- Submit
-
Browse
- All Categories
- Metaphysics and Epistemology
- Value Theory
- Science, Logic, and Mathematics
- Science, Logic, and Mathematics
- Logic and Philosophy of Logic
- Philosophy of Biology
- Philosophy of Cognitive Science
- Philosophy of Computing and Information
- Philosophy of Mathematics
- Philosophy of Physical Science
- Philosophy of Social Science
- Philosophy of Probability
- General Philosophy of Science
- Philosophy of Science, Misc
- History of Western Philosophy
- Philosophical Traditions
- Philosophy, Misc
- Other Academic Areas
- More
Switch to: Citations
References in:
Add references
You must login to add references.
|
|
|
My concern in this paper will be to explore and develop a version of nonsocratic skepticism about weakness of will. In my view, socratism is incorrect, but like Socrates, I think that the common understanding of weakness of will raises serious problems. Contrary to socratism, it is possible for a person knowingly to act contrary to his or her better judgment. But this description does not exhaust the common view of weakness. Also implicit in this view is the belief that (...) |
|
|
Marya Schechtman takes issue with analytic philosophy's emphasis on the first sort of question to the exclusion of the second. |
|
|
The subject of personal identity is one of the most central and most contested and exciting in philosophy. Ever since Locke, psychological and bodily criteria have vied with one another in conflicting accounts of personal identity. Carol Rovane argues that, as things stand, the debate is unresolvable since both sides hold coherent positions that our common sense, she maintains, is conflicted; so any resolution to the debate is bound to be revisionary. She boldly offers such a revisionary theory of personal (...) |
|
|
This article examines Dissociative Identity Disorder and the ways multiple selves have been depicted or implicated in some recent philosophical discussions. It considers recent approaches to the concept of self and suggests that none of them rule out the possibility of multiple selves. It contends that the 1998 work of Carol Rovane is perhaps the most appropriate for explaining these types of multiplicity. It discusses the desirability of self-unity understood as a norm of mental health and evaluates therapeutic intervention in (...) |
|
|
I think that clear sense can be made of weakness of will in terms of agents' acting against the dictates of their reason; and that this can be done without becoming enmeshed in the faculties of the mind, and without denying what is right about Humean views about reason and desire. My starting point is, in fact, a Humean position about reason and desire. |
|
|
Philosophical orthodoxy identifies weakness of will with akrasia: the weak willed person is someone who intentionally acts against their better judgement. It is argued that this is a mistake. Weakness of will consists in a quite different failing, namely an over-ready revision of one's intentions. Building on the work of Bratman, an account of such over-ready revision is given. A number of examples are then adduced showing how weakness of will, so understood, differs from akrasia. |
|
|
|
|
|
Part I The Imperative Mood 'Virtue, then, is a disposition governing our choices '. ARISTOTLE, Eth. Nic. 36 Prescriptive Language. ... |
|
|
How should you take into account the opinions of an advisor? When you completely defer to the advisor's judgment, then you should treat the advisor as a guru. Roughly, that means you should believe what you expect she would believe, if supplied with your extra evidence. When the advisor is your own future self, the resulting principle amounts to a version of the Reflection Principle---a version amended to handle cases of information loss. When you count an advisor as an epistemic (...) |
|
|
In a case of weak-willed action the agent acts-freely, deliberately, and for a reason-in a way contrary to his best judgment, even though he thinks he could act in accordance with his best judgment. The possibility of such actions has posed one problem in moral philosophy, the exact nature of the problem it poses another. In this essay I offer an answer to the latter problem: an explanation of why a plausible account of free, deliberate and purposive action seems to (...) |
|
|
Human beings have the unique ability to consciously reflect on the nature of the self. But reflection has its costs. We can ask what the self is, but as David Hume pointed out, the self, once reflected upon, may be nowhere to be found. The favored view is that we are material beings living in the material world. But if so, a host of destabilizing questions surface. If persons are just a sophisticated sort of animal, then what sense is there (...) |
|
|
This book is a provocative contribution to contemporary ethical theory challenging foundational conceptions of character that date back to Aristotle. John Doris draws on behavioral science, especially social psychology, to argue that we misattribute the causes of behavior to personality traits and other fixed aspects of character rather than to the situational context. More often than not it is the situation not the nature of the personality that really counts. The author elaborates the philosophical consequences of this research for a (...) |
|
|
|
|
|
What is a self? I will try to answer this question by developing an analogy with something much simpler, something which is nowhere near as puzzling as a self, but has some properties in common with selves. What I have in mind is the center of gravity of an object. This is a well-behaved concept in Newtonian physics. But a center of gravity is not an atom or a subatomic particle or any other physical item in the world. It has (...) |
|
|
|
PhilPapers logo by Andrea Andrews and Meghan Driscoll.
This site uses cookies and Google Analytics (see our terms & conditions for details regarding the privacy implications). Use of this site is subject to terms & conditions.
All rights reserved by The PhilPapers Foundation
Server: philpapers-web-747975fc64-mbjc8 uwo