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A Short Introduction to Moral Philosophy

Indianapolis: Liberty Fund (1978)

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  1. The Bridge of Benevolence: Hutcheson and Mencius.Alejandra Mancilla - 2013 - Dao: A Journal of Comparative Philosophy 12 (1):57-72.
    The Scottish sentimentalist Francis Hutcheson and the Chinese Confucianist Mencius give benevolence (ren) a key place in their respective moral theories, as the first and foundational virtue. Leaving aside differences in style and method, my purpose in this essay is to underline this similarity by focusing on four common features: first, benevolence springs from compassion, an innate and universal feeling shared by all human beings; second, its objects are not only human beings but also animals; third, it is sensitive to (...)
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  • Utility, Progress, and Technology: Proceedings of the 15th Conference of the International Society for Utilitarian Studies.Michael Schefczyk & Christoph Schmidt-Petri (eds.) - 2021 - Karlsruhe: KIT Scientific Publishing.
    This volume collects selected papers delivered at the 15th Conference of the International Society for Utilitarian Studies, which was held at Karlsruhe Institute of Technology in July 2018. It includes papers dealing with the past, present, and future of utilitarianism – the theory that human happiness is the fundamental moral value – as well as on its applications to animal ethics, population ethics, and the future of humanity, among other topics.
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  • Reinterpretación del espectador imparcial: impersonalidad utilitarista o respeto a la dignidad.María A. Carrasco - 2014 - Critica 46 (137):61-84.
    Durante la Ilustración escocesa se legitimó la “perspectiva del espectador imparcial” como garantía de juicios morales imparciales. Esta escuela de pensamiento se ha considerado tradicionalmente como la antesala del utilitarismo. Sin embargo, actualmente se sostiene que, aunque Hutcheson y Hume sí son protoutilitaristas, la teoría de Smith es la primera gran crítica al utilitarismo. En este ensayo atribuyo esta diferencia a la posición desde la que juzga el espectador —tercera o segunda persona— de la que se derivan estructuras metaéticas distintas (...)
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