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  1. Constitutivism and the Self-Reflection Requirement.Caroline T. Arruda - 2016 - Philosophia 44 (4):1165-1183.
    Constitutivists explicitly emphasize the importance of self-reflection for rational agency. Interestingly enough, there is no clear account of how and why self-reflection plays such an important role for these views. My aim in this paper is to address this underappreciated problem for constitutivist views and to determine whether constitutivist self-reflection is normatively oriented. Understanding its normative features will allow us to evaluate a potential way that constitutivism may meet its purported metaethical promise. I begin by showing why constitutivism, as exemplified (...)
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  • (2 other versions)The political structure of emotion: From dismissal to dialogue.Sylvia Burrow - 2000 - Hypatia 20 (4):27-43.
    : How much power does emotional dismissal have over the oppressed's ability to trust outlaw emotions, or to stand for such emotions before others? I discuss Sue Campbell 's view of the interpretation of emotion in light of the political significance of emotional dismissal. In response, I suggest that feminist conventions of interpretation developed within dialogical communities are best suited to providing resources for expressing, interpreting, defining, and reflecting on our emotions.
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  • Feeling and thinking on social media: emotions, affective scaffolding, and critical thinking.Steffen Steinert, Lavinia Marin & Sabine Roeser - 2022 - Inquiry: An Interdisciplinary Journal of Philosophy 1 (1):1-28.
    It is often suggested that social media is a hostile environment for critical thinking and that a major source for epistemic problems concerning social media is that it facilitates emotions. We argue that emotions per se are not the source of the epistemic problems concerning social media. We propose that instead of focusing on emotions, we should focus on the affective scaffolding of social media. We will show that some affective scaffolds enable desirable epistemic practices, while others obstruct beneficial epistemic (...)
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  • Autonomy and the authority of personal commitments: From internal coherence to social normativity.Joel Anderson - 2003 - Philosophical Explorations 6 (2):90 – 108.
    It has been argued - most prominently in Harry Frankfurt's recent work - that the normative authority of personal commitments derives not from their intrinsic worth but from the way in which one's will is invested in what one cares about. In this essay, I argue that even if this approach is construed broadly and supplemented in various ways, its intrasubjective character leaves it ill-prepared to explain the normative grip of commitments in cases of purported self-betrayal. As an alternative, I (...)
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  • Neurotechnologies, Relational Autonomy, and Authenticity.Mary Jean Walker & Catriona Mackenzie - 2020 - International Journal of Feminist Approaches to Bioethics 13 (1):98-119.
    The ethical debate about neurotechnologies—including both drugs and implanted devices—has been largely framed around the questions of whether and when these technologies could damage or promote authenticity. Patients can experience changes in mood, behavior, emotion, or preferences—seemingly, changes in character or personality. Some describe such changes by saying they feel like different people; that they have become either more or less themselves; or that they feel as though some of their moods, behaviors, emotions or preferences are not their own. These (...)
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  • (3 other versions)Ethics education should make room for emotions: a qualitative study of medical ethics teaching in Indonesia and the Netherlands.Amalia Muhaimin, Maartje Hoogsteyns, Adi Utarini & Derk Ludolf Willems - 2019 - International Journal of Ethics Education 5 (1):7-21.
    Studies have shown that students may feel emotional discomfort when they are asked to identify ethical problems which they have encountered during their training. Teachers in medical ethics, however, more often focus on the cognitive and rational ethical aspects and not much on students’ emotions. The purpose of this qualitative study was to explore students’ feelings and emotions when dealing with ethical problems during their clinical training and explore differences between two countries: Indonesia and the Netherlands. We observed a total (...)
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  • (2 other versions)The Political Structure of Emotion: From Dismissal to Dialogue.Sylvia Burrow - 2005 - Hypatia 20 (4):27-43.
    How much power does emotional dismissal have over the oppressed's ability to trust outlaw emotions, or to stand for such emotions before others? I discuss Sue Campbell's view of the interpretation of emotion in light of the political significance of emotional dismissal, in response, 1 suggest that feminist contentions of interpretation developed within dialogical communities are best suited to providing resources for expressing, interpreting, defining, and reflecting on our emotions.
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  • The Value of Transparent Self-Knowledge.Fleur Jongepier - 2021 - Ethical Theory and Moral Practice 24 (1):65-86.
    Questions about the normative significance of ‘transparency’ do not receive much attention, even though they were central to Richard Moran’s (2001) original account. Instead, transparency is typically studied because of its epistemic and psychological peculiarities. In this paper, I consider three normative conceptions of transparency: teleological rationalism, procedural rationalism, and relational rationalism. The first is a theory about how transparency might relate to flourishing as a rational agent; the latter two are theories about how transparency relates to non-alienated self-knowledge. All (...)
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  • (3 other versions)Ethics education should make room for emotions: a qualitative study of medical ethics teaching in Indonesia and the Netherlands.Amalia Muhaimin, Maartje Hoogsteyns, Adi Utarini & Derk Ludolf Willems - 2019 - International Journal of Ethics Education 5 (1):7-21.
    Studies have shown that students may feel emotional discomfort when they are asked to identify ethical problems which they have encountered during their training. Teachers in medical ethics, however, more often focus on the cognitive and rational ethical aspects and not much on students’ emotions. The purpose of this qualitative study was to explore students’ feelings and emotions when dealing with ethical problems during their clinical training and explore differences between two countries: Indonesia and the Netherlands. We observed a total (...)
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  • (2 other versions)The Political Structure of Emotion: From Dismissal to Dialogue.Sylvia Burrow - 2000 - Hypatia 20 (4):27-43.
    How much power does emotional dismissal have over the oppressed's ability to trust outlaw emotions, or to stand for such emotions before others? I discuss Sue Campbell's view of the interpretation of emotion in light of the political significance of emotional dismissal, in response, 1 suggest that feminist contentions of interpretation developed within dialogical communities are best suited to providing resources for expressing, interpreting, defining, and reflecting on our emotions.
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  • Can a Soldier Say No to an Enhancing Intervention?Sahar Latheef & Adam Henschke - 2020 - Philosophies 5 (3):13.
    Technological advancements have provided militaries with the possibility to enhance human performance and to provide soldiers with better warfighting capabilities. Though these technologies hold significant potential, their use is not without cost to the individual. This paper explores the complexities associated with using human cognitive enhancements in the military, focusing on how the _purpose and context_ of these technologies could potentially undermine a soldier’s ability to say no to these interventions. We focus on cognitive enhancements and their ability to also (...)
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  • Playing with your self: A philosophical exploration of attitudes and identities in games.Liam Miller - unknown
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