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Ruben G. Apressyan [10]Ruben Apressyan [8]
  1.  61
    Business ethics in russia.Ruben G. Apressyan - 1997 - Journal of Business Ethics 16 (14):1561-1570.
    Most of the features of modern Russian business are transient, determined by the transitional character of the Russian economy and drastic changes in the social structure, ideology, and consciousness of Russian society in general. There are three main normative experiences in the traditions of Russian business: a) the experience of pre-Revolutionary business, specifically developed and practiced by the merchants of the old-believers extraction; b) the experience of socialist economy, which was more or less oriented to the public good and presupposed (...)
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  2.  12
    The Issue of Sociability in the Early Modern Moral Philosophy.Ruben G. Apressyan - 2019 - Russian Journal of Philosophical Sciences 62 (10):7-24.
    The idea of sociability - a person’s disposition and ability to communicate and live in the community - goes through the whole history of philosophy. Due to the peculiarity of translations, this term and the whole tradition related to it have been lost to the Russian reader. The article discusses some tendencies in comprehending the idea of sociability in early modern moral philosophy. The key to this consideration is F. Hutcheson’s essay On the Natural Sociability of Mankind, the title of (...)
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  3.  14
    The concept of universality in Oleg Drobnitskii’s moral philosophy.Ruben Apressyan - 2020 - Studies in East European Thought 73 (1):95-112.
    The article analyzes the concept of universality in Oleg Drobnitskii’s ethics. As opposed to most Soviet ethicists of the 1960s and early 1970s, Drobnitskii viewed this concept along the lines of the principle of universality presented in the moral theories of Immanuel Kant and Richard Hare. However, while they considered universality to be a feature of individual moral thinking in the forms of maxims, principles, and evaluations, Drobnitskii understood universality as the main feature of moral requirements and essentially external to (...)
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  4.  14
    Moral philosophy in the USSR: key trends of change.Ruben Apressyan - forthcoming - Studies in East European Thought:1-15.
    Ethics in the USSR revived in the middle of the twentieth century after more than twenty years of silence. The impetus for the development of research and teaching in this area was given by the supreme power, which considered ethics as one of the more effective tools of state propaganda, corresponding to the new social realities. But pretty soon, the very logic of research immersion in the subject required ethicists to deepen the philosophical and normative analysis of morality. This ultimately (...)
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  5. Moral Constraints on War: Principles and Cases.Ruben Apressyan, Carl Ceulemans, Anthony Hartle, Boris Kashnikov, Shen Zhixiong, Shi Yinhong & Guy Van Damme - 2002 - Lexington Books.
    Moral Constraints on War offers a principle-by-principle presentation of the transcultural roots of the ethics of war in an age defined by the increasingly international nature of military intervention.
     
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  6.  4
    Conceptualizing Morality in Early Modern Philosophy.Ruben G. Apressyan - 2020 - Russian Studies in Philosophy 58 (2):124-137.
    In the Early Modern time, moral philosophy underwent substantial changes. The most important among them were growing opposition to the theonomous understand...
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  7.  10
    Don-Juanism: Value Dispositions, Preferences, Manners.Ruben G. Apressyan - 2020 - Russian Studies in Philosophy 58 (2):138-149.
    Don Juanism is a type of consciousness, value system, and mode of behavior specific to amorous–erotic relationships. It reflects an overall image of Don Juan as presented in Molière’s famous comedy...
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  8.  7
    Genesis of the Golden Rule.Ruben G. Apressyan - 2020 - Russian Studies in Philosophy 58 (2):109-123.
    We know the Golden Rule of morality from various formulations in the most ancient of literary sources. Having a certain philosophical–theoretical and normative-ethical concept of the Golden Rule, w...
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  9.  55
    Obedience and Responsibility in Different Types of Military Ethics.Ruben Apressyan - 2002 - Professional Ethics, a Multidisciplinary Journal 10 (2-3):231-244.
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  10.  14
    Obedience and Responsibility in Different Types of Military Ethics.Ruben Apressyan - 2002 - Professional Ethics, a Multidisciplinary Journal 10 (2):231-244.
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  11.  45
    On the Right to Lie.Ruben G. Apressyan - 2009 - Russian Studies in Philosophy 48 (3):9-25.
    The author questions the validity of Kant's insistence on the absoluteness of the requirement "Do not lie" as well as the very possibility of absolute moral principles in general. He argues for applied ethics, the object of which would be individual-situational behavior and the rules and requirements of which have a concrete situational character. He points out that Kant's insistence on the absoluteness contradicts the humanity imperative, especially its requirement to treat others as an end in itself. He stresses that (...)
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  12.  16
    Revenge Is Mine, I Will Repay.Ruben G. Apressyan - 2009 - Russian Studies in Philosophy 48 (2):8-27.
    By placing Jesus's commandment not to "resist evil" in its textual and religious context, the author demonstrates that it should not be interpreted in an absolute sense. Christianity does not condemn vengeance as such but makes it a divine prerogative. A critique is presented of Tolstoy's doctrine of nonviolence.
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  13.  6
    Toward a Core Understanding of Morality.Ruben G. Apressyan - 2020 - Russian Studies in Philosophy 58 (2):93-108.
    The meaning of morality lies in the coordination of private interests for the good of individuals and of society. Morally positive actions are those that affirm and contribute to the good of anothe...
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  14.  43
    The Ethics of Force: Against Aggression and Violence.Ruben G. Apressyan - 2009 - Diogenes 56 (2-3):95-109.
    In opposition to the absolutist ethics of non-violence, the author argues that in response to aggression and violence one has to use every means possible to prevent them. To resist violence is a moral duty of the individual. It would be desirable for violence to be prevented by strength of mind, but if strength of mind is not enough or the aggressor is insensitive to intellectual, spiritual and psychological impacts, one has to employ by accretion all necessary means. Ethics is (...)
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  15.  59
    The Principle of Toleration.Ruben Apressyan - 2012 - Journal of Philosophical Research 37 (9999):223-227.
    As a moral principle toleration is universal, but only in the sense that potentially it is addressed to every rational and moral agent. The question is whether this principle is appropriate in all situations and what are those moral agents who recognize its practical actuality for them? Toleration is not an absolute ethical principle, but one among others in the context of a particular moral system. It should be given a proper place in the hierarchy of principles. Understanding toleration as (...)
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  16.  7
    Whether the Golden Rule Is in Aristotle’s Ethics.Ruben G. Apressyan - 2016 - Russian Studies in Philosophy 54 (6):456-470.
    Although Aristotle did not use the formula of the Golden Rule in his texts, in his intellectual constructions he often presented interpretations of the virtuous character and virtuous relationships that are clearly related to the Golden Rule. Furthermore, Aristotle’s considerations of shame, social interaction, and friendship show that his ethics is saturated with the content and spirit of the Golden Rule.
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  17.  55
    Whether there is the Golden Rule in Aristotle’s Ethics?Ruben Apressyan - 2008 - Proceedings of the Xxii World Congress of Philosophy 10:9-15.
    In the context of his advanced theory of ethics Aristotle like later Kant seems considering the Golden Rule as trivial and not bound to be articulated. It is possible that Aristotle did not feel necessity to mention the Golden Rule, because the very Golden Rule was spread out in his ethics. Though he did not use the formula ofthe Golden Rule in his texts, he often expressed his understanding of virtuous character and virtuous relations using intellective constructions evidently relevant to (...)
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