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  1. The Emotional Dog and Its Rational Tail: A Social Intuitionist Approach to Moral Judgment.Jonathan Haidt - 2001 - Psychological Review 108 (4):814-834.
    Research on moral judgment has been dominated by rationalist models, in which moral judgment is thought to be caused by moral reasoning. The author gives 4 reasons for considering the hypothesis that moral reasoning does not cause moral judgment; rather, moral reasoning is usually a post hoc construction, generated after a judgment has been reached. The social intuitionist model is presented as an alternative to rationalist models. The model is a social model in that it deemphasizes the private reasoning done (...)
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  • Self-Transcendent Emotions and Their Social Functions: Compassion, Gratitude, and Awe Bind Us to Others Through Prosociality.Jennifer E. Stellar, Amie M. Gordon, Paul K. Piff, Daniel Cordaro, Craig L. Anderson, Yang Bai, Laura A. Maruskin & Dacher Keltner - 2017 - Emotion Review 9 (3):200-207.
    In this article we review the emerging literature on the self-transcendent emotions. We discuss how the self-transcendent emotions differ from other positive emotions and outline the defining features of this category. We then provide an analysis of three specific self-transcendent emotions—compassion, gratitude, and awe—detailing what has been learned about their expressive behavior, physiology, and likely evolutionary origins. We propose that these emotions emerged to help humans solve unique problems related to caretaking, cooperation, and group coordination in social interactions. In our (...)
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  • Putting Thoughts to Work: Concepts, Systematicity, and Stimulus‐Independence.Elisabeth Camp - 2009 - Philosophy and Phenomenological Research 78 (2):275-311.
    I argue that we can reconcile two seemingly incompatible traditions for thinking about concepts. On the one hand, many cognitive scientists assume that the systematic redeployment of representational abilities suffices for having concepts. On the other hand, a long philosophical tradition maintains that language is necessary for genuinely conceptual thought. I argue that on a theoretically useful and empirically plausible concept of 'concept', it is necessary and sufficient for conceptual thought that a thinker be able to entertain many of the (...)
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  • A debunking explanation for moral progress.Nathan Cofnas - 2020 - Philosophical Studies 177 (11):3171-3191.
    According to “debunking arguments,” our moral beliefs are explained by evolutionary and cultural processes that do not track objective, mind-independent moral truth. Therefore (the debunkers say) we ought to be skeptics about moral realism. Huemer counters that “moral progress”—the cross-cultural convergence on liberalism—cannot be explained by debunking arguments. According to him, the best explanation for this phenomenon is that people have come to recognize the objective correctness of liberalism. Although Huemer may be the first philosopher to make this explicit empirical (...)
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  • The Descent of Shame1.Heidi L. Maibom - 2010 - Philosophy and Phenomenological Research 80 (3):566-594.
    Shame is a painful emotion concerned with failure to live up to certain standards, norms, or ideals. The subject feels that she falls in the regard of others; she feels watched and exposed. As a result, she feels bad about the person that she is. The most popular view of shame is that someone only feels ashamed if she fails to live up to standards, norms, or ideals that she, herself, accepts. In this paper, I provide support for a different (...)
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  • Introducing neuroethics.Neil Levy - 2008 - Neuroethics 1 (1):1-8.
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  • Moral psychology for the twenty-first century.Jonathan Haidt - 2013 - Journal of Moral Education 42 (3):281-297.
    Lawrence Kohlberg slayed the two dragons of twentieth-century psychology—behaviorism and psychoanalysis. His victory was a part of the larger cognitive revolution that shaped the world in which all of us study psychology and education today. But the cognitive revolution itself was modified by later waves of change, particularly an ‘affective revolution’ that began in the 1980s and an ‘automaticity revolution’ in the 1990s. In this essay I trace the history of moral psychology within the broader intellectual trends of psychology and (...)
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  • Caring animals and care ethics.Birte Wrage - 2022 - Biology and Philosophy 37.
    Are there nonhuman animals who behave morally? In this paper I answer this question in the affirmative by applying the framework of care ethics to the animal morality debate. According to care ethics, empathic care is the wellspring of morality in humans. While there have been several suggestive analyses of nonhuman animals as empathic, much of the literature within the animal morality debate has marginalized analyses from the perspective of care ethics. In this paper I examine care ethics to extract (...)
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  • Moral sensitivity revisited.Marjolein Ingeborg Kraaijeveld, Jbam Schilderman & Evert van Leeuwen - 2021 - Nursing Ethics 28 (2):179-189.
    Nurses find themselves in a unique position - between patient and physicians, and in close proximity to the patient. Moral sensitivity can help nurses to cope with the daily turmoil of demands and opinions while delivering care in concordance with the value system of the patient. This article aims to reconsider the concept of moral sensitivity by discussing the function of emotions in morality. We turn to the ideas of historic and contemporary authors on the function of emotions in morality (...)
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  • A Second-Personal Approach to the Evolution of Morality.Carme Isern-Mas & Antoni Gomila - 2022 - Biological Theory 17 (3):199-209.
    Building on the discussion between Stephen Darwall and Michael Tomassello, we propose an alternative evolutionary account of moral motivation in its two-pronged dimension. We argue that an evolutionary account of moral motivation must account for the two forms of moral motivation that we distinguish: motivation to be partial, which is triggered by the affective relationships we develop with others; and motivation to be impartial, which is triggered by those norms to which we give impartial validity. To that aim, we present (...)
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  • Natural Sciences, Management Theory, and System Transformation for Sustainability.Nuno Guimarães-Costa, Tim Fort, Sandra Waddock & David Wasieleski - 2021 - Business and Society 60 (1):7-25.
    It is becoming clear that many of today’s management theories are inadequate theoretically and practically to move understanding, scholarship, and practice to where it needs to be for scholars, business leaders, and policy makers to cope with an increasing fraught world. This Special Issue’s focus is on sustainability. Sustainability challenges need to incorporate multidisciplinary interventions and the trans- and interdisciplinary nature of solutions. To actively seek transformation toward sustainability, fundamental and innovative short-term as well as long-term efforts are required in (...)
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  • Tactful animals: How the study of touch can inform the animal morality debate.Susana Monsó & Birte Wrage - 2021 - Philosophical Psychology 34 (1):1-27.
    In this paper, we argue that scientists working on the animal morality debate have been operating with a narrow view of morality that prematurely limits the variety of moral practices that animals may be capable of. We show how this bias can be partially corrected by paying more attention to the touch behaviours of animals. We argue that a careful examination of the ways in which animals engage in and navigate touch interactions can shed new light on current debates on (...)
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  • How Darwin can help Post-Structuralists Maintain that Apartheid was Unconditionally Unjust.Ragnar van der Merwe - forthcoming - The Journal of Ethics.
    Generally, we want certain ethical claims to be unconditionally true. One such claim is “Apartheid was unjust”. In this paper, I discuss a group of South African post-structuralist philosophers who call their view Critical Complexity (CC). Because of post-structuralism’s radical contextualism, CCists can only claim that things are ‘as if’ Apartheid was unjust. They cannot claim that Apartheid was unconditionally unjust. Many will find this unsatisfying. I argue that a naturalised or Darwinian notion of rationality can help CCists (and perhaps (...)
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  • An other face of ethics in Levinas.Barbara Jane Davy - 2007 - Ethics and the Environment 12 (1):39-66.
    : The main threads of Emmanuel Levinas's theory of ethics, developed in his philosophical works, Totality and Infinity (1969), and Otherwise than Being or Beyond Essence (1998), instruct that ethics require transcendence of being and nature, which he describes in terms of a transcendence of animality to the human. This apparent devaluation of the nonhuman would seem to preclude the development of Levinasian environmental ethics. However, a deconstructive reading of Levinas recognizes a subtext that interrupts the main threads of his (...)
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  • Assessor Teaching and the Evolution of Human Morality.Laureano Castro, Miguel Ángel Castro-Nogueira, Morris Villarroel & Miguel Ángel Toro - 2021 - Biological Theory 16 (1):5-15.
    We consider the evolutionary scheme of morality proposed by Tomasello to defend the idea that the ability to orient the learning of offspring using signs of approval/disapproval could be a decisive and necessary step in the evolution of human morality. Those basic forms of intentional evaluative feedback, something we have called assessor teaching, allow parents to transmit their accumulated experience to their children, both about the behaviors that should be learned as well as how they should be copied. The rationale (...)
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  • Evolutionary Debunking and the Folk/Theoretical Distinction.M. Scarfone - 2024 - Philosophia 52 (2):269-287.
    In metaethics, evolutionary debunking arguments combine empirical and epistemological premises to purportedly show that our moral judgments are unjustified. One objection to these arguments has been to distinguish between those judgments that evolutionary influence might undermine versus those that it does not. This response is powerful but not well understood. In this paper I flesh out the response by drawing upon a familiar distinction in the natural sciences, where it is common to distinguish folk judgments from theoretical judgments. I argue (...)
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  • Why it is Disrespectful to Violate Rights: Contractualism and the Kind-Desire Theory.Janis David Schaab - 2018 - Philosophical Studies 175 (1):97-116.
    The most prominent theories of rights, the Will Theory and the Interest Theory, notoriously fail to accommodate all and only rights-attributions that make sense to ordinary speakers. The Kind-Desire Theory, Leif Wenar’s recent contribution to the field, appears to fare better in this respect than any of its predecessors. The theory states that we attribute a right to an individual if she has a kind-based desire that a certain enforceable duty be fulfilled. A kind-based desire is a reason to want (...)
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  • Parting with illusions in evolutionary ethics.David C. Lahti - 2003 - Biology and Philosophy 18 (5):639-651.
    I offer a critical analysis of a view that has become a dominant aspect of recent thought on the relationship between evolution and morality, and propose an alternative. An ingredient in Michael Ruse's 'error theory' (Ruse 1995) is that belief in moral (prescriptive, universal, and nonsubjective) guidelines arose in humans because such belief results in the performance of adaptive cooperative behaviors. This statement relies on two particular connections: between ostensible and intentional types of altruism, and between intentional altruism and morality. (...)
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  • Moralizing biology.Maurizio Meloni - 2013 - History of the Human Sciences 26 (3):82-106.
    In recent years, a proliferation of books about empathy, cooperation and pro-social behaviours (Brooks, 2011a) has significantly influenced the discourse of the life-sciences and reversed consolidated views of nature as a place only for competition and aggression. In this article I describe the recent contribution of three disciplines – moral psychology (Jonathan Haidt), primatology (Frans de Waal) and the neuroscience of morality – to the present transformation of biology and evolution into direct sources of moral phenomena, a process here named (...)
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  • Human Nature and Moral Sprouts: Mencius on the Pollyanna Problem.Richard T. Kim - 2016 - Pacific Philosophical Quarterly 99 (1):140-162.
    This article responds to a common criticism of Aristotelian naturalism known as the Pollyanna Problem, the objection that Aristotelian naturalism, when combined with recent empirical research, generates morally unacceptable conclusions. In developing a reply to this objection, I draw upon the conception of human nature developed by the ancient Chinese philosopher Mencius, and build up an account of ethical naturalism that provides a satisfying response to the Pollyanna Problem while also preserving what is most attractive about Aristotelian naturalism.
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  • Mastering moral misery: Emotional and coping responses to intragroup morality (vs. competence) evaluations.Romy van der Lee, Naomi Ellemers & Daan Scheepers - 2016 - Cognition and Emotion 30 (1):51-65.
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  • A closer look at moral dilemmas: Latent dimensions of morality and the difference between trolley and footbridge dilemmas.Kuninori Nakamura - 2013 - Thinking and Reasoning 19 (2):178-204.
    Although a distinction between moral-personal and moral-impersonal dilemmas (Greene, Sommerville, Nystrom, Darley, & Cohen, 2001 Greene, J. D., Sommerville, R. B., Nystrom, L. E., Darley, J. M. and Cohen, J. D. 2001. An fMRI investigation of emotional engagement in moral judgement. Science, 293: 2105–2108. doi:10.1126/science.1062872.[Crossref], [PubMed], [Web of Science ®], [Google Scholar]) has been widely accepted as an explanation for a difference between the trolley and footbridge dilemmas (Thomson, 1985 Thomson, J. J. 1985. “The trolley problem”. In Ethics: Problems and (...)
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  • Nonhuman Value: A Survey of the Intrinsic Valuation of Natural and Artificial Nonhuman Entities.Andrea Owe, Seth D. Baum & Mark Coeckelbergh - 2022 - Science and Engineering Ethics 28 (5):1-29.
    To be intrinsically valuable means to be valuable for its own sake. Moral philosophy is often ethically anthropocentric, meaning that it locates intrinsic value within humans. This paper rejects ethical anthropocentrism and asks, in what ways might nonhumans be intrinsically valuable? The paper answers this question with a wide-ranging survey of theories of nonhuman intrinsic value. The survey includes both moral subjects and moral objects, and both natural and artificial nonhumans. Literatures from environmental ethics, philosophy of technology, philosophy of art, (...)
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  • Moral Burden of Bottom-Line Pursuits: How and When Perceptions of Top Management Bottom-Line Mentality Inhibit Supervisors’ Ethical Leadership Practices.Rebecca L. Greenbaum, Mayowa Babalola, Matthew J. Quade, Liang Guo & Yun Chung Kim - 2020 - Journal of Business Ethics 174 (1):109-123.
    Drawing on theoretical work on humans’ adaptive capacity, we propose that supervisors’ perception of top management’s high bottom-line mentality (BLM) has a dysfunctional effect on their ethical leadership practices. Specifically, we suggest that these perceptions hinder supervisors’ empathy, which eventuates in less ethical leadership practices. We also investigate, in a first-stage moderated mediation model, how supervisors high in trait mindfulness are resistant to the ill effects of perceptions of top management’s high BLM. Supervisors high (versus low) in this trait are (...)
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  • What Does the Modularity of Morals Have to Do With Ethics? Four Moral Sprouts Plus or Minus a Few.Owen Flanagan & Robert Anthony Williams - 2010 - Topics in Cognitive Science 2 (3):430-453.
    Flanagan (1991) was the first contemporary philosopher to suggest that a modularity of morals hypothesis (MMH) was worth consideration by cognitive science. There is now a serious empirically informed proposal that moral competence is best explained in terms of moral modules-evolutionarily ancient, fast-acting, automatic reactions to particular sociomoral experiences (Haidt & Joseph, 2007). MMH fleshes out an idea nascent in Aristotle, Mencius, and Darwin. We discuss the evidence for MMH, specifically an ancient version, “Mencian Moral Modularity,” which claims four innate (...)
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  • The Use of Nonhuman Animals in Biomedical Research: Necessity and Justification.Gary L. Francione - 2007 - Journal of Law, Medicine and Ethics 35 (2):241-248.
    Discourse about the use of animals in biomedical research usually focuses on two issues. The first, which I will refer to as the “necessity issue,” is empirical and asks whether the use of nonhumans in experiments is required in order to gather statistically valid information that will contribute in a significant way to improving human health. The second, which I will refer to as the “justification issue,” is moral and asks whether the use of nonhumans in biomedical research, if necessary (...)
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  • Primates and religion: A biological anthropologist's response to J. Wentzel Van huyssteen's alone in the world?Barbara J. King - 2008 - Zygon 43 (2):451-466.
    For a biological anthropologist interested in the prehistory of religion, J. Wentzel van Huyssteen's book is welcome and resonant. Van Huyssteen's central thesis is that humans' capacity for spirituality emerges from a transformation of cognition and emotions that takes place in the symbolic realm, within Homo sapiens and apart from biology. To his thesis I bring to bear three areas of response: the abundant cognitive and emotional capacities of living apes and extinct hominids; the role of symbolic ritual in the (...)
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  • Ecofeminism and Nonhumans: Continuity, Difference, Dualism, and Domination.Ronnie Zoe Hawkins - 1998 - Hypatia 13 (1):158 - 197.
    The dualistic structures permeating western culture emphasize radical discontinuity between humans and nonhumans, but receptive attention to nonhuman others discloses both continuity and difference prevailing between other forms of life and our own. Recognizing that agency and subjectivity abound within nature alerts us to our potential for dominating and oppressing nonhuman others, as individuals and as groups. Reciprocally, seeing ourselves as biological beings may facilitate reconstructing our social reality to undo such destructive relationships.
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  • Collective intentionality: A basic and early component of moral evolution.Christopher Boehm - 2018 - Philosophical Psychology 31 (5):680-702.
    Michael Tomasello’s account of moral evolution includes both a synthesis of extensive experimental work done on humans and chimpanzees on their potential for perspective-taking and helpful, altruistic generosity and a major emphasis on “collective intentionality” as an important component of morality in humans. Both will be very useful to the evolutionary study of this subject. However, his disavowal of collective intentions on the parts of chimpanzees would appear to be empirically incorrect, owing to reliance on experimental captive research focused only (...)
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  • A Moral Defense of Trophy Hunting and Why It Fails.S. P. Morris - 2021 - Sport, Ethics and Philosophy 15 (3):386-399.
    This is a critique of Timothy Hsiao’s ‘A Moral Defense of Trophy Hunting.’ I argue that Hsiao’s arguments on pain, consciousness, behavior, cruelty, and necessity all fail. More importantly, I argue against his broader conclusion that non-human animals ‘do not have any inherent moral significance.’ My conclusion is that Hsiao’s moral defense of trophy hunting fails.
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  • Moral apes, human uniqueness, and the image of God.Oliver Putz - 2009 - Zygon 44 (3):613-624.
    Recent advances in evolutionary biology and ethology suggest that humans are not the only species capable of empathy and possibly morality. These findings are of no little consequence for theology, given that a nonhuman animal as a free moral agent would beg the question if human beings are indeed uniquely created in God's image. I argue that apes and some other mammals have moral agency and that a traditional interpretation of the imago Dei is incorrectly equating specialness with exclusivity. By (...)
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  • Animals and Moral Motivation: A Response to Clement.Mark Rowlands - 2013 - Journal of Animal Ethics 3 (1):15-24.
    In her article "Animals and Moral Agency: The Recent Debate and Its Implications," Grace Clement provides a lucid overview of the debate concerning the possibility of moral action in animals and a suggestive proposal for how to advance this debate. This article takes up certain themes from Clement’s article, themes that, it is argued, are either problematic or insufficiently developed.
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  • How we Think About Human Nature: Cognitive Errors and Concrete Remedies.Alexander J. Werth & Douglas Allchin - 2021 - Foundations of Science 26 (4):825-846.
    Appeals to human nature are ubiquitous, yet historically many have proven ill-founded. Why? How might frequent errors be remedied towards building a more robust and reliable scientific study of human nature? Our aim is neither to advance specific scientific or philosophical claims about human nature, nor to proscribe or eliminate such claims. Rather, we articulate through examples the types of errors that frequently arise in this field, towards improving the rigor of the scientific and social studies. We seek to analyze (...)
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  • Evolutionary Ethics: Understanding its Transition.Ikbal Hussain Ahmed - 2024 - Journal of the Indian Council of Philosophical Research 41 (1):63-82.
    This paper offers a descriptive account of the transition in evolutionary ethics with reference to some major works from ethics, sociobiology, moral psychology, and primatology. The causes and nature of the transition are discussed by making a distinction between traditional and recent trends in evolutionary ethics enabling us to understand the significance of contemporary evolutionary ethics. The study is gradually directed toward a crucial question of ethics that is the place of reason in morality and what evolutionary ethics implies for (...)
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  • Kantian Ethics: After Darwin.John Teehan - 2003 - Zygon 38 (1):49-60.
    In this article I reevaluate Immanuel Kant's moral philosophy from a post–Darwinian perspective. Taking an evolutionary approach to human reasoning and incorporating some recent work on the science of the emotions, I argue that the Kantian bifurcation of reason and emotion, which underlies his moral philosophy, is no longer tenable. Kant's practical defense of his ethics as being the only option that can save morality from the dangers posed by naturalism is also considered and rejected. Instead, I argue that an (...)
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  • Moral foundations theory and moral development and education.Bruce Maxwell & Darcia Narvaez - 2013 - Journal of Moral Education 42 (3):271-280.
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  • Primatology of Science: On the Birth of Actor-Network Theory from Baboon Field Observations.Nicolas Langlitz - 2019 - Theory, Culture and Society 36 (1):83-105.
    This article situates actor-network theory in the history of evolutionary anthropology. In the 1980s, this attempt at explaining the social through the mediation of nonhumans received important impulses from Bruno Latour’s conversations with primatologist Shirley Strum. In a re-articulation of social evolutionism, they proposed that the utilization of objects distinguished humans from baboons and that the use of a growing number of objects set industrialized human populations apart from hunter-gatherers, enabling the formation of larger collectives. While Strum’s and Latour’s early (...)
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  • Ethics and Religion: Two Kantian Arguments.John E. Hare - 2011 - Philosophical Investigations 34 (2):151-168.
    This paper describes and defends two arguments connecting ethics and religion that Kant makes in Religion within the Boundaries of Mere Reason. The first argument is that the moral demand is too high for us in our natural capacities, and God's assistance is required to bridge the resulting moral gap. The second argument is that because humans desire to be happy as well as to be morally good, morality will be rationally unstable without belief in a God who can bring (...)
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  • The origins of morality: Social equality, fairness, and justice.Melanie Killen - 2018 - Philosophical Psychology 31 (5):767-803.
    Tomasello’s A Natural History of Morality is novel, compelling, and comprehensive. Drawing on past and current research in developmental psychology, as well as moral philosophy, I make the following points: (1) cooperation is a significant major hallmark of early human sociality but is also the foundation for antagonistic goals designed to enhance one’s own group’s benefit at the cost of due justice to others; (2) interdependence coexists with independent autonomous thinking, which is necessary for challenging group norms, authority, and institutional (...)
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  • The moral capacity as a biological adaptation: A commentary on Tomasello.Carel P. van Schaik & Judith M. Burkart - 2018 - Philosophical Psychology 31 (5):703-721.
    We welcome Tomasello’s new book on the natural history of human morality as an important confirmation of the evolutionary approach, which sees adaptive behaviors and their psychological underpinnings as linked to a species’ socioecology (the package of subsistence, social, mating, and rearing systems). This perspective automatically leads to the conclusion that the basic set of moral preferences is a straightforward human adaptation to the derived cooperative foraging niche of nomadic foragers, which involves a high degree of interdependence. We provide more (...)
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  • Social Systems as Moral Agents: A Systems Approach to Moral Agency in Business.J. M. L. de Pedro - 2024 - Journal of Business Ethics 195 (4):695-711.
    In the context of business, interactions between individuals generate social systems that emerge anywhere within a corporation or in its relations with external agents. These systems influence the behaviors of individuals and, as a result, the collective actions we usually attribute to corporations. Social systems thus make a difference in processes of action that are often morally evaluated by internal and external agents to the firm. Despite this relevance, social systems have not yet been the object of specific attention in (...)
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  • The Idea of Human Distinctiveness: Unavoidable or Untenable?Gorazd Andrejč - 2023 - Sophia 62 (4):613-618.
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  • A Dialogue on Species-Specific Rights: Humans and Animals in Bioethics.David C. Thomasma & Erich H. Loewy - 1997 - Cambridge Quarterly of Healthcare Ethics 6 (4):435-444.
    At the end of the most violent century in human history, it is good to take stock of our commitments to human and other life forms, as well as to examine the rights and the duties that might flow from their biological makeup. Professor Thomasma and Professor Loewy have held a long-standing dialogue on whether there are moral differences between animals and humans. This dialogue was occasioned by a presentation Thomasma made some years ago at Loewy's invitation at the University (...)
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  • Semantic and structural problems in evolutionary ethics.K. G. Ferguson - 2001 - Biology and Philosophy 16 (1):69-84.
    In ''''A Defense of Evolutionary Ethics'''' (1986), Robert J. Richardsendeavors to explain how moral ''oughts'' can be derived from thescience of evolutionary biology without committing the dreadednaturalistic fallacy. First, Richards assumes that ''ought'' as usedin ethical discourse bears the same meaning as ''ought'' used anywherein science, indicating merely that certain results or behaviors arepredicted based on prior structured contexts. To this extent, themoral behavior of animals, what they ''ought'' to do, could arguablybe predicted by evolutionary biology as effectively as, say,molecular (...)
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  • An Appalachian Coda.William C. Frederick - 1999 - Business and Society 38 (2):206-211.
    This article briefly characterizes the core values of business as manifestations of natural processes. They include the values of economizing, power-aggrandizing, ecologizing, technologizing, and X-factor, with each separate value cluster a response to identifiable forces of nature. The inconsistencies and contradictions between these various value systems are reconciled by resorting to two kinds of normative phenomena: the rationality and creativity found within the techno-symbolic value cluster, and a global culture of ethics.
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  • Toward an ethnography of animal worlds.Dominique Lestel - 2014 - Angelaki 19 (3):75-89.
    The convergence between ethology and ethnography has significantly transformed studies of animal subjectivity and culture. The future of both fields lies in a cultural zoology that treats animals as subjects partaking in culture. Nonetheless, significant resistance to such an approach exists on each side of the dis- ciplinary divide. Biologists and social scientists content themselves with definitions of culture that prevent them from taking heed of crucial dimensions of it. Beyond that, the very organiz- ation of scholarly knowledge in university (...)
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  • Pluralism and Ambivalence in the Evolution of Morality.Karl E. Peters - 2003 - Zygon 38 (2):333-354.
    Much good work has been done on the evolution of human morality by focusing on how “selfish genes‘ can give rise to altruistic human beings. A richer research program is needed, however, to take into account the ambivalence of naturally evolved biopsychological motivators and the historical pluralism of human morality in religious systems. Such a program is described here. A first step is to distinguish the ultimate cause of natural selection from proximate causes that are the results of natural selection. (...)
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  • Punishing Moral Animals.Eli Shupe - 2021 - Canadian Journal of Philosophy 51 (5):351-366.
    There has been recent speculation that some animals are moral agents. Using a retributivist framework, I argue that if some animals are moral agents, then there are circumstances in which some of them deserve punishment. But who is best situated to punish animal wrongdoers? This paper explores the idea that the answer to this question is humans.
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  • Explanation or Exegesis: Exhuming Durkheim's Epistemology.Doug Marshall - 2006 - History of the Human Sciences 19 (3):127-135.
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  • Do Animals Have Souls? An Evolutionary Perspective.Alan M. W. Porter - 2013 - Heythrop Journal 54 (2):533-542.
    This paper addresses the question of whether animals have souls and the ability to experience God after death within the limitations of their nature. Plausible explanations for the natural origin of life and for the development of subsequent complexity are increasingly being advanced by molecular biologists. Christian tradition and scholasticism teach that the human body is animated by the soul which is the agent of vital activities. This teaching is incompatible with the claim for a natural origin for life. At (...)
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