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  1. Valuing the “Afterlife”.Avram Hiller - 2024 - Topoi 43 (1):65-73.
    To what extent do we value future generations? It may seem from our behavior that we don’t value future generations much at all, at least in relation to how much we value present generations. However, in his book _Death and the Afterlife_, Samuel Scheffler argues that we value the future even _more_ than we value the present, even though this is not immediately apparent to us. If Scheffler’s argument is sound, then it has important ramifications: It would give us a (...)
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  2. Altruismus. Interdisziplinäre Perspektiven.Dagmar Kiesel, Thomas Smettan & Sebastian Schmidt (eds.) - 2024 - Stuttgart: J.B. Metzler.
    Altruismus scheint im Alltagsverständnis seinen uneingeschränkt positiven Ruf als ebenso wünschenswerte wie seltene Tugend verloren zu haben und durch ein Ethos des Eigennutzens ersetzt worden zu sein. Angesichts globaler Krisen wie dem Klimawandel, großer Flüchtlingsbewegungen, Kriege und Armut ist die Bereitschaft zur Verhaltensänderung bzw. zum Verzicht zugunsten kommender Generationen oder hilfsbedürftiger Menschen weniger selbstverständlich als das Phänomen der psychologischen Reaktanz und die Weigerung, Einschränkungen der persönlichen Freiheit oder des Konsums hinzunehmen. Zeitgenössische Ethikerinnen und Ethiker müssen sich demnach mit der Frage (...)
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  3. Altruistic Motivation Beyond Ultimate Desires.Junior Mendonca - 2023 - Dissertation, The University of Western Australia
    The term “altruism” is used in many ways. In this thesis, I discuss altruism as a motivation, which is an influential notion in philosophy and the social sciences. Questions about the nature and the possibility of altruistic motivation have inspired much debate, both in academia and in everyday conversations. How can we know when we are truly altruistic and when we are merely helping others as a means to some egoistic goal? Are humans even capable of genuine altruistic motivation or (...)
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  4. Is the warm glow actually warm? An experimental investigation into the nature and determinants of warm glow feelings.Bianchi Robin T., Cova Florian & Tieffenbach Emma - 2023 - International Journal of Wellbeing 13 (3):1-23.
    Giving money to others feels good. It is now standard to use the label ‘warm glow feelings’ to refer to the pleasure people take from giving. But what exactly are warm glow feelings? And why do people experience them? To answer these questions, we ran two studies: a recall task in which participants were asked to remember a donation they made, and a donation task in which participants were given the opportunity to make a donation before reporting their affective states. (...)
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  5. On Deducing Ethical Egoism from Psychological Egoism.John J. Tilley - 2023 - Theoria 89 (1):14-30.
    A familiar question is whether psychological egoism (suitably supplemented with plausible further premises) entails ethical egoism. This paper considers this question, treating it much more thoroughly than do any previous treatments. For instance, it discusses all of the most common understandings of ethical and psychological egoism. It further discusses many strategies and arguments relevant to the question addressed. Although this procedure creates complexity, it has value. It forestalls the suspicion, aroused by so many treatments of this subject, that the results (...)
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  6. Altruistic Vaccination: Insights from Two Focus Group Studies.Steven R. Kraaijeveld & Bob C. Mulder - 2022 - Health Care Analysis 30 (3):275-295.
    Vaccination can protect vaccinated individuals and often also prevent them from spreading disease to other people. This opens up the possibility of getting vaccinated for the sake of others. In fact, altruistic vaccination has recently been conceptualized as a kind of vaccination that is undertaken primary for the benefit of others. In order to better understand the potential role of altruistic motives in people’s vaccination decisions, we conducted two focus group studies with a total of 37 participants. Study 1 included (...)
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  7. Does Psychological Egoism Entail Ethical Egoism?John J. Tilley - 2022 - Review of Metaphysics 76 (1):115-133.
    [If you find this article interesting, let me mention another of my articles, “On Deducing Ethical Egoism from Psychological Egoism” (Theoria, 2023), which in many ways is a more thorough treatment of the topic. But it’s not an expanded version of this one. For instance, each article addresses arguments not addressed in the other.] Philosophers generally reject the view that psychological egoism (suitably supplemented with further premises) entails ethical egoism. Their rejections are generally unsatisfying. Some are too brief to win (...)
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  8. Uncovering the Moral Heuristics of Altruism: A Philosophical Scale.Julian Friedland, Kyle Emich & Benjamin M. Cole - 2020 - PLoS ONE 15 (3).
    Extant research suggests that individuals employ traditional moral heuristics to support their observed altruistic behavior; yet findings have largely been limited to inductive extrapolation and rely on relatively few traditional frames in so doing, namely, deontology in organizational behavior and virtue theory in law and economics. Given that these and competing moral frames such as utilitarianism can manifest as identical behavior, we develop a moral framing instrument—the Philosophical Moral-Framing Measure (PMFM)—to expand and distinguish traditional frames associated and disassociated with observed (...)
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  9. Altruísmo, Jesus e o Fim do Mundo - Artigos e Avaliações 2006-2019.Michael Richard Starks - 2020 - Las Vegas, NV USA: Reality Press.
    A predisposição genética para ajudar nossos parentes próximos ("altruísmo"), que era vital para sobreviver em nossos ancestrais nas planícies da África dezenas de milhares a dezenas de milhões de anos atrás, é um defeito fatal em um mundo superlotado onde nossos vizinhos não estão mais intimamente relacionados e estão envolvidos em uma luta de vida e morte pela sobrevivência. Eu me referi a isso como "A Única Grande Ilusão De Família Feliz" e é central para as ilusões utópicas suicidas da (...)
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  10. 이타주의, 예수와 세상의 끝- Templeton Foundation은 하버드에서 진화, 합리성 및 문명을 공격하기 위해 교수직을 구입했습니다. '지구의 사회 정복'(2012) (The Social Conquest of Earth) E.O. Wilson 과 Nowak과 Highfield의 '슈퍼 파트너' (Supercooperators) (2012)의 검토(2019년 검토).Michael Richard Starks - 2020 - In 지구상의 지옥에 오신 것을 환영합니다 : 아기, 기후 변화, 비트 코인, 카르텔, 중국, 민주주의, 다양성, 역학, 평등, 해커, 인권, 이슬람, 자유주의, 번영, 웹, 혼돈, 기아, 질병, 폭력, 인공 지능, 전쟁. Las Vegas, NV USA: Reality Press. pp. 310-316.
    유명한 개미맨 E.O. 윌슨은 뛰어난 생물학자일 뿐만 아니라, 적어도 다른 사람들이 이해하지 못하는 우리의 본성에 대한 진실을 감히 암시하기 위해 감히, 또는 정치적 편의를위해 공전적으로 피하는 소수의 지식인 중 한 명입니다. 슬프게도, 그는 적어도 하버드 동료들의 종교적 열정에 의해 동기를 부여 과학에 대한 무지하고 오만한 공격의 당사자로서 가장 끔찍한 방식으로 자신의 긴 경력을 끝내고 종교적 열정 있습니다. 그것은 대학이 종교 단체에서 돈을 받아 들일 때 사악한 결과를 보여줍니다, 과학 저널은 그들이 적절한 동료 검토를 피할 수 있도록 큰 이름에 의해 너무 (...)
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  11. 利他主义、耶稣和世界末日——邓普顿基金会如何买下哈佛教授职位,攻击进化、理性和文明。E.O. Wilson"地球的社会征服"(2012年)和诺瓦克和高场"超级合作者"(2012年)的评论(2019年修订版) (Altruism, Jesus and the End of the World—how the Templeton Foundation bought a Harvard Professorship and attacked Evolution, Rationality and Civilization. A review of E.O. Wilson 'The Social Conquest of Earth' (2012) and Nowak and Highfield ‘SuperCooperators’(2012)).Michael Richard Starks - 2020 - In 欢迎来到地球上的地狱 婴儿,气候变化,比特币,卡特尔,中国,民主,多样性,养成基因,平等,黑客,人权,伊斯兰教,自由主义,繁荣,网络,混乱。饥饿,疾病,暴力,人工智能,战争. Las Vegas, NV USA: Reality Press. pp. 246-257.
    著名的蚂蚁人E.O.Wilson一直是我的英雄之一——不仅是一位杰出的生物学家,而且是一小撮正在消失的知识分子,他们至少敢于暗示我们本性的真相,而其他人却无法领会,或者只要他们所掌握的,刻意避免政治权 宜之计。可悲的是,他以最脏的方式结束了他漫长的职业生涯,成为对科学的无知和傲慢攻击的一方,至少部分是出于哈佛同事的宗教热情。它显示了当大学接受宗教团体的钱,科学期刊被大牌们敬畏,以至于他们避免适当的同 行评议,当自我被允许失控时,后果不堪设想。它带我们进入进化的本质,科学方法论的基础,数学如何与科学的关系,什么构成一个理论,甚至什么态度的宗教和慷慨是适当的,因为我们无情地接近工业的崩溃文明。 那些希望从现代两个系统的观点来看为人类行为建立一个全面的最新框架的人,可以查阅我的书《路德维希的哲学、心理学、Min d和语言的逻辑结构》维特根斯坦和约翰·西尔的《第二部》(2019年)。那些对我更多的作品感兴趣的人可能会看到《会说话的猴子——一个末日星球上的哲学、心理学、科学、宗教和政治——文章和评论2006-20 19年第3次(2019年)和自杀乌托邦幻想21篇世纪4日 (2019) .
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  12. परोपकार, यीशु और दुनिया के अंत-कैसे टेम्पलटन फाउंडेशन एक हार्वर्ड प्रोफेसरशिप खरीदा है और विकास, तर्कसंगतता और सभ्यता पर हमला किया। ई.ओ. विल्सन 'पृथ्वी की सामाजिक विजय' (2012) और Nowak और Highfield 'SuperCooperators'(2012)की समीक्षा Altruism, Jesus and the End of the World—how the Templeton Foundation bought a Harvard Professorship and attacked Evolution, Rationality and Civilization. A review of E.O. Wilson 'The Social Conquest of Earth' (2012) and Nowak and Highfield ‘SuperCooperators’ (समीक्षा संशोधित 2019).Michael Richard Starks - 2020 - In पृथ्वी पर नर्क में आपका स्वागत है: शिशुओं, जलवायु परिवर्तन, बिटकॉइन, कार्टेल, चीन, लोकतंत्र, विविधता, समानता, हैकर्स, मानव अधिकार, इस्लाम, उदारवाद, समृद्धि, वेब, अराजकता, भुखमरी, बीमारी, हिंसा, कृत्रिम बुद्धिमत्ता, युद्ध. Ls Vegas, NV USA: Reality Press. pp. 307-322.
    प्रसिद्ध चींटी आदमी ई.ओ. विल्सन हमेशा मेरे नायकों में से एक रहा है - न केवल एक उत्कृष्ट जीवविज्ञानी, लेकिन बुद्धिजीवियों के छोटे और गायब अल्पसंख्यक जो कम से कम हमारी प्रकृति के बारे में सच्चाई पर संकेत करने की हिम्मत है कि दूसरों को समझने में विफल, या insofar के रूप में वेओ समझ , जोर से राजनीतिक expience के लिए बचने के लिए. अफसोस की बात है, वह एक पार्टी के रूप में सबसे कठोर फैशन में अपने लंबे (...)
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  13. Les mains mortes de la sélection de groupe et de la phénoménologie -Un examen de "l'Individualité et l'Intrication" (Individuality and Entanglement) par Herbert Gintis 357p (2017) (examen révisé 2019).Michael Richard Starks - 2020 - In Bienvenue en Enfer sur Terre : Bébés, Changement climatique, Bitcoin, Cartels, Chine, Démocratie, Diversité, Dysgénique, Égalité, Pirates informatiques, Droits de l'homme, Islam, Libéralisme, Prospérité, Le Web, Chaos, Famine, Maladie, Violence, Intellige. Las Vegas, NV USA: Reality Press. pp. 257-269.
    Depuis Gintis est un économiste senior et j’ai lu certains de ses livres précédents avec intérêt, je m’attendais à un peu plus de perspicacité dans le comportement. Malheureusement, il fait les mains mortes de la sélection de groupe et la phénoménologie dans les pièces maîtresses de ses théories du comportement, et cela invalide en grande partie le travail. Pire encore, puisqu’il montre un si mauvais jugement ici, il remet en question tout son travail précédent. La tentative de ressusciter la sélection (...)
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  14. Survival Egoism: We are, They will be.Tommaso Castiglione Ferrari - 2019 - Dissertation, N/A
    During the last century, the new, exciting field of Artificial Intelligence has risen. With its promises, fears for the uncertain future development of this area started to rise. Is it going to be sentient? Is it going to be smarter than us? Is it going to "understand" our uselessness? Is it going to decide that we are no more fundamental? And consequently decide to end our species? These and more questions emerged, nourished by the apprehension of the possible dangers that (...)
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  15. Précis of Regard for Reason in the Moral Mind.Joshua May - 2019 - Behavioral and Brain Sciences 42 (e146):1-60.
    Regard for Reason in the Moral Mind argues that a careful examination of the scientific literature reveals a foundational role for reasoning in moral thought and action. Grounding moral psychology in reason then paves the way for a defense of moral knowledge and virtue against a variety of empirical challenges, such as debunking arguments and situationist critiques. The book attempts to provide a corrective to current trends in moral psychology, which celebrate emotion over reason and generate pessimism about the psychological (...)
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  16. El altruismo, Jesús y el fin del mundo: cómo la Fundación Templeton compró una Cátedra de Harvard y atacó la evolución, la racionalidad y la civilización. Una revisión de E.O. Wilson ' La Conquista Social de la Tierra ' (The Social Conquest of Earth) (2012) y Nowak y Highfield ' Supercooperadores ' (Supercooperators) (2012)(revisión revisada 2019).Michael Richard Starks - 2019 - In Delirios Utópicos Suicidas en el Siglo 21 La filosofía, la naturaleza humana y el colapso de la civilización Artículos y reseñas 2006-2019 4TH Edición. Reality Press. pp. 357-370.
    El famoso hombre hormiga E.O. Wilson siempre ha sido uno de mis héroes-no sólo un biólogo sobresaliente, sino una de las pequeñas y desvanecida minoría de intelectuales que al menos se atreve a insinuar la verdad sobre nuestra naturaleza que otros no logran captar, o en la medida en que do comprender, evitar de manera estudiosa la conveniencia política. Tristemente, está terminando su larga carrera en una moda más sóla como parte de un ataque ignorante y arrogante a la ciencia (...)
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  17. Altruísmo, Jesus e o fim do mundo — como a Fundação Templeton comprou uma cátedra de Harvard e atacou evolução, racionalidade e civilização. Uma revisão de E.O. Wilson ' A Conquista Social da Terra ' (The Social Conquest of Earth) (2012) e Nowak e Highfield ' SuperCooperators ' (2012) (revisão revisada 2019).Michael Richard Starks - 2019 - In Delírios Utópicos Suicidas no Século XXI - Filosofia, Natureza Humana e o Colapso da Civilization - Artigos e Comentários 2006-2019 5ª edição. Las Vegas, NV USA: Reality Press. pp. 260-272.
    Famoso formiga-homem E.O. Wilson sempre foi um dos meus heróis-não só um excelente biólogo, mas um dos minúsculos e desaparecendo minoria de intelectuais que, pelo menos, se atreve a sugerir a verdade sobre a nossa natureza que os outros não conseguem entender, ou na medida em que do agarrar , de forma a evitar a conveniência política. Infelizmente, ele está terminando sua longa carreira em uma moda mais sórdido como um partido para um ataque ignorante e arrogante sobre a ciência (...)
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  18. Francis Hutcheson and John Clarke on Desire and Self-Interest.John J. Tilley - 2019 - The European Legacy 24 (1): 1-24.
    Among the most animating debates in eighteenth-century British ethics was the debate over psychological egoism, the view that our most basic desires are self-interested. An important episode in that debate, less well known than it should be, was the exchange between Francis Hutcheson and John Clarke of Hull. In the early editions of his Inquiry into Virtue, Hutcheson argued ingeniously against psychological egoism; in his Foundation of Morality, Clarke argued ingeniously against Hutcheson’s arguments. Later, Hutcheson attempted new arguments against psychological (...)
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  19. Butler's Stone.John J. Tilley - 2018 - Pacific Philosophical Quarterly 99 (4): 891–909.
    Early in the eleventh of his Fifteen Sermons, Joseph Butler advances his best-known argument against psychological hedonism. Elliott Sober calls that argument Butler’s stone, and famously objects to it. I consider whether Butler’s stone has philosophical value. In doing so I examine, and reject, two possible ways of overcoming Sober’s objection, each of which has proponents. In examining the first way I discuss Lord Kames’s version of the stone argument, which has hitherto escaped scholarly attention. Finally, I show that Butler’s (...)
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  20. Empathy and Intersubjectivity.Joshua May - 2017 - In Heidi Lene Maibom (ed.), The Routledge Handbook of Philosophy of Empathy. 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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  21. (2 other versions)The Transient Suppression of the Worst Devils of our Nature—a review of Steven Pinker’s ‘The Better Angels of Our Nature: Why Violence Has Declined’(2012).Michael Starks - 2017 - Philosophy, Human Nature and the Collapse of Civilization -- Articles and Reviews 2006-2017 3rd Ed 686p(2017).
    This is not a perfect book, but it is unique, and if you skim the first 400 or so pages, the last 300 (of some 700) are a pretty good attempt to apply what's known about behavior to social changes in violence and manners over time. The basic topic is: how does our genetics control and limit social change? Surprisingly he fails to describe the nature of kin selection (inclusive fitness) which explains much of animal and human social life. He (...)
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  22. Francis Hutcheson and John Clarke: Self-Interest, Desire, and Divine Impassibility.John J. Tilley - 2017 - International Philosophical Quarterly 57 (3):315-330.
    In this article I address a puzzle about one of Francis Hutcheson’s objections to psychological egoism. The puzzle concerns his premise that God receives no benefit from rewarding the virtuous. Why, in the early editions of his Inquiry Concerning Virtue (1725, 1726), does Hutcheson leave this premise undefended? And why, in the later editions (1729, 1738), does he continue to do so, knowing that in 1726 John Clarke of Hull had subjected the premise to plausible criticism, geared to the very (...)
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  23. Two types of psychological hedonism.Justin Garson - 2016 - Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 56:7-14.
    I develop a distinction between two types of psychological hedonism. Inferential hedonism (or “I-hedonism”) holds that each person only has ultimate desires regarding his or her own hedonic states (pleasure and pain). Reinforcement hedonism (or “R–hedonism”) holds that each person's ultimate desires, whatever their contents are, are differentially reinforced in that person’s cognitive system only by virtue of their association with hedonic states. I’ll argue that accepting R-hedonism and rejecting I-hedonism provides a conciliatory position on the traditional altruism debate, and (...)
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  24. Introduction: The biology of psychological altruism.Justin Garson & Armin W. Schulz - 2016 - Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 56:1-2.
    I develop a distinction between two types of psychological hedonism. Inferential hedonism (or “I-hedonism”) holds that each person only has ultimate desires regarding his or her own hedonic states (pleasure and pain). Reinforcement hedonism (or “R–hedonism”) holds that each person's ultimate desires, whatever their contents are, are differentially reinforced in that person’s cognitive system only by virtue of their association with hedonic states. I’ll argue that accepting R-hedonism and rejecting I-hedonism provides a conciliatory position on the traditional altruism debate, and (...)
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  25. Hutcheson's Theological Objection to Egoism.John J. Tilley - 2016 - Journal of Scottish Philosophy 14 (1):101-123.
    Francis Hutcheson's objections to psychological egoism usually appeal to experience or introspection. However, at least one of them is theological: It includes premises of a religious kind, such as that God rewards the virtuous. This objection invites interpretive and philosophical questions, some of which may seem to highlight errors or shortcomings on Hutcheson's part. Also, to answer the questions is to point out important features of Hutcheson's objection and its intellectual context. And nowhere in the scholarship on Hutcheson do we (...)
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  26. John Clarke of Hull's Argument for Psychological Egoism.John J. Tilley - 2015 - British Journal for the History of Philosophy 23 (1):69-89.
    John Clarke of Hull, one of the eighteenth century's staunchest proponents of psychological egoism, defended that theory in his Foundation of Morality in Theory and Practice. He did so mainly by opposing the objections to egoism in the first two editions of Francis Hutcheson's Inquiry into Virtue. But Clarke also produced a challenging, direct argument for egoism which, regrettably, has received virtually no scholarly attention. In this paper I give it some of the attention it merits. In addition to reconstructing (...)
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  27. Moral psychology as accountability.Brendan Dill & Stephen Darwall - 2014 - In Justin D'Arms & Daniel Jacobson (eds.), Moral Psychology and Human Agency: Philosophical Essays on the Science of Ethics. New York, NY: Oxford University Press. pp. 40-83.
    Recent work in moral philosophy has emphasized the foundational role played by interpersonal accountability in the analysis of moral concepts such as moral right and wrong, moral obligation and duty, blameworthiness, and moral responsibility (Darwall 2006; 2013a; 2013b). Extending this framework to the field of moral psychology, we hypothesize that our moral attitudes, emotions, and motives are also best understood as based in accountability. Drawing on a large body of empirical evidence, we argue that the implicit aim of the central (...)
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  28. Altruism - a philosophical analysis.Christine Clavien & Michel Chapuisat - 2012 - eLS.
    Altruism is a malleable notion that is understood differently in various disciplines. The common denominator of most definitions of altruism is the idea of unidirectional helping behaviour. However, a closer examination reveals that the term altruism sometimes refers to the outcomes of a helping behaviour for the agent and its neighbours – i.e. reproductive altruism – and sometimes to what motivates the agent to help others – i.e. psychological altruism. Since these perspectives on altruism are crucially different, it is important (...)
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  29. Choosy moral punishers.Christine Clavien, Colby Tanner, Fabrice Clément & Michel Chapuisat - 2012 - PLoS ONE.
    The punishment of social misconduct is a powerful mechanism for stabilizing high levels of cooperation among unrelated individuals. It is regularly assumed that humans have a universal disposition to punish social norm violators, which is sometimes labelled “universal structure of human morality” or “pure aversion to social betrayal”. Here we present evidence that, contrary to this hypothesis, the propensity to punish a moral norm violator varies among participants with different career trajectories. In anonymous real-life conditions, future teachers punished a talented (...)
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  30. Moral Reason, Moral Sentiments and the Realization of Altruism: A Motivational Theory of Altruism.JeeLoo Liu - 2012 - Asian Philosophy 22 (2):93-119.
    This paper begins with Thomas Nagel's (1970) investigation of the possibility of altruism to further examine how to motivate altruism. When the pursuit of the gratification of one's own desires generally has an immediate causal efficacy, how can one also be motivated to care for others and to act towards the well-being of others? A successful motivational theory of altruism must explain how altruism is possible under all these motivational interferences. The paper will begin with an exposition of Nagel's proposal, (...)
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  31. Hedonism.John J. Tilley - 2012 - In Ruth Chadwick (ed.), Encyclopedia of Allpied Ethics, 2nd ed. Academic Press. pp. 566-73.
    This article covers four types of hedonism: ancient hedonism; ethical hedonism; axiological hedonism; and psychological hedonism. It concentrates on the latter two types, both by clarifying them and by discussing arguments in their behalf. It closes with a few words about the relevance of those positions to applied ethics.
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  32. Refutation of Altruism Demonstrated in Geometrical Order.Anish Chakravarty - 2011 - Delhi University Student's Philosophy Journal (Duspj) 2 (1):1-6.
    The first article in this issue attempts to refute the concept of Altruism and calls it akin to Selfishness. The arguments are logically set in the way like that of Spinoza’s method of demonstration, with Axioms, Definitions, Propositions and Notes: so as to make them exact and precise. Interestingly, the writer introduces a new concept of Credit and through various other original propositions and examples rebuts the altruistic nature which is generally ascribed to humans.
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  33. (3 other versions)Hume's Alleged Success over Hutcheson.Noriaki Iwasa - 2011 - Synthesis Philosophica 26 (2):323-336.
    David Hume thinks that human affections are naturally partial, while Francis Hutcheson holds that humans originally have disinterested benevolence. Michael Gill argues that Hume's moral theory succeeds over Hutcheson's because the former severs the link between explaining and justifying morality. According to Gill, Hutcheson is wrong to assume that our original nature should be the basis of morality. Gill's understanding of Hutcheson's theory does not fully represent it, since for Hutcheson self-love and self-interest under certain conditions are permissible, or even (...)
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  34. Egoism, Empathy, and Self-Other Merging.Joshua May - 2011 - Southern Journal of Philosophy 49 (s1):25-39.
    [Emerging Scholar Prize Essay for Spindel Supplement] Some philosophers and psychologists have evaluated psychological egoism against recent experimental work in social psychology. Dan Batson (1991; forthcoming), in particular, argues that empathy tends to induce genuinely altruistic motives in humans. However, some argue that there are egoistic explanations of the data that remain unscathed. I focus here on some recent criticisms based on the idea of self-other merging or "oneness," primarily leveled by Robert Cialdini and his collaborators (1997). These authors argue (...)
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  35. Psychological Egoism.Joshua May - 2011 - Internet Encyclopeida of Philosophy.
    Provides an overview of the theory of psychological egoism—the thesis that we are all ultimately motivated by self-interest. Philosophical arguments for and against the view are considered as well as some empirical evidence.
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  36. Relational Desires and Empirical Evidence against Psychological Egoism.Joshua May - 2011 - European Journal of Philosophy 19 (1):39–58.
    Roughly, psychological egoism is the thesis that all of a person's intentional actions are ultimately self-interested in some sense; psychological altruism is the thesis that some of a person's intentional actions are not ultimately self-interested, since some are ultimately other-regarding in some sense. C. Daniel Batson and other social psychologists have argued that experiments provide support for a theory called the "empathy-altruism hypothesis" that entails the falsity of psychological egoism. However, several critics claim that there are egoistic explanations of the (...)
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  37. The positive side of psychopathy: Emotional detachment in psychopathy and rational decision-making in the ultimatum game.Takahiro Osumi & Hideki Ohira - 2010 - Personality and Individual Differences 49:451–456.
    An emotional deficit in individuals with psychopathy has been regarded as a potential factor in the disinhibition of selfish behaviors, which can be an impediment to a successful life in human society. However, recent studies in the field of economics have made clear that emotional function is associated with irrational decision-making. In the present study, to test whether psychopathy may have a positive aspect in a social setting, we examined the decision-making of college students with high and low tendencies for (...)
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  38. About Altruism.Judith Lichtenberg - 2008 - Philosophy and Public Policy Quarterly 28 (1/2):2-6.
    When people act to aid others, they get something in return—at the very least, the satisfaction of having their desire to help fulfilled. Some conclude from this and other puzzles about motivation that people always act simply to benefit themselves. But this is an error: there is altruism in the world, although it is often inextricably linked with the well-being of the agent who does good.
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  39. Psychological altruism vs. biological altruism: Narrowing the gap with the Baldwin effect.Mahesh Ananth - 2005 - Acta Biotheoretica 53 (3):217-239.
    This paper defends the position that the supposed gap between biological altruism and psychological altruism is not nearly as wide as some scholars (e.g., Elliott Sober) insist. Crucial to this defense is the use of James Mark Baldwin's concepts of “organic selection”and “social heredity” to assist in revealing that the gap between biological and psychological altruism is more of a small lacuna. Specifically, this paper argues that ontogenetic behavioral adjustments, which are crucial to individual survival and reproduction, are also crucial (...)
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  40. A Defense of Psychological Egoism.Scott Berman - 2003 - In Naomi Reshotko (ed.), Desire, Identity and Existence. Kelowna, B.C., Canada: Academic Printing and Publishing.
    The purpose of this paper is to argue for psychological egoism, i.e., the view that the ultimate motivation for all human action is the agent’s self-interest. Two principal opponents to psychological egoism are considered. These two views are shown to make human action inexplicable. Since the reason for putting forward these views is to explain human action, these views fail. If psychological egoism is the best explanation of human action, then humans will not differ as regards their motivations for their (...)
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  41. Prisoners' Dilemmas and Reciprocal Altruists.John J. Tilley - 1999 - Philosophia 27 (1-2):261-272.
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  42. Apriorist self-interest: How it embraces altruism and is not vacuous.J. C. Lester - 1997 - Journal of Social and Evolutionary Systems 20 (3):221-232.
    This essay is part of an attempt to reconcile two extreme views in economics: the (neglected) subjective, apriorist approach and the (standard) objective, scientific (i.e., falsifiable) approach. The Austrian subjective view of value, building on Carl Menger’s theory of value, was developed into a theory of economics as being entirely an a priori theory of action. This probably finds its most extreme statement in Ludwig von Mises’ Human Action (1949). In contrast, the standard economic view has developed into making falsifiable (...)
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  43. Egoismo-altruismo.Sergio Volodia Marcello Cremaschi - 1996 - In Virgilio Melchiorre, Guido Boffi, Eugenio Garin, Adriano Bausola, Enrico Berti, Francesca Castellani, Sergio Cremaschi, Carla Danani, Roberto Diodato, Sergio Galvan, Alessandro Ghisalberti, Giuseppe Grampa, Michele Lenoci, Roberto Maiocchi, Michele Marsonet, Emanuela Mora, Carlo Penco, Roberto Radice, Giovanni Reale, Andrea Salanti, Piero Stefani, Valerio Verra & Paolo Volonté (eds.), Enciclopedia della Filosofia e delle Scienze Umane. Virgilio Melchiorre (ed.). Novara: De Agostini. pp. 249-250.
    A short discussion of the notions of self-love and self-interest in early modern ethics and the shaping of political economy.
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  44. P Werhane, Adam Smith's Legacy for Modern Capitalism. [REVIEW]Sergio Volodia Marcello Cremaschi - 1992 - Quaderni di Storia dell'Economia Politica 10 (3):187-189.
    First, the book does not have an original thesis. The thesisthe author wants to argue is that Smith is different from his current caricature, a legacy of his nineteenth-century image, according to which he would argue that: i) man is a maximizer of utility; ii) man is ordinarily moved by a narrow selfish interest, or at least is indifferent to the interests of others; iii) human beings are social atoms; iv) a perfectly competitive market is morally a free zone (pp. (...)
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  45. The status of altruism.Angus Ross - 1983 - Mind 92 (366):204-218.
    It is argued that to possess the concept of distress is to be able to apply the concept to others, and that this implies a qualified form of altruism, in the sense that to perceive another as being in distress is, other things being equal, to see them as in need of help and be moved to help them.
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  46. Egoism as a Theory of Human Motives.C. D. Broad - 1949 - Hibbert Journal 48:105-114.
    Now it is plain that such consequences as these conflict sharply with common-sense notions of morality. If we had been obliged to accept Psychological Egoism, in any of its narrower forms, on its merits, we should have had to say: 'So much the worse for the common-sense notions of morality!' But, if I am right, the morality of common sense, with all its difficulties and incoherences, is immune at least to attacks from the basis of Psychological Egoism.
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