Results for 'condemnation'

256 found
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  1. Constraining condemning.Roger Wertheimer - 1998 - Ethics 108 (3):489-501.
    Our culture is conflicted about morally judging and condemning. We can't avoid it altogether, yet many layfolk today are loathe to do it for reasons neither they nor philosophers well understand. Their resistance is often confused (by themselves and by theorists) with some species of antiobjectivism. But unlike a nonobjectivist, most people think that (a) for us to judge and condemn is generally (objectively) morally wrong , yet (b) for God to do so is (objectively) proper, and (c) so too (...)
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  2. Must Egalitarians Condemn Representative Democracy?Adam Lovett - 2021 - Social Theory and Practice 1 (1):171-198.
    Many contemporary democratic theorists are democratic egalitarians. They think that the distinctive value of democracy lies in equality. Yet this position faces a serious problem. All contemporary democracies are representative democracies. Such democracies are highly unequal: representatives have much more power than do ordinary citizens. So, it seems that democratic egalitarians must condemn representative democracies. In this paper, I present a solution to this problem. My solution invokes popular control. If representatives are under popular control, then their extra power is (...)
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  3. Fairness, Sanction, and Condemnation.Pamela Hieronymi - 2021 - In David Shoemaker (ed.), Oxford Studies in Agency and Responsibility. Oxford University Press. pp. 229-258.
    I here press an often overlooked question: Why does the fairness of a sanction require an adequate opportunity to avoid it? By pressing this question, I believe I have come to better understand something that has long puzzled me, namely, what philosophers (and others) might have in mind when they talk about “true moral responsibility,” or the “condemnatory force” of moral blame, or perhaps even “basic desert.” In presenting this understanding of “condemnation” or of “basic desert,” I am presenting (...)
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  4. Why Luck Egalitarianism Fails in Condemning Oppression.Cynthia A. Stark - 2020 - Feminist Philosophy Quarterly 6 (4).
    Luck egalitarianism has been criticized for condoning some cases of oppression and condemning others for the wrong reason—namely, that the victims were not responsible for their oppression. Oppression is unjust, however, the criticism says, regardless of whether victims are responsible for it, simply because it is contrary to the equal moral standing of persons. I argue that four luck egalitarian responses to this critique are inadequate. Two address only the first part of the objection and do so in a way (...)
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  5. Understanding Retribution.Roger Wertheimer - 1983 - Criminal Justice Ethics 2 (2):19-38.
    Critical analysis of wide variety of conceptions and justifications of retribution and punishment. Emphasis is on pivotal role of condemnation.
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  6. Moral psychology as accountability.Brendan Dill & Stephen Darwall - 2014 - In Justin D'Arms & Daniel Jacobson (eds.), Moral Psychology and Human Agency: Philosophical Essays on the Science of Ethics. New York, NY: Oxford University Press. pp. 40-83.
    Recent work in moral philosophy has emphasized the foundational role played by interpersonal accountability in the analysis of moral concepts such as moral right and wrong, moral obligation and duty, blameworthiness, and moral responsibility (Darwall 2006; 2013a; 2013b). Extending this framework to the field of moral psychology, we hypothesize that our moral attitudes, emotions, and motives are also best understood as based in accountability. Drawing on a large body of empirical evidence, we argue that the implicit aim of the central (...)
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  7. Il dolore dell’anima separata. Giovanni di Napoli e il consolidamento dell’escatologia tomista.Maria Evelina Malgieri - 2023 - Noctua 10 (1):106-134.
    q. 16 of John of Naples’ Quodlibet III – Utrum dolor vel passio damnatae animae separatae sit, sicut in subiecto immediato, in eius essentia vel potentia – evokes one of the most delicate debates, both from a theological and philosophical point of view, of scholastic eschatology between the end of the 13th century and the first decades of the 14th: that relating to the action of hellfire (considered, due to the auctoritas of Gregory the Great, corporeal and identical in essence (...)
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  8. Is It Bad to Prefer Attractive Partners?William D'Alessandro - 2023 - Journal of the American Philosophical Association 9 (2):335-354.
    Philosophers have rightly condemned lookism—that is, discrimination in favor of attractive people or against unattractive people—in education, the justice system, the workplace and elsewhere. Surprisingly, however, the almost universal preference for attractive romantic and sexual partners has rarely received serious ethical scrutiny. On its face, it’s unclear whether this is a form of discrimination we should reject or tolerate. I consider arguments for both views. On the one hand, a strong case can be made that preferring attractive partners is bad. (...)
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  9. Kant on Moral Agency and Women's Nature.Mari Mikkola - 2011 - Kantian Review 16 (1):89-111.
    Some commentators have condemned Kant’s moral project from a feminist perspective based on Kant’s apparently dim view of women as being innately morally deficient. Here I will argue that although his remarks concerning women are unsettling at first glance, a more detailed and closer examination shows that Kant’s view of women is actually far more complex and less unsettling than that attributed to him by various feminist critics. My argument, then, undercuts the justification for the severe feminist critique of Kant’s (...)
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  10.  58
    Trading on Shifting Grounds: Risse and Wollner’s On Trade Justice.Joshua M. Hall - forthcoming - Transactions of the Charles S. Peirce Society.
    Though Mathias Risse and Gabriel Wollner’s On Trade Justice admirably incorporates the history of European philosophy and U.S. government, their otherwise reasonable proposals rest on dubious grounds. The book derives both much of its appeal, and its primary vulnerability, from a cluster of central terms that are situated precariously at the intersection of metaphors and concepts, or what Lakoff and Johnson call “metaphorical concepts.” In this article, I explore the three most important such terms, as featured in the following paraphrase (...)
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  11. Ghoshal’s Ghost: Financialization and the End of Management Theory.Gregory A. Daneke & Alexander Sager - 2015 - Philosophy of Management 14 (1):29-45.
    Sumantra Ghoshal’s condemnation of “bad management theories” that were “destroying good management practices” has not lost any of its salience, after a decade. Management theories anchored in agency theory (and neo-classical economics generally) continue to abet the financialization of society and undermine the functioning of business. An alternative approach (drawn from a more classic institutional, new ecological, and refocused ethical approaches) is reviewed.
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  12. (3 other versions)The Relevance of Speciesism to Life Sciences Practices.Roger Wertheimer - 2007 - Journal of Philosophical Research 32 (9999):27-38.
    Animal protectionists condemn speciesism for motivating the practices protectionists condemn. This misconceives both speciesism and the morality condoning those practices. Actually, animal protectionists can be and generally are speciesists. The specifically speciesist aspects of people’s beliefs are in principle compatible with all but the most radical protectionist proposals. Humanity’s speciesism is an inclusivist ideal encompassing all human beings, not an exclusionary ethos opposing moral concern for nonhumans. Anti-speciesist rhetoric is akin to anti-racist rhetoric that condemned racists for regarding people as (...)
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  13. Grace de Laguna’s 1909 Critique of Analytic Philosophy: Presentation and Defence.Joel Katzav - 2023 - Asian Journal of Philosophy 2 (2):1-26.
    Grace A. de Laguna was an American philosopher of exceptional originality. Many of the arguments and positions she developed during the early decades of the twentieth century later came to be central to analytic philosophy. These arguments and positions included, even before 1930, a critique of the analytic-synthetic distinction, a private language argument, a critique of type physicalism, a functionalist theory of mind, a critique of scientific reductionism, a methodology of research programs in science and more. Nevertheless, de Laguna identified (...)
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  14.  75
    Envy and Inequality: A Marxist Buddhist Solution?Sara Protasi - forthcoming - Australasian Philosophical Review.
    In this paper I argue that Marxist Buddhism may provide a novel approach to envy in society. It has been argued that envy arises in response to socio-political inequality, which is considered a problem given the social and moral harms associated with envy. Thus, achieving equality is expected to solve the problem of envy. However, anecdotal and empirical evidence suggests that is not the case, and that, in particular, societies inspired by Marxist ideals are not envy-free—if anything, the opposite seems (...)
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  15. The Ethical Significance of Post-Vaccination COVID-19 Transmission Dynamics.Steven R. Kraaijeveld - 2022 - Journal of Bioethical Inquiry 20 (1):21-29.
    The potential for vaccines to prevent the spread of infectious diseases is crucial for vaccination policy and ethics. In this paper, I discuss recent evidence that the current COVID-19 vaccines have only a modest and short-lived effect on reducing SARS-CoV-2 transmission and argue that this has at least four important ethical implications. First, getting vaccinated against COVID-19 should be seen primarily as a self-protective choice for individuals. Second, moral condemnation of unvaccinated people for causing direct harm to others is (...)
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  16. A Unified Account of the Moral Standing to Blame.Patrick Todd - 2019 - Noûs 53:347-374.
    Recently, philosophers have turned their attention to the question, not when a given agent is blameworthy for what she does, but when a further agent has the moral standing to blame her for what she does. Philosophers have proposed at least four conditions on having “moral standing”: -/- 1. One’s blame would not be “hypocritical”. 2. One is not oneself “involved in” the target agent’s wrongdoing. 3. One must be warranted in believing that the target is indeed blameworthy for the (...)
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  17. The Radical Behavioral Challenge and Wide-Scope Obligations in Business.Hasko von Kriegstein - 2022 - Journal of Business Ethics 177 (3):507-517.
    This paper responds to the Radical Behavioral Challenge to normative business ethics. According to RBC, recent research on bounded ethicality shows that it is psychologically impossible for people to follow the prescriptions of normative business ethics. Thus, said prescriptions run afoul of the principle that nobody has an obligation to do something that they cannot do. I show that the only explicit response to this challenge in the business ethics literature is flawed because it limits normative business ethics to condemning (...)
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  18. Fairness, Free-Riding and Rainforest Protection.Chris Armstrong - 2016 - Political Theory 44 (1):106-130.
    If dangerous climate change is to be avoided, it is vital that carbon sinks such as tropical rainforests are protected. But protecting them has costs. These include opportunity costs: the potential economic benefits which those who currently control rainforests have to give up when they are protected. But who should bear those costs? Should countries which happen to have rainforests within their territories sacrifice their own economic development, because of our broader global interests in protecting key carbon sinks? This essay (...)
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  19. Success in failure: from the destruction of the tragic to the self-negation of the comic.Jack Black - 2023 - Crisis and Critique 10 (2):30--54.
    This essay explores the interrelationship between tragedy and comedy, with specific focus given to the potential that comedy can provide in transforming the most tragic of situations. In building this claim, the very dynamics and distinctions that divide the tragic from the comic are considered in view of the self-negation that the comic posits. That is, while tragedy requires a certain acceptance of the finite, from which destiny and circumstance come to certify the hero’s tragic predicament, in comedy, what succeeds (...)
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  20. Terrorism, Supreme Emergency and Killing the Innocent.Anne Schwenkenbecher - 2009 - Perspectives - The Review of International Affairs 17 (1):105-126.
    Terrorist violence is often condemned for targeting innocents or non-combatants. There are two objections to this line of argument. First, one may doubt that terrorism is necessarily directed against innocents or non-combatants. However, I will focus on the second objection, according to which there may be exceptions from the prohibition against killing the innocent. In my article I will elaborate whether lethal terrorism against innocents can be justified in a supreme emergency. Starting from a critique of Michael Walzer’s account of (...)
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  21. In defence of gullibility: The epistemology of testimony and the psychology of deception detection.Kourken Michaelian - 2010 - Synthese 176 (3):399-427.
    Research in the psychology of deception detection implies that Fricker, in making her case for reductionism in the epistemology of testimony, overestimates both the epistemic demerits of the antireductionist policy of trusting speakers blindly and the epistemic merits of the reductionist policy of monitoring speakers for trustworthiness: folk psychological prejudices to the contrary notwithstanding, it turns out that monitoring is on a par (in terms both of the reliability of the process and of the sensitivity of the beliefs that it (...)
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  22. Finding the Good in Grief: What Augustine Knew but Meursault Couldn't.Michael Cholbi - 2017 - Journal of the American Philosophical Association 3 (1):91-105.
    Meursault, the protagonist of Camus' The Stranger, is unable to grieve, a fact that ultimately leads to his condemnation and execution. Given the emotional distresses involved in grief, should we envy Camus or pity him? I defend the latter conclusion. As St. Augustine seemed to dimly recognize, the pains of grief are integral to the process of bereavement, a process that both motivates and provides a distinctive opportunity to attain the good of self-knowledge.
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  23. Autonomy and Manipulation: Refining the Argument Against Persuasive Advertising.Timothy Aylsworth - 2020 - Journal of Business Ethics 175 (4):689-699.
    Critics of persuasive advertising argue that it undermines the autonomy of consumers by manipulating their desires in morally problematic ways. My aim is this paper is to refine that argument by employing a conception of autonomy that is not at odds with certain forms of manipulation. I argue that the charge of manipulation is not sufficient for condemning persuasive advertising. On my view, manipulation of an agent’s desires through advertising is justifiable in cases where the agent accepts the process through (...)
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  24. Morgan’s Quaker gun and the species of belief.Devin Sanchez Curry - 2023 - Philosophical Perspectives 37 (1):119-144.
    In this article, I explore how researchers’ metaphysical commitments can be conducive—or unconducive—to progress in animal cognition research. The methodological dictum known as Morgan’s Canon exhorts comparative psychologists to countenance the least mentalistic fair interpretation of animal actions. This exhortation has frequently been misread as a blanket condemnation of mentalistic interpretations of animal behaviors that could be interpreted behavioristically. But Morgan meant to demand only that researchers refrain from accepting default interpretations of (apparent) actions until other fair interpretations have (...)
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  25. The Refutation of Intentionalism.Daniele Bertini - 2023 - Logos and Episteme 14 (4):353-386.
    My purpose is to refute the intentionalist approach to perception. Drawing from mainstream literature, I identify a principle on which any version of intentional theory relies. My paper is a detailed attack on the truth of the principle. In the first section I will introduce terminology and will taxonomize various statements of the intentional view. In the second section I will briefly outline a sketch of the skeletal intentionalist theory that develops from the assumption of the principle alone. Then, in (...)
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  26. Kant and Slavery—Or Why He Never Became a Racial Egalitarian.Huaping Lu-Adler - 2022 - Critical Philosophy of Race 10 (2):263-294.
    According to an oft-repeated narrative, while Kant maintained racist views through the 1780s, he changed his mind in the 1790s. Pauline Kleingeld introduced this narrative based on passages from Kant’s Metaphysics of Morals and “Toward Perpetual Peace”. On her reading, Kant categorically condemned chattel slavery in those texts, which meant that he became more racially egalitarian. But the passages involving slavery, once contextualized, either do not concern modern, race-based chattel slavery or at best suggest that Kant mentioned it as a (...)
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  27. Perspectives on Indian Secularism.Domenic Marbaniang - 2009 - Google Books.
    Perspectives on Indian Secularism condemned it and wished to make a clean sweep of it. Almost always it seemed to stand for blind belief and reaction, ...
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  28. Contributing to Historical-Structural Injustice via Morally Wrong Acts.Jennifer M. Https://Orcidorg Page - 2021 - Ethical Theory and Moral Practice 24 (5):1197-1211.
    Alasia Nuti’s important recent book, Injustice and the Reproduction of History: Structural Inequalities, Gender and Redress, makes many persuasive interventions. Nuti shows how structural injustice theory is enriched by being explicitly historical; in theorizing historical-structural injustice, she lays bare the mechanisms of how the injustices of history reproduce themselves. For Nuti, historical-structural patterns are not only shaped by habitual behaviors that are or appear to be morally permissible, but also by individual wrongdoing and wrongdoing by powerful group agents like states. (...)
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  29. Think more before you cheat: The influences of attitudes toward cheating and cognitive reflection on cheating behavior.Tam-Tri Le, Ruining Jin, Minh-Hoang Nguyen & Quan-Hoang Vuong - manuscript
    Cheating is widely considered a condemnable behavior in society and a big problem in the educational system. In this study, we employ the information-processing-based Bayesian Mindsponge Framework to explore deeper the subjective cost-benefit evaluation involving the perceived value of cheating. Conducting Bayesian analysis on 493 university students from Germany, Vietnam, China, Taiwan, and Japan, we found that students who have more positive attitudes toward cheating are more likely to cheat. However, a higher capability of cognitive reflection acts as a moderator (...)
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  30. 'Extremely Racist' and 'Incredibly Sexist': An Empirical Response to the Charge of Conceptual Inflation.Shen-yi Liao & Nat Hansen - 2023 - Journal of the American Philosophical Association 9 (1):72-94.
    Critics across the political spectrum have worried that ordinary uses of words like 'racist', 'sexist', and 'homophobic' are becoming conceptually inflated, meaning that these expressions are getting used so widely that they lose their nuance and, thereby, their moral force. However, the charge of conceptual inflation, as well as responses to it, are standardly made without any systematic investigation of how 'racist' and other expressions condemning oppression are actually used in ordinary language. Once we examine large linguistic corpora to see (...)
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  31. Status Quo Bias, Rationality, and Conservatism about Value.Jacob Nebel - 2015 - Ethics 125 (2):449-476.
    Many economists and philosophers assume that status quo bias is necessarily irrational. I argue that, in some cases, status quo bias is fully rational. I discuss the rationality of status quo bias on both subjective and objective theories of the rationality of preferences. I argue that subjective theories cannot plausibly condemn this bias as irrational. I then discuss one kind of objective theory, which holds that a conservative bias toward existing things of value is rational. This account can fruitfully explain (...)
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  32. Should Buddhists be Social Activists?Ian Kidd - 2022 - Www.Daily-Philosophy.Com.
    This is a three-part popular philosophy article for the Daily Philosophy website. -/- I challenge the 'engaged Buddhist' conviction that social and political activism is consistent with Buddhist teachings. -/- I focus on the Buddha's teachings on compassion and the 'overcoming of suffering' (part one), the kinds of attitudes and actions he endorsed and condemned (part two), and the essentially quietist character of his moral vision (part three). -/- A theme of the discussion is the neglect or dismissal, by modern (...)
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  33. Destigmatizing the Exegetical Attribution of Lies: The Case of Kant.Ian Proops & Roy Sorensen - 2023 - Pacific Philosophical Quarterly 104 (4):746-768.
    Charitable interpreters of David Hume set aside his sprinkles of piety. Better to read him as lying than as clumsily inconsistent. We argue that the attribution of lies can pay dividends in historical scholarship no matter how strongly the theorist condemns lying. Accordingly, we show that our approach works even with one of the strongest condemners of lying: Immanuel Kant. We argue that Kant lied in his scholarly work and even in the first Critique. And we defend the claim that (...)
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  34. Liberal Lustration.Yvonne Chiu - 2010 - Journal of Political Philosophy 19 (4):440-464.
    After a regime-changing war, a state often engages in lustration—condemnation and punishment of dangerous, corrupt, or culpable remnants of the previous system—e.g., de-Nazification or the more recent de-Ba’athification in Iraq. This common practice poses an important moral dilemma for liberals because even thoughtful and nuanced lustration involves condemning groups of people, instead of treating each case individually. It also raises important questions about collective agency, group treatment, and rectifying historical injustices. Liberals often oppose lustration because it denies moral individualism (...)
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  35. Uncivil Disobedience: Political Commitment and Violence.N. P. Adams - 2018 - Res Publica 24 (4):475-491.
    Standard accounts of civil disobedience include nonviolence as a necessary condition. Here I argue that such accounts are mistaken and that civil disobedience can include violence in many aspects, primarily excepting violence directed at other persons. I base this argument on a novel understanding of civil disobedience: the special character of the practice comes from its combination of condemnation of a political practice with an expressed commitment to the political. The commitment to the political is a commitment to engaging (...)
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  36. Algorithms and the Individual in Criminal Law.Renée Jorgensen - 2022 - Canadian Journal of Philosophy 52 (1):1-17.
    Law-enforcement agencies are increasingly able to leverage crime statistics to make risk predictions for particular individuals, employing a form of inference that some condemn as violating the right to be “treated as an individual.” I suggest that the right encodes agents’ entitlement to a fair distribution of the burdens and benefits of the rule of law. Rather than precluding statistical prediction, it requires that citizens be able to anticipate which variables will be used as predictors and act intentionally to avoid (...)
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  37.  94
    Our Statues of Wrongdoers.Craig K. Agule - forthcoming - Journal of Applied Philosophy.
    Many of those memorialized around us in statues are wrongdoers, and so we are often called to consider whether we should take down those statues. Some of those statutes are memorialized for reasons now taken to be wrong; others are memorialized not for but rather despite their wrongdoing. How should we consider those latter cases? One tempting analysis suggests that we need only consider whether the wrongdoing was sufficiently transgressive. In this article, however, I reject that constrained focus. Instead, these (...)
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  38. Immoral Artists.Erich Hatala Matthes - 2023 - In James Harold (ed.), Oxford Handbook of Ethics and Art. New York, NY: Oxford University Press.
    This chapter offers an overview of issues posed by the problem of immoral artists, artists who in word or deed violate commonly held moral principles. I briefly consider the question of whether the immorality of an artist can render their work aesthetically worse (making connections to chapters in the Theory section of the handbook), and then turn to questions about what the audience should do and feel in response to knowledge of these moral failings. I discuss questions such as whether (...)
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  39. Hayek’s vicarious secularization of providential theology.Tim Christiaens - 2018 - Philosophy and Social Criticism 45 (1):71-95.
    Friedrich Hayek’s defense of neoliberal free market capitalism hinges on the distinction between economies and catallaxies. The former are orders instituted via planning, whereas the latter are spontaneous competitive orders resulting from human action without human design. I argue that this distinction is based on an incomplete semantic history of “economy.” By looking at the meaning of “oikonomia” in medieval providential theology as explained by Giorgio Agamben and Joseph Vogl, I argue how Hayek’s science of catallactics is itself a secularization (...)
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  40. Kant, political liberalism, and the ethics of same-sex relations.Kory Schaff & Kory P. Schaff - 2001 - Journal of Social Philosophy 32 (3):446–462.
    I argue that there is nothing in Kant’s moral theory that legitimates condemnation of same-sex relations and that the arguments from natural ends Kant relies on in doing so are unjustified by the constraints placed upon morality to avoid the empirical determination of judgments. In order to make clear why same-sex activity does not contradict the requirements of the moral law, we need to understand Kant’s account of legitimate sexual activity. I provide this reconstruction in the first section, drawing (...)
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  41.  73
    The icarian element as a contribution to the autonomy in education and upbringing.Jurand Barlik - 2024 - In Zygmunt Czapla (ed.), Ogólnopolska Konferencja Metodyczna. Kształcenie innowatorów - multiplikacja wiedzy i kreatywności. Koszalin: Zakład Poligraficzny POLIMER. pp. 37-65.
    Polish education is on a precipice of change. This is associated great hopes and great concerns. For too long the school system has condemned to indifference of politics and the public opinion was led also to similar believes. The school must change but not superficially, it must change for the inside. But in which direction should the changes be guided? The author of the this article proposes a thorough transformation of the polish school paradigm to increase the autonomy of educational (...)
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  42. Republicanism and Markets.Robert S. Taylor - 2019 - In Yiftah Elazar & Geneviève Rousselière (eds.), Republicanism and the Future of Democracy. New York, NY: Cambridge University Press. pp. 207-223.
    The republican tradition has long been ambivalent about markets and commercial society more generally: from the contrasting positions of Rousseau and Smith in the eighteenth century to recent neorepublican debates about capitalism, republicans have staked out diverse positions on fundamental issues of political economy. Rather than offering a systematic historical survey of these discussions, this chapter will instead focus on the leading neo-republican theory—that of Philip Pettit—and consider its implications for market society. As I will argue, Pettit’s theory is even (...)
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  43. The Ethics of Inquiry, Scientific Belief, and Public Discourse.Lawrence Torcello - 2011 - Public Affairs Quarterly 25 (3):197-215.
    The scientific consensus regarding anthropogenic climate change is firmly established yet climate change denialism, a species of what I call pseudoskepticism, is on the rise in industrial nations most responsible for climate change. Such denialism suggests the need for a robust ethics of inquiry and public discourse. In this paper I argue: (1) that ethical obligations of inquiry extend to every voting citizen insofar as citizens are bound together as a political body. (2) It is morally condemnable for public officials (...)
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  44. Different Substantive Conceptions of Evil Actions.Paul Formosa - 2017 - In Thomas Nys & Stephen De Wijze (eds.), The Routledge Handbook of the Philosophy of Evil. New York: Routledge. pp. 256-266.
    All morally wrong actions deserve some form of moral condemnation. But the degree of that condemnation is not the same in all cases. Some wrongs are so morally extreme that they seem to belong to a different category because they deserve our very strongest form of moral condemnation. For example, telling a white lie to make a friend feel better might be morally wrong, but intuitively such an act is in a different moral category to the sadistic, (...)
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  45. Viktor Emil Frankl y Jean-Paul Sartre: la religión a pesar de Auschwitz y una libertad sin Dios. El sentido y sinsentido del sufrimiento de las víctimas / PhD Dissertation / Antonia Tejeda Barros, UNED, Madrid, Spain.Antonia Tejeda Barros - 2023 - Dissertation, Uned, Department of Philosophy, Madrid, Spain
    (Spanish) RESUMEN: La libertad absoluta postulada por Viktor Emil Frankl y Jean-Paul Sartre, la Shoah y la creencia en un dios omnipotente, bueno y justo parecen contradecirse. La pregunta por el sentido del sufrimiento de las víctimas del Holocausto (la verdadera catástrofe, el mayor crimen contra la humanidad), simbolizado por Auschwitz, y como punto de inflexión en la historia, es terriblemente dolorosa y parece no tener una respuesta filosófica ni teológica. A mi juicio, es importantísimo distinguir entre las víctimas inocentes (...)
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  46. Moral Security.Jessica Wolfendale - 2017 - Journal of Political Philosophy 25 (2):238-255.
    In this paper, I argue that an account of security as a basic human right must incorporate moral security. Broadly speaking, a person possesses subjective moral security when she believes that her basic interests and welfare will be accorded moral recognition by others in her community and by social, political, and legal institutions in her society. She possesses objective moral security if, as a matter of fact, her interests and welfare are regarded by her society as morally important—for example, when (...)
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  47. Procreation is Immoral on Environmental Grounds.Chad Vance - 2024 - The Journal of Ethics 28 (1):101-124.
    Some argue that procreation is immoral due to its negative environmental impact. Since living an “eco-gluttonous” lifestyle of excessive resource consumption is wrong in virtue of the fact that it increases greenhouse gas emissions and environmental impact, then bringing another human being into existence must also be wrong, for exactly this same reason. I support this position. It has recently been the subject of criticism, however, primarily on the grounds that such a position (1) is guilty of “double-counting” environmental impacts, (...)
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  48. The Duty to Remove Statues of Wrongdoers.Helen Frowe - 2019 - Journal of Practical Ethics 7 (3):1-31.
    This paper argues that public statues of persons typically express a positive evaluative attitude towards the subject. It also argues that states have duties to repudiate their own historical wrongdoing, and to condemn other people’s serious wrongdoing. Both duties are incompatible with retaining public statues of people who perpetrated serious rights violations. Hence, a person’s being a serious rights violator is a sufficient condition for a state’s having a duty to remove a public statue of that person. I argue that (...)
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  49. Gene Editing, the Mystic Threat to Human Dignity.Vera Lúcia Raposo - 2019 - Journal of Bioethical Inquiry 16 (2):249-257.
    Many arguments have been made against gene editing. This paper addresses the commonly invoked argument that gene editing violates human dignity and is ultimately a subversion of human nature. There are several drawbacks to this argument. Above all, the concept of what human dignity means is unclear. It is not possible to condemn a practice that violates human dignity if we do not know exactly what is being violated. The argument’s entire reasoning is thus undermined. Analyses of the arguments involved (...)
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  50. Sophism and Moral Agnosticism, or, How to Tell a Relativist from a Pluralist.Lawrence Torcello - 2011 - The Pluralist 6 (1):87-108.
    Is it possible to recognize the limits of rationality, and thus to embrace moral pluralism, without embracing moral relativism? My answer is yes; nevertheless, certain anti-foundational positions, both recent and ancient, take a cynical stance toward the possibility of any critical moral judgment, and as such, must be regarded as relativistic.1 It is such cynicism, I argue, whether openly announced or unknowingly implied, that marks the distinction between relativism and pluralism.2 The danger of this cynicism is not so much that (...)
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