Results for 'Associative duties'

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  1. Associative Duties and the Ethics of Killing in War.Seth Lazar - 2013 - Journal of Practical Ethics 1 (1):3-48.
    this paper advances a novel account of part of what justifies killing in war, grounded in the duties we owe to our loved ones to protect them from the severe harms with which war threatens them. It discusses the foundations of associative duties, then identifies the sorts of relationships, and the specific duties that they ground, which can be relevant to the ethics of war. It explains how those associa- tive duties can justify killing in (...)
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  2. The Justification of Associative Duties.Seth Lazar - 2016 - Journal of Moral Philosophy 13 (1):28-55.
    People often think that their special relationships with family, friends, comrades and compatriots, can ground moral reasons. Among these reasons, they understand some to be duties – pro tanto requirements that have genuine weight when they conflict with other considerations. In this paper I ask: what is the underlying moral structure of associative duties? I first consider and reject the orthodox Teleological Welfarist account, which first observes that special relationships are fundamental for human well-being, then claims that (...)
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  3. Debate: Do Associative Duties Really Not Matter?Seth Lazar - 2009 - Journal of Political Philosophy 17 (1):90-101.
    Associative duties are non-contractual duties owed in virtue of a valuable relationship. They hold between lovers, family members, friends, and perhaps compatriots. General duties, by contrast, are owed to people simply in virtue of their humanity: they are grounded in each person’s great and equal moral worth. In this paper, I ask what should be done when we can perform either an associative duty or a general duty, but not both.
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  4. The Identity-Enactment Account of Associative Duties.Saba Bazargan-Forward - 2019 - Philosophical Studies 176 (9):2351-2370.
    Associative duties are agent-centered duties to give defeasible moral priority to our special ties. Our strongest associative duties are to close friends and family. According to reductionists, our associative duties are just special duties—i.e., duties arising from what I have done to others, or what others have done to me. These include duties to abide by promises and contracts, compensate our benefactors in ways expressing gratitude, and aid those whom we (...)
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  5. The Source and Robustness of Duties of Friendship.Robbie Arrell - 2014 - International Journal of Philosophical Studies 22 (2):166-183.
    Certain relationships generate associative duties that exhibit robustness across change. It seems insufficient for friendship, for example, if I am only disposed to fulfil duties of friendship towards you as things stand here and now. However, robustness is not required across all variations. Were you to become monstrously cruel towards me, we might expect that my duties of friendship towards you would not be robust across that kind of change. The question then is this: is there (...)
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  6. A Liberal Defence of (Some) Duties to Compatriots.Seth Lazar - 2010 - Journal of Applied Philosophy 27 (3):246-257.
    This paper asks whether we can defend associative duties to our compatriots that are grounded solely in the relationship of liberal co-citizenship. The sort of duties that are especially salient to this relationship are duties of justice, duties to protect and improve the institutions that constitute that relationship, and a duty to favour the interests of compatriots over those of foreigners. Critics have argued that the liberal conception of citizenship is too insubstantial to sustain these (...)
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  7. All Together Now: Conventionalism and Everyday Moral Life.Erin Taylor - manuscript
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  8.  16
    Canine Justice: An Associative Account.Laura Valentini - 2014 - Political Studies 62 (1):37-52.
    A prominent view in contemporary political theory, the ‘associative view’, says that duties of justice are triggered by particular cooperative relations between morally significant agents, and that ‘therefore’ principles of justice apply only among fellow citizens. This view has been challenged by advocates of global justice, who point to the existence of a world-wide cooperative network to which principles of justice apply. Call this the challenge from geographical extension. In this paper, I pose a structurally similar challenge to (...)
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  9. Justice and Beneficence.Pablo Gilabert - 2016 - Critical Review of International Social and Political Philosophy 19 (5):508-533.
    What is a duty of justice? And how is it different from a duty of beneficence? We need a clear account of the contrast. Unfortunately, there is no consensus in the philosophical literature as to how to characterize it. Different articulations of it have been provided, but it is hard to identify a common core that is invariant across them. In this paper, I propose an account of how to understand duties of justice, explain how it contrasts with several (...)
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  10.  38
    Group Duties Without Decision-Making Procedures.Gunnar Björnsson - forthcoming - Journal of Social Ontology.
    Stephanie Collins’ Group Duties offers interesting new arguments and brings together numerous interconnected issues that have hitherto been treated separately. My critical commentary focuses on two particularly original and central claims of the book: -/- (1) Only groups that are united under a group-level decision-making procedure can bear duties. -/- (2) Attributions of duties to other groups should be understood as attributions of “coordination duties” to each member of the group, duties to take steps responsive (...)
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  11. The Paradox of Duties to Oneself.Daniel Muñoz - forthcoming - Australasian Journal of Philosophy:1-12.
    Philosophers have long argued that duties to oneself are paradoxical, as they seem to entail an incoherent power to release oneself from obligations. I argue that self-release is possible, both as a matter of deontic logic and of metaethics.
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  12. Joint Duties and Global Moral Obligations.Anne Schwenkenbecher - 2013 - Ratio 26 (3):310-328.
    In recent decades, concepts of group agency and the morality of groups have increasingly been discussed by philosophers. Notions of collective or joint duties have been invoked especially in the debates on global justice, world poverty and climate change. This paper enquires into the possibility and potential nature of moral duties individuals in unstructured groups may hold together. It distinguishes between group agents and groups of people which – while not constituting a collective agent – are nonetheless capable (...)
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  13. Joint Moral Duties.Anne Schwenkenbecher - 2014 - Midwest Studies in Philosophy 38 (1):58-74.
    There are countless circumstances under which random individuals COULD act together to prevent something morally bad from happening or to remedy a morally bad situation. But when OUGHT individuals to act together in order to bring about a morally important outcome? Building on Philip Pettit’s and David Schweikard’s account of joint action, I will put forward the notion of joint duties: duties to perform an action together that individuals in so-called random or unstructured groups can jointly hold. I (...)
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  14. Could Ross’s Pluralist Deontology Solve the Conflicting Duties Problem?Cecilia Tohaneanu - forthcoming - Revue Roumaine de Philosophie 59.
    No matter how it is viewed, as a plausible version of anti-utilitarianism or of non-consequentialist, or even as a plausible version of deontology, the theory of prima facie duties certainly makes W. D. Ross one of the most important moral philosopher of the twentieth-century. By outlining his pluralistic deontology, this paper attempts to argue for a positive answer to the question of whether Ross’s theory can offer a solution to the issue of conflicting duties. If such a solution (...)
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  15.  99
    Positive Duties, Kant’s Universalizability Tests, and Contradictions.Samuel Kahn - 2020 - Southwest Philosophy Review 36 (1):113-120.
    In this paper I am going to raise a problem for recent attempts to derive positive duties from Kant’s universalizability tests. In particular, I argue that these recent attempts are subject to reductio and that the most obvious way of patching them renders them impracticable. I begin by explaining the motivation for these attempts. Then I describe how they work and begin my attack. I conclude by considering some patches.
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  16. Antinatalism, Asymmetry, and an Ethic of Prima Facie Duties.Gerald Harrison - 2012 - South African Journal of Philosophy 31 (1):94-103.
    Benatar’s central argument for antinatalism develops an asymmetry between the pain and pleasure in a potential life. I am going to present an alternative route to the antinatalist conclusion. I argue that duties require victims and that as a result there is no duty to create the pleasures contained within a prospective life but a duty not to create any of its sufferings. My argument can supplement Benatar’s, but it also enjoys some advantages: it achieves a better fit with (...)
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  17. On Satisfying Duties to Assist.Christian Barry & Holly Lawford-Smith - 2019 - In Hilary Greaves & Theron Pummer (eds.), Effective Altruism: Philosophical Issues. Oxford: Oxford University Press.
    In this paper, we take up the question of whether there comes a point at which one is no longer morally obliged to do further good, even at very low cost to oneself. More specifically, they ask: under precisely what conditions is it plausible to say that that “point” has been reached? A crude account might focus only on, say, the amount of good the agent has already done, but a moment’s reflection shows that this is indeed too crude. We (...)
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  18. Imperfect Duties, Group Obligations, and Beneficence.S. Andrew Schroeder - 2014 - Journal of Moral Philosophy 11 (5):557-584.
    There is virtually no philosophical consensus on what, exactly, imperfect duties are. In this paper, I lay out three criteria which I argue any adequate account of imperfect duties should satisfy. Using beneficence as a leading example, I suggest that existing accounts of imperfect duties will have trouble meeting those criteria. I then propose a new approach: thinking of imperfect duties as duties held by groups, rather than individuals. I show, again using the example of (...)
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  19.  24
    Paternalism and Duties to Self.Michael Cholbi - 2018 - In Kalle Grill & Jason Hanna (eds.), Routledge Handbook of the Philosophy of Paternalism. pp. 108-118.
    Here I pursue two main aims: (1) to articulate and defend a Kantian conception of duties to self, and (2) to explore the ramifications of such duties for the moral justification of paternalism. I conclude that there is a distinctive reason to resent paternalistic intercessions aimed at assisting others in fulfilling their duties to self (or the self-regarding virtues necessary thereunto), based on the fact that the goods realized via their fulfillment are historical, i.e., their value depends (...)
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  20. The Claims and Duties of Socioeconomic Human Rights.Stephanie Collins - 2016 - Philosophical Quarterly 66 (265):701-722.
    A standard objection to socioeconomic human rights is that they are not claimable as human rights: their correlative duties are not owed to each human, independently of specific institutional arrangements, in an enforceable manner. I consider recent responses to this ‘claimability objection,’ and argue that none succeeds. There are no human rights to socioeconomic goods. But all is not lost: there are, I suggest, human rights to ‘socioeconomic consideration’. I propose a detailed structure for these rights and their correlative (...)
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  21. The Transfer of Duties: From Individuals to States and Back Again.Stephanie Collins & Holly Lawford-Smith - 2016 - In Michael Brady & Miranda Fricker (eds.), The Epistemic Life of Groups. Oxford University Press. pp. 150-172.
    Individuals sometimes pass their duties on to collectives, which is one way in which collectives can come to have duties. The collective discharges its duties by acting through its members, which involves distributing duties back out to individuals. Individuals put duties in and get (transformed) duties out. In this paper we consider whether (and if so, to what extent) this general account can make sense of states' duties. Do some of the duties (...)
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  22. Multisensory Perception as an Associative Learning Process.Kevin Connolly - 2014 - Frontiers in Psychology 5:1095.
    Suppose that you are at a live jazz show. The drummer begins a solo. You see the cymbal jolt and you hear the clang. But in addition seeing the cymbal jolt and hearing the clang, you are also aware that the jolt and the clang are part of the same event. Casey O’Callaghan (forthcoming) calls this awareness “intermodal feature binding awareness.” Psychologists have long assumed that multimodal perceptions such as this one are the result of a subpersonal feature binding mechanism (...)
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  23. A Reconsideration of Indirect Duties Regarding Non-Human Organisms.Toby Svoboda - 2014 - Ethical Theory and Moral Practice 17 (2):311-323.
    According to indirect duty views, human beings lack direct moral duties to non-human organisms, but our direct duties to ourselves and other humans give rise to indirect duties regarding non-humans. On the orthodox interpretation of Kant’s account of indirect duties, one should abstain from treating organisms in ways that render one more likely to violate direct duties to humans. This indirect duty view is subject to several damaging objections, such as that it misidentifies the moral (...)
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  24. Positive Duties, Maxim Realism and the Deliberative Field.Samuel Kahn - 2017 - Philosophical Inquiry 41 (4):2-34.
    My goal in this paper is to show that it is not the case that positive duties can be derived from Kant’s so-called universalizability tests. I begin by explaining in detail what I mean by this and distinguishing it from a few things that I am not doing in this paper. After that, I confront the idea of a maxim contradictory, a concept that is advanced by many com- mentators in the attempt to derive positive duties from the (...)
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  25. Confining Pogge’s Analysis of Global Poverty to Genuinely Negative Duties.Steven Daskal - 2013 - Ethical Theory and Moral Practice 16 (2):369-391.
    Thomas Pogge has argued that typical citizens of affluent nations participate in an unjust global order that harms the global poor. This supports his conclusion that there are widespread negative institutional duties to reform the global order. I defend Pogge’s negative duty approach, but argue that his formulation of these duties is ambiguous between two possible readings, only one of which is properly confined to genuinely negative duties. I argue that this ambiguity leads him to shift illicitly (...)
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  26.  27
    Motherhood and Mistakes About Defeasible Duties to Benefit.Fiona Woollard - 2018 - Philosophy and Phenomenological Research 97 (1):126-149.
    Discussion of the behaviour of pregnant women and mothers, in academic literature, medical advice given to mothers, mainstream media and social media, assumes that a mother who fails to do something to benefit her child is liable for moral criticism unless she can provide sufficient countervailing considerations to justify her decision. I reconstruct the normally implicit reasoning that leads to this assumption and show that it is mistaken. First, I show that the discussion assumes that if any action might benefit (...)
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  27. Global Warming and Our Natural Duties of Justice.Aaron Maltais - 2008 - Dissertation, Uppsala University
    Compelling research in international relations and international political economy on global warming suggests that one part of any meaningful effort to radically reverse current trends of increasing green house gas (GHG) emissions is shared policies among states that generate costs for such emissions in many if not most of the world’s regions. Effectively employing such policies involves gaining much more extensive global commitments and developing much stronger compliance mechanism than those currently found in the Kyoto Protocol. In other words, global (...)
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  28. Duties Regarding Nature: A Kantian Approach to Environmental Ethics.Toby Svoboda - 2012 - Kant Yearbook 4 (1):143-163.
    Many philosophers have objected to Kant’s account of duties regarding non-human nature, arguing that it does not ground adequate moral concern for non-human natural entities. However, the traditional interpretation of Kant on this issue is mistaken, because it takes him to be arguing merely that humans should abstain from animal cruelty and wanton destruction of flora solely because such actions could make one more likely to violate one’s duties to human beings. Instead, I argue, Kant’s account of (...) regarding nature grounds much stronger limitations on how humans may treat non-human animals and flora, since such duties are rooted in the imperfect duty to increase one’s own moral perfection. This duty proscribes actions affecting non-human nature that decrease one’s moral perfection, such as those that cause organisms unnecessary harm. Moreover, the duty to moral perfection prescribes (but does not strictly require) actions affecting non-human nature that increase one’s moral perfection, such as those that benefit organisms. Given this interpretation, I show that, contrary to a widely held view, Kant’s moral philosophy can ground a coherent and robust approach to environmental ethics. (shrink)
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  29. Health Research Priority Setting: The Duties of Individual Funders.Leah Pierson & Joseph Millum - 2018 - American Journal of Bioethics 18 (11):6-17.
    The vast majority of health research resources are used to study conditions that affect a small, advantaged portion of the global population. This distribution has been widely criticized as inequitable and threatens to exacerbate health disparities. However, there has been little systematic work on what individual health research funders ought to do in response. In this article, we analyze the general and special duties of research funders to the different populations that might benefit from health research. We assess how (...)
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  30. Collectives' Duties and Collectivisation Duties.Stephanie Collins - 2013 - Australasian Journal of Philosophy 91 (2):231-248.
    Plausibly, only moral agents can bear action-demanding duties. This places constraints on which groups can bear action-demanding duties: only groups with sufficient structure—call them ‘collectives’—have the necessary agency. Moreover, if duties imply ability then moral agents (of both the individual and collectives varieties) can bear duties only over actions they are able to perform. It is thus doubtful that individual agents can bear duties to perform actions that only a collective could perform. This appears to (...)
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  31.  83
    The Moral Self and Moral Duties.Jim A. C. Everett, Joshua August Skorburg & Julian Savulescu - forthcoming - Philosophical Psychology:1-22.
    Recent research has begun treating the perennial philosophical question, “what makes a person the same over time?” as an empirical question. A long tradition in philosophy holds that psychological continuity and connectedness of memories are at the heart of personal identity. More recent experimental work, following Strohminger & Nichols (2014), has suggested that persistence of moral character, more than memories, is perceived as essential for personal identity. While there is a growing body of evidence supporting these findings, a critique by (...)
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  32. The Right to Parent and Duties Concerning Future Generations.Anca Gheaus - 2016 - Journal of Political Philosophy 24 (1):487-508.
    Several philosophers argue that individuals have an interest-protecting right to parent; specifically, the interest is in rearing children whom one can parent adequately. If such a right exists it can provide a solution to scepticism about duties of justice concerning distant future generations and bypass the challenge provided by the non-identity problem. Current children - whose identity is independent from environment-affecting decisions of current adults - will have, in due course, a right to parent. Adequate parenting requires resources. We (...)
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  33.  46
    Sapienti Os in Corde, Stulto Cor in Ore Esse – Johann Gottlieb Heineccius on Natural Duties Concerning Free Thought and Free Speech.Katerina Mihaylova - forthcoming - In Frank Grunert & Knud Haakonssen (eds.), Love as the Principle of Natural Law. The Natural Law Theory of Johann Gottlieb Heineccius and its Contexts. Leiden, Niederlande:
    In his "Elementa Iuris Naturae et Gentium" Johann Gottlieb Heineccius presents a unique account of love as the principle of natural law, referring to the main concern of early modern protestant theories of natural law: the importance of securing subjective rights by a law. Heineccius accepts the universal character of subjective rights derived from human nature, claiming their protection as natural duties required by a law. This chapter provides an attempt to explain the specific ways in which Heineccius deals (...)
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  34. What Is Conventionalism About Moral Rights and Duties?Katharina Nieswandt - 2019 - Australasian Journal of Philosophy 97 (1):15-28.
    ABSTRACTA powerful objection against moral conventionalism says that it gives the wrong reasons for individual rights and duties. The reason why I must not break my promise to you, for example, should lie in the damage to you—rather than to the practice of promising or to all other participants in that practice. Common targets of this objection include the theories of Hobbes, Gauthier, Hooker, Binmore, and Rawls. I argue that the conventionalism of these theories is superficial; genuinely conventionalist theories (...)
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  35. Climate Change and the Duties of the Disadvantaged: Reply to Caney.Carl Knight - 2011 - Critical Review of International Social and Political Philosophy 14 (4):531-542.
    Discussions of where the costs of climate change adaptation and mitigation should fall often focus on the 'polluter pays principle' or the 'ability to pay principle'. Simon Caney has recently defended a 'hybrid view', which includes versions of both of these principles. This article argues that Caney's view succeeds in overcoming several shortfalls of both principles, but is nevertheless subject to three important objections: first, it does not distinguish between those emissions which are hard to avoid and those which are (...)
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  36.  20
    Deprivation and Institutionally Based Duties to Aid.Stefan Gosepath - 2015 - In Barbara Buckinx, Jonathan Trejo Mathys & Timothy Walligore (eds.), Domination and Global Political Justice. Conceptual, Historical and Institutional Perspectives. pp. 251-290.
    In order to at least begin addressing the extensive the problem of moral clarity in aiding the deprived to some degree, I first argue that the duty to aid the deprived is not merely a charitable one, dependent on the discretion, or the arbitrary will, of the giver (1). Then, before further analysing the individual duty to aid, I critically examine whether deprivation is better alleviated or remedied through the duties of corrective justice. I argue that the perspective of (...)
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  37. Basic Positive Duties of Justice and Narveson's Libertarian Challenge.Pablo Gilabert - 2006 - Southern Journal of Philosophy 44 (2):193-216.
    Are positive duties to help others in need mere informal duties of virtue or can they also be enforceable duties of justice? In this paper I defend the claim that some positive duties (which I call basic positive duties) can be duties of justice against one of the most important prin- cipled objections to it. This is the libertarian challenge, according to which only negative duties to avoid harming others can be duties (...)
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  38. Why There Are No Epistemic Duties.Chase B. Wrenn - 2007 - Dialogue: The Canadian Philosophical Review 46 (1):115-136.
    An epistemic duty would be a duty to believe, disbelieve, or withhold judgment from a proposition, and it would be grounded in purely evidential or epistemic considerations. If I promise to believe it is raining, my duty to believe is not epistemic. If my evidence is so good that, in light of it alone, I ought to believe it is raining, then my duty to believe supposedly is epistemic. I offer a new argument for the claim that there are no (...)
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  39. The Rights and Duties of Childrearing.Peter Vallentyne - 2003 - William and Mary Bill of Rights Journal 11:991-1010.
    What rights and duties do adults have with respect to raising children? Who, for example, has the right to decide how and where a particular child will live, be educated, receive health care, and spend recreational time? I argue that neither biological (gene-provider) nor..
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  40. The Principle of Fairness, Political Duties, and the Benefits Proviso Mistake.Daniel Koltonski - 2016 - Journal of Moral Philosophy 13 (3):265-293.
    Recent debate in the literature on political obligation about the principle of fairness rests on a mistake. Despite the widespread assumption to the contrary, a person can have a duty of fairness to share in the burdens of sustaining some cooperative scheme even though that scheme does not represent a net benefit to her. Recognizing this mistake allows for a resolution of the stalemate between those who argue that the mere receipt of some public good from a scheme can generate (...)
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  41. The Transition to Experiencing: II. The Evolution of Associative Learning Based on Feelings.Simona Ginsburg & Eva Jablonka - 2007 - Biological Theory 2 (3):231-243.
    We discuss the evolutionary transition from animals with limited experiencing to animals with unlimited experiencing and basic consciousness. This transition was, we suggest, intimately linked with the evolution of associative learning and with flexible reward systems based on, and modifiable by, learning. During associative learning, new pathways relating stimuli and effects are formed within a highly integrated and continuously active nervous system. We argue that the memory traces left by such new stimulus-effect relations form dynamic, flexible, and varied (...)
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  42. Can Positive Duties Be Derived From Kant's Formula of Universal Law?Samuel Kahn - 2014 - Kantian Review 19 (1):93-108.
    According to the standard reading of Kant's formula of universal law (FUL), positive duties can be derived from FUL. In this article, I argue that the standard reading does not work. In the first section, I articulate FUL and what I mean by a positive duty. In the second section, I set out an intuitive version of the standard reading of FUL and argue that it does not work. In the third section, I set out a more rigorous version (...)
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  43. Equality and the Duties of Procreators.Peter Vallentyne - 2002 - In David Archard & Colin Macleod (eds.), Children and Political Theory. Oxford University Press.
    I formulate and defend a theory of special procreative duties in the context of a liberal egalitarian theory of justice. I argue that (1) the only special duty that procreators owe their offspring is that of ensuring that their life prospects are non-negative (worth living), and (2) the only special duty that procreators owe others is that of ensuring that they are not disadvantaged by the procreators’ offspring (a) violating their rights or (b) adversely affecting their equality rights and (...)
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  44.  80
    Response to Open Peer Commentaries on “Health Research Priority Setting: The Duties of Individual Funders”.Leah Pierson & Joseph Millum - 2019 - American Journal of Bioethics 19 (1):W5-W7.
    We respond to open peer commentaries on our target article, "Health Research Priority Setting: The Duties of Individual Funders".
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  45. The Problem of Explanation and Reason-Giving Account of Pro Tanto Duties in the Rossian Ethical Framework.Hossein Dabbagh - 2018 - Public Reason 10 (1):69-80.
    Critics often argue that Ross’s metaphysical and epistemological accounts of all-things-considered duties suffer from the problem of explanation. For Ross did not give us any clear explanation of the combination of pro tanto duties, i.e. how principles of pro tanto duties can combine. Following from this, he did not explain how we could arrive at overall justified moral judgements. In this paper, I will argue that the problem of explanation is not compelling. First of all, it is (...)
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  46. Duties Regarding Nature: A Kantian Environmental Ethic.Toby Svoboda - 2015 - Routledge.
    In this book, Toby Svoboda develops and defends a Kantian environmental virtue ethic, challenging the widely-held view that Kant's moral philosophy takes an instrumental view toward nature and animals and has little to offer environmental ethics. On the contrary, Svoboda posits that there is good moral reason to care about non-human organisms in their own right and to value their flourishing independently of human interests, since doing so is constitutive of certain virtues. Svoboda argues that Kant’s account of indirect (...) regarding nature can ground a compelling environmental ethic: the Kantian duty to develop morally virtuous dispositions strictly proscribes unnecessarily harming organisms, and Svoboda argues that this duty compels us to act in ways that benefit non-human organisms, given that doing so can enhance one’s virtues. Svoboda’s argument engages the recent literature on environmental virtue and provides an original argument for an environmental virtue ethic firmly rooted in Kant’s moral philosophy. (shrink)
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  47. Duties to the Global Poor and Minimalism About Global Justice.Alex Rajczi - 2016 - International Journal of Applied Philosophy 30 (1):65-89.
    This paper is about the implications of a common view on global justice. The view can be called the Minimalist View, and it says that we have no positive duties to help the poor in foreign countries, or that if we do, they are very minimal. It might seem as if, by definition, the Minimalist View cannot require that we do very much about global poverty. However, in his book World Poverty and Human Rights, Thomas Pogge pointed out that (...)
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  48. On Henry Sidgwick’s “My Station and Its Duties”.Anthony Skelton - 2014 - Ethics 125 (1):586-591.
    This is a retrospective essay on Henry Sidgwick's "My Station and Its Duties" written to mark the 125th anniversary of Ethics. It engages with Sidgwick's remarks on the kind of ethical expertise that the moral philosopher possesses and on his approach to practical ethics generally.
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  49.  61
    The Preference Toward Identified Victims and Rescue Duties.Tomasz Żuradzki - 2015 - American Journal of Bioethics 15 (2):25-27.
    Jeremy R. Garrett claims that the nature and scope of our rescue duties cannot be properly understood and addressed without reference to social context or institutional background conditions. In my comment I focus not on social or institutional but on psychological background conditions that are also necessary for the conceptualization of rescue cases. These additional conditions are of crucial importance since an entire paradigm of “rescue medicine” is founded, as Garret notices, on the powerful and immediate “impulse to rescue” (...)
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  50. Justice and Charity: Positive Duties and the Right of Necessity in Pablo Gilabert.Robert Sparling - 2013 - Les ateliers de l'éthique/The Ethics Forum 8 (2):84-96.
    This article considers Pablo Gilabert’s attempt to defend against libertarian critics his ambitious argument for basic positive duties of justice to the world’s destitute. The article notes that Gilabert’s argument – and particularly the vocabulary of perfect and imperfect duties that he adopts – has firm roots in the modern natural rights tradition. The article goes on to suggest, however, that Gilabert employs the phrase ‘imperfect duties’ in a manner that is in some tension with the tradition (...)
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