Results for 'ethical criticism'

999 found
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  1. Cognition and Literary Ethical Criticism.Gilbert Plumer - 2011 - In Frank Zenker (ed.), Argumentation: Cognition & Community. Proceedings of the 9th International Conference of the Ontario Society for the Study of Argumentation [CD-ROM]. Ontario Society for the Study of Argumentation. pp. 1-9.
    Ethical criticism” is an approach to literary studies that holds that reading certain carefully selected novels can make us ethically better people, e.g., by stimulating our sympathetic imagination (Nussbaum). I try to show that this nonargumentative approach cheapens the persuasive force of novels and that its inherent bias and censorship undercuts what is perhaps the principal value and defense of the novel—that reading novels can be critical to one’s learning how to think.
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  2. An Autonomist View on the Ethical Criticism of Architecture.Ricardo Miguel - 2016 - [email protected] (5):131-141.
    It is a fact that there is ethical criticism about art. Art critics, the general public and even artists point out moral flaws in artworks while evaluating them. Philosophers, however, have maintained a hot debate on the meaning of such criticism. This debate can be understood as a disagreement about the kind of relation between the artistic value of artworks and their alleged moral value. While some claim that moral value can contribute to artistic value (moralism), others (...)
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  3. From “Modern Technology” Criticism to “Future-oriented” Responsibility Ethics: Hans Jonas's Theoretical construction of Responsibility Ethics. Di Wu - 2018 - Science Economy Society 36 (4):25-32.
    Hans Jonas 's responsibility ethics is an important achievement of modern technology criticism and ethical theory innovation. The maturity of Jonas's ethical thought has gone through three main stages, namely, the critique of modern technology, the reflection of traditional ethics and the construction of the " Future-oriented " Responsibility Ethics. Jonas's criticism of modern technology not only has a strong epochal character but also carries on the spirit of social criticism since Marx. His insight into (...)
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  4. The Ethics of Non-Realist Fiction: Morality’s Catch-22.James Harold - 2007 - Philosophia 35 (2):145-159.
    The topic of this essay is how non-realistic novels challenge our philosophical understanding of the moral significance of literature. I consider just one case: Joseph Heller’s Catch-22. I argue that standard philosophical views, based as they are on realistic models of literature, fail to capture the moral significance of this work. I show that Catch-22 succeeds morally because of the ways it resists using standard realistic techniques, and suggest that philosophical discussion of ethics and literature must be pluralistic if it (...)
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  5. Subjectivism in Ethics--A Criticism.Brand Blanshard - 1951 - Philosophical Quarterly 1 (2):127-139.
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  6.  30
    A Criticism of Ross's Hypothetical 'I Can'.Rem B. Edwards - 1960 - Mind 69 (273):80-83.
    This article argues that the hypothetical 'I Can' position of Sir David Ross is incompatible with his determinism.
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  7. Identifying and Defending the Hard Core of Virtue Ethics.Mark Alfano - 2013 - Journal of Philosophical Research 38:233-260.
    Virtue ethics has been challenged on empirical grounds by philosophical interpreters of situationist social psychology. Challenges are necessarily challenges to something or other, so it’s only possible to understand the situationist challenge to virtue ethics if we have an antecedent grasp on virtue ethics itself. To this end, I first identify the non-negotiable “hard core” of virtue ethics with the conjunction of nine claims, arguing that virtue ethics does make substantive empirical assumptions about human conduct. Next, I rearticulate the situationist (...)
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  8. The Ethics of Singing Along: The Case of “Mind of a Lunatic”.Aaron Smuts - 2013 - Journal of Aesthetics and Art Criticism 71 (1):121-129.
    In contrast to film, theater, and literature, audiences typically sing along with popular songs. This can encourage a first-person mode of engagement with the narrative content. Unlike mere spectators, listeners sometimes imagine acting out the content when it is recited in the first-person. This is a common mode of engaging with popular music. And it can be uniquely morally problematic. It is problematic when it involves the enjoyment of imaginatively doing evil. I defend a Moorean view on the issue: It (...)
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  9. Driven to Extinction? The Ethics of Eradicating Mosquitoes with Gene-Drive Technologies.Jonathan Pugh - 2016 - Journal of Medical Ethics 42 (9):578-581.
    Mosquito-borne diseases represent a significant global disease burden, and recent outbreaks of such diseases have led to calls to reduce mosquito populations. Furthermore, advances in ‘gene-drive’ technology have raised the prospect of eradicating certain species of mosquito via genetic modification. This technology has attracted a great deal of media attention, and the idea of using gene-drive technology to eradicate mosquitoes has been met with criticism in the public domain. In this paper, I shall dispel two moral objections that have (...)
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  10. Local Food and International Ethics.Mark C. Navin - 2014 - Journal of Agricultural and Environmental Ethics 27 (3):349-368.
    Many advocate practices of ‘local food’ or ‘locavorism’ as a partial solution to the injustices and unsustainability of contemporary food systems. I think that there is much to be said in favor of local food movements, but these virtues are insufficient to immunize locavorism from criticism. In particular, three duties of international ethics—beneficence, repair and fairness—may provide reasons for constraining the developed world’s permissible pursuit of local food. A complete account of why (and how) the fulfillment of these duties (...)
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  11. An Alternative to the Orthodoxy in Animal Ethics? Limits and Merits of the Wittgensteinian Critique of Moral Individualism.Susana Monsó & Herwig Grimm - 2019 - Animals 12 (9):1057.
    In this paper, we analyse the Wittgensteinian critique of the orthodoxy in animal ethics that has been championed by Cora Diamond and Alice Crary. While Crary frames it as a critique of “moral individualism”, we show that their criticism applies most prominently to certain forms of moral individualism (namely, those that follow hedonistic or preference-satisfaction axiologies), and not to moral individualism in itself. Indeed, there is a concrete sense in which the moral individualistic stance cannot be escaped, and we (...)
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  12. “Dismantling the Master's House”: Freedom as Ethical Practice in Brandom and Foucault.Jason A. Springs - 2009 - Journal of Religious Ethics 37 (3):419-448.
    This article makes a case for the capacity of "social practice" accounts of agency and freedom to criticize, resist, and transform systemic forms of power and domination from within the context of religious and political practices and institutions. I first examine criticisms that Michel Foucault's analysis of systemic power results in normative aimlessness, and then I contrast that account with the description of agency and innovative practice that pragmatist philosopher Robert Brandom identifies as "expressive freedom." I argue that Brandom can (...)
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  13. Ethics Education and the Practice of Wisdom.Maughn Rollins Gregory - 2018 - In Elena K. Theodoropoulou, Didier Moreau & Christiane Gohier (eds.), Ethics in Education: Philosophical tracings and clearings. Rhodes: Laboratory of Research on Practical and Applied Philosophy, University of the Aegean. pp. 199-234.
    Ethics education in post-graduate philosophy departments and professional schools involves disciplinary knowledge and textual analysis but is mostly unconcerned with the ethical lives of students. Ethics or values education below college aims at shaping students’ ethical beliefs and conduct but lacks philosophical depth and methods of value inquiry. The «values transmission» approach to values education does not provide the opportunity for students to express doubt or criticism of the proffered values, or to practice ethical inquiry. The (...)
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  14. Virtue Ethics and the Interests of Others.Mark Lebar - 1999 - Dissertation, The University of Arizona
    In recent decades "virtue ethics" has become an accepted theoretical structure for thinking about normative ethical principles. However, few contemporary virtue ethicists endorse the commitments of the first virtue theorists---the ancient Greeks, who developed their virtue theories within a commitment to eudaimonism. Why? I believe the objections of modern theorists boil down to concerns that eudaimonist theories cannot properly account for two prominent moral requirements on our treatment of others. ;First, we think that the interests and welfare of at (...)
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  15. Food Fight! Davis Versus Regan on the Ethics of Eating Beef.Andy Lamey - 2007 - Journal of Social Philosophy 38 (2):331–348.
    One of the starting assumptions in the debate over the ethical status of animals is that someone who is committed to reducing animal suffering should not eat meat. Steven Davis has recently advanced a novel criticism of this view. He argues that individuals who are committed to reducing animal suffering should not adopt a vegetarian or vegan diet, as Tom Regan an other animal rights advocates claim, but one containing free-range beef. To make his case Davis highlights an (...)
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  16. Values of Art and the Ethical Question.Hallvard Lillehammer - 2008 - British Journal of Aesthetics 48 (4):376-394.
    Does the ethical value of a work of art ever contribute to its aesthetic value? I argue that when conventionally interpreted as a request for a conceptual analysis the answer to this question is indeterminate. I then propose a different interpretation of the question on which it is understood as a substantial and normative question internal to the practice of aesthetic criticism.
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  17. From Internalist Evidentialism to Virtue Responsibilism: Reasonable Disagreement and the Ethics of Belief.Guy Axtell - 2011 - In Trent Dougherty (ed.), Evidentialism and its Discontents. Oxford: Oxford University Press.
    Evidentialism as its leading proponents describe it has two distinct senses, these being evidentialism as a conceptual analysis of epistemic justification, and as a prescriptive ethics of belief—an account of what one ‘ought to believe’ under different epistemic circumstances. These two senses of evidentialism are related, but in the work of leading evidentialist philosophers, in ways that I think are deeply problematic. Although focusing on Richard Feldman’s ethics of belief, this chapter is critical of evidentialism in both senses. However, I (...)
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  18. Dewey, Second Nature, Social Criticism, and the Hegelian Heritage.Italo Testa - 2017 - European Journal of Pragmatism and American Philosophy 9 (1):1-23.
    Dewey’s notion of second nature is strictly connected with that of habit. I reconstruct the Hegelian heritage of this model and argue that habit qua second nature is understood by Dewey as a something which encompasses both the subjective and the objective dimension – individual dispositions and features of the objective natural and social environment.. Secondly, the notion of habit qua second nature is used by Dewey both in a descriptive and in a critical sense and is as such a (...)
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  19. Sacrifice and Repentance as Self-Restraint. Hans Jonas’ Ethics for a Technological Epoch.Roberto Franzini Tibaldeo - 2011 - Toronto Journal of Jewish Thought 3.
    The present article tries to analyze the role played in Hans Jonas’ ethical reflection by religious—namely, Jewish—tradition. Jonas goes in search of an ultimate foundation for his ethics and his theory of the good in order to face the challenges currently posed by technology’s nihilistic attitude towards life and ethics. Jonas’ ethical investigation enters into the domain of metaphysics, which offers an incomparable contribution to the philosophical endeavour, without undermining its overall independence. In this way, Jewish categories—such as (...)
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  20. Not All Humans, Radical Criticism of the Anthropocene Narrative.Hasana Sharp - 2020 - Environmental Philosophy 17 (1):143-158.
    Earth scientists have declared that we are living in “the Anthropocene,” but radical critics object to the implicit attribution of responsibility for climate disruption to all of humanity. They are right to object. Yet, in effort to implicate their preferred villains, their revised narratives often paint an overly narrow picture. Sharing the impulse of radical critics to tell a more precise and political story about how we arrived where we are today, this paper wagers that collective action is more effectively (...)
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  21.  64
    Ethics of Fetal Reduction: A Reply to My Critics.Joona Räsänen - forthcoming - Journal of Medical Ethics.
    In the article, Twin pregnancy, fetal reduction and the ‘all or nothing problem’, I argued that there is a moral problem in multifetal pregnancy reduction from a twin to a singleton pregnancy (2-to-1 MFPR). Drawing on Horton’s original version of the ‘all or nothing problem’, I argued that there are two intuitively plausible claims in 2-to-1 MFPR: (1) aborting both fetuses is morally permissible, (2) aborting only one of the twin fetuses is morally wrong. Yet, with the assumption that one (...)
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  22.  85
    The Mill-Whewell Controversy on Ethics and its Bequest to Analytic Philosophy.Sergio Volodia Marcello Cremaschi - 2006 - In Elvio Baccarini & Snežana Prijic Samaržja (eds.), Rationality in Belief and Action. Rijeka, Croatia: University of Rijeka - Croatian Society for Analytic Philosophy. pp. 45-62.
    In this paper I intend to reconstruct the weight of rational and non rational factors in ethical controversies and to highlight the mixed bequest this controversy left to 20th century analytic ethics. I argue that the structure of the controversy includes ‘Kuhnian’ factors, rhetoric and pragmatic dimensions, and that a consistent self-criticism of his own previous views may be detected in Mill’s writings published after the controversy. I argue that the controversy’s bequest for analytic ethics includes: (i) anti-empiricist (...)
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  23. Commitments of a Divided Self: Authenticity, Autonomy and Change in Korsgaard's Ethics.Lydia L. Moland - 2008 - European Journal of Analytic Philosophy 4 (1):25-44.
    Christine Korsgaard attempts to reinterpret Kantian ethics in a way that might alleviate Bernard Williams’ famous worry that a man cannot save his drowning wife without determining impartially that he may do so. She does this by dividing a reflective self that chooses the commitments that make up an agent’s practical identity from a self defined as a jumble of desires. An agent, she then argues, must act on the commitments chosen by the reflective self on pain of disintegration. Using (...)
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  24. Commitments of a Divided Self: Narrative, Change, and Autonomy in Korsgaard's Ethics.Lydia L. Moland - 2008 - European Journal of Analytic Philosophy 4 (1):27-46.
    Christine Korsgaard attempts to reinterpret Kantian ethics in a way that might alleviate Bernard Williams’ famous worry that a man cannot save his drowning wife without determining impartially that he may do so. She does this by dividing a reflective self that chooses the commitments that make up an agent’s practical identity from a self defined as a jumble of desires. An agent, she then argues, must act on the commitments chosen by the reflective self on pain of disintegration. Using (...)
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  25. The Ethics of Entrapment: A Dirty Hands Problem?Daniel J. Hill, Stephen K. McLeod & Attila Tanyi - manuscript
    In this paper we focus on a possible framework for analysing the morality of legal entrapment (which we define based on our previous work): the dirty-hands model. We take as our starting point Christopher Nathan’s criticism of the model (when applied to undercover policing). We have two aims throughout the paper. Our primary aim is to see if the model applies at all to legal entrapment; our secondary aim is to establish whether, if the model applies, Nathan’s criticism (...)
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  26. Etiche applicate / Applied Ethics.Luca Bertolino (ed.) - 2016 - Edizioni ETS.
    Monographic issue of "Teoria" (Vol. 36, No. 2) devoted to the so-called "applied ethics". It offers an introduction to the main studies, while providing precise theoretical proposals about them, thanks to the contributions of valid specialists.
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  27. Moral Archetypes - Ethics in Prehistory.Roberto Arruda - 2019 - Terra à Vista - ISBN-10: 1698168292 ISBN-13: 978-1698168296.
    ABSTRACT The philosophical tradition approaches to morals have their grounds predominantly on metaphysical and theological concepts and theories. Among the traditional ethics concepts, the most prominent is the Divine Command Theory (DCT). As per the DCT, God gives moral foundations to the humankind by its creation and through Revelation. Morality and Divinity are inseparable since the most remote civilization. These concepts submerge in a theological framework and are largely accepted by most followers of the three Abrahamic traditions: Judaism, Christianity, and (...)
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  28.  60
    Behavior Control Ethics - A New Foundation (English Edition).Klaus Ulrich Robra (ed.) - 2021 - Kindle Dircet Publishing (amazon).
    Do we need a new ethics? And if so: why? Just because Kant's Categorical Imperative (Cat. Imp.) seems to be no longer valid? Are there, nevertheless, values that survive the so-called "decay of values"? And if there are limits of ethics, e.g. in system conditions, one can ask if new legit requests are to be made. Or can ethics even be absorbed (or "abolished") in anthropology and philosophy of history?
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  29. Is Bill Cosby Still Funny? On Separating the Art From the Artist in Standup Comedy.Phillip Deen - 2019 - Studies in American Humor 5 (2):288-308.
    Bill Cosby’s immorality has raised intriguing aesthetic and ethical issues. Do the crimes that he has been convicted of lessen the aesthetic value of his stand-up and, even if we can enjoy it, should we? This article first discusses the intimate relationship between the comedian and audience. The art form itself is structurally intimate, and at the same time the comedian claims to express an authentic self on stage. After drawing an analogy between the question of the moral character (...)
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  30.  41
    The Effect of Age and Size on Reputation of Business Ethics Journals.Victor Glass & E. Susanna Cahn - 2018 - Business and Society 57 (7):1465-1480.
    Business ethics journals have appeared on a few ranked lists that are specific to this niche discipline. As with more traditional academic disciplines, these rankings are used for academic rewards such as faculty tenure and promotion, along with department and school ratings. Journal ranking has been subject to considerable criticism even as its administrative use persists. Among the criticisms are that journal quality is a poor proxy for article quality, citation rate is an imperfect reflection of article influence, and (...)
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  31.  38
    Thought Experiments, Ethics And Emotions.Roberto Schmitz Nitsche - 2020 - Contemplação - Revista Acadêmica de Filosofia E Teologia da Faculdade João Paulo II 21:154-164.
    This article aims to analyze the functioning of thought experiments in ethics. We will demonstrate that although many thought experiments in ethics can be reconstructed as arguments, according to the thesis defended by John Norton, its reconstructed version does not have the same epistemic force. We will argue that the reconstructed versions are not capable of bringing the same type of understanding in relation to thought experiments, which have an explanatory advantage that arguments do not have. Therefore, arguments are not (...)
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  32. The Symbol Between Ethics and Communication in Alfred Schütz.Massimo Vittorio - 2018 - Journal of Philosophical Criticism 1 (1):71-88.
    This paper focuses on the concept of symbol and tries to outline its function as a means of communication. In order to describe the communicative qualities of symbol, it is necessary to show its ethical nature. The paper analyses the role symbols play in intersubjective relations, in the construction of the individual’s reality, and in the human ability to attribute meanings and assign functions.The conceptual frame- work for the understanding of what symbol is, how it works, and how it (...)
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  33. Rawls’s Justification Model for Ethics: What Exactly Justifies the Model?Necip Fikri Alican - 2020 - Dialogue and Universalism 30 (1):171–190.
    This is a defense of Rawls against recent criticism, ironically my own, though it is also a critique insofar as it addresses a problem that Rawls never does. As a defense, it is not a retraction of the original charges. As a critique, it is not more of the same op-position. In either capacity, it is not an afterthought. The charges were conceived from the outset with a specific solution in mind, which would have been too distracting to pursue (...)
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  34.  80
    A Mooring for Ethical Life.Chris Melenovsky - 2014 - Dissertation, University of Pennsylvania
    Since G.A. Cohen’s influential criticism, John Rawls’s focus on the basic structure of society has fallen out of favor in moral and political philosophy. The most prominent defenses of this focus has argued from particular conceptions of justice or from a moral division of labor. In this dissertation, I instead argue for the Rawlsian focus from the ways in which social institutions establish new obligations, rights and powers. I argue that full evaluation of individual conduct requires that we evaluate (...)
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  35. Drug Laws, Ethics, and History.Adam Greif - 2019 - Filozofia 74 (2):95 - 110.
    In this paper, I present and criticize several historical arguments in favour of prohibition and criminalization of illicit psychoactive substances. I consider several versions of Charles Brent’s argument from drug harms and an argument from addiction based on Kantian view on autonomy. My criticism will mainly rely on empirical evidence on drugs, drug use, and addiction. I think that in light of this evidence, all of the arguments lose their cogency or can be refuted altogether. Moreover, the evidence reveals (...)
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  36. Anscombe on the Philosophy of Psychology as Propaedeutic to Ethics.Sergio Volodia Marcello Cremaschi - 2014 - In Matteo Galletti (ed.), La mente morale. Persone, ragioni, virtù. Rome, Italy: Edizioni di Storia e Letteratura. pp. 17-62.
    The chapter reconstructs and criticizes one of Anscombe's famous three these, namely the claim that a ‘philosophy of psychology’ is a preliminary task to the construction of any possible ethical theory, or that moral philosophy ‘should be laid aside at any rate until we have an adequate philosophy of psychology, in which we are conspicuously lacking’. The claim is that Anscombe’s idea of a philosophy of psychology cannot be simply identified with that of moral psychology with which we are (...)
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  37. Virtue and Virtuosity: Xunzi and Aristotle on the Role of Art in Ethical Cultivation.Lee Wilson - 2018 - Journal of Confucian Philosophy and Culture 30:75–103.
    Christian B. Miller has noted a “realism challenge” for virtue ethicists to provide an account of how the character gap between virtuous agents and non-virtuous agents can be bridged. This is precisely one of Han Feizi’s key criticisms against Confucian virtue ethics, as Eric L. Hutton argues, which also cuts across the Aristotelian one: appealing to virtuous agents as ethical models provides the wrong kind of guidance for the development of virtues. Hutton, however, without going into detail, notes that (...)
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  38.  43
    Review of Gottlieb, The Virtue of Aristotle’s Ethics. [REVIEW]Thornton C. Lockwood Jr - 2011 - International Philosophical Quarterly 51 (3):418-420.
    In his Metaphysics of Morals, Kant famously wrote “The distinction between virtue and vice can never be sought in the degree to which one follows certain maxims…In other words, the well-known principle (Aristotle’s) that locates virtue in the mean between two vices is false.” Kant is not the first (or the last) thinker to take to task Aristotle’s doctrine of the mean, but he is representative of a line of criticism of Aristotle’s doctrine which argues that ethics is the (...)
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  39. Max Weber on Politics, Reason, and the Clash of Values and Approaches to Ethics.Manuel Dr Knoll - 2019 - Dîvân. Journal of Interdisciplinary Studies 24 (47):111–140.
    This article investigates how Max Weber’s theory of value conflict is connected to his realist understanding of politics and how he conceives the relation of politics and ethics. This investigation also covers Weber’s views on the argumentative limits of the social sciences and ethics. The center of Weber’s philosophy of science is constituted by his methodological thoughts on “ethical neutrality” (Wertfreiheit) of the social sciences. The first thesis of this paper contends that Weber’s theory of a clash of irreconcilable (...)
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  40.  76
    How to Obtain Informed Consent for Psychotherapy: A Reply to Criticism.Garson Leder - 2021 - Journal of Medical Ethics 47 (7):450-451.
    In ‘Psychotherapy, Placebos and Informed Consent’, I argued that the minimal standard for informed consent in psychotherapy requires that ‘patients understand that there is currently no consensus about the mechanisms of change in psychotherapy, and that the therapy on offer…is based on disputed theoretical foundations’, and that the dissemination of this information is compatible with the delivery of many theory-specific forms of psychotherapy (including cognitive behavioural therapy [CBT]). I also argued that the minimal requirements for informed consent do not include (...)
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  41. Place-Based Philosophical Education: Reconstructing ‘Place’, Reconstructing Ethics.Simone Thornton, Mary Graham & Gilbert Burgh - 2021 - Childhood and Philosophy 17:1-29.
    Education as identity formation in Western-style liberal-democracies relies, in part, on neutrality as a justification for the reproduction of collective individual identity, including societal, cultural, institutional and political identities, many aspects of which are problematic in terms of the reproduction of environmentally harmful attitudes, beliefs and actions. Taking a position on an issue necessitates letting go of certain forms of neutrality, as does effectively teaching environmental education. We contend that to claim a stance of neutrality is to claim a position (...)
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  42.  83
    François Lamy’s Cartesian Refutation of Spinoza’s Ethics.Jack Stetter - 2019 - Journal of Modern Philosophy 1 (1):7.
    François Lamy, a Benedictine monk and Cartesian philosopher whose extensive relations with Arnauld, Bossuet, Fénélon, and Malebranche put him into contact with the intellectual elite of late-seventeenth-century France, authored the very first detailed and explicit refutation of Spinoza’s Ethics in French, Le nouvel athéisme renversé. Regrettably overlooked in the secondary literature on Spinoza, Lamy is an interesting figure in his own right, and his anti-Spinozist work sheds important light on Cartesian assumptions that inform the earliest phase of Spinoza’s critical reception (...)
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  43. Heraclitean Critique of Kantian and Enlightenment Ethics Through the Fijian Ethos.Erman Kaplama - 2016 - Cosmos and History 12 (1):143-165.
    Kant makes a much-unexpected confession in a much-unexpected place. In the Criticism of the third paralogism of transcendental psychology of the first Critique Kant accepts the irrefutability of the Heraclitean notion of universal becoming or the transitory nature of all things, admitting the impossibility of positing a totally persistent and self-conscious subject. The major Heraclitean doctrine of panta rhei makes it impossible to conduct philosophical inquiry by assuming a self-conscious subject or “I,” which would potentially be in constant motion (...)
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  44.  69
    And If It Takes Lying: The Ethics of Blood Donor Non-Compliance.Kurt Blankschaen - forthcoming - Kennedy Institute of Ethics Journal.
    Sometimes, people who are otherwise eligible to donate blood are unduly deferred from donating. “Unduly” indicates a gap where a deferral policy misstates what exposes potential donors to risk and so defers more donors than is justified. Since the error is at the policy-level, it’s natural and understandable to focus criticism on reformulating or eliminating the offending policies. Policy change is undoubtedly the right goal because the policy is what prevents otherwise safe eligible donors from donating needed blood. But (...)
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  45.  24
    Review of 'The Aesthetics and Ethics of Copying'. Hick, Darren Hudson and Reinhold Schmücker, Eds. London: Bloomsbury Academic, 2016, XX + 408 Pp., 1 B&W Illus., £28.99 Paper. [REVIEW]Lee Walters - 2019 - Journal of Aesthetics and Art Criticism 77 (3):345-349.
    A review of 'The aesthetics and ethics of copying'. Hick, Darren Hudson and Reinhold Schmücker, eds.
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  46. On Novels as Arguments.Gilbert Plumer - 2015 - Informal Logic 35 (4):488-507.
    If novels can be arguments, that fact should shape logic or argumentation studies as well as literary studies. Two senses the term ‘narrative argument’ might have are (a) a story that offers an argument, or (b) a distinctive argument form. I consider whether there is a principled way of extracting a novel’s argument in sense (a). Regarding the possibility of (b), Hunt’s view is evaluated that many fables and much fabulist literature inherently, and as wholes, have an analogical argument structure. (...)
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  47. The Art of Immoral Artists.Shen-yi Liao - forthcoming - In Carl Fox & Joe Saunders (eds.), Routledge Handbook of Philosophy and Media Ethics. New York: Routledge.
    The primary aim of this chapter is to outline the consensuses that have emerged in recent philosophical works tackling normative questions about responding to immoral artist’s art. While disagreement amongst philosophers is unavoidable, there is actually much agreement on the ethics of media consumption. How should we evaluate immoral artist’s art? Philosophers generally agree that we should not always separate the artist from the art. How should we engage with immoral artist’s art? Philosophers generally agree that we should not always (...)
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  48.  80
    Immoral Artists.Erich Hatala Matthes - forthcoming - In James Harold (ed.), The Oxford Handbook of Ethics and Art.
    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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  49. Novels as Arguments.Gilbert Plumer - 2011 - In Frans H. van Eemeren, Bart Garssen, David Godden & Gordon Mitchell (eds.), Proceedings of the Seventh International Conference of the International Society for the Study of Argumentation [CD-ROM]. Amsterdam: Rozenberg / Sic Sat. pp. 1547-1558.
    The common view is that no novel IS an argument, though it might be reconstructed as one. This is curious, for we almost always feel the need to reconstruct arguments even when they are uncontroversially given as arguments, as in a philosophical text. We make the points as explicit, orderly, and (often) brief as possible, which is what we do in reconstructing a novel’s argument. The reverse is also true. Given a text that is uncontroversially an explicit, orderly, and brief (...)
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  50. L'etica del Novecento. Dopo Nietzsche.Sergio Cremaschi - 2005 - Roma RM, Italia: Carocci.
    TWENTIETH-CENTURY ETHICS. AFTER NIETZSCHE -/- Preface This book tells the story of twentieth-century ethics or, in more detail, it reconstructs the history of a discussion on the foundations of ethics which had a start with Nietzsche and Sidgwick, the leading proponents of late-nineteenth-century moral scepticism. During the first half of the century, the prevailing trends tended to exclude the possibility of normative ethics. On the Continent, the trend was to transform ethics into a philosophy of existence whose self-appointed task was (...)
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