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Modern Moral Philosophy

Philosophy 33 (124):1 - 19 (1958)

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  1. Foresight and Responsibility.Thomas Baldwin - 1979 - Philosophy 54 (209):347 - 360.
    Where a man foresaw that through its consequences his action would violate a law, is he for that reason to be judged responsible for the violation of the law? The principle that such a man is responsible, and thus that foresight is sufficient for responsibility, has long been accepted in both legal and moral theory. But in recent years anxieties about this principle have been expressed by both philosophers and lawyers. What one commonly finds in older books, both legal and (...)
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  • (1 other version)The Moral Basis of Vegetarianism.Philip E. Devine - 1978 - Philosophy 53 (206):481 - 505.
    If someone abstains from meat-eating for reasons of taste or personal economics, no moral or philosophical question arises. But when a vegetarian attempts to persuade others that they, too, should adopt his diet, then what he says requires philosophical attention. While a vegetarian might argue in any number of ways, this essay will be concerned only with the argument for a vegetarian diet resting on a moral objection to the rearing and killing of animals for the human table. The vegetarian, (...)
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  • Social Morality and Individual Ideal.P. F. Strawson - 1961 - Philosophy 36 (136):1 - 17.
    Men make for themselves pictures of ideal forms of life. Such pictures are various and may be in sharp opposition to each other; and one and the same individual may be captivated by different and sharply conflicting pictures at different times. At one time it may seem to him that he should live—even that a man should live —in such-and-such a way; at another that the only truly satisfactory form of life is something totally different, incompatible with the first. In (...)
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  • On Morality's Having a Point.D. Z. Phillips & H. O. Mounce - 1965 - Philosophy 40 (154):308 - 319.
    In 1958, moral philosophers were given rather startling advice. They were told that their subject was not worth pursuing further until they possessed an adequate philosophy of psychology. What is needed, they were told, is an enquiry into what type of characteristic a virtue is, and, furthermore, it was suggested that this question could be resolved in part by exploring the connection between what a man ought to do and what he needs : perhaps man needs certain things in order (...)
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  • Wittgenstein and the Shift from Noncognitivism to Cognitivism in Ethics.Patrick Loobuyck - 2005 - Metaphilosophy 36 (3):381-399.
    Different philosophers tried ways to restore the role of reason in ethics. This shift in the philosophical climate was influenced by--or was at least in accordance with--the thought of the later Wittgenstein. In particular, this article will consider the relevance of Wittgenstein for cognitivist views, such as that of S. Toulmin, relativist like G. Harman, and British moral realists like S. Lovibond and J. McDowell. In fact, Wittgenstein is one of the founding fathers of antifoundationalism. He gives us the hopeful (...)
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  • Absolutes and Particulars.Tim Chappell - 2004 - Royal Institute of Philosophy Supplement 54:95-117.
    [About the book] Although this collection of articles is not formally a commentary on Elizabeth Anscombe's famous article of the same title, in which she criticised the moral philosophy prevalent in 1958, a number of the contributors do take Anscombe's work as a starting point. Taken together the collection could be seen as a demonstration of the extent to which moral philosophers have since attempted to answer Anscombe's challenge, and to develop an approach to their subject which, while psychologically plausible, (...)
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  • (1 other version)Moral obligation after the death of God: critical reflections on concerns from Immanuel Kant, G.W.F. Hegel, and Elizabeth Anscombe. [REVIEW]H. Tristram Engelhardt Jr - 2010 - In Ellen Frankel Paul, Fred Dycus Miller & Jeffrey Paul (eds.), Moral obligation. New York: Cambridge University Press. pp. 317-340.
    Once God is no longer recognized as the ground and the enforcer of morality, the character and force of morality undergoes a significant change, a point made by G.E.M. Anscombe in her observation that without God the significance of morality is changed, as the word criminal would be changed if there were no criminal law and criminal courts. There is no longer in principle a God's-eye perspective from which one can envisage setting moral pluralism aside. In addition, it becomes impossible (...)
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  • 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 other version)Agency ascriptions in ethics and epistemology: Or, navigating intersections, narrow and broad.Guy Axtell - 2010 - Metaphilosophy 41 (1-2):73-94.
    Abstract: In this article, the logic and functions of character-trait ascriptions in ethics and epistemology is compared, and two major problems, the "generality problem" for virtue epistemologies and the "global trait problem" for virtue ethics, are shown to be far more similar in structure than is commonly acknowledged. I suggest a way to put the generality problem to work by making full and explicit use of a sliding scale--a "narrow-broad spectrum of trait ascription"-- and by accounting for the various uses (...)
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  • Practical Equilibrium: A Way of Deciding What to Think about Morality.Ben Eggleston - 2010 - Mind 119 (475):549-584.
    Practical equilibrium, like reflective equilibrium, is a way of deciding what to think about morality. It shares with reflective equilibrium the general thesis that there is some way in which a moral theory must, in order to be acceptable, answer to one’s moral intuitions, but it differs from reflective equilibrium in its specification of exactly how a moral theory must answer to one’s intuitions. Whereas reflective equilibrium focuses on a theory’s consistency with those intuitions, practical equilibrium also gives weight to (...)
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  • Humanizing Personhood.Adam Kadlac - 2010 - Ethical Theory and Moral Practice 13 (4):421 - 437.
    This paper explores the debate between personists, who argue that the concept of a person if of central importance for moral thought, and personists, who argue that the concept of a human being is of greater moral significance. On the one hand, it argues that normative naturalism, the most ambitious defense of the humanist position, fails to identify moral standards with standards of human behavior and thereby fails to undermine the moral significance of personhood. At the same time, it contends (...)
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  • The rights and wrongs of consequentialism.Brian McElwee - 2010 - Philosophical Studies 151 (3):393 - 412.
    I argue that the strongest form of consequentialism is one which rejects the claim that we are morally obliged to bring about the best available consequences, but which continues to assert that what there is most reason to do is bring about the best available consequences. Such an approach promises to avoid common objections to consequentialism, such as demandingness objections. Nevertheless, the onus is on the defender of this approach either to offer her own account of what moral obligations we (...)
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  • State of the Art: The Duty to Obey the Law.William A. Edmundson - 2004 - Legal Theory 10 (4):215–259.
    Philosophy, despite its typical attitude of detachment and abstraction, has for most of its long history been engaged with the practical and mundane-seeming question of whether there is a duty to obey the law. As Matthew Kramer has recently summarized: “For centuries, political and legal theorists have pondered whether each person is under a general obligation of obedience to the legal norms of the society wherein he or she lives. The obligation at issue in those theorists' discussions is usually taken (...)
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  • Utilitarianism and psychological realism.Sophie Rietti - 2009 - Utilitas 21 (3):347-367.
    Utilitarianism has frequently been criticized for lacking psychological realism, but what this means and why it is thought to matter varies. This article distinguishes and examines three main relevant kinds of appeals to psychological realism: (a) A minimalist, self-avowedly metaethically neutral and empirically based ‘ought implies can’ approach, exemplified by Owen Flanagan. (b) Arguments from psychological costs and flourishing, exemplified by Michael Stocker and Bernard Williams. (c) ‘Thick’ psychological realism, exemplified by Elizabeth Anscombe, where a conception of human nature does (...)
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  • Of metaethics and motivation: The appeal of contractualism.Pamela Hieronymi - 2011 - In R. Jay Wallace, Rahul Kumar & Samuel Freeman (eds.), Reasons and Recognition: Essays on the Philosophy of T. M. Scanlon. , US: Oxford University Press.
    In 1982, when T. M. Scanlon published “Contractualism and Utilitarianism,” he noted that, despite the widespread attention to Rawls’ A Theory of Justice, the appeal of contractualism as a moral theory had been under appreciated. In particular, the appeal of contractualism’s account of what he then called “moral motivation” had been under appreciated.1 It seems to me that, in the intervening quarter century, despite the widespread discussion of Scanlon’s work, the appeal of contractualism, in precisely this regard, has still been (...)
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  • Disarming nuclear apologists.Robert E. Goodin - 1985 - Inquiry: An Interdisciplinary Journal of Philosophy 28 (1-4):153 – 176.
    Here I distinguish the four logically possible ways in which nuclear weapons might be used: in an all?out nuclear strike, either first or second; or in a limited strike, either first or second. I go on to show that neither of the two most basic moral perspectives, consequentialistic or deontological, would permit nuclear weapons to be used in any of those four ways; nor would they permit an empty threat to use them. Nuclear weapons are thus shown to be morally (...)
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  • (1 other version)Anscombe's Moral Epistemology and the Relevance of Wittgenstein's Anti-Scepticism.Michael Wee - 2020 - Enrahonar: Quaderns de Filosofía 64:0081-100.
    Elizabeth Anscombe is well-known for her insistence that there are absolutely prohibited actions, though she is somewhat obscure about why this is so. Nonetheless, I contend in this paper that Anscombe is more concerned with the epistemology of absolute prohibitions, and that her thought on connatural moral knowledge - which resembles moral intuition - is key to understanding her thought on moral prohibitions. I shall identify key features of Anscombe's moral epistemology before turning to investigate its sources, examining the roots (...)
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  • Corporate profit, entrepreneurship theory and business ethics.Radu Vranceanu - 2014 - Business Ethics, the Environment and Responsibility 23 (1):50-68.
    Economic profit is produced by entrepreneurs, those special individuals able to detect and seize as yet unexploited market opportunities. Many large capitalist firms manage to deliver positive profits even in the most competitive environments. They can do so, thanks to internal entrepreneurs, a subset of their employees able to drive change and develop innovation in the workplace. This paper argues that the goal of increasing economic profit is fully consistent with the corporation doing good for society. However, there is little (...)
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  • As a matter of fact : Empirical perspectives on ethics.John M. Doris & Stephen P. Stich - 2005 - In Frank Jackson & Michael Smith (eds.), The Oxford Handbook of Contemporary Philosophy. New York: Oxford University Press UK.
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  • Utilitarianism and Dewey's “Three Independent Factors in Morals”.Guy Axtell - 2008 - ISUS-X Conference Proceedings, Kadish Center for Morality, Law and Public Affairs, Boalt Hall, Berkeley CA.
    The centennial of Dewey & Tuft’s Ethics (1908) provides a timely opportunity to reflect both on Dewey’s intellectual debt to utilitarian thought, and on his critique of it. In this paper I examine Dewey’s assessment of utilitarianism, but also his developing view of the good (ends; consequences), the right (rules; obligations) and the virtuous (approbations; standards) as “three independent factors in morals.” This doctrine (found most clearly in the 2nd edition of 1932) as I argue in the last sections, has (...)
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  • Just the Right Thickness: A Defense of Second-Wave Virtue Epistemology.Guy Axtell & J. Adam Carter - 2008 - Philosophical Papers 37 (3):413-434.
    Abstract Do the central aims of epistemology, like those of moral philosophy, require that we designate some important place for those concepts located between the thin-normative and the non-normative? Put another way, does epistemology need "thick" evaluative concepts and with what do they contrast? There are inveterate traditions in analytic epistemology which, having legitimized a certain way of viewing the nature and scope of epistemology's subject matter, give this question a negative verdict; further, they have carried with them a tacit (...)
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  • Accidental rightness.Liezl van Zyl - 2009 - Philosophia 37 (1):91-104.
    In this paper I argue that the disagreement between modern moral philosophers and (some) virtue ethicists about whether motive affects rightness is a result of conceptual disagreement, and that when they develop a theory of ‘right action,’ the two parties respond to two very different questions. Whereas virtue ethicists tend to use ‘right’ as interchangeable with ‘good’ or ‘virtuous’ and as implying moral praise, modern moral philosophers use it as roughly equivalent to ‘in accordance with moral obligation.’ One implication of (...)
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  • (1 other version)The Virtuous Organization.Jane Collier - 1995 - Business Ethics, the Environment and Responsibility 4 (3):143-149.
    Can a business be said to demonstrate moral virtues, and does being virtuous mean that it is more likely to behave ethically?
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  • The Private Society and the Liberal Public Good in John Locke's Thought.Eric R. Claeys - 2008 - Social Philosophy and Policy 25 (2):201-234.
    This essay interprets John Locke's teachings about private societies, or free private associations. The essay proceeds by interpreting Locke's mature writings on ethics, politics, and philosophy, and then by illustrating Locke's teachings as they apply to two contemporary problems in associational freedom. Although Locke wrote about private societies primarily in the course of arguing for religious toleration, throughout his mature corpus he develops an internally consistent general theory of associational freedom. At first glance, Locke seems to suggest that all citizens (...)
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  • Anscombe reading Aristotle.Susana Cadilha - 2020 - Enrahonar: Quaderns de Filosofía 64:0063-79.
    Under one particular reading of it, Anscombe's 'Modern Moral Philosophy' is considered a seminal text in the revival of virtue ethics. Seen thus, Anscombe is implying that it is possible to do ethics without using concepts such as 'moral ought' or 'moral obligation', the perfect example being Aristotelian ethics. On the other hand, Anscombe claims that it is not useful at present to engage in moral philosophy since she finds that 'philosophically there is a huge gap… which needs to be (...)
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  • Cora Diamond on the Concept of Ethics.Barnaby Burleigh - 2024 - Philosophical Investigations 47 (1):101-118.
    Is ethics about anything? Cora Diamond has famously argued that ethics lacks a subject matter by providing a variety of examples of ethical discourse, which, she claims, are ethically significant without being about anything ethical. They do not have a moral subject matter, but are nonetheless instances of moral thinking. This raises the question what it means for a piece of discourse to be moral. What does Diamond mean by the concept of ethics? Diamond never gives this question a direct (...)
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  • The definition of morality.Bernard Gert - 2008 - Stanford Encyclopedia of Philosophy.
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  • Moral psychology: Empirical approaches.John Doris & Stephen Stich - 2008 - Stanford Encyclopedia of Philosophy.
    Moral psychology investigates human functioning in moral contexts, and asks how these results may impact debate in ethical theory. This work is necessarily interdisciplinary, drawing on both the empirical resources of the human sciences and the conceptual resources of philosophical ethics. The present article discusses several topics that illustrate this type of inquiry: thought experiments, responsibility, character, egoism v . altruism, and moral disagreement.
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  • Geach on `good'.Charles R. Pigden - 1990 - Philosophical Quarterly 40 (159):129-154.
    In his celebrated 'Good and Evil' (l956) Professor Geach argues as against the non-naturalists that ‘good’ is attributive and that the predicative 'good', as used by Moore, is senseless.. 'Good' when properly used is attributive. 'There is no such thing as being just good or bad, [that is, no predicative 'good'] there is only being a good or bad so and so'. On the other hand, Geach insists, as against non-cognitivists, that good-judgments are entirely 'descriptive'. By a consideration of what (...)
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  • On the factual basis of moral reasoning.Daniel O. Nathan - 1979 - Australasian Journal of Philosophy 57 (2):157 – 162.
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  • Between intrinsic and extrinsic value.James Harold - 2005 - Journal of Social Philosophy 36 (1):85–105.
    Moral philosophers who differ from one another on a wide range of questions tend to agree on at least one general point. Most believe that things are worth valuing either because of their relationship to something else worth valuing, or because they are simply (in themselves) worth valuing. I value my car, because I value getting to work; I value getting to work, because I value making money and spending time productively; and I value those things because I value leading (...)
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  • Oughts and ends.Stephen Finlay - 2008 - Philosophical Studies 143 (3):315 - 340.
    This paper advances a reductive semantics for ‘ought’ and a naturalistic theory of normativity. It gives a unified analysis of predictive, instrumental, and categorical uses of ‘ought’: the predictive ‘ought’ is basic, and is interpreted in terms of probability. Instrumental ‘oughts’ are analyzed as predictive ‘oughts’ occurring under an ‘in order that’ modifer (the end-relational theory). The theory is then extended to categorical uses of ‘ought’: it is argued that they are special rhetorical uses of the instrumental ‘ought’. Plausible conversational (...)
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  • Persons, situations, and virtue ethics.John M. Doris - 1998 - Noûs 32 (4):504-530.
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  • Virtues, rules, and the foundations of ethics.David Clowney - 1990 - Philosophia 20 (1-2):49-68.
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  • Roger Scruton’s theory of the imagination and aesthetics as a formulation of Aristotelian virtue ethics.Jack Haughton - forthcoming - History of European Ideas.
    Scholars who mention the turn to Aristotelian virtue ethics in the Mid-Twentieth Century tend to cite G. E. M. Anscombe’s famous ‘complaint’, and sometimes Alasdair MacIntyre’s After Virtue. It is less usual to write of Roger Scruton. Placed in the context of Bernard Williams and John Casey’s works – at the intersection of moral philosophy and the philosophy of the emotions – Scruton’s theory of the imagination is shown to concern the rationality of moral attitudes. In short, it concerns virtue (...)
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  • Moral Obligation as a Conclusive Reason: On Bernard Williams’ Critique of the Morality System.Allyn Fives - 2024 - Topoi 43 (2):425-434.
    Bernard Williams’ critique of the morality system, as illustrated in his reading of Aeschylus’ Agamemnon, is intended to show both that real moral conflicts can arise, and that a moral obligation is merely one reason among others and can be defeated by the thick concepts of a shared ethical life. In response, I want to advance two lines of argument. First, when Williams argues that a moral obligation can be the locus of moral conflict, a further step is required to (...)
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  • Broad, subjective, relative: the surprising folk concept of basic needs.Thomas Pölzler, Tobu Tomabechi & Ivar R. Hannikainen - 2024 - Philosophical Studies 181 (1):319-347.
    Some normative theorists appeal to the concept of basic needs. They argue that when it comes to issues such as global justice, intergenerational justice, human rights or sustainable development our first priority should be that everybody is able to meet these needs. But what are basic needs? We attempt to inform discussions about this question by gathering evidence of ordinary English speakers’ intuitions on the concept of basic needs. First, we defend our empirical approach to analyzing this concept and identify (...)
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  • Looking for Reasons to be Good: Mengzi as a Moral Advisor.Daniel Young & Thomas Ming - 2023 - Dao: A Journal of Comparative Philosophy 22 (4):555-575.
    This essay accounts for Mengzi’s 孟子 failure in persuading King Xuan of Qi (Qi Xuan Wang 齊宣王) to act morally. We argue that the distinction between internal and external reasons in contemporary philosophy helps to highlight the nature of the failure. The problem of nontransmission of the compassionate impulse within a person despite moral persuasion, which Mencians need to address in order to enhance the success of moral conversion, is now explained as a result of misdirecting the advisee to the (...)
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  • (1 other version)Introduction: Women in the History of Analytic Philosophy.Sander Verhaegh & Jeanne Peijnenburg - 2022 - In Jeanne Peijnenburg & Sander Verhaegh (eds.), Women in the History of Analytic Philosophy. Cham: Springer. pp. 1-21.
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  • Philosophy of everyday life.Valérie Aucouturier - forthcoming - Nordic Wittgenstein Review.
    At Oxford University, in the context of WW2, when men were largely obliged to abandon the university benches to take part in the war effort, four women philosophers, Iris Murdoch (1919-1999), Mary Midgley (1919-2018), Elizabeth Anscombe (1919-2001) and Philippa Foot (1920-2010), formed a group of philosophical reflections that would become a competitor, after the war, to John L. Austin’s famous ‘Saturday Mornings’. At the heart of the concerns of this ‘wartime quartet’: putting the importance of being human back at the (...)
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  • Appraising and reacting to voluntary green behavior at work: The effects of green motive attribution.Xue Zhang, Zhongqiu Li, Huilai Zhang & Qiwen Zhang - 2022 - Frontiers in Psychology 13.
    Starting from the perspective of social perception of voluntary employee green behavior and studies on the attribution of VEGB, we explore the phenomenon that employees can show different perceptions and behavioral responses to VEGB according to their attribution to VEGB. We served to examine the hypotheses. The results of a two-wave study show that when employees believe VEGB is motivated by instrumental concerns, VEGB is more likely to evoke a low level of warmth and competence, which produces less green advocacy. (...)
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  • (1 other version)Schopenhauer and Modern Moral Philosophy.Stephen Puryear - 2023 - In David Bather Woods & Timothy Stoll (eds.), The Schopenhauerian mind. New York, NY: Routledge. pp. 228-40.
    Anscombe counsels us to dispense with those moral concepts that presuppose a divine law conception of ethics, among which she numbers the concepts of “moral obligation and moral duty, […] of what is morally right and wrong, and of the moral sense of ‘ought’.” Schopenhauer made a similar point more than a century earlier, though his critique implicates a narrower range of concepts. Through reflection on his accounts of right and wrong and of duty and obligation, this chapter attempts to (...)
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  • A Virtue-Based Framework to Support Putting AI Ethics into Practice.Thilo Hagendorff - 2022 - Philosophy and Technology 35 (3):1-24.
    Many ethics initiatives have stipulated sets of principles and standards for good technology development in the AI sector. However, several AI ethics researchers have pointed out a lack of practical realization of these principles. Following that, AI ethics underwent a practical turn, but without deviating from the principled approach. This paper proposes a complementary to the principled approach that is based on virtue ethics. It defines four “basic AI virtues”, namely justice, honesty, responsibility and care, all of which represent specific (...)
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  • Does Moral Philosophy ‘Leave Everything As It Is’?Matthew Congdon - 2022 - Analysis 82 (1):169-179.
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  • Positive Psychology and Philosophy-as-Usual: An Unhappy Match?Josef Mattes - 2022 - Philosophies 7 (3):52.
    The present article critiques standard attempts to make philosophy appear relevant to the scientific study of well-being, drawing examples in particular from works that argue for fundamental differences between different forms of wellbeing (by Besser-Jones, Kristjánsson, and Kraut, for example), and claims concerning the supposedly inherent normativity of wellbeing research (e.g., Prinzing, Alexandrova, and Nussbaum). Specifically, it is argued that philosophers in at least some relevant cases fail to apply what is often claimed to be among their core competences: conceptual (...)
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  • Categorical Moral Requirements.David Bakhurst - 2022 - Kantian Journal 41 (1):40-59.
    This paper defends the doctrine that moral requirements are categorical in nature. My point of departure is John McDowell’s 1978 essay, “Are Moral Requirements Hypothetical Imperatives?”, in which McDowell argues, against Philippa Foot, that moral reasons are not conditional upon agents’ desires and are, in a certain sense, inescapable. After expounding McDowell’s view, exploring his idea that moral requirements “silence” other considerations and discussing its particularist ethos, I address an objection that moral reasons, as McDowell conceives them, are fundamentally incomplete (...)
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  • Krigstidskvartetten: Mary Midgley, Iris Murdoch, Getrude Anscombe og Philippa Foot.Hannah Winther - 2021 - Norsk Filosofisk Tidsskrift 56 (4):154-165.
    Mary Midgley, Iris Murdoch, Gertrude Anscombe and Philippa Foot studied together in Oxford during the war, at a time when most of the men had left the university, leaving it to them for themselves. These unique circumstances where decisive for the fact that they all went on to become successful philosophers and were able to develop their own original philosophical theories, opposing the philosophical dogmas of their time, Midgley later wrote. This claim is the point of departure for this article. (...)
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  • Moral progress: Recent developments.Hanno Sauer, Charlie Blunden, Cecilie Eriksen & Paul Rehren - 2021 - Philosophy Compass 16 (10):e12769.
    Societies change over time. Chattel slavery and foot-binding have been abolished, democracy has become increasingly widespread, gay rights have become established in some countries, and the animal rights movement continues to gain momentum. Do these changes count as moral progress? Is there such a thing? If so, how should we understand it? These questions have been receiving increasing attention from philosophers, psychologists, biologists, and sociologists in recent decades. This survey provides a systematic account of recent developments in the understanding of (...)
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  • May Kantians commit virtual killings that affect no other persons?Tobias Flattery - 2021 - Ethics and Information Technology 23 (4):751-762.
    Are acts of violence performed in virtual environments ever morally wrong, even when no other persons are affected? While some such acts surely reflect deficient moral character, I focus on the moral rightness or wrongness of acts. Typically it’s thought that, on Kant’s moral theory, an act of virtual violence is morally wrong (i.e., violate the Categorical Imperative) only if the act mistreats another person. But I argue that, on Kant’s moral theory, some acts of virtual violence can be morally (...)
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  • Life Engineering: The Good Life as an Engineered Product.Kenneth A. Anderson - 2022 - Axiomathes 32 (6):1169-1187.
    Drawing on broad definitions of technology and engineering as well as precedents in the philosophical literature, this paper makes the novel argument that the purposeful design of one’s unique good life using existing philosophical concepts is an engineering activity. Whether as a metaphor or as an engineering activity in its own right, a sampling of important benefits and perspectives provided for well-being by the presented “life engineering” framework are highlighted. A key strength of the framework is the conceptual simplicity, with (...)
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