It is commonplace by now that moral philosophy has a long history of gender biases, not only regarding the pertinent moral issues but also regarding the development of concepts and theories. This insight from feminist philosophy, however, has not yet received sufficient attention in the debate on supererogation. That is not least surprising, since we all are familiar with the phenomenon that what is morally expected of an agent is not gender-neutral but at least to some extent relates to gender (...) roles and social expectations. Therefore, the main aim of this chapter is to build on theoretical and methodological insights from feminist philosophy to carve out this research gap and to map the field for future research. It will be argued that feminist approaches can only be ignored within the debate on supererogation at the cost of philosophical rigor since they do not only give rise to novel perspectives and insights on questions already discussed, but also make matters visible that would have been overlooked otherwise. Thereby this chapter seeks essentially to contribute to a more extensive understanding of the social, political, and epistemic dimensions of supererogation that have hitherto been neglected. (shrink)

Es ist ein verbreitetes Phänomen unserer moralischen Urteilspraxis, dass wir herausragende moralische Handlungen bisweilen als moralisch wertvoll und dennoch nicht als moralisch geboten beurteilen, d.i. als supererogatorisch. Für die kantische Ethik stellt diese Beobachtung eine Herausforderung dar. Nicht nur verfügt sie nicht über eine Kategorie der Supererogation, vielmehr scheinen die wenigen Stellen, an denen sich Kant explizit mit moralisch herausragendem Handeln befasst, auf den ersten Blick dafür zu sprechen, dass eine solche Urteilspraxis schlicht als fehlerhaft zurückzuweisen ist. Dagegen arbeitet die (...) Studie heraus, dass die kantische Ethik einen theoretischen Rahmen für eine nuancierte moralpsychologische Analyse dieser Praxis bietet: Moralisch herausragende Handlungen als supererogatorisch zu betrachten erweist sich demnach einerseits als vielschichtige Gefährdung der eigenen Moralität, andererseits vermag das gute Exempel anderer unter bestimmten Bedingungen durchaus zur Beförderung der eigenen Moralität beizutragen. Die Studie trägt zu einem differenzierteren Verständnis der kantischen Ethik bei und weist eine genuin kantische Perspektive auf Supererogation als systematisch anschlussfähig an aktuelle Debatten aus. (shrink)

Vom biblischen Gleichnis des barmherzigen Samariters über die Stilisierung von Figuren wie Mahatma Gandhi bis hin zur medialen Inszenierung von Spendengalas oder heldenhaften Rettungsaktionen – unsere Kultur- und Zeitgeschichte kennt viele Erzählungen von Personen, die anscheinend mehr tun, als moralisch geboten ist und denen dafür hohe Anerkennung zukommt. Aber auch im Alltag werden wir mit Handlungsweisen konfrontiert, die wir in besonderem Maße lobenswert finden, deren Unterlassung hingegen nicht tadelnswert; man denke etwa an besondere Freundlichkeit, Akte des Verzeihens oder auch ehrenamtliche (...) Leistungen. Diese Phänomene scheinen – wenigstens in westlichen Kulturkreisen – einen wichtigen Teil der moralischen Erfahrungen auszumachen. Um unserer moralischen Praxis an dieser Stelle Rechnung zu tragen, wird oftmals so argumentiert, dass diese Phänomene eine eigenständige Handlungskategorie konstituierten, nämlich die der Supererogation. Unter supererogatorischen Handlungen werden dabei solche verstanden, die zwar moralisch gut, nicht jedoch moralisch geboten sind. Dabei ist auffällig, dass die Supererogationsdebatte wie kaum eine andere in der Moralphilosophie durch die Erzählung von konkreten Fällen geprägt zu sein scheint, doch was sollen und was können diese in methodischer Hinsicht leisten und was nicht? Es wird zunächst gezeigt, dass diesen mindestens drei Funktionen zukommen: erstens dienen sie der Veranschaulichung und Etablierung des Forschungsgegenstandes; zweitens dienen sie als Bezugspunktes für bestimmte moralische Intuitionen und Praxen und somit gleichsam der intuitiven Unterstützung von Existenzargumenten einer Kategorie der Supererogation; drittens dienen sie als Reflexionsmediums zur Untersuchung des Konzepts der Supererogation. Der Verweis auf konkrete Fälle unserer moralischen Praxis mag nun zweifelsohne Anlass dazu geben, sich mit den Phänomenen im Rahmen moralphilosophischer Überlegungen auseinanderzusetzen, jedoch ist er für sich betrachtet nicht hinreichend dafür, Supererogation als Handlungskategorie zu etablieren. Die eigentliche Leistungsfähigkeit, so die hier vertretene These, entwickeln die Erzählungen konkreter Fälle mit Blick auf ihren Beitrag zur Konzeptanalyse. Solche narrativen Theorieelemente lassen sich an dieser Stelle nicht ohne weiteres aussparen, da supererogatorische Handlungen am besten als Grenzsituationen des moralischen Handelns zu verstehen sind. Vermittelt über Erzählungen lässt sich daher erst ein umfassender Zugang zu den Phänomenen und insbesondere der Perspektive der Handelnden selbst erlangen. (shrink)

Supererogation seems to be an important concept of common sense morality. However, assuming the existence of such a category seems to pose a serious problem for Kantian Ethics, given the all-encompassing role of duty. In fact, Kant seems to deny the possibility of such acts when he states in the second critique that “[b]y exhortation to actions as noble, sublime, and magnanimous, minds are attuned to nothing but moral enthusiasm and exaggerated self-conceit; [...] they are led into the delusion that (...) it is not duty […] which constitutes the determining ground of their actions […]”. (KpV, AA V, 84f.). This paper’s aim is to show that even though it is not possible to include a category of supererogation within Kantian Ethics, the recognition of alleged supererogatory acts is not only a source of self-deception, as Kant seems to fear, but can also serve as a source of self-knowledge. Starting from the premise that within Kantian Ethics self-knowledge is indispensable to aspire to the duties of moral self-perfection, I will argue that supererogation is only a plausible concept regarding the observer-perspective: thus it describes an act that, given the observer's own moral development, seems to be beyond duty but for the agent herself is not. Given an observer has the insight that her judgment relies on her own deficiencies to act accordingly, this fulfills an epistemic function in the process of developing one’s own moral capacities. This seems to be a fairly proper phenomenological account of supererogation as it can, on the one hand, explain the common moral intuition that certain acts are supererogatory. While on the other hand, it can capture the empirical observation that agents of alleged supererogatory acts usually do not perceive their actions as supererogatory because the differing perspectives of the agent and the observer constitute an integral part of the given account. (shrink)

A recent wave of academic and popular publications say that utopia is within reach: Automation will progress to such an extent and include so many high-skill tasks that much human work will soon become superfluous. The gains from this highly automated economy, authors suggest, could be used to fund a universal basic income (UBI). Today's employees would live off the robots' products and spend their days on intrinsically valuable pursuits. I argue that this prediction is unlikely to come true. Historical (...) precedent speaks against it, but the main problem is that the prediction fundamentally misunderstands how capitalism works—its incentives to increase or decrease production, its principles of income allocation, and the underlying conception of merit. (shrink)

Meta-emotions are emotions about emotions, such as, for example, shame about anger. An important subset of meta-emotions constitutes a special case of co-experienced emotions, in which one emotion is directed at another emotion experienced by a subject at the same time. By making us reflectively aware of our own first-order emotions and suggesting an evaluation of them, meta-emotions enable reflection on our own emotional sensibility. In this paper, I explore the roles of meta-emotions in the context of affective empathy. I (...) show that, whereas meta-emotions on the side of the target person increase the complexity of empathy’s success conditions, meta-emotions on the side of the empathiser expand the role of meta-emotions for self-reflection and give rise to parallel phenomena of other-directed reflection. Exploring the roles of meta-emotions in the context of affective empathy allows us to better understand the significance of meta-emotions, as well as the functions of affective empathy. (shrink)

In Virtue, Piety and the Law Katharina Ivanyi examines Birgivī Meḥmed Efendī's (d. 981/1573) al-Ṭarīqa al-muḥammadiyya, a major work of pietist exhortation and advice, composed by the sixteenth-century Ottoman jurist, Ḥadīth scholar and grammarian, who would articulate a style of religiosity that had considerable reformist appeal into modern times. Linking the cultivation of individual virtue to questions of wider political, social and economic concern, Birgivīplayed a significant role in the negotiation and articulation of early modern Ottoman Ḥanafīpiety. Birgivī's deep (...) mistrust of the passions of the human soul led him to prescribe a regime of self-surveillance and control that was only matched in rigor by his likewise exacting interpretation of the law in matters of everyday life, as much as in state practices, such as the cash waqf, Ottoman land tenure and taxation. (shrink)

A realist view of numbers often rests on the following thesis: statements like ‘The number of moons of Jupiter is four’ are identity statements in which the copula is flanked by singular terms whose semantic function consists in referring to a number (henceforth: Identity). On the basis of Identity the realists argue that the assertive use of such statements commits us to numbers. Recently, some anti-realists have disputed this argument. According to them, Identity is false, and, thus, we may deny (...) that the relevant statements commit us to numbers. The present paper argues that the correct linguistic analysis of the relevant number statements supports the anti-realist view that Identity is false. However, as will further be shown, pace the anti-realist, this analysis does not establish that such statements do not commit us to numbers after all. (shrink)

This paper argues that certain expressions of practical necessity – like ‘I have to do this, I do not have a choice’ or ‘Here I stand, I can do no other’ – allow an insight into deep structures of personality and self-understanding. They point at a limit where someone would have to ‘become another person’ (in his own view), if he was forced to an alternative decision, because of neglecting ground-projects and convictions, which are essential for his self-conception. This limit (...) is marked by a loss of autonomy and authenticity. The paper discusses why and in how far expressions of personal necessities seem to have a special value and authority as they call forth the respect of the other towards an individual personality, even though this does not exclude that there may also be a necessity of self-reform. (shrink)

Lassen sich für die Kunst noch begriffliche Grenzen ziehen? Oder ist sie in einer Zeit, in der alles Kunst sein kann, letztlich an ihr Ende gelangt? In diesem Spannungsfeld bewegen sich die kunsttheoretischen Schriften des amerikanischen Philosophen Arthur C. Danto. Einerseits hat er unablässig die These verfochten, die Entwicklung der Kunst sei mit künstlerischen Strömungen wie der Pop Art an ihr Ende gelangt. Andererseits hat er um eine überzeugende Konturierung des Kunstbegriffs gerungen und eine der vielversprechendsten Kunstphilosophien des 20. Jahrhunderts (...) vorgelegt. Erstmals werden hier Dantos Schriften zur Bestimmung des Kunstbegriffs sowie zum Ende der Kunst zusammengelesen. Die Autorin nimmt die begrifflichen und zeitlichen Grenzen der Kunst in den Blick und fragt zugleich nach einer produktiven Bestimmung dieser 'Enden' innerhalb des nicht stillzustellenden Fortschreitens künstlerischer Praxis. (shrink)

Problems arise when applying the current procedural conceptualization of decision-making capacity to paediatric healthcare: Its emphasis on content-neutrality and rational cognition as well as its implicit assumption that capacity is an ability that resides within a person jeopardizes children’s position in decision-making. The purpose of the paper is to challenge this dominant account of capacity and provide an alternative for how capacity should be understood in paediatric care. First, the influence of developmental psychologist Jean Piaget upon the notion of capacity (...) is discussed, followed by an examination of Vygostky’s contextualist view on children’s development, which emphasizes social interactions and learning for decision-making capacity. In drawing parallels between autonomy and capacity, substantive approaches to relational autonomy are presented that underline the importance of the content of a decision. The authors then provide a relational reconceptualization of capacity that leads the focus away from the individual to include important social others such as parents and physicians. Within this new approach, the outcome of adults’ decision-making processes is accepted as a guiding factor for a good decision for the child. If the child makes a choice that is not approved by adults, the new conceptualization emphasizes mutual exchange and engagement by both parties. (shrink)

As the pre-eminent Enlightenment philosopher, Kant famously calls on all humans to make up their own minds, independently from the constraints imposed on them by others. Kant's focus, however, is on universal human reason, and he tells us little about what makes us individual persons. In this book, Katharina T. Kraus explores Kant's distinctive account of psychological personhood by unfolding how, according to Kant, we come to know ourselves as such persons. Drawing on Kant's Critical works and on his (...) Lectures and Reflections, Kraus develops the first textually comprehensive and systematically coherent account of our capacity for what Kant calls 'inner experience'. The novel view of self-knowledge and self-formation in Kant that she offers addresses present-day issues in philosophy of mind and will be relevant for contemporary philosophical debates. It will be of interest to scholars of the history of philosophy, as well as of philosophy of mind and psychology. (shrink)

Developmental psychology currently faces a deep puzzle: most children before 4 years of age fail elicited-response false-belief tasks, but preverbal infants demonstrate spontaneous false-belief understanding. Two main strategies are available: cultural constructivism and early-belief understanding. The latter view assumes that failure at elicited-response false-belief tasks need not reflect the inability to understand false beliefs. The burden of early-belief understanding is to explain why elicited-response false-belief tasks are so challenging for most children under 4 years of age. The goal of this (...) article is to offer a pragmatic framework whose purpose is to discharge this burden. (shrink)

In many cases collectively desirable projects can be carried out only after considerable social conflict because the unequal distribution of burden and benefit from such projects leads to local Opposition. From an economic perspective this problem can (and should) be resolved by compensating those who are negatively affected. Using a fictitious example, the author demonstrates that compensation packages will ( a) increase the collective welfare, (b) have a positive redistributive effect, and ( c) contribute to unblocking negotiation standstills that result (...) from local veto. In actual practice, however, compensation offers will often be rejected by those affected. In order to increase the acceptability of compensation, it is important that all the possibilities to limit and restitute damage be explored before consideration is given to acceptable forms of substitution or compensation. The search for adequate means of substitution and compensation requires the inclusion of all parties affected. Therefore alternative dispute resolution provides an ideal framework for such a process. (shrink)

Keine ausführliche Beschreibung für "Das Denken Martin Heideggers" verfügbar.

The study examines how multinational organizations implement the concept of ethics and compliance programs into their businesses and the extent to which these programs were geared to the 2004 Amendments. The study explores the applicability of the 2004 Amendments and analyzes the instruments organizations use to successfully develop and maintain these programs. By including research from various fields, a theoretical framework was developed for implementing an ethics and compliance program that takes into account the 2004 Amendments.

Purpose: To explain physical activity behavior, social-cognitive theories were most commonly used in the past. Besides conscious processes, the approach of dual processes additionally incorporates non-conscious regulatory processes into physical activity behavior theories. Habits are one of various non-conscious variables that can influence behavior and thus play an important role in terms of behavior change. The aim of this review was to examine the relationship between habit strength and physical activity behavior in longitudinal studies.Methods: According to the PRISMA guidelines, a (...) systematic search was conducted in three databases. Only peer-reviewed articles using a longitudinal study design were included. Both, habit and physical activity were measured at least once, and habit was related to physical activity behavior. Study quality was evaluated by assessment tools of the NHLBI.Results: Of 3.382 identified publications between 2016 and 2019, fifteen studies with different study designs were included. Most studies supported that positive correlations between habit and physical activity exist. Some positive direct and indirect effects of habit on physical activity were detected and only a minority of studies showed the influence of physical activity on habit strength. Studies differentiating between instigation and execution habit found positive correlations and revealed instigation habit as a stronger predictor of physical activity. The quality of studies was rated as reasonable using assessment tools of the NHLBI.Conclusion: This review revealed a bidirectional relationship between habit and physical activity. Whether habit predicts physical activity or vice versa is still unclear. The observation of habit influencing physical activity may be most appropriate in studies fostering physical activity maintenance while the influence of physical activity on habit may be reasonable in experimental studies with physical activity as intervention content to form a habit. Future investigations should differentiate between habit formation and physical activity maintenance studies depending on the research objective. Long-term study designs addressing the complexity of habitual behavior would be beneficial for establishing cue-behavior associations for the formation of habits. Furthermore, studies should differentiate between instigation and execution habit in order to investigate the influence of both variables on physical activity behavior independently. (shrink)

In the article “The Socio-Political Roles of Neuroethics and the Case of Klotho,” we proposed a socio-political approach to neuroethics, inspired by John Rawls’s roles for political philosophy. In...

In this paper, we argue that ‘good care’ in residential nursing homes is enacted through different care practices that are either inspired by a ‘professional logic of care’ that aims for justice and non-maleficence in the professional treatment of residents, or by a ‘relational logic of care’, which attends to the relational quality and the meaning of interpersonal connectedness in people’s lives. Rather than favoring one care logic over the other, this paper indicates how important aspects of care are constantly (...) negotiated between different care practices. Based on the intricate everyday negotiations observed during an ethnographic field study at an elderly nursing home in Germany, the paper puts forth the argument that care is always a matter of tinkering with different, sometimes competing ‘goods’. This tinkering process, which unfolds through ‘intuitive deliberation’, ‘situated assessment’ and ‘affective juggling’ is then theorized along the conceptualization of a ‘practical ethics of care’: an ethics which makes no a priori judgments of what may be considered as good or bad care, but instead calls for momentary judgments that are pliable across changing situations. (shrink)

Cover -- Titel -- Vorwort -- Inhaltsverzeichnis -- 1. ,Hier stehe ich...' -- Ausgangspunkte und Vorgehensweise -- 2. Praktische Notwendigkeit? -- Abgrenzungen und Einordnungen -- 2.1 Die Behauptung, etwas tun zu müssen -- 2.2 Eine widersinnige Terminologie? -- 2.3 Abgrenzung von Zwangshandlungen, Automatismen und vom Zwang durch Sanktionen -- 2.4 Frei-sein-wollen-Müssen und Anders-handeln-Können -- 3. Romantische und andere Notwendigkeiten -- Leitmotive -- 3.1 Romantische Notwendigkeiten -- Ein besonderes Gewicht -- 3.2 Ein individuelles Gesetz? -- Ein Ringen um Ganzheit.

A powerful objection against moral conventionalism says that it gives the wrong reasons for individual rights and duties. The reason why I must not break my promise to you, for example, should lie in the damage to you—rather than to the practice of promising or to all other participants in that practice. Common targets of this objection include the theories of Hobbes, Gauthier, Hooker, Binmore, and Rawls. I argue that the conventionalism of these theories is superficial; genuinely conventionalist theories are (...) not vulnerable to the objection; and genuine moral conventionalism is independently plausible. (shrink)