54 found
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  1. Moral Luck.Daniel Statman (ed.) - 1993 - SUNY Press.
    Some luck, in a decision of Gauguin's kind, is extrinsic to his project, some intrinsic; both are necessary for success, and hence for actual justification, but only the latter relates to un- justification. If we now broaden the range of cases slightly, ...
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  2.  93
    Virtue Ethics: A Critical Reader.Daniel Statman (ed.) - 1997 - Edinburgh University Press.
    The central question in contemporary ethics is whether virtue can replace duty as the primary notion in ethical theory. The subject of intense contemporary debate in ethical theory, virtue ethics is currently enjoying an increase in interest. This is the first book to focus directly on the subject. It provides a clear, systematic introduction to the area and houses under one cover a collection of the central articles published on the debate over the past decade. The essays encompass a wide (...)
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  3.  74
    Why disregarding hypocritical blame is appropriate.Daniel Statman - 2023 - Ratio 36 (1):32-40.
    The topic of standing to blame has recently received a lot of attention. Until now, however, it has focused mainly on the blamer's perspective, investigating what it means to say of blamers that they lose standing to blame and why it is that they lose this standing under specified conditions. The present paper focuses on the perspective of the blamees and tries to explain why they are allowed to disregard standingless, more specifically hypocritical, blame. According to the solution proposed by (...)
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  4. Moral and epistemic luck.Daniel Statman - 1991 - Ratio 4 (2):146-156.
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  5. The Definition of "Luck" and the Problem of Moral Luck.Daniel Statman - 2019 - In Ian M. Church & Robert J. Hartman (eds.), The Routledge Handbook of the Philosophy and Psychology of Luck. New York: Routledge. pp. 195-205.
     
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  6. Humiliation, dignity and self-respect.Daniel Statman - 2000 - Philosophical Psychology 13 (4):523 – 540.
    That an intimate connection exists between the notion of human dignity and the notion of humiliation seems to be a commonplace among philosophers, who tend to assume that humiliation should be explained in terms of (violation of) human dignity. I believe, however, that this assumption leads to an understanding of humiliation that is too "philosophical" and too detached from psychological reality. The purpose of the paper is to modify the above connection and to offer a more "down to earth" account (...)
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  7.  69
    (1 other version)On the Success Condition for Legitimate Self‐Defense.Daniel Statman - 2008 - Ethics 118 (4):659-686.
    The paper discusses a neglected condition for justified self-defense, namely, 'The Success Condition [SC].' According to SC, otherwise immoral acts can be justified under the right to self-defense only if they actually achieve the intended defense from the perceived threat. If they don't, they are almost always excused, but not morally justified. I show that SC leads to a troubling puzzle because victims who estimate they cannot prevent the attack against them would be morally required to surrender. I try to (...)
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  8.  18
    War by Agreement: A Contractarian Ethics of War.Yitzhak Benbaji & Daniel Statman - 2019 - Oxford, United Kingdom: Oxford University Press. Edited by Daniel Statman.
    Yitzhak Benbaji and Daniel Statman present a new theory on the ethics of war which shows that wars can be morally justified at both the ad bellum level and the in bello level.
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  9. Modesty, pride and realistic self-assessment.Daniel Statman - 1992 - Philosophical Quarterly 42 (169):420-438.
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  10. Hypocrisy and self‐deception.Daniel Statman - 1997 - Philosophical Psychology 10 (1):57-75.
    Hypocrites are generally regarded as morally-corrupt, cynical egoists who consciously and deliberately deceive others in order to further their own interests. The purpose of my essay is to present a different view. I argue that hypocrisy typically involves or leads to self-deception and, therefore, that real hypocrites are hard to find. One reason for this merging of hypocrisy into self-deception is that a consistent and conscious deception of society is self-defeating from the point of view of egoistical hypocrites. The best (...)
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  11.  65
    Who Needs Imperfect Duties?Daniel Statman - 1996 - American Philosophical Quarterly 33 (2):211 - 224.
  12.  88
    Supreme emergencies revisited.Daniel Statman - 2006 - Ethics 117 (1):58-79.
  13.  53
    Cruelty, Sadism, and the Joy of Inflicting Pain for its Own Sake.Daniel Statman - 2022 - Journal of Philosophical Research 47:23-42.
    The paper offers a theory of cruelty that includes the following claims: First, cruelty is best understood as a disposition to take delight in the very infliction of suffering on others. Thus understood, cruelty is the same phenomenon as that studied and operationalized by psychologists in the last decade or so under the heading of everyday sadism. Second, for people to be cruel, they need not have proper understanding of the moral standing of their victims. Third, ascriptions of cruelty do (...)
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  14.  17
    (1 other version)1. Introduction to Virtue Ethics.Daniel Statman - 1997 - In Virtue Ethics: A Critical Reader. Edinburgh University Press. pp. 1-41.
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  15.  68
    The time to punish and the problem of moral luck.Daniel Statman - 1997 - Journal of Applied Philosophy 14 (2):129–136.
    Christopher New recently argued for the seemingly paradoxical idea that there is no moral reason not to punish someone before she commits her crime (‘prepunishment’), provided that we can be sure that she will, in fact, commit the crime in the future. I argue that the air of paradox dissolves if we understand the possibility of prepunishment as relying on an anti‐moral‐luck position. However, New does not draw the full conclusions from such a position, which would allow prepunishment even prior (...)
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  16.  79
    Can Wars Be Fought Justly? The Necessity Condition Put to the Test.Daniel Statman - 2011 - Journal of Moral Philosophy 8 (3):435-451.
    According to a widespread view, the same constraints that limit the use of otherwise immoral measures in individual self-defense apply to collective self-defense too. I try to show that this view has radical implications at the level of jus in bello, implications which have not been fully appreciated. In particular, if the necessity condition must be satisfied in all cases of killing in war, then most fighting would turn out to be unjust. One way to avoid this result is to (...)
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  17.  50
    Against Moral Taint.Yitzhak Benbaji & Daniel Statman - 2020 - Ethical Theory and Moral Practice 24 (1):5-18.
    One motivation for adopting a justice-based view of the right to self-defense is that it seems to solve the puzzle of how a victim may kill her attacker even when doing so is not predicted to protect her from the threat imposed upon her. The paper shows (a) that this view leads to unacceptable results and (b) that its solution to cases of futile self-defense is unsatisfactory. This failure makes the interest-based theory of self-defense look more attractive, both in the (...)
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  18.  55
    (1 other version)Moral tragedies, supreme emergencies and national-defence.Daniel Statman - 2006 - Journal of Applied Philosophy 23 (3):311–322.
    abstract Assume that some group, A, is under a serious threat from some other group, B. The only way group A can defend itself is by using lethal force against group B, but the standard conditions for using force in self‐defence are not met. Ought group A to avoid the use of force even if this means yielding to an aggressive, evil power? Most people would resist this conclusion, yet given the violation of essential conditions for self‐defence, this resistance is (...)
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  19.  65
    Doors, Keys, and Moral Luck: A Reply to Domsky.Daniel Statman - 2005 - Journal of Philosophy 102 (8):422 - 436.
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  20.  58
    The Unlikely Comeback of Pascal’s Wager: on the Instability of Secular Post-Modernism.Samuel Lebens & Daniel Statman - 2021 - Philosophia 51 (1):337-348.
    Pascal’s wager faces serious criticisms and is generally considered unconvincing. We argue that it can make a comeback powered by an unlikely ally: postmodernism. If one denies the existence of objective facts (e.g. about God or His relation to the world), then various non-theological considerations should come to the fore when considering the rationality of religious commitment and the choice of education for one’s children. In fact, we shall argue that, if one genuinely cares about one’s children, then – in (...)
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  21.  12
    Moral Dilemmas.Daniel Statman - 1995 - Brill | Rodopi.
    Moral dilemmas set a challenge for ethical theory. They are situations where agents seem to be under an obligation both to do, and to refrain from doing, a specific act. Are such situations possible? What is their exact nature? These are the questions that _Moral Dilemmas_ tries to answer. The book argues that moral theories should not allow for the possibility of irresolvable dilemmas, for situations in which no right answer exists. To this end, arguments seeking to prove the existence (...)
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  22.  68
    Divine Command Morality and Jewish Tradition.Avi Sagi & Daniel Statman - 1995 - Journal of Religious Ethics 23 (1):39 - 67.
    Given the religious appeal of divine command theories of morality (DCM), and given that these theories are found in both Christianity and Islam, we could expect DCM to be represented in Judaism, too. In this essay, however, we show that hardly any echoes of support for this thesis can be found in Jewish texts. We analyze texts that appear to support DCM and show they do not. We then present a number of sources clearly opposed to DCM. Finally, we offer (...)
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  23.  80
    Moral Luck and the Problem of the Innocent Attacker.Daniel Statman - 2014 - Ratio 28 (1):97-111.
    The purpose of this paper is to explore the relation between the right to self-defense against an innocent attacker and the notion of moral luck. It argues that those who accept the existence of such a right rely on the assumption that mere agency makes a significant moral difference – which is precisely the assumption that underlies the view held by believers in moral luck. Those who believe in the right to self-defense against innocent attackers are thus committed to the (...)
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  24.  76
    (1 other version)Targeted Killing.Daniel Statman - 2004 - Theoretical Inquiries in Law 5 (1):179-198.
    The purpose of this paper is to provide a philosophical defense for targeted killings in the wars against terror. The paper argues that if one accepts the moral legitimacy of the large-scale killing of combatants in conventional wars, one cannot object - on moral grounds - to the targeted killing of terrorists in wars against terror. If one rejects this legitimacy, one must object to all killing in war, targeted and non-targeted alike, and thus not support the view, which is (...)
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  25.  44
    Ending War Short of Victory? A Contractarian View of Jus Ex Bello.Daniel Statman - 2015 - Ethics 125 (3):720-750.
    In light of the enormous suffering brought about by war, war might be justified only if the benefit it yields is significant enough, namely, a clear and durable victory over the enemy. The logic of this argument leads to a Clausewitz-style war of “annihilation.” I argue that the best way to justify the ending of war short of such annihilation is by relying on a contractarian view of jus ex bello. I conclude by exploring the implications of this view to (...)
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  26.  44
    Debunking, Vindication, and Moral Luck.Daniel Statman - 2019 - Midwest Studies in Philosophy 43 (1):203-223.
    Midwest Studies In Philosophy, EarlyView.
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  27.  52
    The debate over the so-called reality of moral dilemmas.Daniel Statman - 1990 - Philosophical Papers 19 (3):191-211.
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  28.  34
    Feminism, Honor and Self-Defense: A Response to Hereth.Daniel Statman - 2023 - Public Affairs Quarterly 37 (1):64-78.
    Sometimes victims cannot defend themselves against the threat posed to them, but they can nevertheless harm or even kill their aggressors. Since they cannot defend themselves, it is unclear how such harming can be justified under the title of self-defense. According to the “Honor Solution,” by violently resisting their aggressors, victims do (partially) defend themselves because they protect their honor. Blake Hereth recently argued that this solution is incompatible with the feminist commitment that sexual assault victims ought not to be (...)
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  29.  38
    Rejecting the Objectification Hypothesis.Daniel Statman - 2024 - Review of Philosophy and Psychology 15 (1):113-130.
    The last decade or so has witnessed a wave of empirical studies purporting to show that men’s sexual focus on the female body leads to increased hostility and aggression against women. According to what I call “The Objectification Hypothesis”, the explanation for this phenomenon has to do with the fact that, in such circumstances, men “objectify” women, that is, regard them as mere objects or as means only. The paper rejects this hypothesis and offers an alternative explanation for the connection (...)
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  30. More on the Comparative Nature of Desert: Can a Deserved Punishment Be Unjust?Ronen Avraham & Daniel Statman - 2013 - Utilitas 25 (3):316-333.
    Adam and Eve have the same record yet receive different punishments. Adam receives the punishment that they both deserve, whereas Eve receives a more lenient punishment. In this article, we explore whether a deserved-but-unequal punishment, such as what Adam receives, can be just. We do this by explicating the conceptions of retributive justice that underlie both sides of the debate. We argue that inequality in punishment is disturbing mainly because of the disrespect it often expresses towards the offender receiving the (...)
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  31.  42
    In Bello Proportionality: Philosophical Reflections on a Disturbing Empirical Study.Stephen de Wijze, Daniel Statman & Raanan Sulitzeanu-Kenan - 2022 - Journal of Military Ethics 21 (2):116-131.
    A recent empirical study has argued that experts in the ethics or the law of war cannot reach reasonable convergence on dilemmas regarding the number of civilian casualties who may be killed as a side effect of attacks on legitimate military targets. This article explores the philosophical implications of that study. We argue that the wide disagreement between experts on what in bello proportionality means in practice casts serious doubt on their ability to provide practical real-life guidance. We then suggest (...)
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  32.  19
    A new account for genuine moral dilemmas?Daniel Statman - 1992 - Journal of Value Inquiry 26 (4):565.
  33.  45
    Doing Without Mercy.Daniel Statman - 1994 - Southern Journal of Philosophy 32 (3):331-354.
  34. Hard cases and moral dilemmas.Daniel Statman - 1996 - Law and Philosophy 15 (2):117 - 148.
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  35.  48
    The Right to Parenthood.Daniel Statman - 2003 - Ethical Perspectives 10 (3):224-235.
    The paper argues for two kinds of limitations on the right to parenthood. First, it claims that the right to parenthood does not entail a right to have as many children as one desires. This conclusion follows from the standard justifications for the right to parenthood, none of which establishes the need to grant special protection to having as many children as one desires. Second, with respect to the right to receive assistance from the state in IVF, it is suggested (...)
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  36.  22
    Response to Five Critics.Yitzhak Benbaji & Daniel Statman - 2022 - Law and Philosophy 41 (6):785-816.
    In response to our critics, we explain why in spite of the ad bellum breach involved in the first use of force the war agreement is still binding; why the moral symmetry to which War by Agreement subscribes benefits all parties, weak and strong; why contractarianism leaves room the for moral option of not acting within one's rights and refusing to take part in a seemingly unjust war; why contractarianism is superior to rights-consequentialism as a theory of just war; and (...)
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  37. Why freedom of religion does not include freedom from religion.Gidon Sapir & Daniel Statman - 2004 - Law and Philosophy 24 (5):467-508.
  38. Mehkarim Ve- Iyunim Hagut Yehudit Be- Avar Uba-Hoveh.Eliezer Goldman, Daniel Statman & Abraham Sagi - 1996
     
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  39.  36
    Moral Demands, Moral Pragmatics, and Being Good.Ariel Meirav, Meshi Ori, Avital Pilpel & Daniel Statman - 2010 - Utilitas 22 (3).
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  40. Ben dat le-musar.Abraham Sagi & Daniel Statman (eds.) - 1993 - Ramat-Gan: Universiṭat Bar-Ilan.
     
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  41.  9
    State and Religion in Israel: A Philosophical-Legal Inquiry.Gideon Sapir & Daniel Statman - 2018 - New York: Cambridge University Press. Edited by Daniel Statman.
    State and Religion in Israel begins with a philosophical analysis of the two main questions regarding the role of religion in liberal states: should such states institute a 'Wall of Separation' between state and religion? Should they offer religious practices and religious communities special protection? Gideon Sapir and Daniel Statman argue that liberalism in not committed to Separation, but is committed to granting religion a unique protection, albeit a narrower one than often assumed. They then use Israel as a case (...)
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  42.  25
    (1 other version)The Protection of Holy Places.Gideon Sapir & Daniel Statman - 2016 - Law and Ethics of Human Rights 10 (1):135-155.
    Journal Name: The Law & Ethics of Human Rights Issue: Ahead of print.
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  43. (1 other version)A Reply.Daniel Statman - 2010 - Journal of Textual Reasoning 6 (1).
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  44. Drones and Robots: On the Changing Practice of Warfare.Daniel Statman - 2015 - In Seth Lazar & Helen Frowe (eds.), The Oxford Handbook of Ethics of War. Oxford University Press. pp. 472-487.
    The recent development of unmanned technology—drones and robots of various types—is transforming the nature of warfare. Instead of fighting against other human beings, combatants will soon be fighting against machines. At present, these machines are operated by human beings, but they are becoming increasingly autonomous. Some people believe that, from a moral point of view, this development is worrisome, especially insofar as fully autonomous offensive systems (‘killer robots’) are concerned. I claim that the arguments that support this belief are pretty (...)
     
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  45.  56
    Depth, truth and morality.Daniel Statman - 1997 - Sophia 36 (1):124-139.
  46.  4
    Dat u-medinah be-Yiśraʼel: diyun filosofi-mishpaṭi = State and religion in Israel: a philosophical-legal inquiry.Daniel Statman - 2014 - Tel-Aviv: Sifre ḥemed. Edited by Gideon Sapir.
    "מעמדה של הדת במדינה תופס מקום מרכזי בשיח הציבורי והפוליטי, בארץ ובעולם. ייחודו של ספר זה בתפיסה השיטתית והמקיפה שלו באשר למקום הדת בישראל. מצד אחד, הספר דוחה את ההנחה הרווחת שלפיה הליברליזם מחייב את הפרדת הדת והמדינה. מצד אחר, הספר מציע פרשנות מצמצמת והגנות המיוחדות המוענקות לדתיים, המעוגנות בזכות לחופש דת ובחשיבות ההגנה על רגשות דתיים. נושאים מעוררי מחלוקת ורגישים כגון גיוס בחורי ישיבות, מימון ממשלתי לחינוך הדתי ונישואים וגירושים ברבנות נדונים בספר במבט מפוכח, משפטי ופילוסופי, המספק כלים לחשיבה (...)
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  47.  28
    Michael L. Gross, Moral Dilemmas of Modern War: Torture, Assassination, and Blackmail in an Age of Asymmetric Conflict.Daniel Statman - 2012 - Journal of Moral Philosophy 9 (3):467-469.
  48.  27
    Modern orthodoxy and morality: an uneasy partnership.Daniel Statman - 2020 - International Journal for Philosophy of Religion 88 (2):167-180.
    Modern orthodoxy often perceives itself and is perceived by others as a movement which grants more importance to moral considerations in its interpretation of halakha and in its general worldview than does the ultra-orthodox movement. Accordingly, modern orthodox rabbis are often referred to as more “moderate” than their ultra-orthodox counterparts, a term which seems to imply that they are more open to moral arguments and more likely to adopt, or to develop, moral interpretations of halakha. A study of some central (...)
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  49.  11
    Mind the Gap: A Reply to Ripstein.Daniel Statman - 2008 - Theoretical Inquiries in Law 9 (1):12-16.
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  50.  22
    (1 other version)Note: Reciprocity of Rights and Duties, Benefits and Burdens: National Service for Israeli Arabs.Daniel Statman - 2012 - Law and Ethics of Human Rights 6 (2):247-258.
    Jews and Arabs in Israel often agree that there is a reciprocal relation between rights and duties, though they derive opposing conclusions from it. Jews infer that Arabs are not entitled to the same rights and privileges as Jews are, since they do not shoulder an equal share of the duties. Arabs, by contrast, argue that they are under no duty to share the burdens, particularly military or national service, since their rights are not fully respected. The Paper assesses these (...)
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