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  1. A Secular Mysticism? Simone Weil, Iris Murdoch and the Idea of Attention.Silvia Panizza - 2017 - In M. del Carmen Paredes (ed.), Filosofía, arte y mística. Salamanca, Spain: Salamanca University Press.
    In this paper I consider Simone Weil’s notion of attention as the fundamental and necessary condition for mystical experience, and investigate Iris Murdoch’s secular adaptation of attention as a moral attitude. After exploring the concept of attention in Weil and its relation to the mystical, I turn to Murdoch to address the following question: how does Murdoch manage to maintain Weil’s idea of attention, even keeping the importance of mysticism, without Weil’s religious metaphysical background? Simone Weil returns to the importance (...)
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  2. Forgiving as Emotional Distancing.Santiago Amaya - 2019 - Social Philosophy and Policy 36 (1):6-26.
    :In this essay, I present an account of forgiveness as a process of emotional distancing. The central claim is that, understood in these terms, forgiveness does not require a change in judgment. Rationally forgiving someone, in other words, does not require that one judges the significance of the wrongdoing differently or that one comes to the conclusion that the attitudes behind it have changed in a favorable way. The model shows in what sense forgiving is inherently social, shows why we (...)
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  3. Restoring Trustworthiness in the Financial System: Norms, Behaviour and Governance.Aisling Crean, Natalie Gold, David Vines & Annie Williamson - 2018 - Journal of the British Academy 6 (S1):131-155.
    Abstract: We examine how trustworthy behaviour can be achieved in the financial sector. The task is to ensure that firms are motivated to pursue long-term interests of customers rather than pursuing short-term profits. Firms’ self-interested pursuit of reputation, combined with regulation, is often not sufficient to ensure that this happens. We argue that trustworthy behaviour requires that at least some actors show a concern for the wellbeing of clients, or a respect for imposed standards, and that the behaviour of these (...)
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  4. Modern Moral Conscience.Tom O’Shea - 2018 - International Journal of Philosophical Studies 26 (4):582-600.
    This article challenges the individualism and neutrality of modern moral conscience. It looks to the history of the concept to excavate an older tradition that takes conscience to be social and morally responsive, while arguing that dominant contemporary justifications of conscience in terms of integrity are inadequate without reintroducing these social and moral traits. This prompts a rethinking of the nature and value of conscience: first, by demonstrating that a morally-responsive conscience is neither a contradiction in terms nor a political (...)
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  5. How to Insult and Compliment a Testifier.Finlay Malcolm - 2018 - Episteme 15 (1):50-64.
    Do we insult, offend or slight a speaker when we refuse her testimony? Do we compliment, commend or extol a speaker when we accept her testimony? I argue that the answer to both of these questions is “yes”, but only in some instances, since these respective insults and compliments track the reasons a hearer has for rejecting or accepting testimony. When disbelieving a speaker, a hearer may insult her because she judges the speaker to be either incompetent as a knower (...)
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  6. Trust, Well-Being and the Community of Philosophical Inquiry.Laura D'Olimpio - 2015 - He Kupu 4 (2):45-57.
    Trust is vital for individuals to flourish and have a sense of well-being in their community. A trusting society allows people to feel safe, communicate with each other and engage with those who are different to themselves without feeling fearful. In this paper I employ an Aristotelian framework in order to identify trust as a virtue and I defend the need to cultivate trust in children. I discuss the case study of Buranda State School in Queensland, Australia as an instance (...)
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  7. The Economic Model of Forgiveness.Brandon Warmke - 2016 - Pacific Philosophical Quarterly 97 (4):570-589.
    It is sometimes claimed that forgiveness involves the cancellation of a moral debt. This way of speaking about forgiveness exploits an analogy between moral forgiveness and economic debt-cancellation. Call the view that moral forgiveness is like economic debt-cancellation the Economic Model of Forgiveness. In this article I articulate and motivate the model, defend it against some recent objections, and pose a new puzzle for this way of thinking about forgiveness.
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  8. Self‐Knowledge and Moral Stupidity.Emer O'Hagan - 2012 - Ratio 25 (3):291-306.
    Most commonplace moral failure is not conditioned by evil intentions or the conscious desire to harm or humiliate others. It is more banal and ubiquitous – a form of moral stupidity that gives rise to rationalization, self‐deception, failures of due moral consideration, and the evasion of responsibility. A kind of crude, perception‐distorting self‐absorption, moral stupidity is the cause of many moral missteps; moral development demands the development of self‐knowledge as a way out of moral stupidity. Only once aware of the (...)
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  9. The Contours of Toleration: A Relational Account.Kok-Chor Tan - 2018 - In Nurdane Şimsek, Stephen Snyder & Manuel Knoll (eds.), New Perspectives on Distributive Justice: Deep Disagreements, Pluralism, and the Problem of Consensus. De Gruyter. pp. 385-402.
    I outline what I call a relational account of toleration. This relational account helps explain the apparent paradox of toleration in that it involves two competing moral stances, of acceptance and disapproval, towards the tolerated. It also helps clarify the way toleration is a normative ideal, and not a position one is forced into out of the practical need to accommodate or accept. Specifically, toleration is recommended out of respect for that which the tolerant agent also disapproves of. This combination (...)
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  10. How We Hope: A Moral Psychology, by Adrienne M. Martin. [REVIEW]Rachel Fredericks - 2016 - Mind 125 (499):906-909.
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  11. A Promenade on the Ethics and Ethical Decision.Kiyoung Kim - 2014 - International Journal of Advanced Research 2 (10):15-23.
    The studies of ethics had long been under-dealt although it is the kind of primary in sustaining a civility. It is hardly deniable that the concept of efficiency and productivity has hailed on the mindedness and interest of academic community. The narrative of ethics or social justice would be ridiculed as the kind of Greek juggle on philosophy or put to be on neglect for its lacking or default on the modern disciplinary frame in the academics. A cure, however, seems (...)
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  12. The Reason for the Guilt.Ermanno Bencivenga - 2016 - Symposion: Theoretical and Applied Inquiries in Philosophy and Social Sciences 3 (1):9-10.
    I may feel guilty for situations and events in which I seemed to play no causal role, which (it would seem) would have been exactly the same had I never existed. What is the reason for this guilt? The paper argues that it is to be found in a sense of universal connectedness: I take myself to always make a difference, no matter how distant I appear to be from anything that happens.
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  13. Does Faith Entail Belief?Daniel Howard-Snyder - 2016 - Faith and Philosophy 33 (2):142-162.
    Does faith that p entail belief that p? If faith that p is identical with belief that p, it does. But it isn’t. Even so, faith that p might be necessarily partly constituted by belief that p, or at least entail it. Of course, even if faith that p entails belief that p, it does not follow that faith that p is necessarily partly constituted by belief that p. Still, showing that faith that p entails belief that p would be (...)
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  14. The Mystery of Moral Perception.Daniel Crow - 2016 - Journal of Moral Philosophy 13 (2):187-210.
    _ Source: _Page Count 24 Accounts of non-naturalist moral perception have been advertised as an empiricist-friendly epistemological alternative to moral rationalism. I argue that these accounts of moral perception conceal a core commitment of rationalism—to substantive a priori justification—and embody its most objectionable feature—namely, “mysteriousness.” Thus, accounts of non-naturalist moral perception do not amount to an interesting alternative to moral rationalism.
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  15. Trustworthiness and Motivations.Natalie Gold - 2014 - In N. Morris D. Vines (ed.), Capital Failure: Rebuilding trust in financial services. Oxford University Press.
    Trust can be thought of as a three place relation: A trusts B to do X. Trustworthiness has two components: competence (does the trustee have the relevant skills, knowledge and abilities to do X?) and willingness (is the trustee intending or aiming to do X?). This chapter is about the willingness component, and the different motivations that a trustee may have for fulfilling trust. The standard assumption in economics is that agents are self-regarding, maximizing their own consumption of goods and (...)
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  16. Practicing Hope.Rebecca DeYoung - 2014 - Res Philosophica 91 (3):387-410.
    In this essay, I consider how the theological virtue of hope might be practiced. I will first explain Thomas Aquinas’s account of this virtue, including its structural relation to the passion of hope, its opposing vices, and its relationship to the friendship of charity. Then, using narrative and character analysis from the film The Shawshank Redemption, I examine a range of hopeful and proto-hopeful practices concerning both the goods one hopes for and the power one relies on to attain those (...)
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  17. Feminism and Resentment.Christina Sommers - 1993 - Reason Papers 18:1-15.
    Feminist philosophers do not take well to criticism, and while many scholars are appalled at the idea of an academic field adhering to a controversial political philosophy and pursuing a controversial agenda within the academy, very few have been willing to take on the daunting and unrewarding job of examining and criticizing the feminists’ arguments and assumptions. In consequence, a feminist philosophy that is inspiring the successful effort to transform the American academy goes on virtually unchallenged. In this paper I (...)
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  18. Rawls on Inequality, Social Segregation and Democracy.Mark Navin - 2014 - In Ann Cudd & Sally Scholz (eds.), Philosophical Perspectives on Democracy in the 21st Century. Springer. pp. 133-145.
    Latent in John Rawls’s discussion of envy, resentment and voluntary social segregation is a plausible (partial) explanation of two striking features of contemporary American life: (1) widespread complacency about inequality and (2) decreased political participation, especially by the least advantaged members of society.
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  19. Ibn Khaldun on Solidarity (“Asabiyah”)-Modern Science on Cooperativeness and Empathy: A Comparison.Alfred Gierer - 2001 - Philosophia Naturalis 38 (1):91-104.
    Understanding cooperative human behaviour depends on insights into the biological basis of human altruism, as well as into socio-cultural development. In terms of evolutionary theory, kinship and reciprocity are well established as underlying cooperativeness. Reasons will be given suggesting an additional source, the capability of a cognition-based empathy that may have evolved as a by-product of strategic thought. An assessment of the range, the intrinsic limitations, and the conditions for activation of human cooperativeness would profit from a systems approach combining (...)
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  20. Three Aspects of Interpersonal Trust.Bernd Lahno - 2004 - Analyse & Kritik 26 (1):30-47.
    Trust is generally held to have three different dimensions or aspects: a behavioral aspect, a cognitive aspect, and an affective aspect. While there is hardly any disagreement about trusting behavior, there is some disagreement as to which of the two other aspects is more fundamental. After presenting some of the main ideas concerning the concept of trust as used in the analysis of social cooperation. I will argue that affective aspects of trust must be included in any adequate account of (...)
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  21. On the Feelings for Language and its Epistemic Value.Rudolf Haller - 1988 - In J. C. Nyíri & Barry Smith (eds.), Practical Knowledge. Outlines of a Theory of Traditions and Skills. Croom Helm. pp. 22--135.
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  22. Trusting in Others’ Biases: Fostering Guarded Trust in Collaborative Filtering and Recommender Systems.Jo Ann Oravec - 2004 - Knowledge, Technology & Policy 17 (3-4):106-123.
    Collaborative filtering is being used within organizations and in community contexts for knowledge management and decision support as well as the facilitation of interactions among individuals. This article analyzes rhetorical and technical efforts to establish trust in the constructions of individual opinions, reputations, and tastes provided by these systems. These initiatives have some important parallels with early efforts to support quantitative opinion polling and construct the notion of “public opinion.” The article explores specific ways to increase trust in these systems, (...)
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  23. 'People Are Strange When You're a Stranger'1: Shame, the Self and Some Pathologies of Social Imagination.C. Kostopoulos - 2012 - South African Journal of Philosophy 31 (2):301-313.
    In this paper I respond to Samantha Vice’s prescriptions for living morally as a white person in South Africa today. I allow that her ‘How do I live in this strange place?’ (2010) is convincing when read – probably against intent – as a descriptive account. It fails, though, in its attempt to provide an attractive set of moral prescriptions. I set out an argument against both shame and silence, focussing primarily on shame as I contend that the need to (...)
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  24. Précis of "Knowledge on Trust".Paul Faulkner - 2012 - Abstracta 6 (S6):4-5.
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  25. The Guilt Which We Are: An Ontological Approach to Karl Jaspers’ Idea of Guilt.Ronny Miron - 2010 - Analecta Husserliana 105:229-251.
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  26. After Shame; Before Moral Obligation (CMO): Ethical Lag and the Credit Crisis.Gwendolyn Yvonne Alexis - 2010 - International Journal of Management Concepts and Philosophy 4 (3/4):244-266.
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  27. Envy and Self-Worth.Timothy Perrine - 2011 - American Catholic Philosophical Quarterly 85 (3):433-446.
    In the Summa Theologiae, Aquinas offers an adept account of the vice of envy. Despite the virtues of his account, he nevertheless fails to provide an adequatedefinition of the vice. Instead, he offers two different definitions each of which fails to identify what is common to all cases of envy. Here I supplement Aquinas’saccount by providing what I take to be common to all cases of envy. I argue that what is common is a “perception of inferiority”—when a person perceives (...)
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  28. Unavoidable Blameworthiness.Bryan G. Wiebe - 2000 - Journal of Philosophical Research 25:275-283.
    The Kantian ethical position, especially as represented in Alan Donagan, rejects the possibility of unavoidable blameworthiness. Donagan also holds that morality is learned by participation. But consider: there must be some first instance of an agent’s being held blameworthy. To hold the agent blameworthy in that instance supposes that the agent could have known what morality required so as to be able to avoid blameworthiness. But before experiencing blameworthiness the agent can have no real understanding of the significance of morality’s (...)
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  29. For Community's Sake: A (Self-Respecting) Kantian Account of Forgiveness.Kate A. Moran - forthcoming - Proceedings of the XI International Kant-Kongress.
    This paper sketches a Kantian account of forgiveness and argues that it is distinguished by three features. First, Kantian forgiveness is best understood as the revision of the actions one takes toward an offender, rather than a change of feeling toward an offender. Second, Kant’s claim that forgiveness is a duty of virtue tells us that we have two reasons to sometimes be forgiving: forgiveness promotes both our own moral perfection and the happiness of our moral community. Third, we have (...)
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  30. Indoctrination, Moral Instruction, and Nonrational Beliefs.Michael S. Merry - 2005 - Educational Theory 55 (4):399-420.
    The manner in which individuals hold various nonevidentiary beliefs is critical to making any evaluative claim regarding an individual's autonomy. In this essay, I argue that one may be both justified in holding nonrational beliefs of a nonevidentiary sort while also being capable of leading an autonomous life. I defend the idea that moral instruction, including that which concerns explicitly religious content, may justifiably constitute a set of commitments upon which rationality and autonomy are dependent. I situate this discussion against (...)
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  31. What Romance Could Not Be.Neil Delaney - 2010 - American Catholic Philosophical Quarterly 84 (3):589-598.
    This essay makes a number of distinctions between the motives of love and of duty, and argues that ideally they act in concert so as to generate constancy in loving relations. The essay revolves around a case in which a husband or wife is tempted to infidelity. It is argued that resistance to the temptation is optimally grounded in love for the spouse rather than simply in a duty to resist initiated perhaps through promise or vow. This is not, however, (...)
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  32. Review of “Forgiveness and Revenge”. [REVIEW]William O. Stephens - 2003 - Essays in Philosophy 4 (2).
    Govier conceives of forgiveness as “a process of overcoming attitudes of resentment and anger that may persist when one has been injured by wrongdoing” (viii). She offers an account of bilateral, unilateral, and mutual forgiveness. Her work has pronounced political import in that she argues that attitudes and dispositions can be attributed to groups, that groups can suffer harm, and that groups can be responsible agents of wrongdoing. As a consequence, Govier contends that groups can forgive. Her method is to (...)
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  33. A Note on Alienation.John Holloway - 1997 - Historical Materialism 1 (1):146-149.
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  34. Charles Griswold, Forgiveness: A Philosophical Exploration: New York: Cambridge University Press, 2007, 242 Pp. ISBN 978-0-521-70351-2, US $21.99. [REVIEW]Crystal L'Hote - 2010 - Journal of Value Inquiry 44 (2):263-268.
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Alienation
  1. Williams and the Desirability of Body‐Bound Immortality Revisited.A. G. Gorman - 2017 - European Journal of Philosophy:1062-1083.
    Bernard Williams argues that human mortality is a good thing because living forever would necessarily be intolerably boring. His argument is often attacked for unfoundedly proposing asymmetrical requirements on the desirability of living for mortal and immortal lives. My first aim in this paper is to advance a new interpretation of Williams' argument that avoids these objections, drawing in part on some of his other writings to contextualize it. My second aim is to show how even the best version of (...)
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  2. Kantian Dignity and Marxian Socialism.Pablo Gilabert - 2017 - Kantian Review 22 (4):553-577.
    This paper offers an account of human dignity based on a discussion of Kant's moral and political philosophy and then shows its relevance for articulating and developing in a fresh way some normative dimensions of Marx’s critique of capitalism as involving exploitation, domination, and alienation, and the view of socialism as involving a combination of freedom and solidarity. What is advanced here is not Kant’s own conception of dignity, but an account that partly builds on that conception and partly criticizes (...)
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  3. Moral Demands and Ethical Theory: The Case of Consequentialism.Attila Tanyi - 2015 - In Barry Dainton & Howard Robinson (eds.), Bloomsbury Companion to Analytic Philosophy. Bloomsbury Academic. pp. 500-527.
    Morality is demanding; this is a platitude. It is thus no surprise when we find that moral theories too, when we look into what they require, turn out to be demanding. However, there is at least one moral theory – consequentialism – that is said to be beset by this demandingness problem. This calls for an explanation: Why only consequentialism? This then leads to related questions: What is the demandingness problematic about? What exactly does it claim? Finally, there is the (...)
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  4. Rousseau médiateur: la religion et les Lumières.Michaela Rehm - 2009 - Études Rousseau 17:151-165.
    It appears that Rousseau has annulled the dichotomy between man and citizen for the benefit of the citizen – after all, the social contract implies the “total alienation of each associate, together with all his rights, to the whole community”. Does this not mean the individual is completely absorbed by the collectivity? The paper takes up the role of religion for politics in Rousseau’s work to show that even civil religion cannot help to re-establish the lost unity between man and (...)
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  5. Moral Distress in Healthcare.Judith Andre - 2002 - Bioethics Forum 18 (1-2):44-46.
    Moral distress is the sense that one must do, or cooperate in, what is wrong. It is paradigmatically faced by nurses, but it is almost a universal occupational hazard.
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  6. Ambivalence and the Inconsistency of the Good.Simon D. Feldman & Allan Hazlett - forthcoming - In Dimitria Gatzia & Berit Brogaard (eds.), The Philosophy and Psychology of Ambivalence: Being of Two Minds. Routledge.
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  7. Is Xunzi’s Virtue Ethics Susceptible to the Problem of Alienation?James Harold - 2011 - Dao: A Journal of Comparative Philosophy 10 (1):71-84.
    In this essay I argue that if Kantian and consequentialist ethical theories are vulnerable to the so-called “problem of alienation,” a virtue ethics based on Xunzi’s ethical writings will also be vulnerable to this problem. I outline the problem of alienation, and then show that the role of ritual ( li ) in Xunzi’s theory renders his view susceptible to the problem as it has been traditionally understood. I consider some replies on Xunzi’s behalf, and also discuss whether the problem (...)
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  1. Beyond Sacrificial Harm: A Two-Dimensional Model of Utilitarian Psychology.Guy Kahane, Jim A. C. Everett, Brian D. Earp, Lucius Caviola, Nadira S. Faber, Molly J. Crockett & Julian Savulescu - 2018 - Psychological Review 125 (2):131-164.
    Recent research has relied on trolley-type sacrificial moral dilemmas to study utilitarian versus nonutili- tarian modes of moral decision-making. This research has generated important insights into people’s attitudes toward instrumental harm—that is, the sacrifice of an individual to save a greater number. But this approach also has serious limitations. Most notably, it ignores the positive, altruistic core of utilitarianism, which is characterized by impartial concern for the well-being of everyone, whether near or far. Here, we develop, refine, and validate a (...)
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Altruism and Psychological Egoism
  1. 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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  2. 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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  3. 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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  4. 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 4a Edición. Las Vegas, NV USA: 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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  5. Survival Egoism: We Are, They Will Be.Tommaso Castiglione Ferrari - 2019 - Dissertation,
    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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  6. 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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  7. 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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  8. 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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