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  1. Die Pest in Zeiten von Corona – Philosophie und Literatur bei Albert Camus.Nicola Mößner - forthcoming - Philokles.
  2. What Would Lewis Do?Daniel Nolan - forthcoming - In Helen Beebee & Anthony Fisher (eds.), Perspectives on the Philosophy of David K. Lewis. Oxford University Press.
    David Lewis rejected consequentialism in ethics. However, two aspects of his meta-ethical views make it a challenge to see how consequentialism could be resisted. Lewis endorses a maximising conception of rationality, where to be rational is to maximise value of a certain sort; he appears to think it is possible to be both rational and moral; and yet he rejects conceptions of moral action as acting to maximise moral value. The second tension in Lewis's views arises from his meta-ethics. Lewis's (...)
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  3. A Platonic Kind-Based Account of Goodness.Berman Chan - 2021 - Philosophia 49 (4):1369-1389.
    Robert Adams defends a platonic account of goodness, understood as excellence, claiming that there exists a platonic good that all other good things must resemble, identifying the Good with God. Mark Murphy agrees, but argues that this platonic account is in need of Aristotelian supplementation, as resemblance must take into account a thing’s kind-membership. While this article will accept something like Murphy’s account of goodness, it will further develop its details and support. Without relying on theistic premises, I show that (...)
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  4. Is Technology Value-Neutral?Boaz Miller - 2021 - Science, Technology, and Human Values 46 (1):53-80.
    According to the Value-Neutrality Thesis, technology is morally and politically neutral, neither good nor bad. A knife may be put to bad use to murder an innocent person or to good use to peel an apple for a starving person, but the knife itself is a mere instrument, not a proper subject for moral or political evaluation. While contemporary philosophers of technology widely reject the VNT, it remains unclear whether claims about values in technology are just a figure of speech (...)
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  5. Value Conservatism and Its Challenge to Consequentialism.Reuben Sass - 2021 - Utilitas 33 (3):337-352.
    G.A. Cohen’s value conservatism entails that we ought to preserve some existing sources of value in lieu of more valuable replacements, thereby repudiating maximizing consequentialism. Cohen motivates value conservatism through illustrative cases. The consequentialist, however, can explain many Cohen-style cases by taking extrinsic properties, such as historical significance, to be sources of final value. Nevertheless, it may be intuitive that there’s stronger reason to preserve than to promote certain sources of value, especially historically significant things. This motivates an argument that (...)
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  6. Ética universal.Shimon Dovid Cowen & Carlos José Sánchez Corrales (eds.) - 2020 - Quito: Publicaciones Noah.
    La primera parte de este libro expone la idea o teoría de las Leyes Noájicas, desde perspectivas espirituales, filosóficas, psicológicas, sociales y políticas. Varios de sus contenidos ya han sido presentados a líderes, incluidos estadistas internacionales (cuyas cartas se incluyen aquí), que han respondido con ánimo a su estudio y difusión. La segunda parte del libro presenta la conducta o práctica concreta de las Leyes Noájicas. Esta tarea precisa procede de una extensa investigación acerca de la Tradición del comentario sobre (...)
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  7. Saving People From the Harm of Death.Espen Gamlund & Carl Tollef Solberg (eds.) - 2019 - New York: Oxford University Press.
    Death is something we mourn or fear as the worst thing that could happen―whether the deaths of close ones, the deaths of strangers in reported accidents or tragedies, or our own. And yet, being dead is something that no one can experience and live to describe. This simple truth raises a host of difficult philosophical questions about the negativity surrounding our sense of death, and how and for whom exactly it is harmful. The question of whether death is bad has (...)
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  8. The Virtue of Running a Marathon.Simone Gozzano - 2019 - Think 18 (52):69-74.
    Running a marathon is not solely a personal achievement; rather it sets an example. Because of the nature of this example, it constitutes an achievement that deserves our praise (contrary to what has recently been argued in this Journal).
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  9. Does Pyrrhonism Have Practical or Epistemic Value?Diego E. Machuca - 2019 - In Giuseppe Veltri, Racheli Haliva, Stephan Franz Schmid & Emidio Spinelli (eds.), Sceptical Paths: Enquiry and Doubt from Antiquity to the Present. Berlin, Germany: Walter de Gruyter. pp. 43-66.
    My purpose in this paper is to examine whether Pyrrhonian skepticism, as this stance is described in Sextus Empiricus’s extant works, has practical or epistemic value. More precisely, I would like to consider whether the Pyrrhonist’s suspension of judgment (ἐποχή) and undisturbedness (ἀταραξία) can be deemed to be of practical or epistemic value. By ‘practical’ value I mean both moral value and prudential value. Moral value refers to moral rightness and wrongness; prudential value to the value of well-being, personal or (...)
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  10. 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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  11. On Being Difficult: Towards an Account of the Nature of Difficulty.Hasko von Kriegstein - 2019 - Philosophical Studies 176 (1):45-64.
    This paper critically assesses existing accounts of the nature of difficulty, finds them wanting, and proposes a new account. The concept of difficulty is routinely invoked in debates regarding degrees of moral responsibility, and the value of achievement. Until recently, however, there has not been any sustained attempt to provide an account of the nature of difficulty itself. This has changed with Gwen Bradford’s Achievement, which argues that difficulty is a matter of how much intense effort is expended. But while (...)
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  12. Inner Virtue.Nicolas Bommarito - 2018 - New York, USA: Oxford University Press.
    What does it mean to be a morally good person? It can be tempting to think that it is simply a matter of performing certain actions and avoiding others. And yet there is much more to moral character than our outward actions. We expect a good person to not only behave in certain ways but also to experience the world in certain ways within.
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  13. Is Consciousness Intrinsically Valuable?Andrew Y. Lee - 2018 - Philosophical Studies 175 (1):1–17.
    Is consciousness intrinsically valuable? Some theorists favor the positive view, according to which consciousness itself accrues intrinsic value, independent of the particular kind of experience instantiated. In contrast, I favor the neutral view, according to which consciousness is neither intrinsically valuable nor disvaluable. The primary purpose of this paper is to clarify what is at stake when we ask whether consciousness is intrinsically valuable, to carve out the theoretical space, and to evaluate the question rigorously. Along the way, I also (...)
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  14. 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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  15. Basic Final Value and Zimmerman’s The Nature of Intrinsic Value.Timothy Perrine - 2018 - Ethical Theory and Moral Practice 21 (4):979-996.
    This paper critically examines Michael Zimmerman’s account of basic final value in The Nature of Intrinsic Value. Zimmerman’s account has several positive features. Unfortunately, as I argue, given one plausible assumption about value his account derives a contradiction. I argue that rejecting that assumption has several implausible results and that we should instead reject Zimmerman’s account. I then sketch an alternative account of basic final value, showing how it retains some of the positive features of Zimmerman’s account while avoiding its (...)
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  16. Why Value Values?Murray Samuel - 2018 - Behavioral and Brain Sciences 41.
    Doris argues that an agent is responsible for her behavior only if that behavior expresses (a relevant subset of) the agent’s values. This view has problems explaining responsibility for mistakes or episodes of forgetfulness. These problems highlight a conceptual problem with Doris’s theory of responsible agency and give us reasons to prefer an alternative (non-valuational) theory of responsible agency.
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  17. You're Probably Not Really A Speciesist.Travis Timmerman - 2018 - Pacific Philosophical Quarterly 99 (4):683-701.
    I defend the bold claim that self-described speciesists are not really speciesists. Of course, I do not deny that self-described speciesists would assent to generic speciesist claims (e.g. Humans matter more than animals). The conclusion I draw is more nuanced. My claim is that such generic speciesist beliefs are inconsistent with other, more deeply held, beliefs of self-described speciesists. Crucially, once these inconsistencies are made apparent, speciesists will reject the generic speciesist beliefs because they are absurd by the speciesists’ own (...)
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  18. Here I Stand. About the Weight of Personal Practical Necessity.Katharina Bauer - 2017 - In Katharina Bauer, Somogy Varga & Corinna Mieth (eds.), Dimensions of Practical Necessity. "Here I Stand. I Can Do No Other.". Palgrave Macmillan. pp. 215-235.
    When we quote Luther’s dictum, “Here I stand. I can do no other,” we refer to the composure of someone who experiences the necessity to follow a particular course of action against all odds. The incapacity of alternative action is not regarded as a deficit; in such cases, it seems to “lend some added weight” to the decision. This paper deals with the question what kind of value is attributed to experiences of practical necessities or incapacities, in particular, if these (...)
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  19. Relativism About Morality.Paul Boghossian - 2017 - In Katharina Neges, Josef Mitterer, Sebastian Kletzl & Christian Kanzian (eds.), Realism - Relativism - Constructivism: Proceedings of the 38th International Wittgenstein Symposium in Kirchberg. De Gruyter. pp. 301-312.
    Many philosophers and non-philosophers are attracted to the view that moral truths are relative to moral framework or culture. I distinguish between two versions of such a view. I argue that one version is coherent but not plausible, and I argue that the second one can’t be made sense of. The upshot is that we have to make sense of at least some objective moral truths.
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  20. LET'S FAKE MORALITY and ETHICS (the Pretence of Ethics and Morality in Philosophy and Life).Ulrich De De Balbian - 2017 - Oxford: Academic Publishers.
    Institutionalized and internalized, competence intersubjectivity contain many user-illusions and an imaginary or manifest image of reality, including of themselves (Dennett and Sellars),. This can be contrasted we a comprehension or comprehensive, understanding intersubjectivity. It is possible and perhaps even necessary to transform or replace the competence intersubjectivity to a comprehension or understanding (scientific, Dennett and Sellars) image of reality and themselves.Ethics and morality and studies of ethics and morality deal with the reality of competence intersubjectivity (by means of socio-cultural practices (...)
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  21. Socratic Metaethics Imagined.Steven Ross & Lisa Warenski - 2017 - S.Ph. Essays and Explorations:1-8.
    This is an imagined dialogue between one of the more famous skeptics regarding moral attribution, Thrasymachus, and an imagined Socrates who, through the convenient miracle of time travel, returns to Athens after exposure to contemporary metaethics, now a devoted and formidable quasi-realist expressivist. The dialogue focuses on the characterization of moral conflict and moral justification available to the expressivist, and the authors attempt to lay out the distinctive strengths and weaknesses of the expressivist view.
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  22. Autonomy, Written by Andrew Sneddon. [REVIEW]Andrew Jason Cohen - 2016 - Journal of Moral Philosophy 13 (6):764-767.
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  23. A Moral Argument for Substance Dualism.Gerald K. Harrison - 2016 - Journal of the American Philosophical Association (1):21--35.
    This paper presents a moral argument in support of the view that the mind is a nonphysical object. It is intuitively obvious that we, the bearers of conscious experiences, have an inherent value that is not reducible to the value of our conscious experiences. It remains intuitively obvious that we have inherent value even when we represent ourselves to have no physical bodies whatsoever. Given certain assumptions about morality and moral intuitions, this implies that the bearers of conscious experiences—the objects (...)
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  24. Evil, Wrongdoing, and Concept Distinctness.Hallie Liberto & Fred Harrington - 2016 - Philosophical Studies 173 (6):1591-1602.
    Philosophers theorizing about ‘evil’ usually distinguish evil actions from acts of ordinary wrongdoing. They either attempt to isolate some quality or set of qualities shared by all evil actions that is not found in other wrongful actions, or they concede that their account of evil is only distinguished by capturing the very worst acts on the scale of moral wrongness. The idea that evil is qualitatively distinct from wrongdoing has recently been under contention. We explore the grounds for this contention, (...)
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  25. Moral Failure — Response to Critics.Lisa Tessman - 2016 - Feminist Philosophical Quarterly 2 (1):1-18.
    I briefly introduce Moral Failure as a book that brings together philosophical and empirical work in moral psychology to examine moral requirements that are non-negotiable and that contravene the principle that “ought implies can.” I respond to Rivera by arguing that the process of construction that imbues normative requirements with authority need not systematize or eliminate conflicts between normative requirements. My response to Schwartzman clarifies what is problematic about nonideal theorizing that limits itself to offering action-guidance. In response to Kittay, (...)
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  26. Age and Death: A Defence of Gradualism.Joseph Millum - 2015 - Utilitas 27 (3):279-297.
    According to standard comparativist views, death is bad insofar as it deprives someone of goods she would otherwise have had. In The Ethics of Killing, Jeff McMahan argues against such views and in favor of a gradualist account according to which how bad it is to die is a function of both the future goods of which the decedent is deprived and her cognitive development when she dies. Comparativists and gradualists therefore disagree about how bad it is to die at (...)
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  27. Harm and Causation.Robert Northcott - 2015 - Utilitas 27 (2):147-164.
    I propose an analysis of harm in terms of causation: harm is when a subject is caused to be worse off. The pay-off from this lies in the details. In particular, importing influential recent work from the causation literature yields a contrastive-counterfactual account. This enables us to incorporate harm's multiple senses into a unified scheme, and to provide that scheme with theoretical ballast. It also enables us to respond effectively to previous criticisms of counterfactual accounts, as well as to sharpen (...)
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  28. Human Rights, Indian Philosophy, and Patañjali.Shyam Ranganathan - 2015 - In Jay Drydyk Ashwini Peetush (ed.), Human Rights: India and the West. Oxford: Oxford University Press. pp. 172-204.
    Human rights, as traditionally understood in the West, are grounded in an anthropocentric theory of personhood. However, as this chapter argues, such a stance is certainly not culturally universal; historically, it is derivable from a cultural orientation that is Greek in origin. Such an orientation conflates thought with language (logos), and identifies humans as uniquely deserving of moral consideration or standing to the exclusion of non-human knowers. The linguistic theory of thought impedes insight and understanding of both Indian and Western (...)
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  29. Fittingness, Value and Trans-World Attitudes.Andrew E. Reisner - 2015 - Philosophical Quarterly (260):1-22.
    Philosophers interested in the fitting attitude analysis of final value have devoted a great deal of attention to the wrong kind of reasons problem. This paper offers an example of the reverse difficulty, the wrong kind of value problem. This problem creates deeper challenges for the fitting attitude analysis and provides independent grounds for rejecting it, or at least for doubting seriously its correctness.
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  30. Mackie’s Error Theory: A Wittgensteinian Critique.Robert Vinten - 2015 - Revista Kínesis 7 (13):30-47.
    I start by arguing that Mackie’s claim that there are no objective values is a nonsensical one. I do this by ‘assembling reminders’ of the correct use of the term ‘values’ and by examining the grammar of moral propositions à la Wittgenstein. I also examine Hare’s thought experiment which is used to demonstrate “that no real issue can be built around the objectivity or otherwise of moral values” before briefly looking at Mackie’s ‘argument from queerness’. In the final section I (...)
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  31. Morality.Dustin Garlitz - 2014 - In Sherwood Thompson (ed.), Encyclopedia of Diversity and Social Justice. Rowman & Littlefield Publishers.
  32. Person-Rearing Relationships as a Key to Higher Moral Status.Agnieszka Jaworska & Julie Tannenbaum - 2014 - Ethics 124 (2):242-271.
    Why does a baby who is otherwise cognitively similar to an animal such as a dog nevertheless have a higher moral status? We explain the difference in moral status as follows: the baby can, while a dog cannot, participate as a rearee in what we call “person-rearing relationships,” which can transform metaphysically and evaluatively the baby’s activities. The capacity to engage in these transformed activities has the same type of value as the very capacities (i.e., intellectual or emotional sophistication) that (...)
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  33. Fittingness and Idealization.Antti Kauppinen - 2014 - Ethics 124 (3):572-588.
    This note explores how ideal subjectivism in metanormative theory can help solve two important problems for Fitting Attitude analyses of value. The wrong-kind-of-reason problem is that there may be sufficient reason for attitude Y even if the object is not Y-able. The many-kinds-of-fittingness problem is that the same attitude can be fitting in many ways. Ideal subjectivism addresses both by maintaining that an attitude is W-ly fitting if and only if endorsed by any W-ly ideal subject. A subject is W-ly (...)
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  34. Leibniz on Privations, Limitations, and the Metaphysics of Evil.Samuel Newlands - 2014 - Journal of the History of Philosophy 52 (2):281-308.
    There was a consensus in late Scholasticism that evils are privations, the lacks of appropriate perfections. For something to be evil is for it to lack an excellence that, by its nature, it ought to have. This widely accepted ontology of evil was used, in part, to help explain the source of evil in a world created and sustained by a perfect being. during the second half of the seventeenth century, progressive early moderns began to criticize the traditional privative account (...)
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  35. Current Controversies in Political Philosophy.Thom Brooks (ed.) - 2013 - Routledge.
    Current Controversies in Political Philosophy brings together an international team of leading philosophers to explore and debate four key and dynamic issues in the field in an accessible way. Should we all be cosmopolitans? – Gillian Brock and Cara Nine Are rights important? – Rowan Cruft and Sonu Bedi Is sexual objectification wrong and, if so, why? – Lina Papadaki and Scott Anderson What to do about climate change? – Alexa Zellentin and Thom Brooks These questions are the focus of (...)
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  36. Sex, Lies, and Consent.Tom Dougherty - 2013 - Ethics 123 (4):717-744.
    How wrong is it to deceive someone into sex by lying, say, about one's profession? The answer is seriously wrong when the liar's actual profession would be a deal breaker for the victim of the deception: this deception vitiates the victim's sexual consent, and it is seriously wrong to have sex with someone while lacking his or her consent.
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  37. Privacy: Restrictions and Decisions.Annabelle Lever - 2013 - In Steven Scalet and Christopher Griffin (ed.), APA Newsletter on Philosophy and Law. pp. 1-6.
    This article forms part of a tribute to Anita L. Allen by the APA newletter on Philosophy and Law. It celebrates Allen's work, but also explains why her conception of privacy is philosophically inadequate. It then uses basic democratic principles and the example of the secret ballot to suggest how we might develop a more philosophically persuasive version of Allen's ideas.
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  38. दलित विमर्श : प्रासंगिकता कल आज और कल.डॉ0 आभा रानी - 2013 - SOCRATES 1 (1):24-29.
  39. The Locative Analysis of Good For Formulated and Defended.Guy Fletcher - 2012 - Journal of Ethics and Social Philosophy (JESP) 6 (1):1-27.
    THE STRUCTURE OF THIS PAPER IS AS FOLLOWS. I begin §1 by dealing with preliminary issues such as the different relations expressed by the “good for” locution. I then (§2) outline the Locative Analysis of good for and explain its main elements before moving on to (§3) outlining and discussing the positive features of the view. In the subsequent sections I show how the Locative Analysis can respond to objections from, or inspired by, Sumner (§4-5), Regan (§6), and Schroeder and (...)
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  40. Understanding Indian Value System Through Sri Aurobindo’s Education System.Gitanjali Bora & Desh Raj Sirswal - 2011 - The Philosophist 9 (18):July to Dec.2011.
    “Our call is to young India. It is the young who must be the builders of the new world.” Sri Aurobindo -/- India was always rich in the establishment of centers even in Vedic times where the first principles of education were to be found in the Ashrams and Gurukuls and later on in the great universities of Nalanda and Taxila. The term education usually refers to the technical sense and is generally limited to the context of teachers instructing students. (...)
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  41. Self-Responsibility, Tradition, and the Apparent Good.Molly Brigid Flynn - 2011 - Studia Phaenomenologica 11:55-76.
    The crucial distinction for ethics is between the good and the apparent good, between being and seeming. Tradition is useful for developing our ability to make this distinction and to live ethically or in self-responsibility, but it is also threatening to this ability. The phenomenology of Husserl and of others in the Husserlian tradition, especially Robert Sokolowski, are helpful in spelling out how tradition works; how the difference between the apparent good and the good is bridged in the experience of (...)
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  42. Peirce and the Threat of Nominalism.Paul Forster - 2011 - Cambridge University Press.
    Charles Peirce, the founder of pragmatism, was a thinker of extraordinary depth and range - he wrote on philosophy, mathematics, psychology, physics, logic, phenomenology, semiotics, religion and ethics - but his writings are difficult and fragmentary. This book provides a clear and comprehensive explanation of Peirce's thought. His philosophy is presented as a systematic response to 'nominalism', the philosophy which he most despised and which he regarded as the underpinning of the dominant philosophical worldview of his time. The book explains (...)
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  43. Wipe That Smile Off Your Face.Aaron Jarden & Dan Weijers - 2011 - The Philosophers' Magazine 52 (52):53-58.
    There are enigmas of defining happiness and of discerning what it is that really makes a life go well for someone – topics that positive psychologists have not adequately addressed to date. And this is despite the fact that Ed Diener sees positive psychology as “the endeavour by scientists to answer the classic question posed by philosophers: What is the good life?” What is rarely mentioned by positive psychologists is that, depending on how the specific happiness questions are worded, they (...)
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  44. Is Shame a Social Emotion?Fabrice Teroni & Julien A. Deonna - 2011 - In Anita Konzelmann Ziv, Keith Lehrer & Hans Bernard Schmid (eds.), Self-Evaluation: Affective and Social Grounds of Intentionality. Springer. pp. 193-212.
    In this article, we present, assess and give reasons to reject the popular claim that shame is essentially social. We start by presenting several theses which the social claim has motivated in the philosophical literature. All of them, in their own way, regard shame as displaying a structure in which "others" play an essential role. We argue that while all these theses are true of some important families of shame episodes, none of them generalize so as to motivate the conclusion (...)
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  45. The Duty to Forgive Repentant Wrongdoers.Espen Gamlund - 2010 - International Journal of Philosophical Studies 18 (5):651-671.
    The purpose of this paper is to consider the question of whether we have a duty to forgive those who repent and apologize for the wrong they have done. I shall argue that we have a pro tanto duty to forgive repentant wrongdoers, and I shall propose and consider the norm of forgiveness. This norm states that if a wrongdoer repents and apologizes to a victim, then the victim has a duty to forgive the wrongdoer, other things being equal. That (...)
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  46. Wiara religijna jako sapientia pragmatica, czyli Williama Jamesa analiza religii.Marcin Hintz - 2010 - Przeglad Filozoficzny - Nowa Seria 76:329-338.
    Artykuł omawia analizę fenomenu życia religijnego w filozofii Williama Jamesa (1842-1910). Wskazano na kalwińskie korzenie twórcy pragmatyzmu a zwłaszcza na prezbiteriański schemat zwany sylogizmem praktycznym, który w powodzeniu życiowym szukał potwierdzenia posiadania łaski religijnej. Twórca pragmatyzmu, rozpoczął swoje badania od analizy przeżyć ludzkich z perspektywy psychologicznej. Pod koniec życia coraz więcej uwagi poświęcił analizie fenomenu życia religijnego. Poglądy swoje wyłożył w wykładach edynburskich w roku 1901, które zostały wydane w książce Doświadczenia religijne. Analizie przeżyć religijnych poświęcone są też końcowe partie (...)
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  47. Theater of the Absurd: Nietzsche’s Genealogy as Cultural Critique.James I. Porter - 2010 - American Catholic Philosophical Quarterly 84 (2):313-336.
    The paper seeks to demystify Nietzsche’s concept of genealogy. Genealogy tells the story of historical origins in the form of a myth that is betrayed fromwithin, while readers have naively assumed it tells a story that Nietzsche endorses—whether of history or naturalized origins. Looked at more closely, genealogy,I claim, tells the story of human consciousness and its extraordinary fallibility. It relates the conditions and limits of consciousness and how these are activelyavoided and forgotten, for the most part in vain. The (...)
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  48. Happiness Around the World: The Paradox of Happy Peasants and Miserable Millionaires.Carol Graham - 2009 - Oxford University Press.
    The book reviews the theory and concepts of happiness, explaining how these concepts underpin a line of research which is both an attempt to understand the determinants of happiness and a tool for understanding the effects of a host of phenomena on human well being.
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  49. Abortion, Potential, and Value.Reginald Williams - 2008 - Utilitas 20 (2):169-186.
    This article challenges an important argument in the abortion debate, according to which at least early abortions are acceptable because they do not terminate the actual existence of something of moral significance (i.e., a ‘person’), but rather prevent a potentially significant entity from becoming actual, which happens whenever one uses contraceptives.This article argues that insofar as we see something as morally significant or valuable, we tend to think it wrong to deliberately terminate its actual existence and to deliberately prevent a (...)
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  50. "Happiness" and Economics.Mark Chekola - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 5:175-180.
    This paper discusses the recent trend in economics to reintroduce consideration of happiness or subjective well-being. The concept of happiness is discussed and a number of uses of "happiness" are distinguished. Several theories regarding the life use of "happiness" are identified. Some of the ways in which happiness is characterized in recent economic literature are discussed and critiqued. Helpful implications of a richer conception of happiness in understanding significant findings in recent studies, as well as the "paradoxes of happiness," are (...)
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