Results for 'Being and Nothingness'

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  1. Non-Being and Nothingness.Arman Hovhannisyan - manuscript
    There is a common belief that non-being and nothingness are identical, a widespread, even general delusion the wrongness of which I will try to demonstrate in this work. And which I consider even more important, that is to define nothingness for further determination of “its” place and role in the reality and especially in human life.
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  2.  37
    Gluon Theory: Being and Nothingness.Behnam Zolghadr - 2019 - Australasian Journal of Logic 3 (16):68-82.
    Graham Priest’s Theory of Gluons concerns the problem of unity, i.e. what makes an object into a unity? Based on his theory of Gluons, Priest gives his accounts of being and nothingness. In this paper, I will explore the relationship between nothingness and the being of the totality of every object, and then, I will try to demonstrate that, according to Gluon Theory, these two have the same properties, or in other words, nothingness is the (...)
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  3. Why is There Nothing Rather Than Something An Essay in the Comparative Metaphysic of Non-Being.Purushottama Bilimoria - 2012 - Sophia 51 (4):509-530.
    This essay in the comparative metaphysic of nothingness begins by pondering why Leibniz thought of the converse question as the preeminent one. In Eastern philosophical thought, like the numeral 'zero' (śūnya) that Indian mathematicians first discovered, nothingness as non-being looms large and serves as the first quiver on the imponderables they seem to have encountered (e.g., 'In the beginning was neither non-being nor being: what was there, bottomless deep?' RgVeda X.129). The concept of non-being (...)
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  4. God and Reality.Arman Hovhannisyan - manuscript
    Metaphysics has done everything to involve God in the world of being. However, in case of considering Reality as being and nothingness, naturally, the metaphysical approach toward the idea of God is losing its grounds. If Reality is being and nothingness, so the idea of God, too, should concern nothingness as well as being.
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  5. Anontology and the Issue of Being and Nothing in Nishida Kitarō.John Krummel - 2014 - In JeeLoo Liu Douglas L. Berger (ed.), Nothingness in Asian Philosophy. pp. 263-283.
    This chapter will explicate what Nishida means by “nothing” (mu, 無), as well as “being” (yū, 有), through an exposition of his concept of the “place of nothing” (mu no basho). We do so through an investigation of his exposition of “the place of nothing” vis-àvis the self, the world, and God, as it shows up in his epistemology, metaphysics, theology and religious ethics during the various periods of his oeuvre – in other words, his understanding of nothingness (...)
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  6.  50
    Sartre - How Do We Get From Nothingnes to Freedom.Mike Sutton - 2015
    There seems to me to be a problem with the interpretation of Jean-Paul Sartre’s use of the words “being” and “nothingness” in his philosophy. Is his idea of being the same as that of Heidegger? While I’m quite sure of the metaphysical aspects of the argument, I’m not sure whether within those aspects Sartre equates nothingness with freedom, or whether the freedom (of action) arises from the nothingness. This short essay attempts to find a solution (...)
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  7. Jean-Paul Sartre: Mystical Atheist or Mystical Antipathist?Kate Kirkpatrick - 2013 - European Journal for Philosophy of Religion 5 (2):159-168.
    Jean-Paul Sartre is rarely discussed in the philosophy of religion. In 2009, however, Jerome Gellman broke the silence, publishing an article in which he argued that the source of Sartre’s atheism was neither philosophical nor existential, but mystical. Drawing from several of Sartre’s works – including Being and Nothingness, Words, and a 1943 review entitled ‘A New Mystic’ – I argue that there are strong biographical and philosophical reasons to disagree with Gellman’s conclusion that Sartre was a ‘mystical (...)
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  8. Representational Monetary Identity.Mirelo Deugh Ausgam Valis - 2013 - Lulu.
    Whenever debt is itself money, this money becomes a self-inflating debt principal by already being its own interest. Hence modern inflation, deflation, and eventual monetary crises. Yet why does money become debt? The concept of representational monetary identity answers to precisely this question.
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  9.  29
    Ontology, Authenticity, Freedom, and Truth in Heidegger’s and Sartre’s Philosophy.Dimitry Mentuz - 2018 - European Journal of Humanities and Social Sciences 1:76-83.
    Heidegger and Sartre developed the projects of their fundamental ontologies within the framework of the phenomenological approach. The traditional view of reality is based on dualistic oppositions of ideal and material, spirit and body, reality and possibility, and visibility and essence. It is phenomenology that enables elimination of the above-mentioned dualisms and restoration of the world’s ontological unity on a reliable foundation. Though Sartre’s existentialism was exposed to criticism both from right, and from the left intellectuals, and is not a (...)
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  10.  65
    Absential Locations and the Figureless Ground.Clare Mac Cumhaill - 2018 - Sartre Studies International 24 (1):34-47.
    When Sartre arrives late to meet Pierre at a local establishment, he discovers not merely that Pierre is absent, but Pierre’s absence, where this depends, or so Sartre notoriously supposes, on a frustrated expectation that Pierre would be seen at that place. Many philosophers have railed against this view, taking it to entail a treatment of the ontology of absence that Richard Gale describes as ‘attitudinal’ – one whereby absences are thought to ontologically depend on psychological attitudes. In this paper, (...)
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  11. Die Funktion des Nichts in Meister Eckharts Metaphysik.Christian Jung - 2014 - Salzburger Jahrbuch für Philosophie 49:43-64.
    Nothingness plays an essential role throughout the work of Meister Eckhart. The function of this concept, however, changed during the development of his thought. Despite this change nothingness remains always associated with the theory of analogy which lies at the core of Eckhart's attempt to explain the radical difference between God and creation and the complete dependency of all being on its unitary and transcendent ground.
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  12. Poincaré, Sartre, Continuity and Temporality.Jonathan Gingerich - 2006 - Journal of the British Society for Phenomenology 37 (3):327-330.
    In this paper, I examine the relation between Henri Poincaré’s definition of mathematical continuity and Sartre’s discussion of temporality in Being and Nothingness. Poincaré states that a series A, B, and C is continuous when A=B, B=C and A is less than C. I explicate Poincaré’s definition and examine the arguments that he uses to arrive at this definition. I argue that Poincaré’s definition is applicable to temporal series, and I show that this definition of continuity provides a (...)
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  13.  25
    Petr Nigri z Kadaně a jeho pojetí „pomyslného jsoucna“.Efrem Jindracek - 2011 - Filosoficky Casopis 59 (5):717-732.
    Petrus Nigri (Schwarz) se narodil západočeské Kadani (něm. Kaaden) kolem roku 1435 a spolu se svými třemi bratry vstoupil v Německu do dominikánského řádu. Během svého studia prošel velkou část Evropy (Německo, Itálii, Španělsko, Čechy a Maďarsko) a nakonec se stal rektorem generálního studia v Budíně (1481). Obecně je znám spíše jako význačný středověký hebraista. Do dějin filosofie se zapsal zvláště jako autor Clipeus thomsitarum (před r. 1474), což je filosofický komentář na Porfýriův Úvod (Isagoge) a na aristotelovské Kategorie, formou (...)
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  14. Digital Psychiatry: Ethical Risks and Opportunities for Public Health and Well-Being.Christopher Burr, Jessica Morley, Mariarosaria Taddeo & Luciano Floridi - manuscript
    Common mental health disorders are rising globally, creating a strain on public healthcare systems. This has led to a renewed interest in the role that digital technologies may have for improving mental health outcomes. One result of this interest is the development and use of artificial intelligence for assessing, diagnosing, and treating mental health issues, which we refer to as ‘digital psychiatry’. This article focuses on the increasing use of digital psychiatry outside of clinical settings, in the following sectors: education, (...)
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  15. Heidegger’s Erfahrung: The Feeling of Existence.Boris DeWiel - unknown
    The desire for the inner feeling of existence was central to Heidegger’s later philosophy. During the 1930s in works like the Contributions to Philosophy, he began to search for the direct experience, rather than the mere knowledge, of existential power. I characterize such feelings as post-Lutheran. Luther taught his followers to feel the presence of an existentially creative God within themselves. Such feelings, as evidence of one’s salvation, became endemic. After the Enlightenment and despite the rise of secularism, the desire (...)
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  16.  72
    Przeciw empatii — Sartre i Gombrowicz, czyli jak filozofia i literatura wyprzedzają koncepcje naukowe.Cieliczko Małgorzata - 2014 - Argument: Biannual Philosophical Journal 4 (2):359-374.
    the article presents Jean Paul Sartre’s idea of the human body and the bodiliness described in his book Being and nothingness (1943). In this book, Sartre argued that every human relation is based on the objecti cation of one human by another, and entering into empathic contact is basically impossible. the author of the article has con onted this thesis with contemporary psychological and neuropsychological thought (mirror neuron theory) and has investigated how the category of empathy functions in (...)
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  17. The Ethics of Digital Well-Being: A Thematic Review.Christopher Burr, Mariarosaria Taddeo & Luciano Floridi - manuscript
    This article presents the first thematic review of the literature on the ethical issues concerning digital well-being. The term ‘digital well-being’ is used to refer to the impact of digital technologies on what it means to live a life that is good for a human being, and review the existing literature on the ethics of digital well-being, with the goal of mapping the current debate and identifying open questions for future research. The review identifies key issues (...)
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  18. Meaningfulness (Routledge Handbook of the Philosophy of Well-Being).Antti Kauppinen - 2015 - In Guy Fletcher (ed.), Routledge Handbook of the Philosophy of Well-Being. Routledge.
    This paper is an overview of contemporary theories of meaning in life and its relation to well-being.
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  19. The Role of Pleasure in Well-Being.Ben Bramble - forthcoming - In Guy Fletcher (ed.), Routledge Handbook of the Philosophy of Well-Being. Routledge.
    What is the role of pleasure in determining a person’s well-being? I start by considering the nature of pleasure (i.e., what pleasure is). I then consider what factors, if any, can affect how much a given pleasure adds to a person’s lifetime well-being other than its degree of pleasurableness (i.e., how pleasurable it is). Finally, I consider whether it is plausible that there is any other way to add to somebody’s lifetime well-being than by giving him some (...)
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  20. Health, Disability, and Well-Being.S. Andrew Schroeder - 2016 - In Guy Fletcher (ed.), Routledge Handbook of Philosophy of Well-Being. Routledge.
    Much academic work (in philosophy, economics, law, etc.), as well as common sense, assumes that ill health reduces well-being. It is bad for a person to become sick, injured, disabled, etc. Empirical research, however, shows that people living with health problems report surprisingly high levels of well-being - in some cases as high as the self-reported well-being of healthy people. In this chapter, I explore the relationship between health and well-being. I argue that although we have (...)
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  21. Children's Well-Being: A Philosophical Analysis.Anthony Skelton - 2015 - In Guy Fletcher (ed.), The Routledge Handbook of Philosophy of Well-being. London. pp. 366-377.
    A philosophical discussion of children's well-being in which various existing views of well-being are discussed to determine their implications for children's well-being and a variety of views of children's well-being are considered and evaluated.
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  22. Medicine & Well-Being.Daniel Groll - 2015 - In Guy Fletcher (ed.), The Routledge Handbook of Philosophy of Well-Being. Routledge.
    The connections between medicine and well-being are myriad. This paper focuses on the place of well-being in clinical medicine. It is here that different views of well-being, and their connection to concepts like “autonomy” and “authenticity”, both illuminate and are illuminated by looking closely at the kinds of interactions that routinely take place between clinicians, patients, and family members. -/- In the first part of the paper, I explore the place of well-being in a paradigmatic clinical (...)
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  23. Well-Being in the Christian Tradition.William Lauinger - 2016 - In Guy Fletcher (ed.), Routledge Handbook of Philosophy of Well-Being.
    This paper discusses well-being in the Christian tradition.
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  24. On the Difference Between Being and Object.James Osborn - 2019 - Philosophy Today 63 (1):125-153.
    If philosophy in the wake of Kant’s transcendental revolution tends to orient itself around a subjective principle, namely the human subject, then recently various schools of thought have proposed a counter-revolution in which philosophy is given an objective, non-human starting point. In this historical context, ‘object-oriented ontology’ has sought to gain the status of first philosophy by identifying being in general with the object as such—that is, by systematically converting beings to objects. By tracing the provenance of contemporary object-oriented (...)
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  25.  78
    Do Fitting Emotions Tell Us Anything About Well-Being?James Fanciullo - forthcoming - Utilitas.
    In a recent paper in this journal, Tobias Fuchs has offered a ‘working test’ for well-being. According to this test, if it is fitting to feel compassion for a subject because they have some property, then the subject is badly off because they have that property. Since subjects of deception seem a fitting target for compassion, this test is said to imply that a number of important views, including hedonism, are false. I argue that this line of reasoning is (...)
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  26. A New Defense of Hedonism About Well-Being.Ben Bramble - 2016 - Ergo: An Open Access Journal of Philosophy 3.
    According to hedonism about well-being, lives can go well or poorly for us just in virtue of our ability to feel pleasure and pain. Hedonism has had many advocates historically, but has relatively few nowadays. This is mainly due to three highly influential objections to it: The Philosophy of Swine, The Experience Machine, and The Resonance Constraint. In this paper, I attempt to revive hedonism. I begin by giving a precise new definition of it. I then argue that the (...)
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  27. Music Practice and Participation for Psychological Well-Being: A Review of How Music Influences Positive Emotion, Engagement, Relationships, Meaning, and Accomplishment.Adam M. Croom - 2015 - Musicae Scientiae: The Journal of the European Society for the Cognitive Sciences of Music 19:44-64.
    In “Flourish,” Martin Seligman maintained that the elements of well-being consist of “PERMA: positive emotion, engagement, relationships, meaning, and accomplishment.” Although the question of what constitutes human flourishing or psychological well-being has remained a topic of continued debate among scholars, it has recently been argued in the literature that a paradigmatic or prototypical case of human psychological well-being would largely manifest most or all of the aforementioned PERMA factors. Further, in “A Neuroscientific Perspective on Music Therapy,” Stefan (...)
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  28. Being Emergence Vs. Pattern Emergence: Complexity, Control, and Goal-Directedness in Biological Systems.Jason Winning & William Bechtel - 2019 - In Sophie Gibb, Robin Hendry & Tom Lancaster (eds.), The Routledge Handbook of Philosophy of Emergence. London: pp. 134-144.
    Emergence is much discussed by both philosophers and scientists. But, as noted by Mitchell (2012), there is a significant gulf; philosophers and scientists talk past each other. We contend that this is because philosophers and scientists typically mean different things by emergence, leading us to distinguish being emergence and pattern emergence. While related to distinctions offered by others between, for example, strong/weak emergence or epistemic/ontological emergence (Clayton, 2004, pp. 9–11), we argue that the being vs. pattern distinction better (...)
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  29.  57
    Disability and Well-Being.Alex Gregory - forthcoming - In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. New York:
    This entry discusses the relationship between disability and well‐being. Disabilities are commonly thought to be unfortunate, but whether this is true is unclear, and, if it is true, it is unclear why it is true. The entry first explains the disability paradox, which is the apparent discrepancy between the level of well‐being that disabled people self‐report, and the level of well‐being that nondisabled people predict disabled people to have. It then turns to an argument that says that (...)
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  30. Is the Idea of the Good Beyond Being? Plato's "Epekeina Tês Ousias" Revisited.Rafael Ferber & Gregor Damschen - 2015 - In Debra Nails, Harold Tarrant, Mika Kajava & Eero Salmenkivi (eds.), SECOND SAILING: Alternative Perspectives on Plato. Wellprint Oy. pp. 197-203.
    The article tries to prove that the famous formula "epekeina tês ousias" has to be understood in the sense of being beyond being and not only in the sense of being beyond essence. We make hereby three points: first, since pure textual exegesis of 509b8–10 seems to lead to endless controversy, a formal proof for the metaontological interpretation could be helpful to settle the issue; we try to give such a proof. Second, we offer a corollary of (...)
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  31. A Philosophy for the Science of Well-Being.Anna Alexandrova - 2017 - New York: Oxford University Press.
    Do the new sciences of well-being provide knowledge that respects the nature of well-being? This book written from the perspective of philosophy of science articulates how this field can speak to well-being proper and can do so in a way that respects the demands of objectivity and measurement.
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  32. The Elements of Well-Being.Brad Hooker - 2015 - Journal of Practical Ethics 3 (1):15-35.
    This essay contends that the constitutive elements of well-being are plural, partly objective, and separable. The essay argues that these elements are pleasure, friendship, significant achievement, important knowledge, and autonomy, but not either the appreciation of beauty or the living of a morally good life. The essay goes on to attack the view that elements of well-being must be combined in order for well-being to be enhanced. The final section argues against the view that, because anything important (...)
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  33.  36
    A Defense of Free-Roaming Cats From a Hedonist Account of Feline Well-Being.C. E. Abbate - 2019 - Acta Analytica 2019:1-23.
    There is a widespread belief that for their own safety and for the protection of wildlife, cats should be permanently kept indoors. Against this view, I argue that cat guardians have a duty to provide their feline companions with outdoor access. The argument is based on a sophisticated hedonistic account of animal well-being that acknowledges that the performance of species-normal ethological behavior is especially pleasurable. Territorial behavior, which requires outdoor access, is a feline-normal ethological behavior, so when a cat (...)
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  34. Jean-Paul Sartre and the HOT Theory of Consciousness.Rocco J. Gennaro - 2002 - Canadian Journal of Philosophy 32 (3):293-330.
    In Section I, I explain some key Sartrean terminology and in Section II, I introduce the HOT theory. Section III is where I argue for the close connection between Sartre’s theory and a somewhat modified version of the HOT theory. That section of the paper is divided into four subsections in which I also address the relevance of Sartre’s rejection of the Freudian unconscious and the threat of an infinite regress in his theory of consciousness. In Section IV, I critically (...)
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  35.  96
    Korean Nunchi and Well-Being.Seth Robertson - 2019 - Science, Religion and Culture 6 (1):103-109.
    “Nunchi” is a Korean term that indicates an expert facility in social interactions and especially the ability to interpret and utilize indirect communication with ease and alacrity. In this paper, I introduce and discuss the concept of nunchi with a focus on two main senses in which it is used: as a skill and as a burden. Then, I discuss the relation of nunchi to well-being and flourishing, both in specifically Korean cultural contexts and in social contexts more generally. (...)
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  36. Being Moved.Florian Cova & Julien Deonna - 2014 - Philosophical Studies (3):1-20.
    In this paper, we argue that, barring a few important exceptions, the phenomenon we refer to using the expression “being moved” is a distinct type of emotion. In this paper’s first section, we motivate this hypothesis by reflecting on our linguistic use of this expression. In section two, pursuing a methodology that is both conceptual and empirical, we try to show that the phenomenon satisfies the five most commonly used criteria in philosophy and psychology for thinking that some affective (...)
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  37. Sartre on Embodiment, Touch, and the “Double Sensation”.Dermot Moran - 2010 - Philosophy Today 54 (Supplement):135-141.
    The chapter titled “The Body” in Being and Nothingness offers a groundbreaking, if somewhat neglected, philosophical analysis of embodiment. As part of his “es- say on phenomenological ontology,” he is proposing a new multi-dimensional ontological approach to the body. Sartre’s chapter offers a radical approach to the body and to the ‘flesh’. However, it has not been fully appreciated. Sartre offers three ontological dimensions to embodiment. The first “ontological dimension” addresses the way, as Sartre puts it, “I exist (...)
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  38.  58
    The Good of Today Depends Not on the Good of Tomorrow: A Constraint on Theories of Well-Being.Owen C. King - forthcoming - Philosophical Studies:1-16.
    This article addresses three questions about well-being. First, is well-being future-sensitive? I.e., can present well-being depend on future events? Second, is well-being recursively dependent? I.e., can present well-being depend on itself? Third, can present and future well-being be interdependent? The third question combines the first two, in the sense that a yes to it is equivalent to yeses to both the first and second. To do justice to the diverse ways we contemplate well-being, (...)
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  39. 0 = ∞ The Nietzschean Concept of Becoming in the Figures of Christ and Zorba the Greek.Peter Klapes - 2018 - Episteme 29:21-28.
    In his Twilight of the Idols, Friedrich Nietzsche praises Heraclitus, the Greek pre-Socratic, for his “assertion that being is an empty fiction.” 1 The philosophical notion of being, which seems to refer to fixed entities or substances, is eclipsed (at least in the mind of Nietzsche [and perhaps other philosophers—Gilles Deleuze comes to mind]) by the notion of becoming. As a result of our innate nothingness—which I defend linguistically, via the structuralist concept of the arbitrary nature of (...)
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  40. Why the One Cannot Have Parts: Plotinus on Divine Simplicity, Ontological Independence, and Perfect Being Theology.Caleb M. Cohoe - 2017 - Philosophical Quarterly 67 (269):751-771.
    I use Plotinus to present absolute divine simplicity as the consequence of principles about metaphysical and explanatory priority to which most theists are already committed. I employ Phil Corkum’s account of ontological independence as independent status to present a new interpretation of Plotinus on the dependence of everything on the One. On this reading, if something else (whether an internal part or something external) makes you what you are, then you are ontologically dependent on it. I show that this account (...)
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  41. Minimal Sartre: Diagonalization and Pure Reflection.John Bova - 2018 - Open Philosophy 1:360-379.
    These remarks take up the reflexive problematics of Being and Nothingness and related texts from a metalogical perspective. A mutually illuminating translation is posited between, on the one hand, Sartre’s theory of pure reflection, the linchpin of the works of Sartre’s early period and the site of their greatest difficulties, and, on the other hand, the quasi-formalism of diagonalization, the engine of the classical theorems of Cantor, Godel, Tarski, Turing, etc. Surprisingly, the dialectic of mathematical logic from its (...)
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  42. The Experience Machine and Mental State Theories of Well-Being.Jason Kawall - 1999 - Journal of Value Inquiry 33 (3):381-387.
    It is argued that Nozick's experience machine thought experiment does not pose a particular difficulty for mental state theories of well-being. While the example shows that we value many things beyond our mental states, this simply reflects the fact that we value more than our own well-being. Nor is a mental state theorist forced to make the dubious claim that we maintain these other values simply as a means to desirable mental states. Valuing more than our mental states (...)
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  43. The Practice of Poetry and the Psychology of Well-Being.Adam M. Croom - 2015 - Journal of Poetry Therapy 28:21-41.
    In “Flourish,” the psychologist Martin Seligman proposed that psychological well-being consists of “PERMA: positive emotion, engagement, relationships, meaning, and accomplishment.” Although the question of what constitutes flourishing or psychological well-being has been long debated among scholars, the recent literature has suggested that a paradigmatic or prototypical case of psychological well-being would manifest most or all of the aforementioned PERMA factors. The recent literature on poetry therapy has also suggested that poetry practice may be utilized as “an effective (...)
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  44. Properties of Being in Heidegger’s Being and Time.Joshua Tepley - 2014 - International Journal of Philosophical Studies 22 (3):461-481.
    While it is well known that the early Heidegger distinguishes between different ‘kinds of being’ and identifies various ‘structures’ that compose them, there has been little discussion about what these kinds and structures of being are. This paper defends the ‘Property Thesis’, the position that kinds of being (and their structures) are properties of the entities that have them. I give two arguments for this thesis. The first is grounded in the fact that Heidegger refers to kinds (...)
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  45. Being in a Position to Know and Closure.Jan Heylen - 2016 - Thought: A Journal of Philosophy 5 (1):63-67.
    The focus of this article is the question whether the notion of being in a position to know is closed under modus ponens. The question is answered negatively.
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  46. Ways of Being.Joshua Spencer - 2012 - Philosophy Compass 7 (12):910-918.
    Ontological pluralism is the view that there are ways of being. Ontological pluralism is enjoying a revival in contemporary metaphysics. We want to say that there are numbers, fictional characters, impossible things, and holes. But, we don’t think these things all exist in the same sense as cars and human beings. If they exist or have being at all, then they have different ways of being. Fictional characters exist as objects of make‐believe and holes exist as absences (...)
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  47. The Missing-Desires Objection to Hybrid Theories of Well-Being.William Lauinger - 2013 - Southern Journal of Philosophy 51 (2):270-295.
    Many philosophers have claimed that we might do well to adopt a hybrid theory of well-being: a theory that incorporates both an objective-value constraint and a pro-attitude constraint. Hybrid theories are attractive for two main reasons. First, unlike desire theories of well-being, hybrid theories need not worry about the problem of defective desires. This is so because, unlike desire theories, hybrid theories place an objective-value constraint on well-being. Second, unlike objectivist theories of well-being, hybrid theories need (...)
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  48. How Theories of Well-Being Can Help Us Help.Valerie Tiberius - 2014 - Journal of Practical Ethics 2 (2):1-19.
    Some theories of well-being in philosophy and in psychology define people’s well-being in psychological terms. According to these theories, living well is getting what you want, feeling satisfied, experiencing pleasure, or the like. Other theories take well-being to be something that is not defined by our psychology: for example, they define well-being in terms of objective values or the perfection of our human nature. These two approaches present us with a trade-off: The more we define well- (...) in terms of people’s psychology, the less ideal it seems and the less it looks like something of real value that could be an important aim of human life. On the other hand, the more we define well-being in terms of objective features of the world that do not have to do with people’s psychological states, the less it looks like something that each of us has a reason to promote. In this paper I argue that we can take a middle path between these two approaches if we hold that well-being is an ideal but an ideal that is rooted in our psychology. The middle path that I propose is one that puts what people value at the center of the theory of well-being. In the second half of the paper I consider how the value-based theory I describe should be applied to real life situations. (shrink)
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  49.  34
    Untying the Gorgianic 'Not': Argumentative Structure in On Not-Being.Evan Rodriguez - forthcoming - Classical Quarterly:1-20.
    A systematic pattern of argumentation can be found throughout Gorgias' works. This has been obscured in part because Gorgias' On Not-Being survives only in two divergent summaries, and recent scholars have wrongly dismissed the version that best preserves the argument's structure. Paying closer attention to the underlying philosophical method can correct for this philological mistake.
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  50. Harm: The Counterfactual Comparative Account, the Omission and Pre-Emption Problems, and Well-Being.Tanya De Villiers-Botha - 2018 - South African Journal of Philosophy 37 (1):1-17.
    The concept of “harm” is ubiquitous in moral theorising, and yet remains poorly defined. Bradley suggests that the counterfactual comparative account of harm is the most plausible account currently available, but also argues that it is fatally flawed, since it falters on the omission and pre-emption problems. Hanna attempts to defend the counterfactual comparative account of harm against both problems. In this paper, I argue that Hanna’s defence fails. I also show how his defence highlights the fact that both the (...)
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