Results for 'Moral Self-Awareness'

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  1. Reframing the Purpose of Business Education: Crowding-in a Culture of Moral Self-Awareness.Julian Friedland & Tanusree Jain - 2022 - Journal of Management Inquiry 31 (1):15-29.
    Numerous high-profile ethics scandals, rising inequality, and the detrimental effects of climate change dramatically underscore the need for business schools to instill a commitment to social purpose in their students. At the same time, the rising financial burden of education, increasing competition in the education space, and overreliance on graduates’ financial success as the accepted metric of quality have reinforced an instrumentalist climate. These conflicting aims between social and financial purpose have created an existential crisis for business education. To resolve (...)
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  2. From Homo-economicus to Homo-virtus: A System-Theoretic Model for Raising Moral Self-Awareness.Julian Friedland & Benjamin M. Cole - 2019 - Journal of Business Ethics 155 (1):191-205.
    There is growing concern that a global economic system fueled predominately by financial incentives may not maximize human flourishing and social welfare externalities. If so, this presents a challenge of how to get economic actors to adopt a more virtuous motivational mindset. Relying on historical, psychological, and philosophical research, we show how such a mindset can be instilled. First, we demonstrate that historically, financial self-interest has never in fact been the only guiding motive behind free markets, but that markets (...)
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  3. When Gig Workers Become Essential: Leveraging Customer Moral Self-Awareness Beyond COVID-19.Julian Friedland - 2022 - Business Horizons 66 (2):181-190.
    The COVID-19 pandemic has intensified the extent to which economies in the developed and developing world rely on gig workers to perform essential tasks such as health care, personal transport, food and package delivery, and ad hoc tasking services. As a result, workers who provide such services are no longer perceived as mere low-skilled laborers, but as essential workers who fulfill a crucial role in society. The newly elevated moral and economic status of these workers increases consumer demand for (...)
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  4. Artificial Intelligence Systems, Responsibility and Agential Self-Awareness.Lydia Farina - 2022 - In Vincent C. Müller (ed.), Philosophy and Theory of Artificial Intelligence 2021. Berlin: Springer. pp. 15-25.
    This paper investigates the claim that artificial Intelligence Systems cannot be held morally responsible because they do not have an ability for agential self-awareness e.g. they cannot be aware that they are the agents of an action. The main suggestion is that if agential self-awareness and related first person representations presuppose an awareness of a self, the possibility of responsible artificial intelligence systems cannot be evaluated independently of research conducted on the nature of the (...)
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  5. Situationism, Manipulation, and Objective Self-Awareness.Hagop Sarkissian - 2017 - Ethical Theory and Moral Practice 20 (3):489-503.
    Among those taking the implications of situationism seriously, some have suggested exploiting our tendency to be shaped by our environments toward desirable ends. The key insight here is that if experimental studies produce reliable, probabilistic predictions about the effects of situational variables on behavior—for example, how people react to the presence or absence of various sounds, objects, and their placement—then we should deploy those variables that promote prosocial behavior, while avoiding or limiting those that tend toward antisocial behavior. Put another (...)
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  6. Self‐Knowledge and Moral Stupidity.Emer O'Hagan - 2012 - Ratio 25 (3):291-306.
    Most commonplace moral failure is not conditioned by evil intentions or the conscious desire to harm or humiliate others. It is more banal and ubiquitous – a form of moral stupidity that gives rise to rationalization, self‐deception, failures of due moral consideration, and the evasion of responsibility. A kind of crude, perception‐distorting self‐absorption, moral stupidity is the cause of many moral missteps; moral development demands the development of self‐knowledge as a way (...)
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  7. Capitalism After Covid: How the pandemic might inspire a more virtuous economy.Julian Friedland - 2020 - The Philosophers' Magazine 2 (89):12-15.
    Today, dramatically increasing economic inequality, imminent climatological calamity, and a global pandemic now place the timeless debate over capitalism into stark relief. Though many seek to pin the blame on capitalism’s excesses, they would do well to recall the historical record of socialism’s deficiencies, namely, stifling innovation, lumbering inefficiency, and stagnation. Fortunately, our moral psychology affords a middle way between these two extremes. For while economic incentives have a tendency to let our civic and prosocial impulses atrophy from disuse, (...)
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  8. AI Can Help Us Live More Deliberately.Julian Friedland - 2019 - MIT Sloan Management Review 60 (4).
    Our rapidly increasing reliance on frictionless AI interactions may increase cognitive and emotional distance, thereby letting our adaptive resilience slacken and our ethical virtues atrophy from disuse. Many trends already well underway involve the offloading of cognitive, emotional, and ethical labor to AI software in myriad social, civil, personal, and professional contexts. Gradually, we may lose the inclination and capacity to engage in critically reflective thought, making us more cognitively and emotionally vulnerable and thus more anxious and prone to manipulation (...)
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  9. Beyond the Brave New Nudge: Activating Ethical Reflection Over Behavioral Reaction.Julian Friedland, Kristian Myrseth & David Balkin - 2023 - Academy of Management Perspectives 37 (4):297-313.
    Behavioral intervention techniques leveraging reactive responses have gained popularity as tools for promoting ethical behavior. Choice architects, for example, design and present default opt-out options to nudge individuals into accepting preselected choices deemed beneficial to both the decision-maker and society. Such interventions can also employ mild financial incentives or affective triggers including joy, fear, empathy, social pressure, and reputational rewards. We argue, however, that ethical competence is achieved via reflection, and that heavy reliance on reactive behavioral interventions can undermine the (...)
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  10. Intuitive Learning in Moral Awareness. Cognitive-Affective Processes in Mencius’ Innatist Theory.İlknur Sertdemir - 2022 - Academicus International Scientific Journal 13 (25):235-254.
    Mencius, referred to as second sage in Chinese philosophy history, grounds his theory about original goodness of human nature on psychological components by bringing in something new down ancient ages. Including the principles of virtuous action associated with Confucius to his doctrine, but by composing them along psychosocial development, he theorizes utterly out of the ordinary that makes all the difference to the school. In his argument stated a positive opinion, he explains the method of forming individuals' moral (...) by means of inseparable integrity of feelings and thoughts, saying human being are born innately good. According to Mencius, heart-mind correlation is the motivational complement of inner incentives. Knowledge and virtue, which are extensions of inborn goodness, comprehended intuitively; then affective motives respond to circumstance, what is learned transmits to cognitive process and eventually behavior emerges. Comparing during the years of Warring State period he lived, in western geography Aristotle, who is one of the pioneers of Greek philosophy, argues deductive and inductive methods in mental activity. On the other hand, Mencius uses analogical reasoning throughout his self-titled work. This essay is an attempt to assert that most postulates of developmental theories, which have been considered an integral part of modern psychology, begin with Mencius in early era. Secondly, this study also aims to discuss the main paradigm of Mencius across emotivist-rationalist opposition, which keeps emotion above thought as well as reason above emotion. (shrink)
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  11. Context and self-related reflection: : Elisabeth of Bohemia’s way to address the moral objectiveness – forthcoming/last draft.Katarina Peixoto - forthcoming - In Women in the History of Philosophy and Sciences.
    In this work I intend to explore the textual and conceptual roots of the moral view in the Early Modern Rationalism of Cartesian spectrum as detected by Elisabeth of Bohemia. To this intent, I will drive my analysis, first, to the remark Descartes adds to his own provisional morality of the Discourse in the Letter of August 4th, 1645 to Elisabeth. Second, I will approach the two aspects of her reply to Descartes, both in her Letter of September 13th (...)
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  12. Self-Knowledge and the Opacity Thesis in Kant’s Doctrine of Virtue.Aaron Halper - 2023 - Kantian Review 28 (2):185-200.
    Kant’s moral philosophy both enjoins the acquisition of self-knowledge as a duty, and precludes certain forms of its acquisition via what has become known as the Opacity Thesis. This article looks at several recent attempts to solve this difficulty and argues that they are inadequate. I argue instead that the Opacity Thesis rules out only the knowledge that one has acted from genuine moral principles, but does not apply in cases of moral failure. The duty of (...)
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  13. A Neglected Aspect of Conscience: Awareness of Implicit Attitudes.Chloë Fitzgerald - 2013 - Bioethics 28 (1):24-32.
    The conception of conscience that dominates discussions in bioethics focuses narrowly on private regulation of behaviour resulting from explicit attitudes. It neglects to mention implicit attitudes and the role of social feedback in becoming aware of one's implicit attitudes. But if conscience is a way of ensuring that a person's behaviour is in line with her moral values, it must be responsive to all aspects of the mind that influence behaviour. There is a wealth of recent psychological work demonstrating (...)
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  14. A formação da subjetividade moral no pensamento de Michel Foucault.Bruno Camilo de Oliveira - 2021 - Journal Cajuína 6 (1):11-22.
    The objective of this work is to present Michel Foucault's perspective on the formation of moral subjectivity according to his text entitled “The use of pleasures and the techniques of self”. In the referred text, Foucault emphasizes that moral action should not be constituted in acts according to a rule of conduct supported by moral concepts, but in acts according to a pure relation of the subject with his internal wisdom (subjectivity), a relationship that should not (...)
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  15. Moral distress.Caroline Ong - 2015 - Chisholm Health Ethics Bulletin 20 (4):12.
    Ong, Caroline As health systems become more complex, moral distress is increasingly being recognised as a significant phenomenon amongst health professionals. It can be described as the state of being distressed when one is unable to act according to what one believes to be morally right. It may compromise patient care, the health professional involved and the organisation. Cumulative experiences of incompletely resolved moral distress - a phenomenon which is called moral residue - may leave us susceptible (...)
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  16. Moral theory and moral alienation.Adrian M. S. Piper - 1987 - Journal of Philosophy 84 (2):102-118.
    Most moral theories share certain features in common with other theories. They consist of a set of propositions that are universal, general, and hence impartial. The propositions that constitute a typical moral theory are (1) universal, in that they apply to all subjects designated as within their scope. They are (2) general, in that they include no proper names or definite descriptions. They are therefore (3) impartial, in that they accord no special privilege to any particular agent's situation (...)
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  17. Tao Te Ching: The Unity of Moral and Social Action for Peaceful Life.Pattamawadee Sankheangaew - 2023 - Journal of Namibian Studies 34 (Special Issue 2):23–36.
    Tao Te Ching sacred text, written in China around 600 BC, recommends cultivating non-action by observing the nature of the world. Tao Te Ching first articulated the idea of Wu Wei which means do that which consists in taking no action and order will prevail. The text explains the idea that we should stop trying to force action and get comfortable doing less. Taoism is widely understood to be a single (unity), unitary philosophy, social movement, and natural act. Then, when (...)
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  18. Rescue and Recovery as a Theological Principle, and a Key to Morality in Extraterrestrial Species.Margaret Boone Rappaport, Christopher J. Corbally & Riccardo Campa - 2023 - Zygon 58 (3):636-655.
    New theological understanding can emerge with the advancement of scientific knowledge and the use of new concepts, or older concepts in new ways. Here, the authors present a proposal to extend the concept of “rescue and recovery” found in the United Nations Law of the High Seas, off‐world and within a broader purview of other intelligent and self‐aware species that humans may someday encounter. The notion of a morality that extends to off‐world species is not new, but in this (...)
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  19. I, Volkswagen.Stephanie Collins - 2022 - Philosophical Quarterly 72 (2):283-304.
    Philosophers increasingly argue that collective agents can be blameworthy for wrongdoing. Advocates tend to endorse functionalism, on which collectives are analogous to complicated robots. This is puzzling: we don’t hold robots blameworthy. I argue we don’t hold robots blameworthy because blameworthiness presupposes the capacity for a mental state I call ‘moral self-awareness’. This raises a new problem for collective blameworthiness: collectives seem to lack the capacity for moral self-awareness. I solve the problem by giving (...)
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  20.  92
    Finely aware and ironically responsible: Rorty and the functions of literature.E. D. Huckerby - 2024 - Studium Ricerca 120 (2, Philosophy & Literature):37-96.
    Richard Rorty’s conception of literature has been criticised more than acclaimed. While Rorty certainly has impacted literary studies, a comprehensive account of his understanding of literature is still lacking. Moreover, while literature is seen as significant to his later work, the philosophical role this plays in Rortyan thought is underexamined and underappreciated. This paper aims to provide an account of the role of literature and the “literary” in Rorty’s philosophy and the functions he assigns to literature and poetry – in (...)
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  21. Plato on the Role of Anger in Our Intellectual and Moral Development.Marta Jimenez - 2020 - In Laura Candiotto & Olivier Renaut (eds.), Emotions in Plato. Boston: BRILL. pp. 285–307.
    In this paper I examine some of the positive epistemic and moral dimensions of anger in Plato’s dialogues. My aim is to show that while Plato is clearly aware that retaliatory anger has negative effects on people’s behavior, the strategy we find in his dialogues is not to eliminate anger altogether; instead, Plato aims to transform or rechannel destructive retaliatory anger into a different, more productive, reformative anger. I argue that this new form of anger plays a crucial positive (...)
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  22. Equanimity and the Moral Virtue of Open-mindedness.Emily McRae - 2016 - American Philosophical Quarterly 53 (1):97-108.
    The author argues for the following as constituents of the moral virtue of open-mindedness: a second-order awareness that is not reducible to first-order doubt; strong moral concern for members of the moral community; and some freedom from reactive habit patterns, particularly with regard to one's self-narratives, or equanimity. Drawing on Buddhist philosophical accounts of equanimity, the author focuses on the third constituent, equanimity, and argues that it is a central, but often ignored, component of the (...)
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  23.  73
    Jalal Khawaldeh’s Theory of the Philosophical Standard Test: Descartes' Meditations in an Isolated World Devoid of Epistemic Accumulation.Khawaldeh Jalal - manuscript
    Philosophers are granted the liberty to envision René Descartes presenting his questions and meditations in a controlled philosophical environment devoid of human and intellectual epistemic accumulation. In this conceptual experiment, Descartes is assumed to operate from a purely abstract mind, uninhabited by any knowledge of existence, regardless of its simplicity. Additionally, the controlled environment mandates that no interpretation, explanation, or validation of concepts or metaphysical terms is permitted until those ideas are substantiated independently. This paper posits that "René Descartes" existed (...)
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  24.  60
    Jalal Khawaldeh’s Theory of the Philosophical Standard Test.Khawaldeh Jalal - unknown
    Philosophers are granted the liberty to envision René Descartes presenting his questions and meditations in a controlled philosophical environment devoid of human and intellectual epistemic accumulation. In this conceptual experiment, Descartes is assumed to operate from a purely abstract mind, uninhabited by any knowledge of existence, regardless of its simplicity. Additionally, the controlled environment mandates that no interpretation, explanation, or validation of concepts or metaphysical terms is permitted until those ideas are substantiated independently. This paper posits that "René Descartes" existed (...)
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  25. “I could have been you”: Existential Envy and the Self.Íngrid Vendrell-Ferran - 2022 - In Sara Protasi (ed.), The Moral Psychology of Envy. Rowman & Littlefield Publishers. pp. 77-92.
    This paper explores “existential envy” as a kind of envy in which the subject targets the rival’s entire being rather than one of her possessions, achievements or talents. It argues that existential envy is characterized by a weakening of the distinction between good and rival and by a strong focus on the envious self. In existential envy, the subject becomes aware that another person is closer to her ideal self than she is, such that the rival painfully reminds (...)
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  26. Kant and Existentialism: Inescapable Freedom and Self-Deception.Roe Fremstedal - 2020 - In Jon Stewart (ed.), The Palgrave Handbook of German Idealism and Existentialism (Palgrave Handbooks in German Idealism). Cham: Palgrave Macmillan. pp. 51-75.
    Kant’s critical philosophy represents a rudimentary existentialism, or a proto-existentialism, in the following respects: He emphasizes human finitude, limits our knowledge, and argues that human consciousness is characterized by mineness (Jemeinigkeit). He introduces the influential concept of autonomy, something that lead to controversies about constructivism and anti-realism in meta-ethics and anticipated problems concerning decisionism in Existentialism. Kant makes human freedom the central philosophical issue, arguing (in the incorporation thesis) that freedom is inescapable for human agents. He even holds that (...) of freedom leads to anxiety (as opposed to fear), and that anxiety precedes the fall into evil. In the doctrine of radical evil, he argues that human agents are always already suffering from self-deception because of this fall. In order to overcome self-deception and evil, Kant proscribes a radical self-choice in which the agent takes over himself and society by thinking independently and consistently. However, this is not only a moral issue for Kant but also something that concerns religious faith and hope, since Kant argues that we need religion to overcome not only moral evil but also despair. Although he criticizes traditional natural theology, Kant develops a practical (moral) interpretation of religion that anticipates religious Existentialism. In this context, he developed an influential critique of philosophical theodicies and a notion of the hiddenness of God that emphasizes the importance and inscrutability of evil. By doing this, and by introducing philosophy of religion and philosophical anthropology as new disciplines, Kant prepared the ground for Existentialism. (shrink)
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  27. (1 other version)Basic SelfAwareness.Alexandre Billon - 2016 - European Journal of Philosophy 24 (4).
    Basic self-awareness is the kind of self-awareness reflected in our standard use of the first-person. Patients suffering from severe forms of depersonalization often feel reluctant to use the first-person and can even, in delusional cases, avoid it altogether, systematically referring to themselves in the third-person. Even though it has been neglected since then, depersonalization has been extensively studied, more than a century ago, and used as probe for understanding the nature and the causal mechanisms of basic (...)
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  28. The Hazards of Putting Ethics on Autopilot.Julian Friedland, B. Balkin, David & Kristian Myrseth - 2024 - MIT Sloan Management Review 65 (4).
    The generative AI boom is unleashing its minions. Enterprise software vendors have rolled out legions of automated assistants that use large language model (LLM) technology, such as ChatGPT, to offer users helpful suggestions or to execute simple tasks. These so-called copilots and chatbots can increase productivity and automate tedious manual work. In this article, we explain how that leads to the risk that users' ethical competence may degrade over time — and what to do about it.
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  29. Beat the Simulation and Seize Control of Your Life.Julian Friedland & Kristian Myrseth - 2023 - Psychology Today 12 (26).
    The simulation hypothesis can reinforce a cynical dismissal of human potential. This attitude can allow online platform designers to rationalize employing manipulative neuromarketing techniques to control user decisions. We point to cognitive boosting techniques at both user and designer levels to build critical reflection and mindfulness.
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  30. Selfawareness and self‐understanding.B. Scot Rousse - 2018 - European Journal of Philosophy 27 (1):162-186.
    In this paper, I argue that self-awareness is intertwined with one's awareness of possibilities for action. I show this by critically examining Dan Zahavi's multidimensional account of the self. I argue that the distinction Zahavi makes among 'pre-reflective minimal', 'interpersonal', and 'normative' dimensions of selfhood needs to be refined in order to accommodate what I call 'pre-reflective self-understanding'. The latter is a normative dimension of selfhood manifest not in reflection and deliberation, but in the habits (...)
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  31. Self-awareness Part 1: Definition, measures, effects, functions, and antecedents.Alain Morin - 2011 - Social and Personality Psychology Compass 5: 807-823.
    Self-awareness represents the capacity of becoming the object of one’s own attention. In this state one actively identifies, processes, and stores information about the self. This paper surveys the self-awareness literature by emphasizing definition issues, measurement techniques, effects and functions of self-attention, and antecedents of self-awareness. Key self-related concepts (e.g., minimal, reflective consciousness) are distinguished from the central notion of self-awareness. Reviewed measures include questionnaires, implicit tasks, and self-recognition. (...)
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  32. Cotard syndrome, self-awareness, and I-concepts.Rocco J. Gennaro - 2020 - Philosophy and the Mind Sciences 1 (1):1-20.
    Various psychopathologies of self-awareness, such as somatoparaphrenia and thought insertion in schizophrenia, might seem to threaten the viability of the higher-order thought (HOT) theory of consciousness since it requires a HOT about one’s own mental state to accompany every conscious state. The HOT theory of consciousness says that what makes a mental state a conscious mental state is that there is a HOT to the effect that “I am in mental state M.” I have argued in previous work (...)
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  33. Die Anfänge der Kantrezeption in Kroatien [The beginnings of Kant reception in Croatia].Srećko Kovač - 1993 - Synthesis Philosophica 8 (2):345-352.
    The reception of Kant began in Croatia at the turn of the 19th century with the writings of J.B. Horváth, whose textbooks were in use at that time in Croatia and Hungary. Unlike Horváth's decidedly negative attitude toward Kant, Šimun Čučić (Simeon Chuchich), in his systematic work Philosophia Critice Elaborata (1815), adopted some aspects of Kantian philosophy. This includes, for example, the formalistic conception of logic, Kantian apriorism and subjectivism, the formalistic approach to the moral law, and the like. (...)
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  34. Unwitting SelfAwareness?Peter Langland-Hassan - 2014 - Philosophy and Phenomenological Research 89 (3):719-726.
    This is a contribution to a book symposium on Joelle Proust’s The Philosophy of Metacognition: Mental Agency and Self-Awareness (OUP). While there is much to admire in Proust’s book, the legitimacy of her distinction between “procedural” and “analytic” metacognition can be questioned. Doing so may help us better understand the relevance of animal metacognition studies to human self-knowledge.
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  35. Animal Self-Awareness.Rory Madden - 2017 - Philosophy, Theory, and Practice in Biology 9 (9).
    Part of the philosophical interest of the topic of organic individuals is that it promises to shed light on a basic and perennial question of philosophical self-understanding, the question what are we? The class of organic individuals seems to be a good place to look for candidates to be the things that we are. However there are, in principle, different ways of locating ourselves within the class of organic individuals; organic individuals occur at both higher and lower mereological levels (...)
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  36. The Moral Self and Moral Duties.Jim A. C. Everett, Joshua August Skorburg & Julian Savulescu - 2020 - Philosophical Psychology (7):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 (...)
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  37. Plato's Theory of Forms and Other Papers.John-Michael Kuczynski - 2020 - Madison, WI, USA: College Papers Plus.
    Easy to understand philosophy papers in all areas. Table of contents: Three Short Philosophy Papers on Human Freedom The Paradox of Religions Institutions Different Perspectives on Religious Belief: O’Reilly v. Dawkins. v. James v. Clifford Schopenhauer on Suicide Schopenhauer’s Fractal Conception of Reality Theodore Roszak’s Views on Bicameral Consciousness Philosophy Exam Questions and Answers Locke, Aristotle and Kant on Virtue Logic Lecture for Erika Kant’s Ethics Van Cleve on Epistemic Circularity Plato’s Theory of Forms Can we trust our senses? Yes (...)
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  38. Consciousness, Naturalism, and Human Flourishing.Christian Coseru - 2019 - In Bongrae Seok (ed.), Naturalism, Human Flourishing, and Asian Philosophy: Owen Flanagan and Beyond. New York: Routledge. pp. 113–130.
    This chapter pursues the question of naturalism in the context of non-Western philosophical contributions to ethics and philosophy of mind: First, what conception of naturalism, if any, is best suited to capture the scope of Buddhist Reductionism? Second, can such a conception still accommodate the distinctive features of phenomenal consciousness (e.g., subjectivity, intentionality, first-person givenness, etc.). The first section reviews dominant conceptions of naturalism, and their applicability to the Buddhist project. In the second section, the author provides an example of (...)
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  39. The Relevance (and Irrelevance) of Questions of Personhood (and Mindedness) to the Abortion Debate.David Kyle Johnson - 2019 - Socio-Historical Examination of Religion and Ministry 1 (2):121‒53.
    Disagreements about abortion are often assumed to reduce to disagreements about fetal personhood (and mindedness). If one believes a fetus is a person (or has a mind), then they are “pro-life.” If one believes a fetus is not a person (or is not minded), they are “pro-choice.” The issue, however, is much more complicated. Not only is it not dichotomous—most everyone believes that abortion is permissible in some circumstances (e.g. to save the mother’s life) and not others (e.g. at nine (...)
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  40. Il sistema della ricchezza. Economia politica e problema del metodo in Adam Smith.Sergio Cremaschi - 1984 - Milano, Italy: Franco Angeli.
    Introduction. The book is a study in Adam Smith's system of ideas; its aim is to reconstruct the peculiar framework that Adam Smith’s work provided for the shaping of a semi-autonomous new discipline, political economy; the approach adopted lies somewhere in-between the history of ideas and the history of economic analysis. My two claims are: i) The Wealth of Nations has a twofold structure, including a `natural history' of opulence and an `imaginary machine' of wealth. The imaginary machine is a (...)
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  41. Gaijin Philosophy and the Problems of Universality and Culture: Conversations with Kasulis, Watsuji, and Sakai.Anton Luis Sevilla - 2013 - In Hakusan Furusato Bungakushô dai 29 kai Akegarasu Haya Shô nyûsen ronbun. pp. 29-58.
    This essay examines how the standpoint of the gaijin (foreigner) shapes and challenges the act of philosophizing, through the experience of overwhelming cultural difference. I examine three challenges the foreigner faces—the need to understand a foreign culture, the need to contribute to a foreign culture, and the need for caution and self-awareness vis-à-vis the excesses and dangers of this attempt. -/- First, through a reading of Thomas Kasulis’ Intimacy or Integrity: Philosophy and Cultural Difference (2002), I take the (...)
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  42. Mad Speculation and Absolute Inhumanism: Lovecraft, Ligotti, and the Weirding of Philosophy.Ben Woodard - 2011 - Continent 1 (1):3-13.
    continent. 1.1 : 3-13. / 0/ – Introduction I want to propose, as a trajectory into the philosophically weird, an absurd theoretical claim and pursue it, or perhaps more accurately, construct it as I point to it, collecting the ground work behind me like the Perpetual Train from China Mieville's Iron Council which puts down track as it moves reclaiming it along the way. The strange trajectory is the following: Kant's critical philosophy and much of continental philosophy which has followed, (...)
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  43. L'etica moderna. Dalla Riforma a Nietzsche.Sergio Cremaschi - 2007 - Roma RM, Italia: Carocci.
    This book tells the story of modern ethics, namely the story of a discourse that, after the Renaissance, went through a methodological revolution giving birth to Grotius’s and Pufendorf’s new science of natural law, leaving room for two centuries of explorations of the possible developments and implications of this new paradigm, up to the crisis of the Eighties of the eighteenth century, a crisis that carried a kind of mitosis, the act of birth of both basic paradigms of the two (...)
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  44. Neo-Thomism and the Problem of Animal Suffering.B. Kyle Keltz - 2019 - Nova et Vetera 17 (1):93-125.
    Proponents of the problem of animal suffering claim that the millions of years of apparent nonhuman animal pain and suffering provides evidence against the existence of God. Neo-Cartesianism attempts to avoid this problem mainly by denying the existence of phenomenal consciousness in nonhuman animals. However, neo-Cartesian options regarding animal minds have failed to compel many. In this essay, I explore an answer to the problem of animal suffering inspired by the medieval theologian Thomas Aquinas. Instead of focusing on phenomenal consciousness, (...)
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  45. (1 other version)Self-awareness and the left inferior frontal gyrus: Inner speech use during self-related processing.A. Morin & J. Michaud - 2007 - Brain Research Bulletin 74 (6):387-396.
    To test the hypothesis of a participation of inner speech in self-referential activity we reviewed 59 studies measuring brain activity during processing of self-information in the following self-domains: agency, self-recognition, emotions, personality traits, autobiographical memory, preference judgments, and REST. The left inferior frontal gyrus (LIFG) has been shown to sustain inner speech use. We calculated the percentage of studies reporting LIFG activity for each self-dimension. 55.9% of all studies reviewed identified LIFG (and presumably inner speech) (...)
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  46. Is consciousness reflexively self‐aware? A Buddhist analysis.Bronwyn Finnigan - 2018 - Ratio 31 (4):389-401.
    This article examines contemporary Buddhist defences of the idea that consciousness is reflexively aware or self-aware. Call this the Self-Awareness Thesis. A version of this thesis was historically defended by Dignāga but rejected by Prāsaṅgika Mādhyamika Buddhists. Prāsaṅgikas historically advanced four main arguments against this thesis. In this paper I consider whether some contemporary defence of the Self-Awareness Thesis can withstand these Prāsaṅgika objections. A problem is that contemporary defenders of the Self-Awareness Thesis (...)
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  47. Self-awareness Part 2: Neuroanatomy and importance of inner speech.Alain Morin - 2011 - Social and Personality Psychology Compass 2:1004-1012.
    The present review of literature surveys two main issues related to self-referential processes: (1) Where in the brain are these processes located, and do they correlate with brain areas uniquely specialized in self-processing? (2) What are the empirical and theoretical links between inner speech and self-awareness? Although initial neuroimaging attempts tended to favor a right hemispheric view of selfawareness, more recent work shows that the brain areas which support self-related processes are located in both hemispheres (...)
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  48. On the broken myth in the philosophy of religion and theology.Konrad Waloszczyk - 2012 - Przeglad Filozoficzny - Nowa Seria 82 (2):401-409.
    On the broken myth in the philosophy of religion and theology Abstract. The article deals with the concept of broken myth, thus named by the German theologian and philosopher Paul Tillich (1886 - 1965). The thesis related to this concept is that all religions, including Christianity, use a mythical language. This language is expressing moral truths and metaphysical intuitions, but not the objective facts and states of affairs that may provide knowledge. The broken myth does not imply the rejection (...)
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  49. The problem of psychophysical agency in the classical Sāṃkhya and Yoga perspective.Marzenna Jakubczak - 2015 - Argument: Biannual Philosophical Journal 5 (1):25-34.
    The paper discusses the issue of psychophysical agency in the context of Indian philosophy, focusing on the oldest preserved texts of the classical tradition of Sāṃkhya–Yoga. The author raises three major questions: What is action in terms of Sāṃkhyakārikā (ca. fifth century CE) and Yogasūtra (ca. third century CE)? Whose action is it, or what makes one an agent? What is a right and morally good action? The first part of the paper reconsiders a general idea of action – including (...)
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  50.  77
    Bodily Self-Awareness in French Phenomenology.Maxime Doyon & Maren Wehrle - 2022 - In Adrian J. T. Alsmith & Andrea Serino (eds.), The Routledge Handbook of Bodily Awareness. Routledge.
    Despite all controversies that might otherwise divide them, most phenomenologists agree that consciousness entails some form of self-consciousness. In fact, they go even further, as they virtually all agree on the necessity of fleshing out this insight in bodily terms: from the phenomenological point of view, self-consciousness is primarily experienced as a form of bodily self-consciousness (or self-awareness). Following Edmund Husserl's insight that the lived body (Leib), i.e. the body as it is subjectively felt or (...)
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