Switch to: References

Add citations

You must login to add citations.
  1. Cultures do not exist: Exploding self-evidence in the investigation of Interculturality.Wim van Binsbergen - 1999 - Quest - and African Journal of Philosophy 13 (1-2):37-114.
    Download  
     
    Export citation  
     
    Bookmark  
  • Moral relativism.Christopher Gowans - 2015 - Stanford Encyclopedia of Philosophy.
    Moral relativism is an important topic in metaethics. It is also widely discussed outside philosophy (for example, by political and religious leaders), and it is controversial among philosophers and nonphilosophers alike. This is perhaps not surprising in view of recent evidence that people's intuitions about moral relativism vary widely. Though many philosophers are quite critical of moral relativism, there are several contemporary philosophers who defend forms of it. These include such prominent figures as Gilbert Harman, Jesse J. Prinz, J. David (...)
    Download  
     
    Export citation  
     
    Bookmark   27 citations  
  • Cultural Relativism.John J. Tilley - 2024 - In Ritzer George (ed.), Wiley-Blackwell Encyclopedia of Sociology. Wiley-Blackwell.
    A brief reference article on cultural relativism.
    Download  
     
    Export citation  
     
    Bookmark   6 citations  
  • Cultural Relativism and Tolerance.John J. Tilley - 1994 - Lyceum 6 (1):1-11.
    This was a class handout that I turned into a publication. As its title indicates, it's about the relation (or non-relation) of (ethical) cultural relativism to tolerance. Core elements of the paper were later absorbed into sections 5K, 6M, and 7K of my paper "Cultural Relativism" (2000), which is listed (and downloadable) on my PhilPapers page.
    Download  
     
    Export citation  
     
    Bookmark   1 citation  
  • Cultural Relativism.John J. Tilley - 2000 - Human Rights Quarterly 22 (2):501–547.
    In this paper I refute the chief arguments for cultural relativism, meaning the moral (not the descriptive) theory that goes by that name. In doing this I walk some oft-trodden paths, but I also break new ones. For instance, I take unusual pains to produce an adequate formulation of cultural relativism, and I distinguish that thesis from the relativism of present-day anthropologists, with which it is often conflated. In addition, I address not one or two, but eleven arguments for cultural (...)
    Download  
     
    Export citation  
     
    Bookmark   9 citations  
  • The Problem for Normative Cultural Relativism.John J. Tilley - 1998 - Ratio Juris 11 (3):272-290.
    The key problem for normative (or moral) cultural relativism arises as soon as we try to formulate it. It resists formulations that are (1) clear, precise, and intelligible; (2) plausible enough to warrant serious attention; and (3) faithful to the aims of leading cultural relativists, one such aim being to produce an important alternative to moral universalism. Meeting one or two of these conditions is easy; meeting all three is not. I discuss twenty-four candidates for the label "cultural relativism," showing (...)
    Download  
     
    Export citation  
     
    Bookmark   3 citations  
  • Two kinds of moral relativism.John J. Tilley - 1995 - Journal of Value Inquiry 29 (2):187-192.
    Discussions of moral relativism commonly distinguish between normative relativism (NR) and moral judgment relativism (MJR) without highlighting the differences between the two. One significant difference—a difference between normative relativism and the most prevalent type of moral judgment relativism—is not immediately obvious and has not been discussed in print. This paper explains it and draws out some of its philosophical consequences.
    Download  
     
    Export citation  
     
    Bookmark   1 citation  
  • The neuroscience of pain, and a neuroethics of pain care.James Giordano - 2009 - Neuroethics 3 (1):89-94.
    Neuroscience, together with a broadened concept of “mind” has instigated pragmatic and ethical concerns about the experience and treatment of pain. If pain medicine is to be authentic, it requires knowledge of the brain-mind, pain, and the relative and appropriate “goodness” of potential interventions that can and/or should be provided. This speaks to the need for an ethics that reflects and is relevant to the contemporary neuroscience of pain, acknowledgment and appreciation of the sentient being in pain, effects of environment (...)
    Download  
     
    Export citation  
     
    Bookmark   5 citations  
  • The evolution and character of the concept of culture.D. Paul Schafer - 1993 - World Futures 38 (4):225-254.
    Download  
     
    Export citation  
     
    Bookmark   1 citation  
  • Living without why: an exploration of personal Muslim authenticity.Stephen Davis Trevathan - unknown
    This work aims to look into the question of authenticity and inauthenticity within the Muslim discourse. How muslim can Muslims really be? Within the Muslim world the concept of authenticity is usually coupled with questions of adherence to the canonical and historical. Despite the fact that the Qur’an addresses the individual in a very direct manner, little emphasis seems to be focused on personal authenticity within contemporary Muslim circles. Muslim societies are understood to be communally based with less emphasis on (...)
    Download  
     
    Export citation  
     
    Bookmark