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  1. Sympathetic Joy.Daniel Coren - 2024 - Erkenntnis 89 (8):3275-3285.
    Unlike Yiddish (_fargin_) and Sanskrit (_muditā_), English has no single word to describe the practice of sharing someone else’s joy at their success. Sympathetic joy has also escaped attention in philosophy. We are familiar with schadenfreude, begrudging, envy, jealousy, and other terms describing either (a) pleasure at someone else’s misfortune or (b) displeasure at someone else’s good fortune. But what, exactly, is sympathetic joy? I argue that it is a short-term or long-term feeling of great delight at another’s good fortune, (...)
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  2. Misogynistic Dehumanization.Filipa Melo Lopes - forthcoming - Social Theory and Practice.
    The idea that women qua women can be dehumanized has been dismissed by feminist philosophers, like Kate Manne, and by philosophers of dehumanization, like David Livingstone Smith. Against these skeptics, I argue that we can and should use dehumanization to explain an important strand of misogyny. When they are dehumanized, women are represented simultaneously as human and as inhuman embodiments of the natural world. They therefore appear as magical, contaminating, sexualized threats towards whom violence is acceptable or even necessary. Misogynistic (...)
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  3. 道德原型:史前伦理.Roberto Thomas Arruda - 2024 - São Paulo: Terra à vista.
    哲学传统的道德观念主要基于形而上学和神学的观念和理论。最突出的传统道德概念是神圣命令理论(DCT)。 根据DCT,上帝通过创造和启示为人类奠定了道德基础。 从人类文明的早期开始,道德与神性就密不可分。 这些概念基于神学框架。它们被三大亚伯拉罕传统中的大多数人类信徒所接受:犹太教,基督教和伊斯兰教。DCT理论仅基于信仰和启示,并没有提供严格的科学 示范。 几个世纪以来,"DCT"道德概念的反对者试图淡化其重要性(尽管没有成功),理由是其形而上学和宗教假设无法得到证实。 。这只是一种信念,应该这样理解。 除了这些极端对立之外,还有许多其他概念部分或完全与DCT理论相矛盾。 从古希腊哲学到今天,许多哲学家和社会科学家都坚持认为道德是一种建构,因此在文化上是相对的和确定性的。然而,这也引发了许多其他讨论,并提出了一些棘手的问题,例如文化的意义是什么,文化中的哪些因素在道德上 是决定性的,这种相对论的局限性是什么。 道德决定论者反过来声称,一旦自由意志不存在,包括道德在内的人类行为的一切都是确定性的。 最近,现代思想家认为道德是一门严谨的科学。然而,科学的方法虽然可以解释一些事实和证据,但它本身并不能揭示道德的内涵和意义。理解道德需要更广泛的理解,需要哲学家达成共识,这是他们从未实现过的。 只要许多问题相互冲突,就会产生复杂的分析和无休止的争论。 参与这项研究的宇宙和大气是所有这些概念冲突的主题,也是客观和进化观察的结果。 尽管存在这种情况及其固有的重要性,但这些问题远远没有讨论客观伦理分析的方法论,这是这项工作的目的和范围。 我们应该简要地重新审视这些众所周知的传统理论,因为这项工作是一项比较研究,其假设与至少所有传统理论都有很大不同。 -/- 因此,有必要为读者提供直接和具体的比较要素,以便在不进行广泛研究的情况下进行有效的批评。 这项工作的目的是证明和展示史前道德原型的存在和意义,这些原型直接源于最基本的社会需求和生存努力。这些原型定义了道德的本质基础,将其聚合到集体无意识中,并用相应的逻辑组织起来。 这种逻辑被传递到人类基因组的进化阶段和不同的时空关系,无论任何当代的个人经验。这些原型定义的系统构成了人类社会的进化模型。 这是一个元伦理立场吗? 是的,是的。 此外,在任何元伦理推理中,我们都应该仔细寻找最佳和最连贯的路径,分析哲学提供了这样的路径。 因此,这项工作应该合理地证明道德不是文明人或现代社会的文化产物。虽然它经历了许多文化的相对聚集和缺失,但它的基础是原型,从未经历过结构变化。这种推理表明,道德是智人的第一个社会建构。 它不是一种属性或偶然现象:它与人的本质融为一体,是人体的特征。 人类现象是随机决定和自由意志之间不断演绎的过程。 我们需要质疑道德是如何开始的,以及它是如何来到我们身边的。 -/- .
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  4. (1 other version)The Primacy of the Practical.John Brunero - 2024 - Canadian Journal of Philosophy:1-14.
    According to Action-First theorists, like Jonathan Dancy, reasons for action explain reasons for intentions. According to Intention-First theorists, like Conor McHugh and Jonathan Way, reasons for intentions explain reasons for action. In this paper, I introduce and defend a version of the Action-First theory called “Instrumentalism.” According to Instrumentalism, just as we can derive, using principles of instrumental transmission, reasons to ψ from reasons to ϕ (provided there’s some relevant instrumental relation between ψ-ing and ϕ-ing), we can derive reasons to (...)
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  5. Morality by Tacit Agreement: A Contribution from the Economics of Emotions toward Moral Judgments.Kazuo Kadokawa - manuscript
    Current research on morality is divided into rationalist and intuitionist theories. This study shows that when individuals make rational choices, they are inevitably guided by the moral foundation of intuitionism. Especially to pursue self-interest, individuals must agree with others in society. They must keep their opinions constant to agree with others. To maintain a constant opinion, the individual assigns an opinion that can improve the utility of the other person and place both of them in the same situation. The actions (...)
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  6. Psychedelics and Moral Psychology: The Case of Forgiveness.Samir Chopra & Chris Letheby - 2024 - In Chris Letheby & Philip Gerrans (eds.), Philosophical Perspectives on Psychedelic Psychiatry. Oxford University Press.
    Several authors have recently suggested that classic psychedelics might be safe and effective agents of moral enhancement. This raises the question: can we learn anything interesting about the nature of moral experience from a close examination of transformative psychedelic experiences? The interdisciplinary enterprise of philosophical psychopathology attempts to learn about the structure and function of the “ordinary” mind by studying the radically altered mind. By analogy, in this chapter we argue that we can gain knowledge about the everyday moral life (...)
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  7. Traversing Forgiveness.Jonathan R. Heaps - 2017 - American Catholic Philosophical Quarterly 91 (1):53-72.
    In the epilogue to Memory, History, Forgetting, Paul Ricoeur introduces an overlooked “vertical” axis into the problem of forgiveness. This verticality runs from the “depth” of fault to the “height” of forgiveness. For Ricoeur, forgiveness only appears an impossible “exchange” if one excludes this verticality from the question. Instead, he calls forgiveness “difficult” because it traverses from height to depth. This article argues that Ricoeur’s notion of the horizontal and the vertical in Memory, History, Forgetting is best understood as an (...)
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  8. (2 other versions)Aquinas: The Desire to Love and the Religion Possibility.John F. X. Knasas - 2008 - Proceedings of the American Catholic Philosophical Association 82:115-123.
    Among Thomists the standard practice is to show the openness of human nature to beatitude from the speculative side. The intellectual desire to know the richness of the notion of being, the ratio entis, becomes the desire to know the creator who as esse subsistens embodies the intelligible heart of being. I want to try the same strategy but from the practical side. I believe that more people experience a desire to love than a desire to know. Few have noticed (...)
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  9. The Psychology of Habit Formation and Christian Moral Wisdom on Virtue Formation.Timothy J. Pawl - 2022 - TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 7 (1).
    In this paper, I provide an overview of the Christian moral wisdom with respect to virtue formation and character cultivation. I focus in particular on some warnings issued by the great teachers on these topics with respect to the motivations one ought to have in the Christian life. I then discuss some findings of contemporary psychology on habit formation which seem to be at odds with the warnings in Christian moral wisdom. I argue that while there is surface discord between (...)
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  10. (1 other version)The Reification of Non-Human Animals.Silvia Caprioglio Panizza - 2022 - Cambridge Quarterly of Healthcare Ethics 32 (1):1-15.
    This paper takes up Axel Honneth’s suggestion that we, in the 21st century Western world, should revisit the Marxian idea of reification; unlike Honneth, however, this paper applies reification to the ways in which humans relate to non-human animals, particularly in the context of scientific experiments. Thinking about these practices through the lens of reification, the paper argues, yields a more helpful understanding of what is regarded as problematic in those practices than the standard animal rights approaches. The second part (...)
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  11. Moral Anxiety: A Kantian Perspective.Charlie Kurth - 2024 - In David Rondel (ed.), The Moral Psychology of Anxiety. New York: Lexington Books.
    Moral anxiety is the unease that we experience in the face of a novel or difficult moral decision, an unease that helps us recognize the significance of the issue we face and engages epistemic behaviors aimed at helping us work through it (reflection, information gathering, etc.). But recent discussions in philosophy raise questions about the value of moral anxiety (do we really do better when we’re anxious?); and work in cognitive science challenges its psychological plausibility (is there really such an (...)
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  12. Roles, Rousseau, and Respect for Persons.Grant J. Rozeboom - 2022 - Social Theory and Practice 48 (4):769-795.
    Why does respect for persons involves accepting that persons have responsibilities, and not just authority, for their lives and interactions? I show how we can answer this question with a role-based view: respect for persons is an attitude of recognizing others for a social role they occupy. To fill in a role-based view, we need to describe the practice into which the pertinent role figures. To do this, my account draws on the Rousseauian idea of inflamed amour-propre. Roughly, respect for (...)
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  13. The Fox and the Lion: Investigating Associations between Empathy and Emotion Perspective-taking in Aesop’s Fables.Ioanna Zioga, George Kosteletos, Evangelos D. Protopapadakis, Christos Papageorgiou, Konstantinos Kontoangelos & Charalabos Papageorgiou - 2022 - Psychology 13 (4):482-513.
    Empathy is essential in story comprehension as it requires understanding of the emotions and intentions of the characters. We evaluated the sensitivity of an emotional perspective-taking task using Aesop’s Fables in relation to empathy. Participants (N = 301) were presented with 15 short fables and were asked to rate the intensity of the emotions they would feel (anger, sadness, disgust, fear, surprise, joy, trust, and anticipation) by adopting the perspective of one of the characters (offender, victim) or the observer’s perspective. (...)
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  14. Nothing Personal: On the Limits of the Impersonal Temperament in Ethics.Nicholas Smyth - 2022 - Journal of Value Inquiry 56 (1):67-83.
    David Benatar has argued both for anti-natalism and for a certain pessimism about life's meaning. In this paper, I propose that these positions are expressions of a deeply impersonal philosophical temperament. This is not a problem on its own; we all have our philosophical instincts. The problem is that this particular temperament, I argue, leads Benatar astray, since it prevents him from answering a question that any moral philosopher must answer. This is the question of rational authority, which requires the (...)
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  15. The Constitutive Claim: Payoffs and Perils.Erin Beeghly - 2022 - Social Epistemology Review and Reply Collective 11 (2):52-60.
    In “Stereotyping as Discrimination: Why Thoughts Can Be Discriminatory,” I propose that stereotyping someone—even if you manage to keep your thoughts hidden and don’t act on them—can constitute a form of discrimination (2021b). What, Alex Madva asks, are the practical implications of this claim? Even if I am correct that stereotyping constitutes a form of discriminatory treatment, it’s still possible that people should keep on speaking and acting as if “discrimination” refers exclusively to behaviors and policies. He invites me to (...)
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  16. Responsibility and Situationism.Brandon Warmke - 2022 - In Dana Kay Nelkin & Derk Pereboom (eds.), The Oxford Handbook of Moral Responsibility. New York: Oxford University Press. pp. 468-493.
    This chapter explores the relationship between an agent’s moral responsibility for their actions and the situations in which an agent acts. Decades of research in psychology are sometimes thought to support situationism, the view that features of an agent’s situation greatly influence their behavior in powerful and surprising ways. Such situational fea­tures might therefore be thought to threaten agents’ abilities to act freely and responsi­bly. This chapter begins by discussing some relevant empirical literature on situationism. It then surveys several ways (...)
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  17. The Snares of Self-Hatred.Vida Yao - 2022 - In Noell Birondo (ed.), The Moral Psychology of Hate. Lanham and London: Rowman & Littlefield. pp. 53-74.
    As with certain other self-reflexive emotions, such as guilt and shame, our understanding of self-hatred may be aided by views of the mind which posit an internalized other whose perspective on oneself embodies and focuses a set of concerns and values, and whose perspective one is in some sense vulnerable to. To feel guilt for some transgression is not solely to feel the anger that one would feel toward another’s trespasses, now directed back onto oneself as an object of that (...)
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  18. Moral Judgement and Moral Progress: The Problem of Cognitive Control.Michael Klenk & Hanno Sauer - 2021 - Philosophical Psychology 34 (7):938-961.
    We propose a fundamental challenge to the feasibility of moral progress: most extant theories of progress, we will argue, assume an unrealistic level of cognitive control people must have over their moral judgments for moral progress to occur. Moral progress depends at least in part on the possibility of individual people improving their moral cognition to eliminate the pernicious influence of various epistemically defective biases and other distorting factors. Since the degree of control people can exert over their moral cognition (...)
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  19. The Relational Nature of the Meaning of Life in Nozick.Mirela Oliva - 2019 - Disputatio 8 (11).
    Nozick claims that the quest for the meaning of life entails a relational account of meaning. I defend his claim and show that the meaning of life is not one value among many but rather represents the connectedness of all aspects of human life. The meaning of life is a transcending of our limits towards value. This account leads Nozick to a theistic conclusion: the ultimate meaning of life can be only something that has no further meaning and is its (...)
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  20. Confession Rituals and the Philosophy of Forgiveness in Asian Religions and Christianity.Jan Konior - 2010 - Forum Philosophicum: International Journal for Philosophy 15 (1):91-102.
    In this paper I will take into account the historical, religious and philosophical aspects of the examination of conscience, penance and satisfaction, as well as ritual confession and cure, in Confucianism, Buddhism and Taoism. I will also take into account the difficulties that baptized Chinese Christians met in sacramental Catholic confession. Human history proves that in every culture and religion, man has always had a need to be cleansed from evil and experience mutual forgiveness. What ritual models were used by (...)
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  21. Review of Adamatzky (2005): Dynamics of Crowd-Minds: Patterns of Irrationality in Emotions, Beliefs and Actions. [REVIEW]Ephraim Nissan - 2009 - Pragmatics and Cognition 17 (2):472-481.
  22. Review of Adamatzky (2005): Dynamics of Crowd-Minds: Patterns of Irrationality in Emotions, Beliefs and Actions. [REVIEW]Ephraim Nissan - 2009 - Pragmatics and Cognition 17 (2):472-481.
  23. Forgiveness and Mercy.Patrick Gorevan - 1991 - Philosophical Studies (Dublin) 33:393-394.
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  24. Alienation.David A. Freeman - 1984 - Philosophical Studies (Dublin) 30:365-367.
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  25. A Study of Self–Deception.Kieran Flanagan - 1982 - Philosophical Studies (Dublin) 29:365-366.
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  26. A Psychoanalytic View of Emotion.Roy Schafer - 1973 - Philosophical Studies (Dublin) 22:157-167.
  27. A Secular Mysticism? Simone Weil, Iris Murdoch and the Idea of Attention.Silvia Panizza - 2017 - In M. del Carmen Paredes (ed.), Filosofía, arte y mística. Salamanca University Press.
    In this paper I consider Simone Weil’s notion of attention as the fundamental and necessary condition for mystical experience, and investigate Iris Murdoch’s secular adaptation of attention as a moral attitude. After exploring the concept of attention in Weil and its relation to the mystical, I turn to Murdoch to address the following question: how does Murdoch manage to maintain Weil’s idea of attention, even keeping the importance of mysticism, without Weil’s religious metaphysical background? Simone Weil returns to the importance (...)
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  28. Forgiving as emotional distancing.Santiago Amaya - 2019 - Social Philosophy and Policy 36 (1):6-26.
    :In this essay, I present an account of forgiveness as a process of emotional distancing. The central claim is that, understood in these terms, forgiveness does not require a change in judgment. Rationally forgiving someone, in other words, does not require that one judges the significance of the wrongdoing differently or that one comes to the conclusion that the attitudes behind it have changed in a favorable way. The model shows in what sense forgiving is inherently social, shows why we (...)
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  29. The Circle of Acquaintance. Perception, Consciousness and Empathy. [REVIEW]J. N. Mohanty - 1990 - Review of Metaphysics 44 (2):439.
  30. Restoring trustworthiness in the financial system: Norms, behaviour and governance.Aisling Crean, Natalie Gold, David Vines & Annie Williamson - 2018 - Journal of the British Academy 6 (S1):131-155.
    Abstract: We examine how trustworthy behaviour can be achieved in the financial sector. The task is to ensure that firms are motivated to pursue long-term interests of customers rather than pursuing short-term profits. Firms’ self-interested pursuit of reputation, combined with regulation, is often not sufficient to ensure that this happens. We argue that trustworthy behaviour requires that at least some actors show a concern for the wellbeing of clients, or a respect for imposed standards, and that the behaviour of these (...)
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  31. Pedagogical Hope.Raquel Ayala Carabajo - 2013 - Phenomenology and Practice 6 (2):136-152.
    This paper explores the experience of pedagogical hope from educators’ viewpoints. Starting from a multidisciplinary study, it has been developed through the collection and analysis of descriptions of experiences lived by educators, which have revealed some essential points: realism, sense of wonder, patience, and openness, among others. The discovery of the powerful and fundamental influence of hope in the lives of teachers exercising their role, assistants, school counselors, as well as in the lives of the children and youth whom they (...)
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  32. Apology for Wonder. [REVIEW]W. A. J. - 1969 - Review of Metaphysics 23 (2):348-348.
    Keen is dependent upon Norman O. Brown's Dionysian vision of reality in his description of the phenomenon of wonder. In a sense Keen's book is nothing more than a theological restatement of Brown's Love's Body in didactic and conceptual fashion. But the author argues persuasively that our vision of reality is much too dependent upon the Greek rational model, so that we become chained to ideas and can never be ourselves. From a Christian perspective, Keen argues, this is wrong. Christ (...)
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  33. Feeling and Imagination: The Vibrant Flux of Our Existence. [REVIEW]James O. Young - 2003 - Review of Metaphysics 57 (1):180-180.
    This book is an exploration of “affective attachment,” which Singer describes as “the part of affective life which is pertinent to the phenomenon of attachment.” Affective attachment includes sex, love, and compassion. It is difficult to summarize Singer’s views on this topic. Singer sees the book as a systematic exploration of affective attachment, “a single unfolding of speculative thought.” At the same time he allows that he finds “that our affective being is so mercurial that touching on it at a (...)
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  34. Aleksandr Solzhenitsyn: The Ascent from Ideology. [REVIEW]Virgil Nemoianu - 2002 - Review of Metaphysics 56 (2):439-440.
    To begin with the bad news. Mahoney does not write well. He moves in perplexing ways from the stylistic register of the journalistic, to that of the scholarly, to political philosophy and back again. His knowledge of Russian seems shaky or doubtful. The key work of Georges Nivat is given a handsome accolade but is never engaged seriously. It is not clear whether he is aware of the publication of the third volume of The Red Wheel, March 1917, in the (...)
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  35. The End of Utopia: Politics and Culture in an Age of Apathy. [REVIEW]Roger Paden - 2000 - Review of Metaphysics 54 (1):149-149.
    The general argument of this book is easily stated: utopian thinking plays an essential role in all types of transformative politics. For a variety of reasons, however, utopian thinking has become virtually impossible in contemporary Western societies. Therefore, in these societies, transformative politics have almost completely disappeared and been replaced by a narrow form of interest group politics. Jacoby assumes that the disappearance of transformative politics represents a grave failure of modern society, but it is not clear why he believes (...)
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  36. Privilege and Liberty and Other Essays in Political Philosophy. [REVIEW]Paul Seaton - 2000 - Review of Metaphysics 54 (2):447-448.
    Most people will need an introduction to the life and thought of Aurel Kolnai. Born into a liberal Jewish family in Hungary he converted to Catholicism in his mid-twenties, studied with Husserl, and fought against Hitler with his pen in the Austrian press and with a mammoth study of National Socialist ideology, The War Against the West, which did much to educate Western opinion. The war was spent in the United States. Between 1945 and 1955 he taught at Laval University (...)
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  37. Kant’s Impure Ethics: From Rational Beings to Human Beings. [REVIEW]Holly L. Wilson - 2001 - Review of Metaphysics 54 (4):923-923.
    Robert B. Louden has produced a book that is unique in its attempt to make a wide variety of Kant’s writings relevant to his ethical theory. The main point of the book is that in addition to Kant’s moral theory which is purely based on reason, the application of this theory requires empirical and hence impure knowledge of human beings. Kant calls the empirical part of his ethics “practical anthropology” and Louden believes that, though Kant did not complete this project (...)
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  38. Meaningful Work: Rethinking Professional Ethics. [REVIEW]Lloyd Eby - 2001 - Review of Metaphysics 54 (4):925-926.
    What is the right paradigm for professional ethics? According to Mike Martin, there is a received or dominant one—he calls this the consensus paradigm—in which professional ethics is reducible to duties and dilemmas. It consists of identifying the duties that are or should be standardized within professional codes of ethics applicable to all members of a profession, and grappling with how to apply the duties to particular situations where they conflict or have unclear implications. Martin rejects this as “implausible and (...)
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  39. Adam Smith and the Virtues of Enlightenment. [REVIEW]Kurt Norlin - 2000 - Review of Metaphysics 53 (4):933-933.
    Most of us value the legacy of the Enlightenment, but today we often worry about the conceptual and temporal stability of its core ideals. Griswold presents Smith as having something to say to these concerns, particularly in The Theory of Moral Sentiments, which, according to Griswold in chapter 1, is not an exercise in detached philosophical analysis but a piece of rhetoric designed for moral influence on the reader. Smith means, by treating virtue in the manner of a theater critic (...)
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  40. Christian Discourses; the Crisis and a Crisis in the Life of an ActressWithout Authority. [REVIEW]Peter A. Kwasniewski - 1999 - Review of Metaphysics 52 (4):951-953.
    Among the interlacing series of Kierkegaard’s pseudonymous and acknowledged works published during his lifetime, the various sets of Christian discourses occupy a decisive place. These two volumes in particular share a close thematic relationship extending to the very topics written on—for example, the lessons taught by the birds of the air and the lilies of the field, or the right dispositions for receiving holy communion. Readers acquainted only with Kierkegaard’s more widely-read books, like Sickness unto Death, Philosophical Fragments, and Either/or, (...)
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  41. Essai sur l’agir humain. [REVIEW]Denis J. M. Bradley - 1999 - Review of Metaphysics 53 (1):156-157.
    Antecedent to the present volume, the author had already published an important historical study of Aquinas’s metaphysical theory of human action, and had written, for the benefit of his students at the Gregorian University, an unusually distinguished, in-house textbook, which, in French translation, was more widely accessible.
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  42. Emmanuel LevinasFrom Self-Development To Solidarity. [REVIEW]Harold A. Durfee - 1987 - Review of Metaphysics 41 (2):377-377.
    Both of these fine volumes are concerned with Emmanuel Levinas. The 1986 volume is a quite complete bibliography of Levinas, including not only his writings, but books and articles about him, and even including references to him in other books and articles. It is the most complete bibliography of Levinas available.
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  43. The System of Philosophies of History. From the Rights of Man to the Republican Idea. [REVIEW]Mark Wegierski - 1994 - Review of Metaphysics 47 (4):810-811.
    These two volumes complete this very ambitious trilogy, begun with Rights--The New Quarrel between the Ancients and the Moderns. Volume 2 juxtaposes the major philosophies of history, which are said to occupy the crucial terrain between politics and "pure" philosophy. The chapter-structure of the book parallels exactly the logic of the argument being made.
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  44. Yves R. Simon: Real Democracy. [REVIEW]Ralph Nelson - 2001 - Dialogue 40 (4):848-848.
    This monograph is one of the ten projected volumes in the series. A study of Jacques Maritain, Simon’s teacher and friend, has also appeared. Vukan Kuic was surely the right choice for the task as he was a student of Simon’s at the University of Chicago, for not only was he translator, editor, or introducer of at least six posthumous publications of his teacher, but is now also the author of a long essay on Simon’s political philosophy.
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  45. Modern Moral Conscience.Tom O’Shea - 2018 - International Journal of Philosophical Studies 26 (4):582-600.
    This article challenges the individualism and neutrality of modern moral conscience. It looks to the history of the concept to excavate an older tradition that takes conscience to be social and morally responsive, while arguing that dominant contemporary justifications of conscience in terms of integrity are inadequate without reintroducing these social and moral traits. This prompts a rethinking of the nature and value of conscience: first, by demonstrating that a morally-responsive conscience is neither a contradiction in terms nor a political (...)
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  46. Empathy, Emotional Sharing and Feelings in Stein’s Early Work.Íngrid Vendrell Ferran - 2015 - Human Studies 38 (4):481-502.
    This paper is devoted to the study of the emotions in Edith Stein’s early work On the Problem of Empathy. After presenting her work embedded in the tradition of the early phenomenology of the emotions, I shall elaborate the four dimensions of the emotional experience according to this authoress, the link between emotions and values and the phenomenon of the living body. I argue that Stein’s account on empathy remains incomplete as long as we ignore the complex phenomenology of emotions (...)
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  47. Forgiveness and Identification.Geoffrey Scarre - 2016 - Philosophia 44 (4):1021-1028.
    Philosophical discussion of forgiveness has mainly focused on cases in which victims and offenders are known to each other. But it commonly happens that a victim brings an offender under a definite description but does not know to which individual this applies. I explore some of the conceptual and moral issues raised by the phenomenon of forgiveness in circumstances in which identification is incomplete, tentative or even mistaken. Among the conclusions reached are that correct and precise identification of the offending (...)
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  48. Courage in the Democratic Polis: Ideology and Critique in Classical Athens.Ryan Krieger Balot - 2014 - Oup Usa.
    In this careful and compelling study, Ryan K. Balot brings together political theory, classical history, and ancient philosophy in order to re-conceive of courage as a specifically democratic virtue.
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  49. Envy to My Twin.Liz Robbins - 2006 - Feminist Studies 32 (1):84.
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  50. Case Study: A Case of Deception?Katrina A. Bramstedt & Robert Macauley - 2005 - Hastings Center Report 35 (6):13.
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