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  1. A Buddha Land in This World: Philosophy, Utopia, and Radical Buddhism.Lajos Brons - 2022 - Earth: punctum.
    In the early twentieth century, Uchiyama Gudō, Seno’o Girō, Lin Qiuwu, and others advocated a Buddhism that was radical in two respects. Firstly, they adopted a more or less naturalist stance with respect to Buddhist doctrine and related matters, rejecting karma or other supernatural beliefs. And secondly, they held political and economic views that were radically anti-hegemonic, anti-capitalist, and revolutionary. Taking the idea of such a “radical Buddhism” seriously, A Buddha Land in This World: Philosophy, Utopia, and Radical Buddhism asks (...)
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  2. On what we should believe (and when (and why) we should believe what we know we should not believe).Clayton Littlejohn - 2020 - In Scott Stapleford & Kevin McCain (eds.), Epistemic Duties: New Arguments, New Angles. New York: Routledge.
    A theory of what we should believe should include a theory of what we should believe when we are uncertain about what we should believe and/or uncertain about the factors that determine what we should believe. In this paper, I present a novel theory of what we should believe that gives normative externalists a way of responding to a suite of objections having to do with various kinds of error, ignorance, and uncertainty. This theory is inspired by recent work in (...)
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  3. Subjective and Objective Reasons.Andrew Sepielli - 2018 - In Daniel Star (ed.), The Oxford Handbook of Reasons and Normativity. New York, NY, United States of America: Oxford University Press.
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  4. Multidimensional Consequentialism and Risk.Vuko Andrić & Attila Tanyi - 2016 - Ethical Theory and Moral Practice 19 (1):49-57.
    In his new book, The Dimensions of Consequentialism, Martin Peterson proposes a version of multi-dimensional consequentialism according to which risk is one among several dimensions. We argue that Peterson’s treatment of risk is unsatisfactory. More precisely, we want to show that all problems of one-dimensional (objective or subjective) consequentialism are also problems for Peterson’s proposal, although it may fall prey to them less often. In ending our paper, we address the objection that our discussion overlooks the fact that Peterson’s proposal (...)
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  5. Consequentialism with Wrongness Depending on the Difficulty of Doing Better.Johan E. Gustafsson - 2016 - Thought: A Journal of Philosophy 5 (2):108-118.
    Moral wrongness comes in degrees. On a consequentialist view of ethics, the wrongness of an act should depend, I argue, in part on how much worse the act's consequences are compared with those of its alternatives and in part on how difficult it is to perform the alternatives with better consequences. I extend act consequentialism to take this into account, and I defend three conditions on consequentialist theories. The first is consequentialist dominance, which says that, if an act has better (...)
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  6. The value of practical usefulness.Rob van Someren Greve - 2014 - Philosophical Studies 168 (1):167-177.
    Some moral theories, such as objective forms of consequentialism, seem to fail to be practically useful: they are of little to no help in trying to decide what to do. Even if we do not think this constitutes a fatal flaw in such theories, we may nonetheless agree that being practically useful does make a moral theory a better theory, or so some have suggested. In this paper, I assess whether the uncontroversial respect in which a moral theory can be (...)
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  7. Objective Consequentialism and Avoidable Imperfections.Rob van Someren Greve - 2013 - Ethical Theory and Moral Practice 16 (3):481-492.
    There are two distinct views on how to formulate an objective consequentialist account of the deontic status of actions, actualism and possibilism. On an actualist account, what matters to the deontic status of actions is only the value of the outcome an action would have, if performed. By contrast, a possibilist account also takes into account the value of the outcomes that an action could have. These two views come apart in their deontic verdicts when an agent is imperfect in (...)
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  8. Subjective Normativity and Action Guidance.Andrew Sepielli - 2012 - In Mark Timmons (ed.), Oxford Studies in Normative Ethics, Vol. II. Oxford University Press.
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  9. You Don't Have to Do What's Best! (A problem for consequentialists and other teleologists).S. Andrew Schroeder - 2011 - In Mark Timmons (ed.), Oxford Studies in Normative Ethics. New York: Oxford University Press.
    Define teleology as the view that requirements hold in virtue of facts about value or goodness. Teleological views are quite popular, and in fact some philosophers (e.g. Dreier, Smith) argue that all (plausible) moral theories can be understood teleologically. I argue, however, that certain well-known cases show that the teleologist must at minimum assume that there are certain facts that an agent ought to know, and that this means that requirements can't, in general, hold in virtue of facts about value (...)
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  10. Reflections on consequentialism.Lars Bergström - 1996 - Theoria 62 (1-2):74-94.
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  11. Alienation, consequentialism, and the demands of morality.Peter Railton - 1984 - Philosophy and Public Affairs 13 (2):134-171.
    The JSTOR Archive is a trusted digital repository providing for long-term preservation and access to leading academic journals and scholarly literature from around the world. The Archive is supported by libraries, scholarly societies, publishers, and foundations. It is an initiative of JSTOR, a not-for-profit organization with a mission to help the scholarly community take advantage of advances in technology. For more information regarding JSTOR, please contact [email protected].
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