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  1. 道德原型:史前伦理.Roberto Thomas Arruda - 2024 - São Paulo: Terra à vista.
    哲学传统的道德观念主要基于形而上学和神学的观念和理论。最突出的传统道德概念是神圣命令理论(DCT)。 根据DCT,上帝通过创造和启示为人类奠定了道德基础。 从人类文明的早期开始,道德与神性就密不可分。 这些概念基于神学框架。它们被三大亚伯拉罕传统中的大多数人类信徒所接受:犹太教,基督教和伊斯兰教。DCT理论仅基于信仰和启示,并没有提供严格的科学 示范。 几个世纪以来,"DCT"道德概念的反对者试图淡化其重要性(尽管没有成功),理由是其形而上学和宗教假设无法得到证实。 。这只是一种信念,应该这样理解。 除了这些极端对立之外,还有许多其他概念部分或完全与DCT理论相矛盾。 从古希腊哲学到今天,许多哲学家和社会科学家都坚持认为道德是一种建构,因此在文化上是相对的和确定性的。然而,这也引发了许多其他讨论,并提出了一些棘手的问题,例如文化的意义是什么,文化中的哪些因素在道德上 是决定性的,这种相对论的局限性是什么。 道德决定论者反过来声称,一旦自由意志不存在,包括道德在内的人类行为的一切都是确定性的。 最近,现代思想家认为道德是一门严谨的科学。然而,科学的方法虽然可以解释一些事实和证据,但它本身并不能揭示道德的内涵和意义。理解道德需要更广泛的理解,需要哲学家达成共识,这是他们从未实现过的。 只要许多问题相互冲突,就会产生复杂的分析和无休止的争论。 参与这项研究的宇宙和大气是所有这些概念冲突的主题,也是客观和进化观察的结果。 尽管存在这种情况及其固有的重要性,但这些问题远远没有讨论客观伦理分析的方法论,这是这项工作的目的和范围。 我们应该简要地重新审视这些众所周知的传统理论,因为这项工作是一项比较研究,其假设与至少所有传统理论都有很大不同。 -/- 因此,有必要为读者提供直接和具体的比较要素,以便在不进行广泛研究的情况下进行有效的批评。 这项工作的目的是证明和展示史前道德原型的存在和意义,这些原型直接源于最基本的社会需求和生存努力。这些原型定义了道德的本质基础,将其聚合到集体无意识中,并用相应的逻辑组织起来。 这种逻辑被传递到人类基因组的进化阶段和不同的时空关系,无论任何当代的个人经验。这些原型定义的系统构成了人类社会的进化模型。 这是一个元伦理立场吗? 是的,是的。 此外,在任何元伦理推理中,我们都应该仔细寻找最佳和最连贯的路径,分析哲学提供了这样的路径。 因此,这项工作应该合理地证明道德不是文明人或现代社会的文化产物。虽然它经历了许多文化的相对聚集和缺失,但它的基础是原型,从未经历过结构变化。这种推理表明,道德是智人的第一个社会建构。 它不是一种属性或偶然现象:它与人的本质融为一体,是人体的特征。 人类现象是随机决定和自由意志之间不断演绎的过程。 我们需要质疑道德是如何开始的,以及它是如何来到我们身边的。 -/- .
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  2. Morality by Tacit Agreement: A Contribution from the Economics of Emotions toward Moral Judgments.Kazuo Kadokawa - manuscript
    Current research on morality is divided into rationalist and intuitionist theories. This study shows that when individuals make rational choices, they are inevitably guided by the moral foundation of intuitionism. Especially to pursue self-interest, individuals must agree with others in society. They must keep their opinions constant to agree with others. To maintain a constant opinion, the individual assigns an opinion that can improve the utility of the other person and place both of them in the same situation. The actions (...)
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  3. Psychedelics and Moral Psychology: The Case of Forgiveness.Samir Chopra & Chris Letheby - forthcoming - In Chris Letheby & Philip Gerrans (eds.), Philosophical Perspectives on Psychedelic Psychiatry. Oxford University Press.
    Several authors have recently suggested that classic psychedelics might be safe and effective agents of moral enhancement. This raises the question: can we learn anything interesting about the nature of moral experience from a close examination of transformative psychedelic experiences? The interdisciplinary enterprise of philosophical psychopathology attempts to learn about the structure and function of the “ordinary” mind by studying the radically altered mind. By analogy, in this chapter we argue that we can gain knowledge about the everyday moral life (...)
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  4. Moral Anxiety: A Kantian Perspective.Charlie Kurth - 2024 - In David Rondel (ed.), The Moral Psychology of Anxiety.
    Moral anxiety is the unease that we experience in the face of a novel or difficult moral decision, an unease that helps us recognize the significance of the issue we face and engages epistemic behaviors aimed at helping us work through it (reflection, information gathering, etc.). But recent discussions in philosophy raise questions about the value of moral anxiety (do we really do better when we’re anxious?); and work in cognitive science challenges its psychological plausibility (is there really such an (...)
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  5. The Fox and the Lion: Investigating Associations between Empathy and Emotion Perspective-taking in Aesop’s Fables.Ioanna Zioga, George Kosteletos, Evangelos D. Protopapadakis, Christos Papageorgiou, Konstantinos Kontoangelos & Charalabos Papageorgiou - 2022 - Psychology 13 (4):482-513.
    Empathy is essential in story comprehension as it requires understanding of the emotions and intentions of the characters. We evaluated the sensitivity of an emotional perspective-taking task using Aesop’s Fables in relation to empathy. Participants (N = 301) were presented with 15 short fables and were asked to rate the intensity of the emotions they would feel (anger, sadness, disgust, fear, surprise, joy, trust, and anticipation) by adopting the perspective of one of the characters (offender, victim) or the observer’s perspective. (...)
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  6. Nothing Personal: On the Limits of the Impersonal Temperament in Ethics.Nicholas Smyth - 2022 - Journal of Value Inquiry 56 (1):67-83.
    David Benatar has argued both for anti-natalism and for a certain pessimism about life's meaning. In this paper, I propose that these positions are expressions of a deeply impersonal philosophical temperament. This is not a problem on its own; we all have our philosophical instincts. The problem is that this particular temperament, I argue, leads Benatar astray, since it prevents him from answering a question that any moral philosopher must answer. This is the question of rational authority, which requires the (...)
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  7. The Constitutive Claim: Payoffs and Perils.Erin Beeghly - 2022 - Social Epistemology Review and Reply Collective 11 (2):52-60.
    In “Stereotyping as Discrimination: Why Thoughts Can Be Discriminatory,” I propose that stereotyping someone—even if you manage to keep your thoughts hidden and don’t act on them—can constitute a form of discrimination (2021b). What, Alex Madva asks, are the practical implications of this claim? Even if I am correct that stereotyping constitutes a form of discriminatory treatment, it’s still possible that people should keep on speaking and acting as if “discrimination” refers exclusively to behaviors and policies. He invites me to (...)
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  8. Responsibility and Situationism.Brandon Warmke - 2022 - In Dana Kay Nelkin & Derk Pereboom (eds.), The Oxford Handbook of Moral Responsibility. New York: Oxford University Press. pp. 468-493.
    This chapter explores the relationship between an agent’s moral responsibility for their actions and the situations in which an agent acts. Decades of research in psychology are sometimes thought to support situationism, the view that features of an agent’s situation greatly influence their behavior in powerful and surprising ways. Such situational fea­tures might therefore be thought to threaten agents’ abilities to act freely and responsi­bly. This chapter begins by discussing some relevant empirical literature on situationism. It then surveys several ways (...)
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  9. The Snares of Self-Hatred.Vida Yao - 2022 - In Noell Birondo (ed.), The Moral Psychology of Hate. Lanham and London: Rowman & Littlefield. pp. 53-74.
    As with certain other self-reflexive emotions, such as guilt and shame, our understanding of self-hatred may be aided by views of the mind which posit an internalized other whose perspective on oneself embodies and focuses a set of concerns and values, and whose perspective one is in some sense vulnerable to. To feel guilt for some transgression is not solely to feel the anger that one would feel toward another’s trespasses, now directed back onto oneself as an object of that (...)
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  10. Moral Judgement and Moral Progress: The Problem of Cognitive Control.Michael Klenk & Hanno Sauer - 2021 - Philosophical Psychology 34 (7):938-961.
    We propose a fundamental challenge to the feasibility of moral progress: most extant theories of progress, we will argue, assume an unrealistic level of cognitive control people must have over their moral judgments for moral progress to occur. Moral progress depends at least in part on the possibility of individual people improving their moral cognition to eliminate the pernicious influence of various epistemically defective biases and other distorting factors. Since the degree of control people can exert over their moral cognition (...)
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  11. 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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  12. 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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  13. 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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  14. 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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  15. 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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  16. 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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  17. The Economic Model of Forgiveness.Brandon Warmke - 2014 - 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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  18. Sound Trust and the Ethics of Telecare.Sander A. Voerman & Philip J. Nickel - 2017 - Journal of Medicine and Philosophy 42 (1):33-49.
    The adoption of web-based telecare services has raised multifarious ethical concerns, but a traditional principle-based approach provides limited insight into how these concerns might be addressed and what, if anything, makes them problematic. We take an alternative approach, diagnosing some of the main concerns as arising from a core phenomenon of shifting trust relations that come about when the physician plays a less central role in the delivery of care, and new actors and entities are introduced. Correspondingly, we propose an (...)
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  19. 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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  20. The Contours of Toleration: A Relational Account.Kok-Chor Tan - 2018 - In Manuel Knoll, Stephen Snyder & Nurdane Şimşek (eds.), New Perspectives on Distributive Justice: Deep Disagreements, Pluralism, and the Problem of Consensus. Berlin, Germany: 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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  21. How We Hope: A Moral Psychology, by Adrienne M. Martin. [REVIEW]Rachel Fredericks - 2016 - Mind 125 (499):906-909.
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  22. 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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  23. 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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  24. 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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  25. Boredom and the Divided Mind.Vida Yao - 2015 - Res Philosophica 92 (4):937-957.
    On one predominant conception of virtue, the virtuous agent is, among other things, wholehearted in doing what she believes best. I challenge this condition of wholeheartedness by making explicit the connections between the emotion of boredom and the states of continence and akrasia. An easily bored person is more susceptible to these forms of disharmony because of two familiar characteristics of boredom. First, that we can be – and often are – bored by what it is that we know would (...)
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  26. 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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  27. 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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  28. Michael Brady,. Emotional Insight: The Epistemic Role of Emotional Experience. New York: Oxford University Press, 2013. Pp. 204. $45.00. [REVIEW]Michael Milona - 2015 - Ethics 125 (2):567-571.
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  29. Practicing Hope.Rebecca Konyndyk 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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  30. 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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  31. 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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  32. 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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  33. 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 t here 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 (...)
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  34. 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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  35. Trusting in others’ biases: Fostering guarded trust in collaborative filtering and recommender systems.Jo Ann Oravec - 2004 - Knowledge, Technology & Policy 17 (3):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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  36. The sense and sensibility of betrayal: discovering the meaning of treachery through Jane Austen.Rodger L. Jackson - 2000 - Humanitas 13 (2):72-89.
    Betrayal is both a “people” problem and a philosopher’s problem. Philosophers should be able to clarify the concept of betrayal, compare and contrast it with other moral concepts, and critically assess betrayal situations. At the practical level people should be able to make honest sense of betrayal and also to temper its consequences: to handle it, not be assaulted by it. What we need is a conceptually clear account of betrayal that differentiates between genuine and merely perceived betrayal, and which (...)
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  37. '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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  38. Précis of "Knowledge on Trust".Paul Faulkner - 2012 - Abstracta 6 (S6):4-5.
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  39. 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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  40. 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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  41. 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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  42. 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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  43. 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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  44. 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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  45. Forgiveness and Revenge. By Trudy Govier. [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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  46. A note on Alienation.John Holloway - 1997 - Historical Materialism 1 (1):146-149.
    There are two different ways of understanding alienation: as a condition and as a struggle. On this distinction turns the whole theory and practice of Marxism.
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  47. 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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  48. Multiculturalism and resentment.Duncan Ivison - 2008 - In Duncan Ivison & Geoffrey Brahm Levey (eds.), Political Theory and Australian Multiculturalism. Oxford: Berghan. pp. 129-148.
    There are two kinds of resentment relevant to the politics of multiculturalism today. 1 The first, which is basically Nietzsche’s conception of ressentiment, occurs under conditions in which people are subject to systematic and structural deprivation of things they want (and need), combined with a sense of powerlessness about being able to do anything about it. It manifests itself in terms of a focused anger or hatred towards that group of people who seem to have everything they want, and yet (...)
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Alienation
  1. Internalism from the Ethnographic Stance: From Self-Indulgence to Self-Expression and Corroborative Sense-Making.Matthieu Queloz - forthcoming - Philosophical Quarterly.
    By integrating Bernard Williams’s internalism about reasons with his later thought, this article casts fresh light on internalism and reveals what wider concerns it speaks to. To be consistent with Williams’s later work, I argue, internalism must align with his deference to the phenomenology of moral deliberation and with his critique of ‘moral self-indulgence’. Key to this alignment is the idea that deliberation can express the agent’s motivations without referring to them; and that internalism is not a normative claim, but (...)
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  2. Fitting Inconsistency and Reasonable Irresolution.Simon D. Feldman & Allan Hazlett - 2020 - In Berit Brogaard & Dimitria Electra Gatzia (eds.), The Philosophy and Psychology of Ambivalence: Being of Two Minds. New York, NY: Routledge.
    The badness of having conflicting emotions is a familiar theme in academic ethics, clinical psychology, and commercial self-help, where emotional harmony is often put forward as an ideal. Many philosophers give emotional harmony pride of place in their theories of practical reason.1 Here we offer a defense of a particular species of emotional conflict, namely, ambivalence. We articulate an conception of ambivalence, on which ambivalence is unresolved inconsistent desire (§1) and present a case of appropriate ambivalence (§2), before considering two (...)
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