Results for 'Sincerity'

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Bibliography: Sincerity in Normative Ethics
  1. Sincerity and the Reliability of Testimony: Burge on the A Priori Basis of Testimonial Entitlement.Peter Graham - 2018 - In Andreas Stokke & Eliot Michaelson (eds.), Lying: Language, Knowledge, Ethics, and Politics. Oxford, UK: Oxford University Press. pp. 85-112.
    According to the Acceptance Principle, a person is entitled to accept a proposition that is presented as true (asserted) and that is intelligible to him or her, unless there are stronger reasons not to. Burge assumes this Principle and then argues that it has an apriori justification, basis or rationale. This paper expounds Burge's teleological reliability framework and the details of his a priori justification for the Principle. It then raises three significant doubts.
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  2. Trust and sincerity in art.C. Thi Nguyen - 2021 - Ergo: An Open Access Journal of Philosophy 8:21-53.
    Our life with art is suffused with trust. We don’t just trust one another’s aesthetic testimony; we trust one another’s aesthetic actions. Audiences trust artists to have made it worth their while; artists trust audiences to put in the effort. Without trust, audiences would have little reason to put in the effort to understand difficult and unfamiliar art. I offer a theory of aesthetic trust, which highlights the importance of trust in aesthetic sincerity. We trust in another’s aesthetic (...) when we rely on them to fulfill their commitments to act for aesthetic reasons — rather than for, say, financial, social, or political reasons. We feel most thoroughly betrayed by an artist, not when they make bad art, but when they sell out. This teaches us something about the nature of trust in general. According to many standard theories, trust involves thinking the trusted to be cooperative or good-natured. But trust in aesthetic sincerity is different. We trust artists to be true to their own aesthetic sensibility, which might involve selfishly ignoring their audience’s needs. Why do we care so much about an artist’s sincerity, rather than merely trusting them to make good art? We emphasize sincerity when wish to encourage originality, rather than to demand success along predictable lines. And we ask for sincerity when our goal is to discover a shared sensibility. In moral life, we often try to force convergence through coordinated effort. But in aesthetic life, we often hope for the lovely discovery that our sensibilities were similar all along. And for that we need to ask for sincerity, rather than overt coordination. (shrink)
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  3. How sincere was Leibniz’s religious justification for war in the Justa Dissertatio?Lloyd Strickland - 2016 - In Wenchao Li (ed.), Für unser Glück oder das Glück anderer (volume 5). Hildesheim: Georg Olms. pp. 401-412.
    This paper is concerned with Leibniz’s Egypt Plan, written in 1671 and 1672, when Leibniz was in the service of the Elector of Mainz. One of the aims of this paper is to offer a more balanced and plausible reading of the religious benefits of war that Leibniz outlines in his Egypt plan.
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  4. Interpretation, Sincerity and "Theory".John Gibson - 2010 - Contemporary Aesthetics 8.
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  5. Truth of sincerity and authenticity or lie of reconstruction; whom do the visitors of cultural heritage trust?Hassan Bazazzadeh - 2020 - In Claudia Battaino, Agata Bonenberg, Armando Dal Fabbro, Nina Juzwa, Justyna Kobylarczyk, Gino Malacarne, Rafi Segal & Jan Słyk (eds.), DEFINING THE ARCHITECTURAL SPACE – THE TRUTH AND LIE OF ARCHITECTURE. Kraków, Poland: pp. 7-18.
    Presence of users as the main actors of each adaptive reuse of a given cultural heritage site heavily depends on the quality of their sensual experience there. This, in turn, seems to stem from how much they trust the integrity and provenance of the heritage attributes and activities pending within such historical sites. This paper aims to define the sincerity and authenticity as influential indicators of the users’ trust in adaptive reuse of cultural heritage sites. To reach the goal, (...)
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  6.  28
    Coming to Terms with Wang Yangming’s Strong Ethical Nativism: On Wang’s Claim That “Establishing Sincerity” (Licheng 立誠) Can Help Us Fully Grasp Everything that Matters Ethically.Justin Tiwald - 2023 - Journal of Confucian Philosophy and Culture 39:65-90.
    In this paper, I take up one of Wang Yangming’s most audacious philosophical claims, which is that an achievement that is entirely concerned with correcting one’s own inner states, called “establishing sincerity” (licheng 立誠) can help one to fully grasp (jin 盡) all ethically pertinent matters, including those that would seem to require some ability to know or track facts about the wider world (e.g., facts about people very different from ourselves, facts about the needs of plants and animals). (...)
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  7. The Importance of Sincerity.Ajeng Putriningrum - manuscript
    This paper discusses Richard Moran’s account of testimony. Moran argues for the idea that a person who testifies should be considered as giving assurance rather than providing evidence for her assertion. For Moran, it is the fact that the speaker stands by her assertion P that should be the hearer’s reason for believing P. I argue that, even if this claim is true, the speaker’s assurance should be considered as weak and untenable by itself. I draw my argument from the (...)
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  8. Assertion, Complexity, and Sincerity.Robin McKenna - 2015 - Australasian Journal of Philosophy 93 (4):782-798.
    The target of this paper is the ‘simple’ knowledge account of assertion, according to which assertion is constituted by a single epistemic rule of the form ‘One must: assert p only if one knows p’. My aim is to argue that those who are attracted to a knowledge account of assertion should prefer what I call the ‘complex’ knowledge account, according to which assertion is constituted by a system of rules all of which are, taken together, constitutive of assertion. One (...)
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  9. The trouble with being earnest: Deliberative democracy and the sincerity Norm.Elizabeth Markovits - 2006 - Journal of Political Philosophy 14 (3):249–269.
    This paper examines the idea that straight talk can actually pose certain dangers for democracy by asking two interrelated questions. First, does our belief in the importance of sincerity necessarily improve political deliberation? Second, does our belief cause us to under-appreciate other important communicative resources? We will see that much hinges on our answers to these questions because they deal directly with whose voices are to be considered legitimate and authoritative in our public sphere. This paper begins from a (...)
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  10. Liturgical Philosophy of Religion: An Untimely Manifesto on Sincerity, Acceptance, and Hope.Andrew Chignell - 2021 - In M. David Eckel, Allen Speight & Troy DuJardin (eds.), The Future of the Philosophy of Religion. Springer. pp. 73-94.
    This loosely-argued manifesto contains some suggestions regarding what the philosophy of religion might become in the 21st century. It was written for a brainstorming workshop over a decade ago, and some of the recommendations and predictions it contains have already been partly actualized (that’s why it is now a bit "untimely"). The goal is to sketch three aspects of a salutary “liturgical turn” in philosophy of religion. (Note: “liturgy” here refers very broadly to communal religious service and experience generally, not (...)
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  11. Reply to John Searle's Conjunctive Conditions for Non-defective Promising.Kim S. Mendoza - manuscript
    John Searle’s Speech Act Theory enumerates necessary and sufficient conditions for a non-defective act of promising in producing sincere promises. This paper seeks to demonstrate the conjunctive insufficiency of the foregoing conditions due to the inadequacy of the sincerity condition to guarantee predicated acts being fulfillable. Being the definitive condition which contains the psychological state distinct in promises as illocutionary acts, that is the expression of intention (S intends to A), I purport that not all sincere promises are non-defective. (...)
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  12. On hypocrisy1.Eva Feder Kittay - 1982 - Metaphilosophy 13 (3-4):277-289.
    I explore what and when hypocrisy is a moral wrong by interrogating the case of hypocrisy of Julien in Stendhal's The Red and The Black. I conclude hypocrisy is most morally vexed in those sphere where sincerity is required.
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  13. Assertion, Belief, and Context.Roger Clarke - 2018 - Synthese 195 (11):4951-4977.
    This paper argues for a treatment of belief as essentially sensitive to certain features of context. The first part gives an argument that we must take belief to be context-sensitive in the same way that assertion is, if we are to preserve appealing principles tying belief to sincere assertion. In particular, whether an agent counts as believing that p in a context depends on the space of alternative possibilities the agent is considering in that context. One and the same doxastic (...)
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  14. Convergence Justifications Within Political Liberalism: A Defence.Paul Billingham - 2016 - Res Publica 22 (2):135-153.
    According to political liberalism, laws must be justified to all citizens in order to be legitimate. Most political liberals have taken this to mean that laws must be justified by appeal to a specific class of ‘public reasons’, which all citizens can accept. In this paper I defend an alternative, convergence, model of public justification, according to which laws can be justified to different citizens by different reasons, including reasons grounded in their comprehensive doctrines. I consider three objections to such (...)
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  15. Collective State Apologies and Moral (Il)Legitimacy.Victor F. Abundez-Guerra - 2021 - Public Philosophy Journal 4 (1):1-16.
    Abstract: We live in the age of apology, particularly the age of collective apology. Here, I focus specifically on collective state apologies. In these apologies, political leaders apologize on behalf of an entire collective to another collective, often a racial or ethnic minority. Cynicism and skepticism arise on whether these apologies are morally legitimate. Here, moral legitimacy entails that an apology deserves to be given the authority, seriousness, and consideration that interpersonal apologies usually demand. In this paper, I respond to (...)
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  16.  43
    The Moral Dimension of Qiyun Aesthetics and Some Kantian Resonances.Xiaoyan Hu - 2019 - Proceedings of the European Society for Aesthetics 11:339–374.
    In this paper, I suggest that the notion of qiyun (spirit consonance) in the context of landscape painting involves a moral dimension. The Confucian doctrine of sincerity involved in bringing the landscapist’s or audience’s mind in accord with the Dao underpins the moral dimension of spiritual communion between artist, object, audience and work. By projecting Kant’s, and Schiller’s somewhat modified Kantian philosophy of aesthetic autonomy and the moral relevance of art into the qiyun-focused context, we shall see that reflection (...)
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  17. The Challenge of Amoralism.Voin Milevski - 2018 - Ratio 31 (2):252-266.
    According to unconditional motivational internalism, there is an a priori constraint on an agent's forming a sincere moral judgement, namely that she is, at least to some minimal extent, motivated to act as it dictates. In order to undermine this internalist position, proponents of motivational externalism typically appeal to the possibility of the amoralist—i.e. an individual who makes sincere moral judgements, but who is completely unmoved to act accordingly. This strategy is known as the challenge of amoralism. Against this strategy, (...)
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  18. The Big Shill.Robert Mark Simpson & Eliot Michaelson - 2020 - Ratio 33 (4):269-280.
    Shills are people who endorse products and companies for pay, while pretending that their endorsements are ingenuous. Here we argue that there is something objectionable about shilling that is not reducible to its bad consequences, the lack of epistemic conscientiousness it often relies upon, or to the shill’s insincerity. Indeed, we take it as a premise of our inquiry that shilling can sometimes be sincere, and that its wrongfulness is not mitigated by the shill’s sincerity, in cases where the (...)
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  19. The Moral Dimension of Qiyun Aesthetics and Some Resonances with Kant and Schiller.Xiaoyan Hu - 2021 - Estetika : The European Journal of Aesthetics 2 (LVIII/XIV):129-143.
    In this paper, I suggest that the notion of qiyun (qi: spirit; yun: consonance) in the context of landscape painting involves a moral dimension. The Confucian doctrine of sincerity involved in bringing the landscapist’s or audience’s mind in accord with the Dao underpins the moral dimension of spiritual communion between artist, object, audience, and work. By projecting Kant’s and Schiller’s conceptions of aesthetic autonomy and the moral relevance of art onto the qiyun-focused context, we see that the reflection on (...)
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  20. The Epistemology of Moral Praise and Moral Criticism.Jimmy Alfonso Licon - 2021 - Episteme:1-12.
    Are strangers sincere in their moral praise and criticism? Here we apply signaling theory to argueceteris paribusmoral criticism is more likely sincere than praise; the former tends to be a higher-fidelity signal (in Western societies). To offer an example: emotions are often self-validating as a signal because they're hard to fake. This epistemic insight matters: moral praise and criticism influence moral reputations, and affect whether others will cooperate with us. Though much of this applies togenericpraise and criticism too, moral philosophers (...)
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  21. Epistemic Norms and Epistemic Accountability.Antti Kauppinen - 2018 - Philosophers' Imprint 18.
    Everyone agrees that not all norms that govern belief and assertion are epistemic. But not enough attention has been paid to distinguishing epistemic norms from others. Norms in general differ from merely evaluative standards in virtue of the fact that it is fitting to hold subjects accountable for violating them, provided they lack an excuse. Different kinds of norm are most readily distinguished by their distinctive mode of accountability. My thesis is roughly that a norm is epistemic if and only (...)
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  22. The Logic of Plato's Feminism.Nicholas D. Smith - 1980 - Journal of Social Philosophy 11 (3):5-11.
    Scholars have argued that Plato's decision to include women in the ruling class was either intended as a joke, or else was forced on him by other political commitments. In tis paper, I argue that the arguments he offers for including women in positions of power can and should be taken as sincere.
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  23. Poe's law, group polarization, and the epistemology of online religious discourse.Scott F. Aikin - 2012 - Social Semiotics 22 (4).
    Poe's Law is roughly that online parodies of religious extremism are indistinguishable from instances of sincere extremism. Poe's Law may be expressed in a variety of ways, each highlighting either a facet of indirect discourse generally, attitudes of online audiences, or the quality of online religious material. As a consequence of the polarization of online discussions, invocations of Poe's Law have relevance in wider circles than religion. Further, regular invocations of Poe's Law in critical discussions have the threat of further (...)
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  24. Coreference and meaning.N. Ángel Pinillos - 2011 - Philosophical Studies 154 (2):301 - 324.
    Sometimes two expressions in a discourse can be about the same thing in a way that makes that very fact evident to the participants. Consider, for example, 'he' and 'John' in 'John went to the store and he bought some milk'. Let us call this 'de jure' coreference. Other times, coreference is 'de facto' as with 'Mark Twain' and 'Samuel Clemens' in a sincere use of 'Mark Twain is not Samuel Clemens'. Here, agents can understand the speech without knowing that (...)
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  25. Expressivism and Moore's Paradox.Jack Woods - 2014 - Philosophers' Imprint 14:1-12.
    Expressivists explain the expression relation which obtains between sincere moral assertion and the conative or affective attitude thereby expressed by appeal to the relation which obtains between sincere assertion and belief. In fact, they often explicitly take the relation between moral assertion and their favored conative or affective attitude to be exactly the same as the relation between assertion and the belief thereby expressed. If this is correct, then we can use the identity of the expression relation in the two (...)
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  26. Is Faith in School Integration Bad Faith?Michael S. Merry - 2021 - On Education 4 (11):1-7.
    Many profess a belief in the importance of school integration. In this essay I argue that the evidence tells against the sincerity of this belief.
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  27. ‘“What’s So Great About Science?” Feyerabend on the Ideological Use and Abuse of Science.Ian James Kidd - 2016 - In Elena Aronova & Simone Turchetti (eds.), Science Studies during the Cold War and Beyond. Basingstoke: Palgrave-Macmillan. pp. 55-76.
    It is very well known that from the late-1960s onwards Feyerabend began to radically challenge some deeply-held ideas about the history and methodology of the sciences. It is equally well known that, from around the same period, he also began to radically challenge wider claims about the value and place of the sciences within modern societies, for instance by calling for the separation of science and the state and by questioning the idea that the sciences served to liberate and ameliorate (...)
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  28. Polytheism and the Euthyphro.Edward P. Butler - 2016 - Walking the Worlds: A Biannual Journal of Polytheism and Spiritwork 2 (2).
    In this reading of the Euthyphro, Socrates and Euthyphro are seen less in a primordial conflict between reason and devotion, than as sincere Hellenic polytheists engaged in an inquiry based upon a common intuition that, in addition to the irreducible agency of the Gods, there is also some irreducible intelligible content to holiness. This reading is supported by the fact that Euthyphro does not claim the authority of revelation for his decision to prosecute his father, but rather submits it to (...)
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  29. Exemplars, Ethics, and Illness Narratives.Ian James Kidd - 2017 - Theoretical Medicine and Bioethics 38 (4):323-334.
    Many people report that reading first-person narratives of the experience of illness can be morally instructive or educative. But although they are ubiquitous and typically sincere, the precise nature of such educative experiences is puzzling—for those narratives typically lack the features that modern philosophers regard as constitutive of moral reason. I argue that such puzzlement should disappear, and the morally educative power of illness narratives explained, if one distinguishes two different styles of moral reason: an inferentialist style that generates the (...)
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  30. Philosophy Without Belief.Zach Barnett - 2019 - Mind 128 (509):109-138.
    Should we believe our controversial philosophical views? Recently, several authors have argued from broadly conciliationist premises that we should not. If they are right, we philosophers face a dilemma: If we believe our views, we are irrational. If we do not, we are not sincere in holding them. This paper offers a way out, proposing an attitude we can rationally take toward our views that can support sincerity of the appropriate sort. We should arrive at our views via a (...)
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  31. Unethical Consumption & Obligations to Signal.Holly Lawford-Smith - 2015 - Ethics and International Affairs 29 (3):315-330.
    Many of the items that humans consume are produced in ways that involve serious harms to persons. Familiar examples include the harms involved in the extraction and trade of conflict minerals (e.g. coltan, diamonds), the acquisition and import of non- fair trade produce (e.g. coffee, chocolate, bananas, rice), and the manufacture of goods in sweatshops (e.g. clothing, sporting equipment). In addition, consumption of certain goods (significantly fossil fuels and the products of the agricultural industry) involves harm to the environment, to (...)
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  32. Risky Killing: How Risks Worsen Violations of Objective Rights.Seth Lazar - 2019 - Journal of Moral Philosophy 16 (1):1-26.
    I argue that riskier killings of innocent people are, other things equal, objectively worse than less risky killings. I ground these views in considerations of disrespect and security. Killing someone more riskily shows greater disrespect for him by more grievously undervaluing his standing and interests, and more seriously undermines his security by exposing a disposition to harm him across all counterfactual scenarios in which the probability of killing an innocent person is that high or less. I argue that the salient (...)
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  33. Nietzsche, the mask, and the problem of the actor.Tom Stern - 2017 - In The Philosophy of Theatre, Drama and Acting. London, UK:
    Readers of Nietzsche are not unfamiliar with the thought that his philosophical writings contain numerous at least apparent contradictions. We begin with one of them. On the one hand, Nietzsche takes pride of place in the canonical parade of theatre-haters. Indeed, he himself demands inclusion: ‘I am essentially anti-theatrical’. This antipathy appears to extend to the actor’s ‘inner longing for a role and mask’. On the other hand, Nietzsche is known as an advocate and admirer of the mask: ‘everything profound (...)
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  34. Mill and Pettit on Freedom, Domination, and Freedom-as-Domination.Tim Beaumont - 2019 - Prolegomena: Journal of Philosophy 18 (1):27-50.
    Pettit endorses a ‘republican’ conception of social freedom of the person as consisting of a state of non-domination, and takes this to refute Mill’s ‘liberal’ claim that non-domineering but coercive interference can compromise social freedom of choice. This paper argues that Pettit’s interpretation is true to the extent that Mill believes that the legitimate, non-arbitrary and just coercion of would-be dominators, for the sake of preventing them from dominating others, can render them unfree to choose to do so without rendering (...)
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  35. What Does it Mean to Have an Open MIND?Thomas Metzinger & Jennifer Windt - 2015 - Open MIND.
    We decided to use our editors’ introduction to briefly address a difficult, somewhat deeper, and in some ways more classical problem: that of what genuine open mindedness really is and how it can contribute to the Mind Sciences. The material in the collection speaks for itself. Here, and in contrast to the vast collection that is Open MIND, we want to be concise. We want to point to the broader context of a particular way of thinking about the mind. And (...)
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  36. Seriousness, Irony, and Cultural Politics: A Defense of Jorge Portilla.Francisco Gallegos - 2013 - American Philosophical Association Newsletter on Hispanic/Latino Issues in Philosophy 13 (1):11-18.
    This essay discusses Jorge Portilla’s phenomenological analysis of values and freedom in his essay, “The Phenomenology of Relajo.” Portilla argues that genuine freedom requires seriousness and sincerity; it requires wholehearted participation in cultural practices that one finds truly valuable. To support his argument, Portilla examines the ways that values and freedom are undermined when cultural practices are disrupted and break down as a result of the antics of the so-called "relajiento," a kind of “class clown” figure in Mexican culture (...)
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  37. The moral belief problem.Neil Sinclair - 2006 - Ratio 19 (2):249–260.
    The moral belief problem is that of reconciling expressivism in ethics with both minimalism in the philosophy of language and the syntactic discipline of moral sentences. It is argued that the problem can be solved by distinguishing minimal and robust senses of belief, where a minimal belief is any state of mind expressed by sincere assertoric use of a syntactically disciplined sentence and a robust belief is a minimal belief with some additional property R. Two attempts to specify R are (...)
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  38. You don't say! Lying, asserting and insincerity.Neri Marsili - 2017 - Dissertation, University of Sheffield
    This thesis addresses philosophical problems concerning improper assertions. The first part considers the issue of defining lying: here, against a standard view, I argue that a lie need not intend to deceive the hearer. I define lying as an insincere assertion, and then resort to speech act theory to develop a detailed account of what an assertion is, and what can make it insincere. Even a sincere assertion, however, can be improper (e.g., it can be false, or unwarranted): in the (...)
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  39. What It Is to Pretend.Peter Langland-Hassan - 2014 - Pacific Philosophical Quarterly 95 (1):397-420.
    Pretense is a topic of keen interest to philosophers and psychologists. But what is it, really, to pretend? What features qualify an act as pretense? Surprisingly little has been said on this foundational question. Here I defend an account of what it is to pretend, distinguishing pretense from a variety of related but distinct phenomena, such as (mere) copying and practicing. I show how we can distinguish pretense from sincerity by sole appeal to a person's beliefs, desires, and intentions (...)
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  40. 'Of course there are fictional characters'.Mark Sainsbury - 2012 - Revue Internationale de Philosophie 262 (4):615-40.
    There is no straightforward inference from there being fictional characters to any interesting form of realism. One reason is that “fictional” may be an intensional operator with wide scope, depriving the quantifier of its usual force. Another is that not all uses of “there are” are ontologically committing. A realist needs to show that neither of these phenomena are present in “There are fictional characters”. Other roads to realism run into difficulties when negotiating the role that presupposition plays when we (...)
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  41. Libertarian patriarchalism: Nudges, procedural roadblocks, and reproductive choice.Govind Persad - 2014 - Women’s Rights L. Rep 35:273--466.
    Cass Sunstein and Richard Thaler's proposal that social and legal institutions should steer individuals toward some options and away from others-a stance they dub "libertarian paternalism"-has provoked much high-level discussion in both academic and policy settings. Sunstein and Thaler believe that steering, or "nudging," individuals is easier to justify than the bans or mandates that traditional paternalism involves. -/- This Article considers the connection between libertarian paternalism and the regulation of reproductive choice. I first discuss the use of nudges to (...)
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  42. The Argument From Intransigence For Non-cognitivism.Jussi Suikkanen - 2007 - Philosophical Writings 35 (2).
    There is a classic disagreement in moral psychology about the mental states that constitute the sincere acceptance of moral claims. Cognitivists hold that these states are beliefs aiming at a correct description of the world; whereas non-cognitivists argue that they must be some other kind of attitude. Mark Eli Kalderon has recently presented a new argument for non-cognitivism. He argues that all cognitivist inquiries include certain epistemic obligations for the participants in cases of disagreement in the inquiry. I will provide (...)
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  43. Can deliberation neutralise power?Samuel Bagg - 2018 - European Journal of Political Theory 17 (3):257-279.
    Most democratic theorists agree that concentrations of wealth and power tend to distort the functioning of democracy and ought to be countered wherever possible. Deliberative democrats are no exception: though not its only potential value, the capacity of deliberation to ‘neutralise power’ is often regarded as ‘fundamental’ to deliberative theory. Power may be neutralised, according to many deliberative democrats, if citizens can be induced to commit more fully to the deliberative resolution of common problems. If they do, they will be (...)
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  44.  40
    The Morality of Self-Acceptance: La Rochefoucauld and the Augustinian Challenge.Andreas Blank - 2022 - Early Modern French Studies 1 (1):1-19.
    This article argues that the reception of Augustinian ideas in Pascal and Nicole can be used to clarify what is distinctive in La Rochefoucauld’s treatment of self-relations. La Rochefoucauld does not share the Augustinian dichotomy between self-love at the price of forgetting God and love of God at the price of self-contempt that is prominent in both Pascal and Nicole. Rather, La Rochefoucauld develops a conception of an attitude towards the self that could be described as self-acceptance. As he describes (...)
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  45. Immoral lies and partial beliefs.Neri Marsili - 2022 - Inquiry: An Interdisciplinary Journal of Philosophy 65 (1):117-127.
    In a recent article, Krauss (2017) raises some fundamental questions concerning (i) what the desiderata of a definition of lying are, and (ii) how definitions of lying can account for partial beliefs. This paper aims to provide an adequate answer to both questions. Regarding (i), it shows that there can be a tension between two desiderata for a definition of lying: 'descriptive accuracy' (meeting intuitions about our ordinary concept of lying), and 'moral import' (meeting intuitions about what is wrong with (...)
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  46.  76
    “Interest-based Open-Mindedness: Advocating the Role of Interests in the Formation of Human Character” [in Hebrew]. [REVIEW]Nadav Berman, S. - 2018 - Katharsis 30:146-165.
    Ayalon Eidelstein’s Openness and Faith focuses on the centrality of the idea of openness, or open-mindedness, to the educational sphere. The first half presents the challenges in modern ‘divided-consciousness’ and its consequences of egoism, materialism, and hedonism on the one hand, and religious fanatism on the other. Eidelstein’s main audience is the Israeli secular public, to which he proposes an educational and philosophical middle-way rooted in sincere human and inter-human openness. This openness is inspired by the idea of disinterestedness that (...)
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  47.  23
    Jewish Philosophy as Minority Philosophy.Yitzhak Y. Melamed - forthcoming - In Yitzhak Y. Melamed & Paul Franks (eds.), Oxford Handbook of Jewish Philosophy. New York: Oxford University Press.
    Jewish philosophy has seen better days. It has been quite a while since the discipline of Jewish philosophy enjoyed the respect of the wider philosophical community, and an obvious question is what are the reasons for this state of things? Providing a detailed and thorough answer to this question is beyond the scope of the current chapter. Still, I would like to contribute here a few ideas that might shed some light on the current predicament and its causes. Such an (...)
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  48.  23
    The Morality of Self-Acceptance. La Rochefoucauld and the Augustinian Challenge.Andreas Blank - 2022 - Early Modern French Studies 1 (1):1-19.
    This article argues that the reception of Augustinian ideas in Pascal and Nicole can be used to clarify what is distinctive in La Rochefoucauld’s treatment of self-relations. La Rochefoucauld does not share the Augustinian dichotomy between self-love at the price of forgetting God and love of God at the price of self-contempt that is prominent in both Pascal and Nicole. Rather, La Rochefoucauld develops a conception of an attitude towards the self that could be described as self-acceptance. As he describes (...)
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  49. Motivational Internalism and the Challenge of Amoralism.Danielle Bromwich - 2016 - European Journal of Philosophy 24 (2):452-471.
    Motivational internalism is the thesis that captures the commonplace thought that moral judgements are necessarily motivationally efficacious. But this thesis appears to be in tension with another aspect of our ordinary moral experience. Proponents of the contrast thesis, motivational externalism, cite everyday examples of amoralism to demonstrate that it is conceptually possible to be completely unmoved by what seem to be sincere first-person moral judgements. This paper argues that the challenge of amoralism gives us no reason to reject or modify (...)
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  50. Social impact of media discourse in the age of iDeology. A perspective from the global periphery.Martin A. M. Gansinger (ed.) - 2019 - Hambourg, Allemagne: Anchor.
    In the age of iDeology - in which individual access and participation to technology is about to replace the rich texture of religion, culture, tradition and political convictions - the social impact of media discourse only magnifies. This volume is an attempt to explore the influence of ever-available communication content on the minds and behavior of a population that has made the permanent and often obsessive use of communication technology a defining element of social orientation. Unlike the many accounts that (...)
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