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  1. Overcoming the Fantasy of Human Supremacy: Toward a Murdochian Theory of Change in Nonideal Animal Ethics.Kristian Cantens - 2024 - Journal of Animal Ethics 14 (1):26-44.
    How may we change ourselves and our society so that animals are treated more justly? To answer this question, I turn to the account of moral change developed by the philosopher Iris Murdoch. The chief obstacle to becoming better, she believed, is an attachment to fantasy, from which we are liberated only through a loving attention directed at the reality of other beings. Building on this account, I argue that human supremacy is one such fantasy—that it acts as an impediment (...)
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  • The “We” in the “Me”: Solidarity and Health Care in the Era of Personalized Medicine.Barbara Prainsack - 2018 - Science, Technology, and Human Values 43 (1):21-44.
    This article challenges a key tacit assumption underpinning legal and ethical instruments in health care, namely, that people are ideally bounded, independent, and often also strategically rational individuals. Such an understanding of personhood has been criticized within feminist and other critical scholarship as being unfit to capture the deeply relational nature of human beings. In the field of medicine, however, it also causes tangible problems. I propose that a solidarity-based perspective entails a relational approach and as such helps to formulate (...)
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  • Ethical Attention and the Self in Iris Murdoch and Maurice Merleau-Ponty.Antony Fredriksson & Silvia Panizza - 2022 - Journal of the British Society for Phenomenology 53 (1):24-39.
    As attention, in philosophy, is mainly discussed in the philosophy of mind, its ethical aspects have remained relatively unexplored. One notable exception is Iris Murdoch. Another philosopher, Maurice Merleau-Ponty, considers attention to be central for his phenomenology of perception, with important ethical implications. This paper explores the role of attention in ethics by drawing on both Murdoch and Merleau-Ponty and uses the resources they variously offer to address two questions relating to the enigmatic role of the self in attention: how (...)
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  • Schopenhauer on the content of compassion.Colin Marshall - 2020 - Noûs 55 (4):782-799.
    On the traditional reading, Schopenhauer claims that compassion is the recognition of deep metaphysical unity. In this paper, I defend and develop the traditional reading. I begin by addressing three recent criticisms of that reading from Sandra Shapshay: that it fails to accommodate Schopenhauer's restriction to sentient beings, that it cannot explain his moral ranking of egoism over malice, and that Schopenhauer requires some level of distinction to remain in compassion. Against Shapshay, I argue that Schopenhauer does not restrict compassion (...)
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  • Murdoch on the Sovereignty of Good.Kieran Setiya - 2013 - Philosophers' Imprint 13.
    Argues for an interpretation of Iris Murdoch on which her account of moral reasons has Platonic roots, and on which she gives an ontological proof of the reality of the Good. This reading explains the structure of Sovereignty, how Murdoch's claims differ from a focus on "thick moral concepts," and how to find coherent arguments in her book.
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  • What if the private linguist were a poet? Iris Murdoch on privacy and ethics.Rachael Wiseman - 2020 - European Journal of Philosophy 28 (1):224-234.
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  • Lessons of Murdochian Attention.Christopher Cordner - 2016 - Sophia 55 (2):197-213.
    The idea of attention was brought back into mainstream philosophical thinking about ethics by Iris Murdoch, drawing on Simone Weil. While Murdoch’s use of the idea has been reflected on by a number of recent commentators, I think its deepest lessons have largely been missed. Beginning from a recurrent and revealing misreading of Murdoch on attention, a misreading often articulated through reflection on Murdoch’s example of M and D, I want to bring out some of those lessons. It is well-known (...)
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  • Iris Murdoch on Art, Ethics, and Attention.Anil Gomes - 2013 - British Journal of Aesthetics 53 (3):321-337.
    Can the experience of great art play a role in our coming to understand the ethical framework of another person? In this article I draw out three themes from Iris Murdoch’s ‘The Sovereignty of Good’ in order to show the role that communal attention to works of art can play in our ethical lives. I situate this role in the context of Murdoch’s wider philosophical views.
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  • Dimensions of aesthetic encounters: perception, interpretation, and the signs of art.Robert E. Innis - 2022 - Albany: State University of New York Press.
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  • Untangling the mother knot: some thoughts on parents, children and philosophers of education.Judith Suissa - 2006 - Ethics and Education 1 (1):65-77.
    Although children and parents often feature in philosophical literature on education, the nature of the parent–child relationship remains occluded by the language of rights, duties and entitlements. Likewise, talk of ‘parenting’ in popular literature and culture implies that being a parent is primarily about performing tasks. Drawing on popular literature, moral philosophy and philosophy of education, I make some suggestions towards articulating a richer philosophical conception of this relationship, and outline some of the implications, questions and problems this raises for (...)
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  • Yes! There is an ethics of care: an answer for Peter Allmark.A. Bradshaw - 1996 - Journal of Medical Ethics 22 (1):8-15.
    This paper is a response to Peter Allmark's thesis that 'there can be no "caring" ethics'. It argues that the current preoccupation in nursing to define an ethics of care is a direct result of breaking nursing tradition. Subsequent attempts to find a moral basis for care, whether from subjective experimental perspectives such as described by Noddings, or from rational and detached approaches derived from Kant, are inevitably flawed. Writers may still implicitly presuppose a concept of care drawn from the (...)
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  • Love and the Pitfall of Moralism.Kamila Pacovská - 2018 - Philosophy 93 (2):231-249.
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  • Analysis and transcendence in The Sovereignty of Good.David Bakhurst - 2020 - European Journal of Philosophy 28 (1):214-223.
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  • Schopenhauer’s pessimism.David Woods - 2014 - Dissertation, University of Southampton
    In this thesis I offer an interpretation of Arthur Schopenhauer’s pessimism. I argue against interpreting Schopenhauer’s pessimism as if it were merely a matter of temperament, and I resist the urge to find a single standard argument for pessimism in Schopenhauer’s work. Instead, I treat Schopenhauer’s pessimism as inherently variegated, composed of several distinct but interrelated pessimistic positions, each of which is supported by its own argument. I begin by examining Schopenhauer’s famous argument that willing necessitates suffering, which I defend (...)
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  • Suffering and Misery in History is Not a Tragic Story: The Ethical Education of Seeing Differences between Narratives.Natan Elgabsi - 2024 - Journal of Curriculum Studies.
    This article brings out ethical aspects arising in Plato’s classical critique of narrative and imitative art in The Republic, especially when it comes to reading stories about the past. Socrates’s and Glaucon’s most important suggestion, I argue, is to cultivate an ethical consciousness where one ought to see the distinctions between how the real and the imaginary in narratives are to be conceived, and what that insight ethically demands of the reader. Taken as an ethical insight for the reader when (...)
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  • Spiritual, but not religious?: On the nature of spirituality and its relation to religion.Jeremiah Carey - 2018 - International Journal for Philosophy of Religion 83 (3):261-269.
    Recent years have seen a rise in those who describe themselves as “spiritual, but not religious”. At a popular level, there has been a lot of debate about this label and what it represents. But philosophers have in general paid little attention to the conceptual issues it raises. What is spirituality, exactly, and how does it relate to religion? Could there be a non-religious spirituality? In this paper, I try to give an outline account of the nature of spirituality and (...)
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  • Attention to suffering: A feminist caring ethic for the treatment of animals.Josephine Donovan - 1996 - Journal of Social Philosophy 27 (1):81-102.
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  • Postmodernism and the education of the whole person.Paul Standish - 1995 - Journal of Philosophy of Education 29 (1):121–135.
    In some recent discussions the implications of postmodernism for education have been wrongly conceived. An alternative approach is offered and this is used as a means for challenging any grand design in the provision of schooling and in the conception of education. Through this, ideas of the whole person implicit in much educational theory and practice (including personal and social education) are questioned. With some reference to the work of Stanley Cavell an attempt is made to show the sort of (...)
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  • Meaning, desire, and God: an expansive naturalist approach.Fiona Ellis - 2021 - International Journal of Philosophy and Theology 82 (4-5):310-322.
    ABSTRACT I offer an approach to the problem of life’s meaning which poses a radical challenge to some of the familiar terms of this debate. First, I defend an expansive form of naturalism which involves a rejection of the common assumption that naturalism and theism are logically incompatible and offers a framework from which to rethink some of the central concepts operative in discussions of life’s meaning. Second, I defend a ‘desire solution’ to the problem of life’s meaning. My initial (...)
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  • Still Life, a Mirror: Phasic memory and re-encounters with artworks.Clare Mac Cumhaill - 2020 - Review of Philosophy and Psychology 11 (2):423-446.
    Re-encountering certain kinds of artworks in the present (re-listening to music, re- reading novels) can often occasion a kind of recollection akin to episodic recollection, but which may be better cast as ‘phasic’, at least insofar as one can be said to remember ‘what it was like’ to be oneself at some earlier stage or phase in one’s personal history. The kinds of works that prompt such recollection, I call ‘still lives’ - they are limited wholes whose formal properties are (...)
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  • Spirituality, spiritual sensibility and human growth.David Carr - 2018 - International Journal for Philosophy of Religion 83 (3):245-260.
    While notions of spirituality, spiritual experience and spiritual development seem much neglected in the literature of modern analytical philosophy, such terminology continues to be current in both common usage and religious contexts. This author has previously taken issue with some recent attempts to develop conceptions of spirituality and spiritual experience as substantially independent of religious attachment. Notwithstanding this, the present paper considers whether such a ‘religiously-untethered’ notion of spirituality, spiritual experience or sensibility might yet be sustainable in terms of two (...)
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  • On dogs and children: judgements in the realm of meaning.Richard Smith - 2011 - Ethics and Education 6 (2):171-180.
    When we say that good parenting is an ethical and not a technical matter, what is the nature of the warrant we can give for identifying one way of parenting as good and another as bad? There is, of course, a general issue here about the giving of reasons in ethics. The issue may seem to arise with peculiar force in parenting since parenting casts our whole being into uncertainty: here, above all, it seems, we do not scrutinise our commitments (...)
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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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  • What is it like to be a butterfly? A philosophical interpretation of zhuangzi's butterfly dream.Jung H. Lee - 2007 - Asian Philosophy 17 (2):185 – 202.
    This paper attempts to recast Zhuangzi's Butterfly Dream within the larger normative context of the 'Inner Chapters' and early Daoism in terms of its moral significance, particularly in the way that it prescribes how a Daoist should live through the 'significant symbol' of the butterfly. This normative reading of the passage will be contrasted with two recent interpretations of the passage - one by Robert Allinson and the other by Harold Roth - that tend to focus more on the epistemological (...)
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  • How to prove the existence of God: an argument for conjoined panentheism.Elizabeth D. Burns - 2019 - International Journal for Philosophy of Religion (1):5-21.
    This article offers an argument for a form of panentheism in which the divine is conceived as both ‘God the World’ and ‘God the Good’. ‘God the World’ captures the notion that the totality of everything which exists is ‘in’ God, while acknowledging that, given evil and suffering, not everything is ‘of’ God. ‘God the Good’ encompasses the idea that God is also the universal concept of Goodness, akin to Plato’s Form of the Good as developed by Iris Murdoch, which (...)
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  • Competing narratives in AI ethics: a defense of sociotechnical pragmatism.David S. Watson, Jakob Mökander & Luciano Floridi - forthcoming - AI and Society:1-23.
    Several competing narratives drive the contemporary AI ethics discourse. At the two extremes are sociotechnical dogmatism, which holds that society is full of inefficiencies and imperfections that can only be solved by better technology; and sociotechnical skepticism, which highlights the unacceptable risks AI systems pose. While both narratives have their merits, they are ultimately reductive and limiting. As a constructive synthesis, we introduce and defend sociotechnical pragmatism—a narrative that emphasizes the central role of context and human agency in designing and (...)
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  • A resolute reading of Iris Murdoch’s Metaphysics as a Guide to Morals.Evgenia Mylonaki & Megan J. Laverty - forthcoming - British Journal for the History of Philosophy:1-25.
    It is often remarked that Iris Murdoch’s thought deeply influenced the landscape of twentieth-century moral philosophy. It is certainly true that she inspired a generation of Anglo-American philosophers who sought to critique the moral philosophy of their day. However, these philosophers drew almost exclusively from her early philosophical thought, most notably The Sovereignty of Good. When it came to Murdoch’s second book, Metaphysics as a Guide to Morals (MGM), moral philosophers and scholars alike found it hard to place within contemporary (...)
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  • Introduction: exploring Cora Diamond’s significances for education and educators.Jeff Frank & Megan Laverty - 2021 - Ethics and Education 16 (1):1-19.
    This paper introduces the special section on Cora Diamond’s significance for education and educators. The introduction is meant to be the beginning of a conversation, and—to that end—the special section editors suggest lines of connections that philosophers of education might draw between their work and the work of Cora Diamond. Their list is not meant to be exhaustive, but it is meant to suggest Diamond’s far-reaching significance for education and educators.
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  • Philosophical Sensitivity.Jana Mohr Lone - 2013 - Metaphilosophy 44 (1-2):171-186.
    Although much has been written about the nature of philosophy and how the discipline can be defined, little attention has been paid to the ways we develop the facility to reflect philosophically or why cultivating this ability is valuable. This article develops a conception of “philosophical sensitivity,” a perceptual capacity that facilitates our awareness of the philosophical dimension of experience. Based in part on Aristotle's notion of a moral perceptual capacity, philosophical sensitivity starts with most people's natural inclinations as children (...)
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  • Literary study as an education in moral perception and imagination.Ross Collin - 2021 - Ethics and Education 16 (4):478-491.
    ABSTRACT This article explores how literary study engages readers’ moral perception and imagination. Although some philosophers discuss reading as a largely solitary activity, this article explores social practices of reading common in English language arts classrooms in secondary schools. The article shows how reading with others can change the quality of moral perception and imagination in literary study. Reading with others, the article contends, can involve an ethic focused on the good of knowing one’s ways of seeing make a difference (...)
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  • Symposium on Iris Murdoch. How miserable we are, how wicked; into the ‘Void’ with Murdoch, Mulhall, and Antonaccio.David Robjant - 2013 - Heythrop Journal 54 (6):999-1006.
    Murdoch brings together the darkness of misery and the darkness of wickedness under the observation that ‘goodness is not acontinuously active organic part of our purposes and wishes’. This looks like an empirically minded correction of Socrates. But besides correcting Socrates, is Murdoch also offering, as Stephen Mulhall suggests, ‘a fundamental counter-example’ to her own ‘moral vision’? This depends on what one takes Murdoch’s moral vision to be. I trace Mulhall's mistake to Maria Antonaccio's misidentification of the good with the (...)
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  • Forgiveness without God?Glen Pettigrove - 2012 - Journal of Religious Ethics 40 (3):518-544.
    Of the many forgiveness-related questions that she takes up in her novels, the one with which Iris Murdoch wrestles most often is the question, “Is forgiveness possible without God?” The aim of this essay is to show, in the first instance, why the question Murdoch persistently raises is a question worth asking. Alongside this primary aim stands a secondary one, which is to consider how one might glean moral insights from the Christian tradition even if one does not (any longer) (...)
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  • If Veganism Is Not a Choice: The Moral Psychology of Possibilities in Animal Ethics.Silvia Panizza - 2020 - Animals 10 (1).
    In their daily practices, many ethical vegans choose what to eat, wear, and buy among a range that is limited to the exclusion of animal products. Rather than considering and then rejecting the idea of using such products, doing so often does not occur to them as a possibility at all. In other cases, when confronted with the possibility of consuming animal products, vegans have claimed to reject it by saying that it would be impossible for them to do so. (...)
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  • Viśiṣṭādvaitic Panentheism and the Liberating Function of Love in Weil, Murdoch, and Rāmānuja.Raja Rosenhagen - 2023 - In Benedikt Paul Göcke & Swami Medhananda (eds.), Panentheism in Indian and Western Thought: Cosmopolitan Interventions. Routledge. pp. 60-92.
    As we explore panentheism, what can we learn from Rāmānuja's Viśiṣṭādvaita? Although widely acknowledged as a panentheist, in the contemporary debate on how to characterize panentheism, Rāmānuja barely features. But Rāmānuja's position is worth studying not just because it bears on taxonomical questions. Among its interesting features is a conception on which devotional love, bhakti, serves an epistemic function that is also of crucial soteriological relevance. This chapter addresses both these topics. First, Rāmānuja's Viśiṣṭādvaita is used to cast doubt on (...)
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  • True naturalism, goodness, and God.Fiona Ellis - 2020 - Think 19 (56):109-120.
    I defend a form of naturalism which has much in common with Iris Murdoch's ‘true naturalism’, but I argue that it can accommodate God. I consider what it could mean for naturalism to be theistic in this sense, and respond to the charge that it leaves no room for the transcendent.
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  • A New Conception of Original Sin?Niklas Forsberg - 2015 - Heythrop Journal 56 (2):272-284.
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  • (1 other version)Imagination, fantasy, wishful thinking and truth: Life is translation and we are all lost in it.(clifford geertz).Joanne B. Ciulla - 1998 - Business Ethics Quarterly (S1):99-107.
    In “Moral Imagination and the Search for Ethical Decision-Making,” Patricia H. Werhane observes that people and institutions sometimes do unethical things because they have a narrow perspective on their situation and little in the way of moral imagination. She defines moral imagination as “an ability to imaginatively discern various possibilities for acting in a given situation and to envision the potential help and harm that are likely to result from a given action.” Werhane’s paper focuses on how the conceptual schemes (...)
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  • The Sacralization of Memory.Barbara A. Misztal - 2004 - European Journal of Social Theory 7 (1):67-84.
    This article argues that today’s search for identity, in the context of the rise of a new spirituality and the decline of authoritative memories, facilitates the forging of a new connection between soul and memory and enhances the importance of traumatic memories. Consequently, we witness the sacralization of memory which in unsettled times, when memories tend to become fixed and frozen, can undermine intergroup cooperation. The article asserts that an ethical burden, prompted by viewing memory as the surrogate of the (...)
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  • Imagination, expectation, and “thoughts entangled in metaphors”.Nathanael Stein - 2021 - Synthese 199 (3-4):9411-9431.
    George Eliot strikingly describes one of her characters as making a mistake because he has gotten his thoughts “entangled in metaphors,” saying that we all do the same. I argue that Eliot is here giving us more than an illuminating description, but drawing our attention to a distinctive kind of mistake—a form of irrationality, in fact—of which metaphor can be an ineliminable part of the correct explanation. Her fictional case helps illuminate both a neglected function of the imagination, and a (...)
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  • Laying One’s Cards on the Table: Experiencing Exile and Finding Our Feet in Moral Philosophical Encounters.Camilla Kronqvist & Natan Elgabsi - 2021 - Open Philosophy 4 (1):404-424.
    Engaging with the philosophical writings of Iris Murdoch, we submit that there are difficulties associated with providing a good description of morality that are intimately connected with difficulties in understanding other human beings. We suggest three senses in which moral philosophical reflection needs to account for our understanding of others: (1) the failure to understand someone is not merely an intellectual failure, but also engages us morally; (2) the moral question of understanding is not limited to the extent to which (...)
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  • Images of Reality: Iris Murdoch's Five Ways From Art to Religion.Elizabeth Burns - 2015 - Religions 6 (3):875-890.
    Art plays a significant role in Iris Murdoch’s moral philosophy, a major part of which may be interpreted as a proposal for the revision of religious belief. In this paper, I identify within Murdoch’s philosophical writings five distinct but related ways in which great art can assist moral/religious belief and practice: art can reveal to us “the world as we were never able so clearly to see it before”; this revelatory capacity provides us with evidence for the existence of the (...)
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  • A Passion for Life: Love and Meaning.Camilla Kronqvist - 2017 - Nordic Wittgenstein Review 6 (1):31-51.
    Does one’s love for a particular person, when it is pure, also constitute a love of life? The significance of speaking about leading a passionate life, I submit, is found in the spontaneous, embodied character of opening up to and finding meaning in one’s life rather than in heightened fleeting feelings or experiences of meaning that help one forget life’s meaninglessness. I contrast this view with Simone Weil’s suspicion that our passionate attachment to another person is an obstacle to attending (...)
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  • Iris Murdoch and the Epistemic Significance of Love.Cathy Mason - 2021 - In Simon Cushing (ed.), New Philosophical Essays on Love and Loving. Palgrave-Macmillan.
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  • Becoming a Seer: Thoughts on Deleuze, Mindfulness and Feminism.Finn Janning - 2017 - Journal of Philosophy of Life 7 (2):377-390.
    This essay circles around two ideas. First, I try to answer the ethical question “What is the right thing to do?” through the application of the French philosopher Gilles Deleuze’s affirmative philosophy. Second, I relate Deleuze’s philosophy to mindfulness. I do not wish to suggest that they are identical. They are not. Yet, mixing mindfulness with Deleuze leads to a philosophy of mindfulness. That is a philosophy that makes us less blind to our experiences, but also ethically responsible for what (...)
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  • Secular Fashion, Religious Dress, and Modest Ambiguity: The Visual Ethics of Indonesian Fashion‐Veiling.Elizabeth M. Bucar - 2016 - Journal of Religious Ethics 44 (1):68-91.
    This essay offers resources for the development of visual ethics by exploring Islamic fashion-veiling in one context: contemporary Indonesia. After providing a methodological framework and historical background for the case study, the moral discourse of two aesthetic authorities is discussed via a fashion blogger and print advice literature. The essay identifies how the practice of fashion-veiling generates norms, what is defined as morally valuable in this practice and why, and how this practice both offers opportunities for the critique and the (...)
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  • Conceptualising the Self in the Genetic Era.Heather Widdows - 2007 - Health Care Analysis 15 (1):5-12.
    This paper addresses the impact of genetic advances and understandings on our concept of the self and the individual. In particular it focuses on conceptions of the ‘autonomous individual’ in the post-Enlightenment tradition and in bioethics. It considers the ascendancy of the autonomous individual as the model of the self and describes the erosion of substantial concepts of the self and the reduction of the self to “the will”—with the accompanying values of freedom, choice and autonomy. This conception of the (...)
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  • Wouldn’t It Be Nice: Enticing Reasons for Love.N. L. Engel-Hawbecker - 2021 - In Simon Cushing (ed.), New Philosophical Essays on Love and Loving. Palgrave-Macmillan. pp. 195-214.
    A central debate in the philosophy of love is whether people can love one another for good reasons. Reasons for love seem to help us sympathetically understand and evaluate love or even count as loving at all. But it can seem that if reasons for love existed, they could require forms of love that are presumably illicit. It might seem that only some form of wishful thinking would lead us to believe reasons for love could never do this. However, if (...)
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  • Naturalism, Supernaturalism, and the Question of God.Fiona Ellis - 2023 - Topoi 42 (3):711-718.
    My starting point in this paper is that expansive naturalism is a defensible position. I spell out what this position involves, and grant with Iris Murdoch that we should take seriously the idea that the world in which we are immersed has an irreducibly spiritual dimension. I consider what it could mean to think of spiritual reality in supernaturalist terms, agree with the naturalist that dualistic supernaturalism is to be rejected, and ask whether one can legitimately reject this model as (...)
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  • Divinity, Incarnation and Intersubjectivity: On Ethical Formation and Spiritual Practice.Pamela Sue Anderson - 2006 - Philosophy Compass 1 (3):335-356.
    In what sense, if any, does the dominant conception of the traditional theistic God as disembodied inform our embodied experiences? Feminist philosophers of religion have been either explicitly or implicitly preoccupied by a philosophical failure to address such questions concerning embodiment and its relationship to the divine. To redress this failure, certain feminist philosophers have sought to appropriate Luce Irigaray’s argument that embodied divinity depends upon women themselves becoming divine. This article assesses weaknesses in the Irigarayan position, notably the problematic (...)
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  • Divinity, incarnation and intersubjectivity: On ethical formation and spiritual practice.Pamela SueAnderson - 2006 - Philosophy Compass 1 (3):335–356.
    In what sense, if any, does the dominant conception of the traditional theistic God as disembodied inform our embodied experiences? Feminist philosophers of religion have been either explicitly or implicitly preoccupied by a philosophical failure to address such questions concerning embodiment and its relationship to the divine. To redress this failure, certain feminist philosophers have sought to appropriate Luce Irigaray’s argument that embodied divinity depends upon women themselves becoming divine. This article assesses weaknesses in the Irigarayan position, notably the problematic (...)
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