance.Douglas W. Portmore - manuscript
    This chapter explains a key tenet of the moral theory that I call Kantsequentialism. That tenet is Kantian Telicism: the view that a subject’s will along with the value of things determine their legitimate ends, which include all their discretionary ends (say, mastering kung fu or traveling the world) as well as the following four obligatory ends: (a) never manifesting a lack of recognition respect for a person, (b) the well-being of every other existing sentient being, (c) the maximization of (...)
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  2. Mapping Human Values: Enhancing Social Marketing through Obituary Data-Mining.Mark Alfano, Andrew Higgins & Jacob Levernier - forthcoming - In Eda Gurel-Atay & Lynn Kahle (eds.), Social and Cultural Values in a Global and Digital Age. Routledge.
    Obituaries are an especially rich resource for identifying people’s values. Because obituaries are succinct and explicitly intended to summarize their subjects’ lives, they may be expected to include only the features that the author(s) find most salient, not only for themselves as relatives or friends of the deceased, but also to signal to others in the community the socially-recognized aspects of the deceased’s character. We report three approaches to the scientific study of virtue and value through obituaries. We begin by (...)
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  3. Respect, Self-respect, and Self-knowledge.Michael Cholbi - forthcoming - The Monist.
    Respect appears to generate a puzzling self-other asymmetry: Respect for others can demand that we avoid knowledge of others or ignore that knowledge in deciding how we treat others. This demand for epistemic distancing lies behind the imperatives not to violate others’ privacy or to treat them paternalistically. Self-respect, in contrast, mandates that we pursue knowledge of ourselves and that we choose and act light of that self-knowledge. Individual agents thus do not have a duty to epistemically distance themselves from (...)
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  4. Solidarity and the Work of Moral Understanding.Samuel Dishaw - forthcoming - Philosophical Quarterly.
    Because moral understanding involves a distinctly first-personal grasp of moral matters, there is a temptation to think of its value primarily in terms of achievements that reflect well on its possessor: the moral worth of one's action or the virtue of one's character. These explanations, I argue, do not do full justice to the importance of moral understanding in our moral lives. Of equal importance is the value of moral understanding in our relations with other moral agents. In particular, I (...)
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  5. Virtues, Rights, or Consequences? Mapping the Way for Conceptual Ethics.Matthieu Queloz - forthcoming - Studia Philosophica.
    Are there virtues that constitutively involve using certain concepts? Does it make sense to speak of rights or duties to use certain concepts? And do consequentialist approaches to concepts necessarily have to reproduce the difficulties that plague utilitarianism? These are fundamental orientating questions for the emerging field of conceptual ethics, which invites us to reflect critically about which concepts to use. In this article, I map out and explore the ways in which conceptual ethics might take its cue from virtue-ethical, (...)
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  6. Making Room for Love in Kantian Ethics.Ernesto V. Garcia - 2021 - In Simon Cushing (ed.), New Philosophical Essays on Love and Loving. Palgrave-Macmillan. pp. 25-37.
    What place, if any, does love have in Kantian ethics? This chapter is divided into three parts. First, I discuss Kant’s own account of moral versus non-moral love as found throughout his various writings and show how this closely parallels his account of moral versus non-moral friendship. Second, I discuss contemporary Kantian accounts of both friendship and love, highlighting how they go beyond, and in some ways seem to significantly improve upon, Kant’s own views via their appeal to Kant’s Formula (...)
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  7. The epistemic demands of friendship: friendship as inherently knowledge-involving.Cathy Mason - 2020 - Synthese 199 (1-2):2439-2455.
    Many recent philosophers have been tempted by epistemic partialism. They hold that epistemic norms and those of friendship constitutively conflict. In this paper, I suggest that underpinning this claim is the assumption that friendship is not an epistemically rich state, an assumption that even opponents of epistemic partiality have not questioned. I argue that there is good reason to question this assumption, and instead regard friendship as essentially involving knowledge of the other. If we accept this account of friendship, the (...)
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  8. The Value of Chance and the Satisfaction of Claims.Ittay Nissan-Rozen - 2019 - Journal of Philosophy 116 (9):469-493.
    A new explanation for the fairness of lotteries is presented. The explanation draws on elements of John Broome's and Richard Bradley's accounts, but is distinct from both of them. I start with Broome's idea that the fairness of lotteries has something to do with satisfying claims in a way which is proportional to their strength. I present an intuitive explication of.
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  9. Moral priorities under risk.Chad Lee-Stronach - 2018 - Canadian Journal of Philosophy 48 (6):793-811.
    Many moral theories are committed to the idea that some kinds of moral considerations should be respected, whatever the cost to ‘lesser’ types of considerations. A person's life, for instance, should not be sacrificed for the trivial pleasures of others, no matter how many would benefit. However, according to the decision-theoretic critique of lexical priority theories, accepting lexical priorities inevitably leads us to make unacceptable decisions in risky situations. It seems that to operate in a risky world, we must reject (...)
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  10. In defence of good simpliciter.Richard Rowland - 2016 - Philosophical Studies 173 (5):1371-1391.
    Many including Judith Jarvis Thomson, Philippa Foot, Peter Geach, Richard Kraut, and Paul Ziff have argued for good simpliciter skepticism. According to good simpliciter skepticism, we should hold that there is no concept of being good simpliciter or that there is no property of being good simpliciter. I first show that prima facie we should not accept either form of good simpliciter skepticism. I then show that all of the arguments that good simpliciter skeptics have proposed for their view fail (...)
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  11. Moral Worth and Normative Ethics.Arpaly Nomy - 2015 - Oxford Studies in Normative Ethics 5.
    According to Arpaly and to Markovits, actions have moral worth iff they are done for the reasons that make them right. Can this view have implications for normative ethics? I argue that it has such implications, as you can start from truths about the moral worth of actions to truths about the reasons that make them right. What makes actions right is the question of normative ethics. I argue from the moral worth view to a pluralistic view of ethics - (...)
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  12. Moral Status, Final Value, and Extrinsic Properties.Nicolas Delon - 2014 - Proceedings of the Aristotelian Society 114 (3pt3):371-379.
    Starting from a distinction between intrinsic and final value, I explore the implications of the supervenience of final value on extrinsic properties regarding moral status. I make a case for ‘extrinsic moral status’ based on ‘extrinsic final value’. I show that the assumption of ‘moral individualism’, that moral status supervenes merely on intrinsic properties, is misguided, and results from a conflation of intrinsic with final value. I argue that at least one extrinsic property, namely vulnerability, can be the basis of (...)
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  13. A Moorean View of the Value of Lives.Kris McDaniel - 2014 - Pacific Philosophical Quarterly 95 (4):23-46.
    Can we understand being valuable for in terms of being valuable? Three different kinds of puzzle cases suggest that the answer is negative. In what follows, I articulate a positive answer to this question, carefully present the three puzzle cases, and then explain how a friend of the positive answer can successfully respond to them. This response requires us to distinguish different kinds of value bearers, rather than different kinds of value, and to hold that among the value bearers are (...)
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  14. Conflicting Uses of 'Happiness' and the Human Condition.Stephen M. Fishman & Lucille McCarthy - 2013 - Educational Philosophy and Theory 45 (5):509-515.
    Nel Noddings claims that there is an important normative element in happiness. For support, she points to the Aristotelian idea of the eudaimonic life, a concept that is often translated into English as ‘the happy life’. However, in light of the wide divergence between the Aristotelian view of eudaimonia as a life of virtuous activity and most contemporary psychologists’ and lay people’s view of happiness as subjective wellbeing, the authors of this article believe that Noddings’s merging of the two has (...)
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  15. Value Pluralism, Intuitions, and Reflective Equilibrium.Lisa Tessman - 2013 - Philosophical Topics 41 (2):175-201.
    A constructivist approach to ethics must include some process—such as Rawls’ (1971) reflective equilibrium—for moving from initial evaluative judgments to those that one can affirm. Walker’s (1998; 2003) feminist version of reflective equilibrium incorporates what she calls “transparency testing” to weed out pernicious, ideologically shaped intuitions. However, in light of empirical work on the plurality of values and on the cognitive processes through which people arrive at moral judgments (i.e. an automatic, intuitive process and/or a controlled reasoning process), I raise (...)
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  16. Solidarity and Social Moral Rules.Adam Cureton - 2012 - Ethical Theory and Moral Practice 15 (5):691-706.
    The value of solidarity, which is exemplified in noble groups like the Civil Rights Movement along with more mundane teams, families and marriages, is distinctive in part because people are in solidarity over, for or with regard to something, such as common sympathies, interests, values, etc. I use this special feature of solidarity to resolve a longstanding puzzle about enacted social moral rules, which is, aren’t these things just heuristics, rules of thumb or means of coordination that we ‘fetishize’ or (...)
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  17. Work and Ideals.Desh Raj Sirswal - 2012 - In Rohit Puri (ed.), Integral Management :The school of Management Theory.
    Peoples often question the relevance of spiritualism in their modern life. They want to know why they should know what they are within and why should they bother to change themselves. With rapid changes in the socio-economic aspects of life all over the world, peoples are under intense pressure, and are seeking something, which will help them to successfully deal with union with the universal and transcendent existence. Today many people are shifting to spiritual approach to life but relevant number (...)
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  18. Two Challenges for Dignity as an Expressive Norm.Jukka Varelius - 2012 - Criminal Law and Philosophy 6 (3):327-340.
    The concept of dignity figures prominently in legal and moral discussion on such topics as human rights, euthanasia, abortion, and criminal punishment. Yet the notion has been criticized for being indeterminate and either insufficient or redundant (or both) in justifying the kinds of legal and moral rights and views its proponents use it to vindicate. The criticisms have inspired some novel conceptions of dignity. One of them is Tarunabh Khaitan’s proposal that dignity should be understood as an expressive norm. In (...)
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  19. Better Not to Have Children.Gerald K. Harrison & Julia Tanner - 2011 - Think, 10(27), 113-121 (27):113-121.
    Most people take it for granted that it's morally permissible to have children. They may raise questions about the number of children it's responsible to have or whether it's permissible to reproduce when there's a strong risk of serious disability. But in general, having children is considered a good thing to do, something that's morally permissible in most cases (perhaps even obligatory).
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  20. Achieving Moral Progress Despite Moral Regress.Ben Dixon - 2005 - Social Philosophy Today 21:157-172.
    Moral progress and some of the conditions under which groups can make it is the focus of this paper. More specifically, I address a problem arising from the use of pluralistic criteria for determining moral progress. Pluralistic criteria can allow for judgments that moral progress has taken place where there is causally related moral regression. Indeed, an otherwise well-argued pluralistic theory put forward by Michelle Moody-Adams allows for such conflicting judgments. I argue, however, that the way in which Moody-Adams handles (...)
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  21. Vices as Higher-Level Evils.Thomas Hurka - 2001 - Utilitas 13 (2):195-212.
    This paper sketches an account of the intrinsic goodness of virtue and intrinsic evil of vice that can fit within a consequentialist framework. This treats the virtues and vices as higher-level intrinsic values, ones that consist in, respectively, appropriate and inappropriate attitudes to other, lower-level values. After presenting the main general features of the account, the paper illustrates its strengths by showing how it illuminates a series of particular vices. In the course of doing so, it distinguishes between the categories (...)
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  22. Scarre on Evil Pleasures.Hugh Upton - 2000 - Utilitas 12 (1):97.
    Utilitarianism faces a difficulty in that what are typically regarded as natural goods seem to have possible occurrences that strike most people as morally reprehensible, yet which according to the theory must be taken to add to the good in the world. Thus, totake a recent treatment of the problem by Geoffrey Scarre, it would seem that even sadistic pleasures must contribute to human happiness and thus morally offset the concomitant suffering of the victim. Scarre has offered a defence of (...)
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  23. Cross-cultural Issues in European Bioethics.Donna L. Dickenson - 1999 - Bioethics 13 (3-4):249-255.
    This article, arising from a comparative European Commission project, analyses different national perspectives on bioethics issues.
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  24. Extrinsic value.Ben Bradley - 1998 - Philosophical Studies 91 (2):109-126.
  25. Must I do what I ought (or will the least I can do do)?Paul McNamara - 1996 - In Mark Brown & Jose' Carmo (eds.), Deontic Logic, Agency and Normative Systems. Berlin: Springer-Verlag. pp. 154-173.
    Appears to give the first model-theoretic account of both "must" and "ought" (without conflating them with one another). Some key pre-theoretic semantic and pragmatic phenomena that support a negative answer to the main title question are identified and a conclusion of some significance is drawn: a pervasive bipartisan presupposition of twentieth century ethical theory and deontic logic is false. Next, an intuitive model-theoretic framework for "must" and "ought" is hypothesized. It is then shown how this hypothesis helps to explain and (...)
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  26. Kant on Happiness in the Moral Life.Gary Watson - 1983 - Philosophy Research Archives 9:79-108.
    This paper is a study of the role of happiness in Kant’s theory. I begin by noting two recurrent characterizations of happiness by Kant, and discuss their relationship. Then I take up the general issue of the relation of happiness to moral virtue. I show that, for Kant, the antagonists are not morality and happiness, but the moral point of view and “self-conceit”, the inveterate tendency to elevate the concern for contentment or satisfaction of inclination to the status of a (...)
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