60 found
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  1. The heart of racism.J. L. A. Garcia - 1996 - Journal of Social Philosophy 27 (1):5-46.
  2. Being unimpressed with ourselves: Reconceiving humility.J. L. A. Garcia - 2006 - Philosophia 34 (4):417-435.
    I first sketch an account of humility as a character trait in which we are unimpressed with our good, envied, or admired features, achievements, etc., where these lack significant salience for our image of ourselves, because of the greater prominence of our limitations and flaws. I situate this view among several other recent conceptions of humility (also called modesty), dividing them between the inward-directed and outward-directed, distinguish mine from them, pose problems for each alternative account, and show how my understanding (...)
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  3. The primacy of the virtuous.J. L. A. Garcia - 1990 - Philosophia 20 (1-2):69-91.
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  4. The intentional and the intended.J. L. A. Garcia - 1990 - Erkenntnis 33 (2):191 - 209.
    The paper defends the thesis that for S to V intentionally is for S to V as (in the way) S intended to. For the normal agent the relevant sort of intention is an intention that one's intention to V generate an instance of one's V-ing along some (usually dimly-conceived) productive path. Such an account allows us to say some actions are intentional to a greater or lesser extent (a desirable option for certain cases of wayward causal chains), preserves the (...)
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  5.  46
    Sin and Suffering in a Catholic Understanding of Medical Ethics.J. L. A. Garcia - 2006 - Christian Bioethics 12 (2):165-186.
    Drawing chiefly on recent sources, in Part One I sketch an untraditional way of articulating what I claim to be central elements of traditional Catholic morality, treating it as based in virtues, focused on the recipients (“patients”) of our attention and concern, and centered in certain person-to-person role-relationships. I show the limited and derivative places of “natural law,” and therefore of sin, within that framework. I also sketch out some possible implications for medical ethics of this approach to moral theory, (...)
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  6. Goods and evils.J. L. A. Garcia - 1987 - Philosophy and Phenomenological Research 47 (3):385-412.
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  7. Health versus harm: Euthanasia and physicians' duties.J. L. A. Garcia - 2007 - Journal of Medicine and Philosophy 32 (1):7 – 24.
    This essay rebuts Gary Seay's efforts to show that committing euthanasia need not conflict with a physician's professional duties. First, I try to show how his misunderstanding of the correlativity of rights and duties and his discussion of the foundation of moral rights undermine his case. Second, I show aspects of physicians' professional duties that clash with euthanasia, and that attempts to avoid this clash lead to absurdities. For professional duties are best understood as deriving from professional virtues and the (...)
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  8.  34
    The Tunsollen, the Seinsollen, and the Soseinsollen.J. L. A. García - 1986 - American Philosophical Quarterly 23 (3):267 - 276.
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  9.  60
    A Volitional Account of Racist Beliefs, Contamination, and Objects.J. L. A. Garcia - 2018 - Proceedings of the American Catholic Philosophical Association 92:59-85.
    Prof. Alberto Urquidez, in an important recent article that appears in different form in his book, Redefining Racism, offers an informed, sustained, careful, multi-pronged, and sometimes original critique of the volitional analysis of racism, which I have proposed in a series of articles over the past two dozen years. Here I expand and improve VAR’s analysis of paternalistic racists and their beliefs, clarify its ‘infection’-model’s explanation of racism’s spread and variety, and lay out what it is for something to be (...)
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  10.  83
    The Problem of Endless Joy: Is Infinite Utility Too Much for Utilitarianism?M. T. Nelson & J. L. A. Garcia - 1994 - Utilitas 6 (2):183-192.
    What if human joy went on endlessly? Suppose, for example, that each human generation were followed by another, or that the Western religions are right when they teach that each human being lives eternally after death. If any such possibility is true in the actual world, then an agent might sometimes be so situated that more than one course of action would produce an infinite amount of utility. Deciding whether to have a child born this year rather than next is (...)
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  11.  57
    The right and the good.J. L. A. Garcia - 1992 - Philosophia 21 (3-4):235-256.
  12. 4 Modern (ist) Moral Philosophy and MacIntyrean Critique.J. L. A. Garcia - 2003 - In Mark C. Murphy (ed.), Alasdair Macintyre. New York: Cambridge University Press. pp. 94.
     
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  13.  52
    Constitutive rules.J. L. A. Garcia - 1987 - Philosophia 17 (3):251-270.
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  14. Practical reason and its virtues.J. L. A. Garcia - 2003 - In Michael Raymond DePaul & Linda Trinkaus Zagzebski (eds.), Intellectual virtue: perspectives from ethics and epistemology. New York: Oxford University Press. pp. 81--107.
     
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  15.  32
    From Neighbor-Love to Utilitarianism, and Back.J. L. A. Garcia - 2015 - Proceedings of the American Catholic Philosophical Association 89:1-32.
    Contrasting loving our neighbors with utilitarians’ demand to maximize good reveals important metatheoretic structures and dynamics that I call virtues- basing, input drive, role centering, and patient focus. First, love (good will) is a virtue; such virtues are foundational to both moral obligations and the impersonally valuable. Second, part of loving is acting lovingly. Whether and how I act lovingly, and how loving it is, is a matter of motivation; this input-driven account contrasts with highlighting actions’ outcome. Third, in regarding (...)
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  16. Racism and racial discourse.J. L. A. Garcia - 2001 - Philosophical Forum 32 (2):125–145.
  17.  39
    Relativism and moral divergence.J. L. A. Garcia - 1988 - Metaphilosophy 19 (3-4):264-281.
  18.  37
    Virtue Ethics in Social Theory.J. L. A. Garcia - 2023 - American Philosophical Quarterly 60 (4):329-340.
    Tommie Shelby has offered an influential, carefully stated, and well-argued set of objections to any volitional analysis of racism (VAR) as consisting centrally in certain forms of race-based disregard. Here I hope to defend aspects of VAR by analyzing, evaluating, and sometimes countering several of his major contentions, which have stood unchallenged in the literature over more than two decades. First, I sketch and respond to his Methodological objection to VAR, which criticizes VAR's reliance on language and linguistic intuitions; then (...)
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  19. Racism, Psychology, and Morality: Dialogue with Faucher and Machery.J. L. A. Garcia - 2011 - Philosophy of the Social Sciences 41 (2):250-268.
    I here respond to several points in Faucher and Machery’s vigorous and informative critique of my volitional account of racism (VAR). First, although the authors deem it a form of "implicit racial bias," a mere tendency to associate black people with "negative" concepts falls short of racial "bias" or prejudice in the relevant sense. Second, such an associative disposition need not even be morally objectionable. Third, even for more substantial forms of implicit racial bias such as race-based fear or disgust, (...)
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  20.  27
    Interpersonal Virtues.J. L. A. Garcia - 1997 - Proceedings of the American Catholic Philosophical Association 71:31-60.
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  21.  21
    Interpersonal Virtues.J. L. A. Garcia - 1997 - Proceedings of the American Catholic Philosophical Association 71:31-60.
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  22.  60
    Lies and the Vices of Self-Deception.J. L. A. Garcia - 1998 - Faith and Philosophy 15 (4):514-537.
    This essay applies to the morality of lying and other deception a sketch of a kind of virtues-based, input-driven, role-centered, patient-focused, ethical theory. Among the questions treated are: What is wrong with lying? Is it always and intrinsically immoral? Can it be correct, as some have vigorously maintained, that lying is morally wrong in some circumstances where other forms of deliberate dissimulation are not? If so, how can that be? And how can it be that lying to someone is immoral (...)
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  23.  24
    The problem of comparative value.J. L. A. Garcia - 1989 - Mind 98 (390):277-283.
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  24. Race as a Social Construction.J. L. A. Garcia - 2019 - The Harvard Review of Philosophy 26:115-133.
    This paper raises serious problems for the commonly held claim that races are socially constructed. The first section sketches out an approach to our construction of institutional phenomena that, taking Searle’s general approach, restricts social construction proper to cases where we adopt rules that bind relevant parties to treat things of a type in certain ways, thus constituting important roles in, and parts of, our social lives. I argue this conception, construction-by-rules, helps distinguish genuine construction from other activities and relations (...)
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  25.  58
    On the irreducibility of the will.J. L. A. Garcia - 1991 - Synthese 86 (3):349 - 360.
    This paper criticizes the thesis that intending to do something is reducible to some combination of beliefs and desires. Against Audi's recent formulation of such a view I offer as counterexample a case wherein an agent who wants and expects to V has not yet decided whether to V and hence does not yet intend to. I try to show that whereas belief that one will V is not necessary for intending to V, as illustrated in cases of desperate attempts (...)
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  26. The racial contract hypothesis.J. L. A. Garcia - 2001 - Philosophia Africana 4 (1):27-42.
  27.  30
    Are ?is? to ?ought? deductions fallacious? on a Humean formal argument.J. L. A. Garcia - 1995 - Argumentation 9 (4):543-552.
    This paper critically examines a formal argument against deducing ‘ought’-judgments from ‘is’-judgments, an argument suggested by a literal reading of a famous passage in Hume'sTreatise of Human Nature. According to this argument, judgments of the two kinds have different logical structures (i.e., their subjects are differently related to their predicates) and this difference disallows cross-categorical deductive inferences. I draw on Fregean accounts of the ‘is’- copula and on syntactical interpretations of ‘ought’-judgments that have become standard in deontic logic to argue (...)
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  28. 8. A Note on Religious Assent and Dissent.J. L. A. Garcia - 2001 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 4 (2).
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  29.  21
    A Note on Religious Assent and Dissent.J. L. A. Garcia - 2001 - Logos: A Journal of Catholic Thought and Culture 4 (2):160-177.
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  30. 5. Are Some People Better Off Dead? A Reflection.J. L. A. Garcia - 1999 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 2 (1).
  31.  13
    Are Some People Better Off Dead?J. L. A. Garcia - 1999 - Logos: A Journal of Catholic Thought and Culture 2 (1):68-81.
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  32.  34
    Anscombe's Three Theses Revisited: Rethinking the Foundations of Medical Ethics.J. L. A. Garcia - 2008 - Christian Bioethics 14 (2):123-140.
    At the start of her vigorously argued and classic article, “Modern Moral Philosophy,” G. E. M. Anscombe stated three focal theses. First, that philosophers of the time needed to dispense with investigation into talk of what is morally right, wrong; permissible, forbidden, required; and of moral obligation or duty, what we morally ought to do. Second, there was no adequate philosophical psychology then available of the sort needed for doing good moral philosophy. Third, the differences among the modernist moral philosophers (...)
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  33. 2. Death of the (Hand)maiden: Contemporary Philosophy in Faith and Reason.J. L. A. Garcia - 1999 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 2 (3).
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  34.  20
    Death of the (Hand)maiden: Contemporary Philosophy in Faith and Reason.J. L. A. Garcia - 1999 - Logos: A Journal of Catholic Thought and Culture 2 (3):11-19.
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  35.  37
    Deserved punishment.J. L. A. Garcia - 1989 - Law and Philosophy 8 (2):263 - 277.
    The essay contrasts the thesis that deserved punishment is punishment which, as deserved, is obligatory with the weaker thesis that it is punishment which, as deserved, is permissible. The author first outlines an account of the meaning of desert-claims which entails only the weaker thesis and then defends this account against criticisms levied in a recent article that it is ambiguous, cannot explain the moral significance of desert, justifies letting people profit from their crimes, and permits unequal treatment. The essay (...)
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  36. `Deus sive Natura': Must Natural Lawyers Choose?J. L. A. Garcia - 1996 - In Robert P. George (ed.), Natural law, liberalism, and morality: contemporary essays. New York: Oxford University Press.
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  37.  34
    Intentions and Wrongdoings.J. L. A. Garcia - 1995 - American Catholic Philosophical Quarterly 69 (4):605-617.
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  38.  54
    Motive and Duty.J. L. A. Garcia - 1990 - Idealistic Studies 20 (3):230-237.
    Kant held that an agent can perform her moral duty only if she acts from a special incentive or motive, the sense of duty. Philosophers have objected to this, arguing that motives, intentions, and reasons are relevant in determining whether she acted well or evilly, virtuously or viciously, but not in determining whether she did her duty. Note that these arguments, if successful, would show not only that pace Kant, an agent can do her duty without acting from a sense (...)
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  39.  24
    Methods and Findings in the Study of Virtues: Humility.J. L. A. Garcia - 2015 - Philosophia 43 (2):325-335.
    I sketch and respond to Ryan Byerly’s distinction between a Value-Based Approach to assessing proposed accounts of a virtue-here, humility-and what he calls a Counterexample Based Approach. My first section, on method, argues that, though distinct, the two approaches are not mutually exclusive and answer different questions. Engaging his claim that the former approach is superior to the latter, I suggest that we apply Byerly’s own idea that there are different kinds of value to show, contra Byerly, each approach may (...)
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  40.  35
    ?Morally ought? rethought.J. L. A. Garcia - 1986 - Journal of Value Inquiry 20 (2):83-94.
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  41.  16
    Morals, Roles and Reasons for Action.J. L. A. García - 1985 - Critica 17 (50):29-44.
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  42.  12
    On consequence dependence.J. L. A. Garcia - 1989 - Australasian Journal of Philosophy 67 (2):221 – 226.
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  43.  23
    Some Mortal Questions.J. L. A. Garcia - 2003 - Logos: A Journal of Catholic Thought and Culture 6 (2):125-133.
  44.  18
    Understanding the Ethics of Artificially Providing Food and Water1.J. L. A. Garcia - 2007 - In Christopher Tollefsen (ed.), Artificial Nutrition and Hydration: The New Catholic Debate. Springer Press. pp. 5--123.
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  45. 5. White Nights of the Soul: Chritopher Nolan's Insomnia and the Renewal of Moral Reflection in Film.J. L. A. Garcia - 2006 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 9 (4).
     
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  46.  17
    White Nights of the Soul.J. L. A. Garcia - 2006 - Logos: A Journal of Catholic Thought and Culture 9 (4):82-117.
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  47.  16
    Why Sidgwick's Project Had to Fail.J. L. A. Garcia - 1987 - History of Philosophy Quarterly 4 (1):79 - 91.
  48.  25
    A problem about the basis of desert.J. L. A. Garcia - 1988 - Journal of Social Philosophy 19 (3):11-19.
  49.  44
    Identity confusions.J. L. A. Garcia - 2006 - Philosophy and Social Criticism 32 (7):839-862.
    This article responds to logical and social theses proposed by Professor José Medina in discussing the relativity of identity. In exploring the metaphor of family resemblance, the author argues that its causal mechanism is biological, not social; particular features of being a woman, or of belonging to a racial or ethnic group, cannot be reduced to social constructions. The article skeptically discusses the supposed importance of sex, race, and ethnicity to a person’s individual identity, and suggests that moral significance finds (...)
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  50.  30
    On ?Justifying? Morality.J. L. A. Garcia - 1986 - Metaphilosophy 17 (4):214-223.
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