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Moral Sentimentalism

Oxford University Press USA (2010)

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  1. A Humean approach to assessing the moral significance of ultra-violent video games.Monique Wonderly - 2008 - Ethics and Information Technology 10 (1):1-10.
    Although the word empathy only recently came into existence, eighteenth century philosopher, David Hume, significantly contributed to our current understanding of the term. Hume was among the first to suggest that an empathic mechanism is the central means by which we make ethical judgments and glean moral knowledge. In this paper, I explore Hume's moral sentimentalism, and I argue that his conception of empathy provides a surprisingly apposite framework for interpreting and addressing a current issue in practical ethics: the moral (...)
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  • Care, Commitment and Moral Distress.Joseph P. Walsh - 2018 - Ethical Theory and Moral Practice 21 (3):615-628.
    Moral distress has been the subject of extensive research and debate in the nursing ethics literature since the mid-1980s, but the concept has received comparatively little attention from those working outside of applied ethics. In this article, I defend a care ethical account of moral distress, according to which the phenomenon is the product of an agent’s inability to live up to one of her caring commitments. This account has a number of attractions. First, it places a greater emphasis on (...)
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  • Agent-Basing, Consequences, and Realized Motives.Joseph Walsh - 2016 - Ethical Theory and Moral Practice 19 (3):649-661.
    According to agent-based approaches to virtue ethics, the rightness of an action is a function of the motives which prompted that action. If those motives were morally praiseworthy, then the action was right; if they were morally blameworthy, the action was wrong. Many critics find this approach problematically insensitive to an act’s consequences, and claim that agent-basing fails to preserve the intuitive distinction between agent- and act-evaluation. In this article I show how an agent-based account of right action can be (...)
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  • The notion of the moral: the relation between virtue ethics and virtue epistemology.Christine Swanton - 2014 - Philosophical Studies 171 (1):121-134.
    In this paper I argue that virtue ethics should be understood as a form of ethics which integrates various domains of the practical in relation to which virtues are excellences. To argue this it is necessary to distinguish two senses of the “moral”: the broad sense which integrates the domains of the practical and a narrow classificatory sense. Virtue ethics, understood as above, believes that all genuine virtue should be understood as what I call virtues proper. To possess a virtue (...)
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  • The Contribution of Empathy to Ethics.Sarah Songhorian - 2019 - International Journal of Philosophical Studies 27 (2):244-264.
    ABSTRACTEmpathy has been taken to play a crucial role in ethics at least since the Scottish Enlightenment. More recently, a revival of moral sentimentalism and empirical research on moral behavior has prompted a renewed interest in empathy and related concepts and on their contribution to moral reasoning and to moral behavior. Furthermore, empathy has recently entered our public discourse as having the power to ameliorate our social and political interactions with others.The aim of this paper is to investigate the extent (...)
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  • How to Be a Proponent of Empathy.Yujia Song - 2015 - Ethical Theory and Moral Practice 18 (3):437-451.
    A growing interest across disciplines in the nature of empathy has sparked a debate over the place of empathy in morality. Proponents are eager to capitalize on the apparent close connection between empathy and altruism, while critics point to serious problems in our exercise of empathy - we are naturally biased, empathize too much or too little, and prone to making all sorts of mistakes in empathizing. The proponents have a promising response, that it is not empathy simpliciter, but empathy (...)
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  • Sentimentalist Practical Reason and Self-Sacrifice.Michael Slote - 2018 - International Journal of Philosophical Studies 26 (3):419-436.
    ABSTRACTFor obvious reasons sentimentalists have been hesitant to offer accounts of moral reasons for action: the whole idea at least initially smacks of rationalist notions of morality. But the sentimentalist can seek to reduce practical to sentimentalist considerations and that is what the present paper attempts to do. Prudential reasons can be identified with the normal emotional/motivational responses people feel in situations that threaten them or offer them opportunities to attain what they need. And in the most basic cases altruistic/moral (...)
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  • In Defense of the Moral Significance of Empathy.Aaron Simmons - 2014 - Ethical Theory and Moral Practice 17 (1):97-111.
    It is commonly suggested that empathy is a morally important quality to possess and that a failure to properly empathize with others is a kind of moral failure. This suggestion assumes that empathy involves caring for others’ well-being. Skeptics challenge the moral importance of empathy by arguing that empathy is neither necessary nor sufficient to care for others’ well-being. This challenge is misguided. Although some forms of empathy may not be morally important, empathy with another’s basic well-being concerns is both (...)
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  • Corporate Moral Responsibility.Amy J. Sepinwall - 2016 - Philosophy Compass 11 (1):3-13.
    This essay provides a critical overview of the debate about corporate moral responsibility. Parties to the debate address whether corporations are the kinds of entities that can be blamed when they cause unjustified harm. Proponents of CMR argue that corporations satisfy the conditions for moral agency and so they are fit for blame. Their opponents respond that corporations lack one or more of the capacities necessary for moral agency. I review the arguments on both sides and conclude ultimately that what (...)
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  • Moral Psychology of the Confucian Heart-Mind and Interpretations of Ceyinzhixin.Bongrae Seok - 2022 - Dao: A Journal of Comparative Philosophy 21 (1):37-59.
    Many comparative philosophers discuss ceyinzhixin 惻隱之心 and its moral psychological nature to understand the Confucian heart-mind and the unique Confucian approach to other-concerning love. This essay examines and analyzes different interpretations of ceyinzhixin. First, it surveys and compares the four interpretations in recent publications of comparative Chinese philosophy, and analyzes their moral psychological viewpoints. Second, three major approaches to ceyinzhixin and their differences are analyzed. Third, the moral psychological complexity of ceyinzhixin and the advantage of the integrative approach are discussed. (...)
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  • Psychopaths and Filthy Desks: Are Emotions Necessary and Sufficient for Moral Judgment?Hanno Sauer - 2012 - Ethical Theory and Moral Practice 15 (1):95-115.
    Philosophical and empirical moral psychologists claim that emotions are both necessary and sufficient for moral judgment. The aim of this paper is to assess the evidence in favor of both claims and to show how a moderate rationalist position about moral judgment can be defended nonetheless. The experimental evidence for both the necessity- and the sufficiency-thesis concerning the connection between emotional reactions and moral judgment is presented. I argue that a rationalist about moral judgment can be happy to accept the (...)
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  • Famine, Affluence, and Amorality.David Sackris - 2021 - European Journal of Analytic Philosophy 17 (2):(A1)5-29.
    I argue that the debate concerning the nature of first-person moral judgment, namely, whether such moral judgments are inherently motivating or whether moral judgments can be made in the absence of motivation, may be founded on a faulty assumption: that moral judgments form a distinct kind that must have some shared, essential features in regards to motivation to act. I argue that there is little reason to suppose that first-person moral judgments form a homogenous class in this respect by considering (...)
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  • Supererogation in an Ethics of Care.Rodney C. Roberts - 2014 - Philosophia 42 (3):597-602.
    Most philosophers who advance an ethics of care do not claim that their theories are meant to account for all of morality, or that they can, or should, replace the traditional Western philosophical approaches to moral theory. However, one care ethicist, Michael Slote, holds that his theory can be used to understand all of individual and political morality. Moreover, while Kantianism, utilitarianism, and both ancient and contemporary Aristotelian ethics are all uncomfortable with supererogation and are typically committed to assumptions that (...)
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  • Assessing Recent Agent-Based Accounts of Right Action.Graham Renz - 2020 - Ethical Theory and Moral Practice 23 (2):433-444.
    Agent-based virtue ethical theories must deal with the problem of right action: if an action is right just in case it expresses a virtuous motive, then how can an agent perform the right action but for the wrong reason, or from a vicious motive? Some recent agent-based accounts purport to answer this challenge and two other related problems. Here I assess these accounts and show them to be inadequate answers to the problem of right action. Overall, it is shown that (...)
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  • What Emotions Motivate Care?Elena Pulcini - 2017 - Emotion Review 9 (1):64-71.
    The importance of emotions is supported by many authors of the ethics of care in contrast to the rationalistic paradigm of justice. However, the reference to the emotions remains generic. By focusing on three paradigmatic typologies, I propose to investigate this aspect further, and distinguish between the different emotions that motivate care. I will try, first, to offer a reflection on which emotions are likely to motivate ethical action within an ethics of care; second, to survey different potential obstacles to (...)
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  • Empathy or Empathies? Uncertainties in the Interdisciplinary Discussion.Andrea Pinotti & Massimo Salgaro - 2019 - Gestalt Theory 41 (2):141-158.
    Summary The term empathy has become a linguistic commonplace in everyday communication as well as in interdisciplinary research. The results of the research questions, raised in the last hundred (and more) years, coming from different areas, such as aesthetics, psychology, neurosciences and literary theory, lack in fact a clear concept of empathy. Not surprisingly, a recent paper has identified up to 43 distinct definitions of empathy in academic publications. By reconstructing the main research lines on empathy, our paper highlights the (...)
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  • Re-Conceiving Character: The Social Ontology of Humean Virtue.Glen Pettigrove - 2015 - Res Philosophica 92 (3):595-619.
    Most twenty-first century ethicists conceive of character as a stable, enduring state that is internal to the agent who possesses it. This paper argues that writers in the 17th and 18th centuries did not share this conception: as they conceived it, character is fragile and has a social ontology. The paper goes on to show that Hume’s conception of character was more like his contemporaries than like ours. It concludes with a look at the significance of such a conception for (...)
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  • There Should Not Be Shame in Sharing Responsibility: An Alternative to May’s Social Existentialist Vision.Timothy J. Oakberg - 2016 - Ethical Theory and Moral Practice 19 (3):755-772.
    Some of the greatest harms perpetrated by human beings—mass murders, for example—are directly caused by a small number of individuals, yet the full force of the transgressions would not obtain without the indirect contributions of many others. To combat such evils, Larry May argues that we ought to cultivate a sense of shared responsibility within communities. More specifically, we ought to develop a propensity to feel ashamed of ourselves when we choose to be associated with others who transgress. Grant that (...)
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  • Critical Realism, Human Rights, and Emotion: How an Emotive Ontology Can Resolve the Tensions Between Universalism and Relativism.Ben Luongo - 2021 - Human Rights Review 22 (2):217-238.
    This article demonstrates how critical realism can resolve persistent theoretical debates in the human rights literature. Critical realism is a philosophy of science that proposes a complex ontological framework to study causal relations. Methodological and theoretical decisions in research are always premised on some ontological presumption whether they are explicitly stated or not. However, much of the social sciences follow the discipline’s empiricist orthodoxy which often dismisses ontological inquiry. As a consequence, theoretical and methodological debates persist without scholars recognizing how (...)
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  • Which Button Do I Push? More Thoughts on Resetting Moral Philosophy in the Western Tradition.Ronnie Littlejohn - 2021 - Dao: A Journal of Comparative Philosophy 20 (1):49-67.
    This article investigates Michael Slote’s call for rebalancing Western moral philosophy by using Chinese philosophy, especially Confucianism, as a form of moral sentimentalism. I agree with the need for a correction of the over reliance on reason in Western moral philosophy, but I reject the rational/sentimental dichotomy and focus on the importance of the will. I make use of the important contribution made by Daoism and the conduct concept of wu-wei 無為. I explain the use of wu-wei in Daoist texts (...)
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  • Oxytocin, Empathy and Human Enhancement.Francisco Lara - 2017 - Theoria. An International Journal for Theory, History and Foundations of Science 32 (3):367.
    This paper considers, firstly, to what extent the administration of oxytocin can augment the capacity of empathy in human beings; and secondly, whether or not such practice ought to be allowed. In relation to the latter, the author develops an argument in favour of this intervention by virtue of its consistency with the belief that, if a therapeutic treatment is to be considered acceptable, it is essential that it maximizes the well-being of those affected and that it does not compromise (...)
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  • What to Enhance: Behaviour, Emotion or Disposition?Karim Jebari - 2014 - Neuroethics 7 (3):253-261.
    As we learn more about the human brain, novel biotechnological means to modulate human behaviour and emotional dispositions become possible. These technologies could be used to enhance our morality. Moral bioenhancement, an instance of human enhancement, alters a person’s dispositions, emotions or behaviour in order to make that person more moral. I will argue that moral bioenhancement could be carried out in three different ways. The first strategy, well known from science fiction, is behavioural enhancement. The second strategy, favoured by (...)
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  • Cultivation of empathy in individuals with high-functioning autism spectrum disorder.Pier Jaarsma - 2013 - Ethics and Education 8 (3):290-300.
    High-functioning individuals with autism spectrum disorder typically lack cognitive empathy, compromising their moral agency from both a Kantian and a Humean perspective. Nevertheless, they are capable of exhibiting moral behavior, and sometimes, they exhibit what may be deemed ‘super-moral’ behavior. The empathy deficit poses, to varying degrees, limitations with respect to their moral motivation and moral agency. To compensate for this deficit, individuals with HF-ASD rely primarily, and justifiably, on the formation and application of moral rules. Educators who focus predominantly (...)
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  • Justice as a Personal Virtue and Justice as an Institutional Virtue: Mencius’s Confucian Virtue Politics.Yong Huang - 2019 - Yearbook for Eastern and Western Philosophy 2019 (4):277-294.
    It has been widely observed that virtue ethics, regarded as an ethics of the ancient, in contrast to deontology and consequentialism, seen as an ethics of the modern, is experiencing an impressive revival and is becoming a strong rival to utilitarianism and deontology in the English-speaking world in the last a few decades. Despite this, it has been perceived as having an obvious weakness in comparison with its two major rivals. While both utilitarianism and deontology can at the same time (...)
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  • Understanding empathy: why phenomenology and hermeneutics can help medical education and practice.Claire Hooker - 2015 - Medicine, Health Care and Philosophy 18 (4):541-552.
    This article offers a critique and reformulation of the concept of empathy as it is currently used in the context of medicine and medical care. My argument is three pronged. First, that the instrumentalised notion of empathy that has been common within medicine erases the term’s rich epistemological history as a special form of understanding, even a vehicle of social inquiry, and has instead substituted an account unsustainably structured according to the polarisations of modernity. I suggest that understanding empathy by (...)
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  • Comment on Breithaupt’s “A Three-Person Model of Empathy”.Peter Goldie - 2012 - Emotion Review 4 (1):92-93.
    Breithaupt’s central claim is that “empathy can be regarded as a mechanism for strengthening a decision” . My concern is that it is not clear what is meant by “strengthen.” Does empathy merely give more motivational “oomph” to a decision already made, or does it strengthen a decision in the normative sense—does it give more reason for the decision?
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  • Empathy is Not a Thermometer.Kyle Furlane & Heidi L. Maibom - 2017 - Philosophia 45 (3):861-866.
    We raise two objections to Slote’s article. First, empathy cannot provide information about the world in the direct way Slote proposes. Emotional contagion might be able to do so, but this type of process is different from the empathic one. Second, even if we accept his view of empathy, his claim that we make moral judgments via empathizing with the ‘warmth’ or ‘coldness’ of the actor seems misguided because, we usually empathize with the patient, and we empathize with emotions, not (...)
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  • The Methodology of Philosophical Practice: Eclecticism and/or Integrativeness?Aleksandar Fatić & Ivana Zagorac - 2016 - Philosophia 44 (4):1419-1438.
    The need for philosophical practice to integrate various methods, both conceptual and those based on the use of emotions, raises the question as to whether its methodology is necessarily eclectic, in terms of the collection of various methodologies used in philosophy, or whether there is a way to move beyond eclecticism. This is the main subject of this paper. In other words, the question is whether there is such a thing as an ‘integrative’ methodology and, if so, what distinguishes such (...)
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  • Relational Empathy.Mark Fagiano - 2019 - International Journal of Philosophical Studies 27 (2):162-179.
    ABSTRACT This work explains the practical benefits of a new and pluralistic notion of empathy that I call relational empathy. Rather than defining empathy as a thing or an activity, as most scholars have done, I define empathy as a set of three conceptually distinct though experientially overlapping relations: the relations of feeling into, feeling with, and feeling for. I then turn to historical discourses about empathy from the late 1700s to the present to demonstrate how different conceptualizations and definitions (...)
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  • Cross the Gap between Facts and Values.勤 陶 - 2017 - Advances in Philosophy 6 (4):23-28.
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  • A Third Method of Ethics?Roger Crisp - 2015 - Philosophy and Phenomenological Research 90 (2):257-273.
    In recent decades, the idea has become common that so-called virtue ethics constitutes a third option in ethics in addition to consequentialism and deontology. This paper argues that, if we understand ethical theories as accounts of right and wrong action, this is not so. Virtue ethics turns out to be a form of deontology . The paper then moves to consider the Aristotelian distinction between right or virtuous action on the one hand, and acting rightly or virtuously on the other. (...)
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  • On Comparative Religious Ethics as a Field of Study.Elizabeth M. Bucar & Aaron Stalnaker - 2014 - Journal of Religious Ethics 42 (2):358-384.
    This essay is a critical engagement with recent assessments of comparative religious ethics by John Kelsay and Jung Lee. Contra Kelsay's proposal to return to a neo-Weberian sociology of religious norm elaboration and justification, the authors argue that comparative religious ethics is and should be practiced as a field of study in active conversation with other fields that consider human flourishing, employing a variety of methods that have their roots in multiple disciplines. Cross-pollination from a variety of disciplines is a (...)
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  • Valor intrínseco y valor extrínseco en ética ambiental. Una alternativa antropocéntrica al instrumentalismo.Juan Pablo Hernandez - 2019 - Isegoría 61:641-654.
    In the first place, I propose to specify the debate between non-anthropocentrists and anthropocentrists as one between those who defend that the environment has intrinsic value, that is, value that while independent of all relation to human beings is still morally binding, and those who deny this, i.e., assert that the environment only has extrinsic value. I argue for the second option but claim that this should not be an obstacle to address some of the worries of environmental ethics, since (...)
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  • The Politics of Apathy: Trumping the Ethical Imperative of Climate Change.Nino Antadze - 2018 - Ethics, Policy and Environment 21 (1):45-47.
    The 2017 Atlantic hurricane season was one of the most destructive in recent history. Scientists attributed the hurricanes’ increased intensity, frequency, duration, and reach to climate change (Sn...
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  • The hard problem of AI rights.Adam J. Andreotta - 2021 - AI and Society 36 (1):19-32.
    In the past few years, the subject of AI rights—the thesis that AIs, robots, and other artefacts (hereafter, simply ‘AIs’) ought to be included in the sphere of moral concern—has started to receive serious attention from scholars. In this paper, I argue that the AI rights research program is beset by an epistemic problem that threatens to impede its progress—namely, a lack of a solution to the ‘Hard Problem’ of consciousness: the problem of explaining why certain brain states give rise (...)
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  • Empatía y moralidad: las dimensiones psicológicas y filosóficas de una relación compleja.Belén Altuna - 2018 - Revista de Filosofía 43 (2):245-262.
    Para algunos la empatía es “el centro del universo moral”, mientras que para otros juega un papel secundario o, en todo caso, éticamente poco fiable. Acudiendo tanto a sus precursores filosóficos –como Hume y Smith–, como a sus investigadores contemporáneos en el campo de la psicología – como Hoffman y Batson–, este artículo elabora una defensa ponderada del papel de la empatía en la motivación, el desarrollo y el juicio morales, reconociendo sus limitaciones.
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  • Sentimentalism (International Encyclopedia of Ethics).Antti Kauppinen - 2013 - In Hugh LaFollette (ed.), International Encyclopedia of Ethics. Blackwell.
    Sentimentalism comes in many varieties: explanatory sentimentalism, judgment sentimentalism, metaphysical sentimentalism, and epistemic sentimentalism. This encyclopedia entry gives an overview of the positions and main arguments pro and con.
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  • Rightness as Fairness.Marcus Arvan - 2016 - In Rightness as Fairness: A Moral and Political Theory. New York, USA: Palgrave MacMillan. pp. 153-201.
    Chapter 1 of this book argued that moral philosophy should be based on seven principles of theory selection adapted from the sciences. Chapter 2 argued that these principles support basing normative moral philosophy on a particular problem of diachronic instrumental rationality: the ‘problem of possible future selves.’ Chapter 3 argued that a new moral principle, the Categorical-Instrumental Imperative, is the rational solution to this problem. Chapter 4 argued that the Categorical-Instrumental Imperative has three equivalent formulations akin to but superior to (...)
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  • C.D. Broad on Moral Sense Theories in Ethics.Robert Cowan - 2015 - Proceedings of the Aristotelian Society Virtual Issue: Methods of Ethics (3):168-183.
    C.D. Broad’s Reflections stands out as one of the few serious examinations of Moral Sense Theory in twentieth century analytic philosophy. It also constitutes an excellent discussion of the interconnections that allegedly exist between questions concerning what Broad calls the ‘logical analysis’ of moral judgments and questions about their epistemology. In this paper I make three points concerning the interconnectedness of the analytical and epistemological elements of versions of Moral Sense Theory. First, I make a general point about Broad’s association (...)
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  • “I Don’t Want Your Compassion!”. The Importance of Empathy for Morality.Manuel Camassa - 2019 - Humana Mente 12 (35).
    After the great enthusiasm about the moral potentialities of empathy of the last thirty years, this phenomenon has been recently called into question, if not openly criticized, by both philosophers and psychologists among whom we find Jesse Prinz or Paul Bloom. This paper aims to show why empathy should not too easily be regarded as useless or even deleterious for morality and to propose a special role for it. In order to reach this goal, I will briefly sketch what I (...)
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  • Empathy and Intersubjectivity.Joshua May - 2017 - In Heidi Maibom (ed.), The Routledge Handbook of Philosophy of Empathy. New York: Routledge. pp. 169-179.
    Empathy is intersubjective in that it connects us mentally with others. Some theorists believe that by blurring the distinction between self and other empathy can provide a radical form of altruism that grounds all of morality and even a kind of immortality. Others are more pessimistic and maintain that in distorting the distinction between self and other empathy precludes genuine altruism. Even if these positions exaggerate self-other merging, empathy’s intersubjectivity can perhaps ground ordinary altruism and the rational recognition that one (...)
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  • What Roles Do Emotions Play in Morality?Antti Kauppinen - forthcoming - In Andrea Scarantino (ed.), Routledge Handbook of Emotion Theory. Routledge.
    This chapter offers an overview of four key debates about the roles of emotion in morality. First, many believe that emotions are an important psychological mechanism for explaining altruistic behavior and moral conscience in humans. Second, there is considerable debate about the causal role of affective reactions in moral judgment. Third, some philosophers have argued that emotions have a constitutive role in moral thought and even moral facts. Finally, philosophers disagree about whether affective influence undermines the justification of moral beliefs (...)
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  • Moral Point of View.Paul Bloomfield - 2013 - In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell.
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  • Human enhancement and technological uncertainty : Essays on the promise and peril of emerging technology.Karim Jebari - 2014 - Dissertation, Royal Institute of Technology, Stockholm
    Essay I explores brain machine interface technologies. These make direct communication between the brain and a machine possible by means of electrical stimuli. This essay reviews the existing and emerging technologies in this field and offers an inquiry into the ethical problems that are likely to emerge. Essay II, co-written with professor Sven-Ove Hansson, presents a novel procedure to engage the public in deliberations on the potential impacts of technology. This procedure, convergence seminar, is a form of scenario-based discussion that (...)
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  • Can Adam Smith Answer the Normative Question?Samuel Richards - unknown
    In The Sources of Normativity, Christine Korsgaard argues that in order to avoid the threat of moral skepticism, our moral theories must show how the claims they make about the nature of our actions obligate us to act morally. A theory that can justify the normativity of morality in this way answers what Korsgaard calls “the normative question.” Although Korsgaard claims that only Kantian theories of morality, such as her own, can answer the normative question, I argue that Adam Smith’s (...)
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  • Robot Care Ethics Between Autonomy and Vulnerability: Coupling Principles and Practices in Autonomous Systems for Care.Alberto Pirni, Maurizio Balistreri, Steven Umbrello, Marianna Capasso & Federica Merenda - 2021 - Frontiers in Robotics and AI 8 (654298):1-11.
    Technological developments involving robotics and artificial intelligence devices are being employed evermore in elderly care and the healthcare sector more generally, raising ethical issues and practical questions warranting closer considerations of what we mean by “care” and, subsequently, how to design such software coherently with the chosen definition. This paper starts by critically examining the existing approaches to the ethical design of care robots provided by Aimee van Wynsberghe, who relies on the work on the ethics of care by Joan (...)
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  • Thinking with things: An embodied enactive account of mind–technology interaction.Anco Peeters - 2019 - Dissertation, University of Wollongong
    Technological artefacts have, in recent years, invited increasingly intimate ways of interaction. But surprisingly little attention has been devoted to how such interactions, like with wearable devices or household robots, shape our minds, cognitive capacities, and moral character. In this thesis, I develop an embodied, enactive account of mind--technology interaction that takes the reciprocal influence of artefacts on minds seriously. First, I examine how recent developments in philosophy of technology can inform the phenomenology of mind--technology interaction as seen through an (...)
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  • El pluralismo moral de David Hume.Agustin Arrieta & Agustin Vicente - 2013 - Critica 45 (134):17-42.
    In this paper, we argue for an objectivist pluralist interpretation of Hume’s moral philosophy. We begin by approaching the pluralist/relativist distinction in aesthetics. Then we move to ethics, and present some reasons which justify considering Hume a normative pluralist, and, in particular, an objectivist pluralist. Our argument will make use of Hume’s idea that there are foru sources of value, and of his notion of artificial lives/moralities.
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  • Empathy and Moral Judgment.Antti Kauppinen - 2017 - In Heidi Maibom (ed.), The Routledge Handbook of the Philosophy of Empathy. Routledge.
    Empathic feelings seem to causally influence our moral judgments at least sometimes. But is empathy necessary for our ability to make moral judgments? And is it a good thing if our judgments are based on empathy? This chapter examines the contemporary debate on these issues.
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  • Empathy, Emotion Regulation, and Moral Judgment.Antti Kauppinen - 2014 - In Heidi Maibom (ed.), Empathy and Morality. Oxford University Press.
    In this paper, my aim is to bring together contemporary psychological literature on emotion regulation and the classical sentimentalism of David Hume and Adam Smith to arrive at a plausible account of empathy's role in explaining patterns of moral judgment. Along the way, I criticize related arguments by Michael Slote, Jesse Prinz, and others.
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