Results for 'Commonsense morality'

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  1. Agnosticism, the Moral Skepticism Objection, and Commonsense Morality.Daniel Howard-Snyder - 2014 - In Justin McBrayer Trent Dougherty (ed.), Skeptical Theism: New Essays. Oxford University Press.
    According to Agnosticism with a capital A, even if we don’t see how any reason we know of would justify God in permitting all the evil in the world and even if we lack evidential and non-evidential warrant for theism, we should not infer that there probably is no reason that would justify God. That’s because, under those conditions, we should be in doubt about whether the goods we know of constitute a representative sample of all the goods there are, (...)
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  2.  33
    The Cognitive Basis of Commonsense Morality.Nada Gligorov - forthcoming - Journal of Cognitive Enhancement.
    The established two tracks of neuroenhancement, moral and cognitive enhancements, rest on the characterization of commonsense morality as a set of static psychological dispositions. In this paper, I challenge this way of describing commonsense morality. I draw a parallel between commonsense psychology and commonsense morality, and I propose that the right way to characterize commonsense morality is as an empirically evaluable theory, with a structure similar to a scientific theory. I argue (...)
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  3.  60
    The Structure of Commonsense Morality: Consequentialist or Non-Consequentialist?Douglas William Portmore - 1998 - Dissertation, University of California, Santa Barbara
    In this dissertation, I argue that commonsense morality is best understood as an agent-relative consequentialist theory, that is, as a theory according to which agents ought always to bring about what is, from their own individual perspective, the best available state of affairs. I argue that the agent-relative consequentialist can provide the most plausible explanation for why it is wrong to commit a rights violation even in order to prevent a number of other agents from committing comparable rights (...)
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  4. Atheism and the Basis of Morality.Stephen Maitzen - 2013 - In A. W. Musschenga & Anton van Harskamp (eds.), What Makes Us Moral? Springer. pp. 257-269.
    People in many parts of the world link morality with God and see good ethical values as an important benefit of theistic belief. A recent survey showed that Americans, for example, distrust atheists more than any other group listed in the survey, this distrust stemming mainly from the conviction that only believers in God can be counted on to respect morality. I argue against this widespread tendency to see theism as the friend of morality. I argue that (...)
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  5.  91
    The Authority Account of Prudential Options.Keith Horton - 2015 - Southern Journal of Philosophy 53 (1):17-35.
    The Authority Account provides a new explanation why commonsense morality contains prudential options—options that permit agents to perform actions that promote their own wellbeing more than the action they have most reason to do, from the moral point of view. At the core of that explanation are two claims. The first is that moral requirements are traditionally widely taken to have an authoritative status; that is, to be rules that morality imposes by right. The second is that (...)
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  6. Implicit Theories of Morality, Personality, and Contextual Factors in Moral Appraisal.Ana Maria Hojbotă - 2014 - Symposion: Theoretical and Applied Inquiries in Philosophy and Social Sciences 1 (2):191-221.
    This article explores the implicit theories of morality, or the conceptions regarding the patterns of stability, continuity and change in moral dispositions, both in lay and academic discourses. The controversies surrounding these conceptions and the fragmentation of the models and perspectives in metaethics and moral psychology endangers the pursuit of adequate operationalizations of morally relevant constructs. The current debate between situationists, who deny that character is an useful concept for understanding human behavior, which is better explained by contextual factors (...)
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  7. Precis of Commonsense Consequentialism and Replies to Gert, Hurley, and Tenenbaum.Douglas W. Portmore - forthcoming - Philosophy and Phenomenological Research.
    For a symposium on Douglas W. Portmore's Commonsense Consequentialism: Wherein Morality Meets Rationality.
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  8. Précis of Regard for Reason in the Moral Mind.Joshua May - 2019 - Behavioral and Brain Sciences 42 (e146):1-60.
    Regard for Reason in the Moral Mind argues that a careful examination of the scientific literature reveals a foundational role for reasoning in moral thought and action. Grounding moral psychology in reason then paves the way for a defense of moral knowledge and virtue against a variety of empirical challenges, such as debunking arguments and situationist critiques. The book attempts to provide a corrective to current trends in moral psychology, which celebrate emotion over reason and generate pessimism about the psychological (...)
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  9. An Analysis of Recent Empirical Data on ‘Ought’ Implies ‘Can’.Yishai Cohen - 2018 - Philosophia 46 (1):57-67.
    Recent experimental studies dispute the position that commonsense morality accepts ‘Ought’ Implies ‘Can’, the view that, necessarily, if an agent ought to perform some action, then she can perform that action. This paper considers and supports explanations for the results of these studies on the hypothesis that OIC is intuitive and true.
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  10. Justice and the Crooked Wood of Human Nature.Adam Cureton - 2014 - In Alexander Kaufman (ed.), Distributive Justice and Access to Advantage: G. A. Cohen's Egalitarianism. pp. 79-94.
    G.A. Cohen accuses Rawls of illicitly tailoring basic principles of justice to the ‘crooked wood’ of human nature. We are naturally self-interested, for example, so justice must entice us to conform to requirements that cannot be too demanding, whereas Cohen thinks we should distinguish more clearly between pure justice and its pragmatic implementation. My suggestion is that, strictly speaking, Rawls does not rely on facts of any kind to define his constructive procedure or to argue that his principles of justice (...)
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  11. Too Much Morality.Stephen Finlay - 2007 - In Paul Bloomfield (ed.), Morality and Self-Interest. Oxford University Press.
    This paper addresses the nature and relationship of morality and self-interest, arguing that what we morally ought to do almost always conflicts with what we self-interestedly ought to do. The concept of morality is analyzed as being essentially and radically other-regarding, and the category of the supererogatory is explained as consisting in what we morally ought to do but are not socially expected to do. I express skepticism about whether there is a coherent question, ‘Which ought I all (...)
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  12. Categorically Rational Preferences and the Structure of Morality.Duncan MacIntosh - 1998 - In Peter Danielson (ed.), Modeling Rationality, Morality and Evolution; Vancouver Studies in Cognitive Science, Volume 7. Oxford University Press.
    David Gauthier suggested that all genuine moral problems are Prisoners Dilemmas (PDs), and that the morally and rationally required solution to a PD is to co-operate. I say there are four other forms of moral problem, each a different way of agents failing to be in PDs because of the agents’ preferences. This occurs when agents have preferences that are malevolent, self-enslaving, stingy, or bullying. I then analyze preferences as reasons for action, claiming that this means they must not target (...)
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  13. A Shelter From Luck: Reconstructing the Morality System From the Ground Up.Matthieu Queloz - manuscript
    The “morality system,” Bernard Williams writes, is “a deeply rooted and still powerful misconception of life.” It combines, in ways that Williams finds problematic, certain quite special conceptions of value, motivation, obligation, practical necessity, responsibility, voluntariness, blame, and guilt. But why does the morality system combine just these ideas in the way it does? And what exactly is wrong with it? This essay seeks to answer these questions by reconstructing the morality system from the ground up, starting (...)
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  14.  41
    Atheism, Naturalism, and Morality.Louise Antony - 2020 - In Raymond Arragon & Michael Peterson (eds.), Contemporary Debates in Philosophy of Religion, 2nd edition. Hoboken, NJ, USA: John Wiley & Sons. pp. 66-78.
    It is a commonly held view that the existence of moral value somehow depends upon the existence of God. Some proponents of this view take the very strong position that atheism entails that there is no moral value; but most take the weaker position that atheism cannot explain what moral value is, or how it could have come into being. Call the first position Incompatibility, and the second position Inadequacy. In this paper, I will focus on the arguments for Inadequacy. (...)
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  15.  93
    Aspects of Folk Morality: Objectivism and Relativism.Hagop Sarkissian - 2016 - In Wesley Buckwalter & Justin Sytsma (eds.), The Blackwell Companion to Experimental Philosophy. London, UK: pp. 212-224.
    Most moral philosophers work under the assumption that ordinary folk morality is committed to objectivism—that ordinary folk view morality in absolute terms. This datum serves to constrain and shape philosophical metaethics, since those working in this field feel compelled to make sense of it. In this chapter, I discuss why philosophers take on this commitment. I also outline the relevant experimental research exploring whether, and to what extent, ordinary folk think of morality in absolute terms. Finally, I (...)
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  16. Mathematics, Morality, and Self‐Effacement.Jack Woods - 2016 - Noûs.
    I argue that certain species of belief, such as mathematical, logical, and normative beliefs, are insulated from a form of Harman-style debunking argument whereas moral beliefs, the primary target of such arguments, are not. Harman-style arguments have been misunderstood as attempts to directly undermine our moral beliefs. They are rather best given as burden-shifting arguments, concluding that we need additional reasons to maintain our moral beliefs. If we understand them this way, then we can see why moral beliefs are vulnerable (...)
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  17. Reflections on Law and Its Inner Morality.Csaba Varga - 1985 - Rivista Internazionale di Filosofia Del Diritto 62 (3):439-451.
    1. Law and morals as two systems of norms, and the inner morality of law 2. Law as a value bearer and as a mere external indicator 3. The inner and external moral credit of legislator 4. The inner morality of law. As to the last paragraph, the most striking feature of the inner morality of law is that it is such a possible characteristic, surplus quality which is not a sine qua non, which law is conceivable (...)
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  18. Animal Morality: What is the Debate About?Simon Fitzpatrick - 2017 - Biology and Philosophy 32 (6):1151-1183.
    Empirical studies of the social lives of non-human primates, cetaceans, and other social animals have prompted scientists and philosophers to debate the question of whether morality and moral cognition exists in non-human animals. Some researchers have argued that morality does exist in several animal species, others that these species may possess various evolutionary building blocks or precursors to morality, but not quite the genuine article, while some have argued that nothing remotely resembling morality can be found (...)
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  19. Crossing the Milvian Bridge: When Do Evolutionary Explanations of Belief Debunk Belief?Paul E. Griffiths & John S. Wilkins - 2015 - In Phillip R. Sloan, Gerald McKenny & Kathleen Eggleson (eds.), Darwin in the Twenty-First Century: Nature, Humanity, and God. University of Notre Dame Press. pp. 201-231.
    Ever since Darwin people have worried about the sceptical implications of evolution. If our minds are products of evolution like those of other animals, why suppose that the beliefs they produce are true, rather than merely useful? In this chapter we apply this argument to beliefs in three different domains: morality, religion, and science. We identify replies to evolutionary scepticism that work in some domains but not in others. The simplest reply to evolutionary scepticism is that the truth of (...)
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  20. Evolutionary Debunking Arguments in Three Domains: Fact, Value, and Religion.S. Wilkins John & E. Griffiths Paul - 2012 - In James Maclaurin Greg Dawes (ed.), A New Science of Religion. Routledge.
    Ever since Darwin people have worried about the sceptical implications of evolution. If our minds are products of evolution like those of other animals, why suppose that the beliefs they produce are true, rather than merely useful? We consider this problem for beliefs in three different domains: religion, morality, and commonsense and scientific claims about matters of empirical fact. We identify replies to evolutionary scepticism that work in some domains but not in others. One reply is that evolution (...)
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  21. Kant’s Deductions of Morality and Freedom.Owen Ware - 2017 - Canadian Journal of Philosophy 47 (1):116-147.
    It is commonly held that Kant ventured to derive morality from freedom in Groundwork III. It is also believed that he reversed this strategy in the second Critique, attempting to derive freedom from morality instead. In this paper, I set out to challenge these familiar assumptions: Kant’s argument in Groundwork III rests on a moral conception of the intelligible world, one that plays a similar role as the ‘fact of reason’ in the second Critique. Accordingly, I argue, there (...)
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  22. Sterba’s Argument From Non-Question-Beggingness for the Rationality of Morality.Duncan MacIntosh - 2014 - International Journal of Applied Philosophy 28 (1):171-189.
    James Sterba describes the egoist as thinking only egoist reasons decide the rationality of choices of action, the altruist, only altruistic reasons, that each in effect begs the question of what reasons there are against the other, and that the only non-question-begging and therefore rationally defensible position in this controversy is the middle-ground position that high-ranking egoistic reasons should trump low ranking-altruistic considerations and vice versa, this position being co-extensive with morality. Therefore it is rationally obligatory choose morally. I (...)
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  23. True Happiness: The Role of Morality in the Folk Concept of Happiness.Jonathan Phillips, Christian Mott, Julian De Freitas, June Gruber & Joshua Knobe - 2017 - Journal of Experimental Psychology: General 146 (2):165-181.
    Recent scientific research has settled on a purely descriptive definition of happiness that is focused solely on agents’ psychological states (high positive affect, low negative affect, high life satisfaction). In contrast to this understanding, recent research has suggested that the ordinary concept of happiness is also sensitive to the moral value of agents’ lives. Five studies systematically investigate and explain the impact of morality on ordinary assessments of happiness. Study 1 demonstrates that moral judgments influence assessments of happiness not (...)
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  24.  23
    Neurofeedback-Based Moral Enhancement and the Notion of Morality.Koji Tachibana - 2017 - The Annals of the University of Bucharest - Philosophy Series 66 (2):25-41.
    Some skeptics question the very possibility of moral bioenhancement by arguing that if we lack a widely acceptable notion of morality, we will not be able to accept the use of a biotechnological technique as a tool for moral bioenhancement. I will examine this skepticism and argue that the assessment of moral bioenhancement does not require such a notion of morality. In particular, I will demonstrate that this skepticism can be neutralized in the case of recent neurofeedback techniques. (...)
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  25. Recent Approaches to Confucian Filial Morality.Hagop Sarkissian - 2010 - Philosophy Compass 5 (9):725-734.
    A hallmark of Confucian morality is its emphasis on duties to family and kin as weighty features of moral life. The virtue of ‘filiality’ or ‘filial piety’ (xiao 孝), for example, is one of the most important in the Confucian canon. This aspect of Confucianism has been of renewed interest recently. On the one hand, some have claimed that, precisely because it acknowledges the importance of kin duties, Confucianism should be seen as an ethics rooted in human nature that (...)
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  26.  64
    Neuroscience of Morality and Teacher Education.Hyemin Han - forthcoming - In Michael A. Peters (ed.), Encyclopedia of Teacher Education. Singapore: Springer.
    Given that teachers become primary fundamental exemplars and models for their students and the students are likely to emulate the presented teachers’ behaviors, it is necessary to consider how to promote teachers’ abilities as potential moral educators during the course of teacher education. To achieve this ultimate aim in teacher education, as argued by moral philosophers, psychologists, and educators, teachers should be able to well understand the mechanisms of moral functioning and how to effectively promote moral development based on evidence. (...)
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  27. Morality Without Mindreading.Susana Monsó - 2017 - Mind and Language 32 (3):338-357.
    Could animals behave morally if they can’t mindread? Does morality require mindreading capacities? Moral psychologists believe mindreading is contingently involved in moral judgements. Moral philosophers argue that moral behaviour necessarily requires the possession of mindreading capacities. In this paper, I argue that, while the former may be right, the latter are mistaken. Using the example of empathy, I show that animals with no mindreading capacities could behave on the basis of emotions that possess an identifiable moral content. Therefore, at (...)
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  28. Introduction: Scientific Realism and Commonsense.Steve Clarke & Timothy D. Lyons - 2002 - In Steve Clarke & Timothy D. Lyons (eds.), Recent Themes in the Philosophy of Science: Scientific Realism and Commonsense. Dordrecht: Springer.
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  29. The Objectivity of Truth, Morality, and Beauty.Steven James Bartlett - 2017 - Willamette University Faculty Research Website.
    Whether truth, morality, and beauty have an objective basis has been a perennial question for philosophy, ethics, and aesthetics, while for a great many relativists and skeptics it poses a problem without a solution. In this essay, the author proposes an innovative approach that shows how cognitive intelligence, moral intelligence, and aesthetic intelligence provide the basis needed for objective judgments about truth, morality, and beauty.
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  30. Common Morality, Human Rights, and Multiculturalism in Japanese and American Bioethics.Tom L. Beauchamp - 2015 - Journal of Practical Ethics 3 (2):18-35.
    To address some questions in global biomedical ethics, three problems about cultural moral differences and alleged differences in Eastern and Western cultures are addressed: The first is whether the East has fundamentally different moral traditions from those in the West. Concentrating on Japan and the United States, it is argued that theses of profound and fundamental East-West differences are dubious because of many forms of shared morality. The second is whether human rights theory is a Western invention with no (...)
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  31. Good Sense, Art, and Morality in Hume's ‘Of the Standard of Taste’.Reed Winegar - 2011 - Journal of Scottish Philosophy 9 (1):17-35.
    In his essay ‘Of the Standard of Taste,’ Hume argues that artworks with morally flawed outlooks are, to some extent, aesthetically flawed. While Hume's remarks regarding the relationship between art and morality have influenced contemporary aestheticians, Hume's own position has struck many people as incoherent. For Hume appears to entangle himself in two separate contradictions. First, Hume seems to claim both that true judges should not enter into vicious sentiments and that true judges should adopt the standpoint of an (...)
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  32. Empathy and Morality in Behaviour Readers.Susana Monsó - 2015 - Biology and Philosophy 30 (5):671-690.
    It is tempting to assume that being a moral creature requires the capacity to attribute mental states to others, because a creature cannot be moral unless she is capable of comprehending how her actions can have an impact on the well-being of those around her. If this assumption were true, then mere behaviour readers could never qualify as moral, for they are incapable of conceptualising mental states and attributing them to others. In this paper, I argue against such an assumption (...)
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  33. Paradox and Tragedy in Human Morality.Pouwel Slurink - 1994 - International Political Science Review 15 (347):378.
    An evolutionary approach to ethics supports, to some extent, the sceptical meta-ethics found by some of the Greek sophists and Nietzsche. On the other hand, a modern naturalistic account on the origin and nature of morality, leads to somewhat different conclusions. This is demonstrated with an answer to three philosophical questions: does real freedom exist?, does the good, or real virtue, exist?, does life have a meaning?
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  34. Morality is its Own Reward.E. Sonny Elizondo - 2016 - Kantian Review 21 (3):343-365.
    Traditionally, Kantian ethics has been thought hostile to agents' well-being. Recent commentators have rightly called this view into question, but they do not push their challenge far enough. For they leave in place a fundamental assumption on which the traditional view rests, viz., that happiness is all there is to well-being. This assumption is important, since, combined with Kant’s rationalism about morality and empiricism about happiness, it implies that morality and well-being are at best extrinsically related. Since (...) can only make our lives go well by making us happy, and since morality can only make us happy by influencing our sensibility, morality is not its own reward--not really. It is simply the condition for some separate benefit. Drawing on Kant’s underappreciated discussion of self-contentment, an intellectual analog of happiness, I reconstruct an alternative account of morality’s relation to well-being. Morality does make our lives go well--and so is its own reward--not because it makes us happy but because it makes us self-contented. (shrink)
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  35.  88
    Should Law Track Morality?Re'em Segev - 2017 - Criminal Justice Ethics 36 (2):205-223.
    Does the moral status of an action provide in itself a non-instrumental, pro-tanto reason for a corresponding legal status – a reason that applies regardless of whether the law promotes a value that is independent of the law, such as preventing wrongdoing or promoting distributive or retributive justice? While the relation between morality and law is a familiar topic, this specific question is typically not considered explicitly. Yet it seems to be controversial and each of the contrasting answers to (...)
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  36.  90
    How To Be a Skeptical Theist and a Commonsense Epistemologist.Perry Hendricks - 2018 - Faith and Philosophy 35 (3):345-355.
    Trent Dougherty has argued that commonsense epistemology and skeptical theism are incompatible. In this paper, I explicate Dougherty’s argument, and show that (at least) one popular form of skeptical theism is compatible with commonsense epistemology.
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  37. Hannah Arendt on the Relation Between Morality and Plurality.Giorgos Papaoikonomou - 2015 - Dialogue and Universalism 25 (2):79-91.
    In this article, we examine, in the light of Arendt s categories, the fundamental structure of traditional claims on moral life. In other words, we evaluate the spirit in which traditional morality relates to the human world, especially, to the human condition of plurality. In this way, we shall be led to a perceptive reading of Arendt s groundbreaking view on morality and its borderline possibility of assuming a paradoxically significant role in the worldly affairs.
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  38. THE DEVELOPMENT OF MORALITY IN HUMAN LIFE: AN OVERVIEW.Desh Raj Sirswal - 2014 - Milestone Education Review 5 (01):25-35.
    Presently philosophers, social theorists, educationists and legal scholars are busy with issues of contemporary importance such as affirmative actions, animal’s rights, capital punishment, cloning, euthanasia, immigration, pornography, privacy in civil society, values in nature, human rights, cultural values and world hunger etc. Since ancient time ethics is one of the most important part of philosophical speculations and human development. The development of morality comes under three stages viz. intrinsic morality, customary morality and reflective morality. Intrinsic (...) has traditionally been thought to lie at the heart of ethics and this is the first stage of morality where the objective is to be moral is to lead one’s life according its basic needs. Customary morality is the second stage of morality, where customs of a particular group and tribe rule the life of the man living in this group and morals based on the customs and traditions of society. Members of the group are motivated to sacrifice their lives to save the culture and norms of the particular group or tribe. In the last reflective morality, man started thinking himself and started to do reflection on their life and contributed to the development of the nation or society where he/she lives. Here he/she is independent to think and follow the best for his life. Reflective morals are those that are based on what you believe to be right and not others. The ideas related to the development of art, values, human rights and quality education etc., all are because of man’s reflection. Reflective morality is the best stage of development of morality in human society. In this paper an attempt is made to draw an outline of development of morality in human life and its application of morality in public and personal life. (shrink)
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  39. Commonsense Metaphysics and Lexical Semantics.Jerry R. Hobbs, William Croft, Todd Davies, Douglas Edwards & Kenneth Laws - 1987 - Computational Linguistics 13 (3&4):241-250.
    In the TACITUS project for using commonsense knowledge in the understanding of texts about mechanical devices and their failures, we have been developing various commonsense theories that are needed to mediate between the way we talk about the behavior of such devices and causal models of their operation. Of central importance in this effort is the axiomatization of what might be called commonsense metaphysics. This includes a number of areas that figure in virtually every domain of discourse, (...)
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  40. Integrity and Ordinary Morality.Alex Rajczi - 2007 - American Philosophical Quarterly 44 (1):15-27.
    Consequentialism is enticing, and yet it also seems overly demanding. As a result, many non-consequentialists try to explain why we aren’t required to maximize the good. One explanation is the Integrity Explanation: we aren’t required to maximize the good because morality must make room for us to pursue the projects we value most deeply. Some people hope that the Integrity Explanation will not just explain why consequentialism is false, but simultaneously vindicate the common-sense permission to generally refrain from promoting (...)
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  41. Taking Seriously the Challenges of Agent-Centered Morality.Hye-Ryoung Kang - 2011 - JOURNAL OF INTERNATIONAL WONKWANG CULTURE 2 (1):43-56.
    Agent-centered morality has been a serious challenge to ethical theories based on agent-neutral morality in defining what is the moral point of view. In this paper, my concern is to examine whether arguments for agent-centered morality, in particular, arguments for agent-centered option, can be justified. -/- After critically examining three main arguments for agent-centered morality, I will contend that although there is a ring of truth in the demands of agent-centered morality, agent-centered morality is (...)
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  42. Marxism and Morality: Reflections on the History of Interpreting Marx in Moral Philosophy. [REVIEW]Hongmei Qu - 2011 - Frontiers of Philosophy in China 6 (2):239-257.
    The well-known paradox between Marxism and morality is that on the one hand, Marx claims that morality is a form of ideology that should be abandoned, while on the other hand, Marx makes quite a few moral judgments in his writings. It is in the research after Marx’s death that the paradox is found, explored and solved. This paper surveys the history of interpreting Marx from the aspect of moral philosophy by dividing it into three sequential phases. Then (...)
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  43. Aesthetics and Morality in Kant and Confucius. A Second Step.Christian Helmut Wenzel - 2010 - In Stephen Palmquist (ed.), Cultivating Personhood. Kant and Asian Philosophy. Walter de Gruyter. pp. 321-332.
    In the framework of his transcendental philosophy, Kant strictly separates morality from aesthetics. The pleasure in the good and the pleasure in the beautiful are two different kinds of pleasure (Arten des Wohlgefallens). As a consequence, a moral act as such cannot be beautiful. It is only in a second step that Kant indicates possible connections, in his comments on aesthetic ideas, symbolism, the sensus communis, and education in general. In Confucius on the other hand we do not find (...)
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  44.  34
    Ethics, Morality and Law.Mark Tunick - 2002 - In Kermit Hall (ed.), Oxford Companion to American Law. Oxford: Oxford University Press. pp. 275-77.
    This brief entry discusses the distinction between ethics, law, and morality.
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  45. Institutional Morality and the Principle of National Self-Determination.Hsin-wen Lee - 2015 - Philosophical Studies 172 (1):207-226.
    Allen Buchanan proposes a methodological framework with which theorists may evaluate different theories of secession, including the National Self-Determination theory. An important claim he makes is, because the right to secede is inherently institutional, any adequate theory of secession must include, as an integral part, an analysis of institutional morality. Because the National Self-Determination theory blatantly lacks such an analysis, Buchanan concludes that this theory is inherently flawed. In this paper, I consider Buchanan’s framework and the responses from supporters (...)
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  46. Testing My Own Morality.Massimo Pigliucci - 2012 - Philosophy Now 91 (Jul/Aug):41-41.
    Apparently, I’m a righteous son of a bitch, morally speaking. At least that’s the conclusion I would have to reach if I trusted the results of a morality test I took at the BBC website (bbc.co.uk/labuk/experiments/morality). The test was devised to collect data for a “new theory” that seeks to make sense of human morality in terms of a super-organism concept. Briefly, the idea is that “we, as individuals, behave as if we are part of a bigger (...)
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  47.  63
    Reflections on Morality in Renaissance Thought.Vasil Gluchman - 2015 - Ethics and Bioethics (in Central Europe) 5 (3-4):131-139.
    We can read about the morality of that time in works by authors who describe or criticize the conduct and activity of the members of those classes taking the lead in the morality of that time. Thus, we can find a lot of information about ancient Greece and its morality in Plato’s presentation of Socrates, Peter Abelard presenting the Middle Ages, Erasmus of Rotterdam, Niccolo Machiavelli, Baldesar Castiglione, but even also Slovak authors such as Martin Rakovský and (...)
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  48.  50
    Moral Education: Hegemony Vs. Morality.Sanjit Chakraborty - 2017 - International Journal of Applied Ethics 6:53-65.
    The paper inculcates the path of modern education by implementing cum ensuing the form and content of moral education from the stances of prescriptivist R. M Hare and existentialist Sartre. In the first part of the paper, Hare’s tune for language-centric moral concepts and its prescriptive plus universalistic application for society enhance an outlook for moral education where learners should be taught to apply morality from a prescriptive sense, not by memorizing it in a descriptive manner. Besides, Sartre’s existentialist (...)
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  49.  6
    How Much of Commonsense and Legal Reasoning is Formalizable? A Review of Conceptual Obstacles.James Franklin - 2012 - Law, Probability and Risk 11:225-245.
    Fifty years of effort in artificial intelligence (AI) and the formalization of legal reasoning have produced both successes and failures. Considerable success in organizing and displaying evidence and its interrelationships has been accompanied by failure to achieve the original ambition of AI as applied to law: fully automated legal decision-making. The obstacles to formalizing legal reasoning have proved to be the same ones that make the formalization of commonsense reasoning so difficult, and are most evident where legal reasoning has (...)
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  50. Consequentialism, Integrity, and Ordinary Morality.Alex Rajczi - 2009 - Utilitas 21 (3):377-392.
    According to the moral standards most of us accept and live by, morality generally permits us to refrain from promoting the good of others and instead engage in non-harmful projects of our own choice. This aspect of so-called ‘ordinary morality’ has turned out to be very difficult to justify. Recently, though, various authors, including Bernard Williams and Samuel Scheffler, have proposed “Integrity Theories” that would vindicate this aspect of ordinary morality, at least in part. They are generated (...)
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