Results for 'sympathy'

111 found
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  1. Sympathy for Dolores: Moral Consideration for Robots Based on Virtue and Recognition.Massimiliano L. Cappuccio, Anco Peeters & William McDonald - 2019 - Philosophy and Technology 33 (1):9-31.
    This paper motivates the idea that social robots should be credited as moral patients, building on an argumentative approach that combines virtue ethics and social recognition theory. Our proposal answers the call for a nuanced ethical evaluation of human-robot interaction that does justice to both the robustness of the social responses solicited in humans by robots and the fact that robots are designed to be used as instruments. On the one hand, we acknowledge that the instrumental nature of robots and (...)
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  2. Beyond Sympathy and Empathy: Adam Smith's Concept of Fellow-Feeling.Robert Sugden - 2002 - Economics and Philosophy 18 (1):63-87.
    When modern economists use the notions of sympathy or empathy, they often claim that their ideas have their roots in Adam Smith's Theory of Moral Sentiments, while sometimes complaining that Smith fails to distinguish clearly enough between the two concepts. Recently, Philippe Fontaine has described various forms of sympathy and empathy, and has explored their respective roles in Smith's work. My objective in this paper is to argue that Smith's analysis of how people's sentiments impinge on one another (...)
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  3. Is Sympathy Naive? Dai Zhen on the Use of Shu to Track Well-Being.Justin Tiwald - 2010 - In Kam-por Yu, Julia Tao & Philip J. Ivanhoe (eds.), Taking Confucian Ethics Seriously: Contemporary Theories and Applications. SUNY.
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  4. Sympathy in Perception.Mark Eli Kalderon - 2017 - Cambridge University Press.
    This is a book about the metaphysics of perception and discusses touch, audition, and vision. Though primarily concerned with the nature of perception, it draws heavily from the history of philosophy of perception, and connects the concerns of analytical and continental philosophers.
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  5. Sympathy for the Devil: Reconsidering Ernst Mach’s Empiricism: John Blackmore, Ryoichi Itagaki and Setsuko Tanaka : Ernst Mach’s Prague. Bethesda and Tokyo: Sentinel Open Press, 2010, 476pp, $40.00 HB John Blackmore, Ryoichi Itagaki and Setsuko Tanaka : Ernst Mach’s Philosophy: Pro and Con. Bethesda and Tokyo: Sentinel Open Press, 2009, 252pp, $25.00 HB. [REVIEW]Erik C. Banks - 2012 - Metascience 21 (2):321-330.
    A 2012 review article for Metascience which explains Mach's realistic brand of empiricism, contrasting it with the common phenomenalist reading of Mach by John Blackmore in two recent books.
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  6. The Force of Sympathy in the Ethics of David Hume.Lorenzo Greco - 2012 - In Lorenzo Greco & Alessio Vaccari (eds.), Hume Readings. Edizioni di Storia e Letteratura. pp. 193-210.
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  7. Adam Smith’s Concept of Sympathy and its Contemporary Interpretations.Bence Nanay - 2010 - Adam Smith Review 5:85-105.
    Adam Smith’s account of sympathy or ‘fellow feeling’ has recently become exceedingly popular. It has been used as an antecedent of the concept of simulation: understanding, or attributing mental states to, other people by means of simulating them. It has also been singled out as the first correct account of empathy. Finally, to make things even more complicated, some of Smith’s examples for sympathy or ‘fellow feeling’ have been used as the earliest expression of emotional contagion. The aim (...)
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  8. The Sympathy of Things: Ruskin and the Ecology of Design.Lars Spuybroek - 2011/2016 - V2_NAI Publishers/Bloomsbury.
    The revised and expanded edition of The Sympathy of Things with Bloomsbury Academic, which appeared in 2016. The pdf sample contains the new preface to the second edition and the foreword by Brian Massumi.
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  9.  84
    Making Sense of Smith on Sympathy and Approbation: Other-Oriented Sympathy as a Psychological and Normative Achievement.Nir Ben-Moshe - 2020 - British Journal for the History of Philosophy 28 (4):735-755.
    Two problems seem to plague Adam Smith’s account of sympathy and approbation in The Theory of Moral Sentiments (TMS). First, Smith’s account of sympathy at the beginning of TMS appears to be inconsistent with the account of sympathy at the end of TMS. In particular, it seems that Smith did not appreciate the distinction between ‘self-oriented sympathy’ and ‘other-oriented sympathy’, that is, between imagining being oneself in the actor’s situation and imagining being the actor in (...)
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  10.  17
    Sympathy for Cecil: Gender, Trophy Hunting, and the Western Environmental Imaginary.Eric S. Godoy - 2020 - Journal of Political Ecology 27 (1):759-774.
    This article draws from political ecology and ecofeminism to examine sympathy, expressed by record-breaking donations from North Americans, for the death of Cecil the Lion. The overlapping normative critique offered by these two perspectives together demonstrates how sympathy is disclosive of power relations. Sympathy reveals, relies upon, and reinforces different forms of gender, racial, and neocolonial domination; especially when western sympathy remains ignorant of the power relations, including their politics and histories, that shape attitudes toward non-human (...)
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  11. Parousia, Sympathy and Sensory Presentation.Mark Eli Kalderon - manuscript
    I give an account of sensory presentation, an indispensable and irreducible element of perceptual experience, in terms of the principle of sympathy. Haptic touch, audition, and vision are compared.
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  12. Seeing Sympathy: Remarks on Sympathizing with the Enemy.Alice MacLachlan - 2010 - Review of International Affairs 61 (1138-39):178-189.
    This article responds to Nir Eisikovits’ recent book Sympathizing with the Enemy: Reconciliation, Transitional Justice, Negotiation (Martinus Nijhoff Publishers, 2010).
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  13. Active Sympathetic Participation: Reconsidering Kant's Duty of Sympathy.Melissa Seymour Fahmy - 2009 - Kantian Review 14 (1):31-52.
    In the Doctrine of Virtue Kant divides duties of love into three categories: beneficent activity , gratitude and Teilnehmung – commonly referred to as the duty of sympathy . In this paper I will argue that the content and scope of the third duty of love has been underestimated by both critics and defenders of Kant's ethical theory. The account which pervades the secondary literature maintains that the third duty of love includes only two components: an obligation to make (...)
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  14. Sympathy and Scapegoating in J.M. Coetzee.Andy Lamey - 2010 - In Anton Leist & Peter Singer (eds.), J. M. Coetzee and Ethics: Philosophical Perspectives on Literature.
    J.M. Coetzee’s book, 'Elizabeth Costello' is one of the stranger works to appear in recent years. Yet if we focus our attention on the book’s two chapters dealing with animals, two preoccupations emerge. The first sees Coetzee use animals to evoke a particular conception of ethics, one similar to that of the philosopher Mary Midgley. Coetzee’s second theme connects animals to the phenomena of scapegoating, as it has been characterized by the philosophical anthropologist René Girard. While both themes involve human (...)
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  15. Sympathy in Perception. [REVIEW]Catherine Legg & Jack Alan Reynolds - 2018 - Notre Dame Philosophical Reviews 2018 (0809).
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  16. Sympathy for the Scientist: Re-Calibrating a Heideggerian Critique of Metaphysics.Jonathan Morgan - manuscript
    This paper attempts to develop an ethico-aesthetic framework for enriching one's life and ethical outlook. Drawing primarily from Nietzsche, Foucault, and Heidegger, an argument is made that Heidegger's understanding of this issue was mistaken. The ontological crisis of modernity is not the overt influence of mathematics as a worldview over poetics and more traditionally aesthetic approaches. It is the rampant mis-and over-application of abstraction within one's view of the world while denying the material realities of life as we live it. (...)
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  17. The Strength of Hume’s “Weak” Sympathy.Andrew S. Cunningham - 2004 - Hume Studies 30 (2):237-256.
    Hume’s understanding of sympathy in section 2.1.11 of the Treatise—that it is a mental mechanism by means of which one sentient being can come to share the psychological states of another—has a particularly interesting implication. What the sympathizer receives, according to this definition, is the passing psychological “affection” that the object of his sympathy was experiencing at the moment of observation. Thus the psychological connection produced by Humean sympathy is not between the sympathizer and the “other” as (...)
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  18. Sontag on Impertinent Sympathy and Photographs of Evil.Sean T. Murphy - forthcoming - In Colin Marshall (ed.), Comparative Metaethics: Neglected Perspectives on the Foundations of Morality. Routledge.
    This chapter corrects for Susan Sontag's undeserved neglect by contemporary ethical philosophers by bringing awareness to some of the unique metaethical insights born of her reflections on photographic representations of evil. I argue that Sontag's thought provides fertile ground for thinking about: (1) moral perception and its relation to moral knowledge; and (2) the epistemic and moral value of our emotional responses to the misery and suffering of others. I show that, contrary to standard moral perception theory (e.g. Blum 1994), (...)
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  19.  68
    The Compassion of Zarathustra: Nietzsche on Sympathy and Strength.Michael L. Frazer - 2006 - The Review of Politics 68 (1):49-78.
    Contemporary theorists critical of the current vogue for compassion might like to turn to Friedrich Nietzsche as an obvious ally in their opposition to the sentiment. Yet this essay argues that Nietzsche’s critique of compassion is not entirely critical, and that the endorsement of one’s sympathetic feelings is actually a natural outgrowth of Nietzsche’s immoralist ethics. Nietzsche understands the tendency to share in the suffering of their inferiors as a distinctive vulnerability of the spiritually strong and healthy. Their compassion, however, (...)
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  20.  96
    Gothic Ontology and Sympathy: Moving Away From the Fold.Lars Spuybroek - 2017 - In Sjoerd Van Tuinen (ed.), Speculative Art Histories. Edinburgh: Edinburgh University Press. pp. 131-61.
    This transcription of a keynote for the Speculative Art Histories conference in May 2013 is a mixture of the main argument of The Sympathy of Things and some new insights. The text might be helpful for those who have not read the Sympathy book, which has been sold out for a number of years. This essay will appear as a chapter in Sjoerd van Tuinen's Speculative Art Histories, to be published with Edinburgh University Press in 2017.
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  21. Gothic Ontology and Sympathy: Moving Away From the Fold.Lars Spuybroek - 2017 - In Sjoerd Van Tuinen (ed.), Speculative Art Histories. Edinburgh: Edinburgh University Press.
    This transcription of a keynote for the Speculative Art Histories conference in May 2013 is a mixture of the main argument of The Sympathy of Things and some new insights. The text might be helpful for those who have not read the Sympathy book, which has been sold out for a number of years. This essay will appear as a chapter in Sjoerd van Tuinen's Speculative Art Histories, to be published with Edinburgh University Press in 2017.
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  22.  74
    Edmund Burke’s Politics of Sympathy: Tolerance and Solidarity for India.Christos Grigoriou - 2019 - Philosophical Journal of Conflict and Violence 3 (2).
    The article focuses on Burke’s engagement with India and the Impeachment of Warren Hastings. It attempts to trace the way in which Burke, in his rhetoric on India, uses the sentimentalist vocabulary of the Scottish Enlightenment and, more particularly, the concept of sympathy. Burke, it is suggested, passes from a Humean to a Smithian understanding of sympathy, giving however, at every stage of this development, his own turn and character to the concept. Overall, Burke’s writings on India reveal (...)
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  23.  19
    The Stoic Notion of Cosmic Sympathy in Contemporary Environmental Ethics.Evangelos D. Protopapadakis - 2012 - In Antiquity, Modern World and Reception of Ancient Culture. pp. 290-305.
    The later Stoics, especially – and most notably – Posidonius of Apamea, allegedly the greatest polymath of his age and the last in a celebrated line of great philosophers of the ancient world, gradually developed the belief that all parts of the universe, either ensouled or not, were actually interconnected due to the omnipresent, corporeal, primordial kosmikon pyr which, according to Stoicism, pervades each being as the honey pervades the honeycomb. As for reasonable beings, in particular, kosmikon pyr takes the (...)
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  24. Spinoza's Parallelism Doctrine and Metaphysical Sympathy.Karolina Hübner - 2015 - In Eric Schliesser Christa Mercer (ed.), Sympathy: Oxford Philosophical Concepts.
    This paper offers a new interpretation of Spinoza's doctrine of parallelism. It argues Spinoza reinterprets the ancient doctrine of metaphysical sympathy among ostensibly disconnected and distant beings in terms of fully intelligible relations of 1) identity between formal and objective reality, and in terms of 2) "real identity," grounded in Spinoza's substance-monism. Finally, the paper argues against the standard reading of mind-body pairs as "numerically identical".
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  25. Sympathetic Action in the Seventeenth Century: Human and Natural.Chris Meyns - 2018 - Philosophical Explorations (1):1-16.
    The category of sympathy marks a number of basic divisions in early modern approaches to action explanations, whether for human agency or for change in the wider natural world. Some authors were critical of using sympathy to explain change. They call such principles “unintelligible” or assume they involve “mysterious” action at a distance. Others, including Margaret Cavendish, Anne Conway, and Gottfried Wilhelm Leibniz, appeal to sympathy to capture natural phenomena, or to supply a backbone to their metaphysics. (...)
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  26. Sungnōmē in Aristotle.Carissa Phillips-Garrett - 2017 - Apeiron 50 (3):311-333.
    Aristotle claims that in some extenuating circumstances, the correct response to the wrongdoer is sungnōmē rather than blame. Sungnōmē has a wide spectrum of meanings that include aspects of sympathy, pity, fellow-feeling, pardon, and excuse, but the dominant interpretation among scholars takes Aristotle’s meaning to correspond most closely to forgiveness. Thus, it is commonly held that the virtuous Aristotelian agent ought to forgive wrongdoers in specific extenuating circumstances. Against the more popular forgiveness interpretation, I begin by defending a positive (...)
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  27. Other and Stranger in the structure of the human self (Buber, Levinas, Kristeva).Тaras Lyuty - 2018 - Наукові Записки Наукма. Філософія Та Релігієзнавство 1:20-28.
    In this article, the author examines the relationship between the human self and its two distinctive conditions – the Other, as any alternative form of being, and the Stranger, as hostility. -/- In the first part of the article, the author shows historical and cultural dimensions of Self and the Other in the European context. In this regard, anything that does not belong to a particular cultural area is deprived of ontological status and expelled. The Other has attributes of femininity (...)
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  28. Resentment and Moral Judgment in Smith and Butler.Alice MacLachlan - 2010 - The Adam Smith Review 5:161-177.
    This paper is a discussion of the ‘moralization’ of resentment in Adam Smith’s Theory of Moral Sentiments. By moralization, I do not refer to the complex process by which resentment is transformed by the machinations of sympathy, but a prior change in how the ‘raw material’ of the emotion itself is presented. In just over fifty pages, not only Smith’s attitude toward the passion of resentment, but also his very conception of the term, appears to shift dramatically. What is (...)
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  29. Does Situationism Excuse? The Implications of Situationism for Moral Responsibility and Criminal Responsibility.Ken Levy - 2015 - Arkansas Law Review 68:731-787.
    In this Article, I will argue that a person may be deserving of criminal punishment even in certain situations where she is not necessarily morally responsible for her criminal act. What these situations share in common are two things: the psychological factors that motivate the individual’s behavior are environmentally determined and her crime is serious, making her less eligible for sympathy and therefore less likely to be acquitted. -/- To get to this conclusion, I will proceed in four steps. (...)
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  30. Hume's Theory of Moral Imagination.Mark Collier - 2010 - History of Philosophy Quarterly 27 (3):255-273.
    David Hume endorses three claims that are difficult to reconcile: (1) sympathy with those in distress is sufficient to produce compassion towards their plight, (2) adopting the general point of view often requires us to sympathize with the pain and suffering of distant strangers, but (3) our care and concern is limited to those in our close circle. Hume manages to resolve this tension, however, by distinguishing two types of sympathy. We feel compassion towards those around us because (...)
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  31.  41
    Wittgenstein and the Phenomenological Movement: Reply to Monk.Andreas Vrahimis - 2014 - International Journal of Philosophical Studies 22 (3):341-348.
    Monk’s ‘The Temptations of Phenomenology’ examines what the term ‘Phänomenologie’ meant for Wittgenstein. Contesting various other scholars, Monk claims that Wittgenstein’s relation to ‘Phänomenologie’ began and ended during 1929. Monk only partially touches on the question of Wittgenstein’s relation to the phenomenological movement during this time. Though Monk does not mention this, 1929 was also the year in which Ryle and Carnap turned their critical attention toward Heidegger. Wittgenstein also expressed his sympathy for Heidegger in 1929. Furthermore, though in (...)
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  32.  93
    Being Sympathetic to Bad-History Wrongdoers.Craig K. Agule - 2021 - Pacific Philosophical Quarterly.
    For many philosophers, bad-history wrongdoers are primarily interesting because of what their cases might tell us about the interaction of moral responsibility and history. However, philosophers focusing on blameworthiness have overlooked important questions about blame itself. These bad-history cases are complicated because blame and sympathy are both fitting. When we are careful to consider the rich natures of those two reactions, we see that they conflict in several important ways. We should see bad-history cases as cases about whether and (...)
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  33. Adam Smith, il quadrilatero della simpatia e la follia e l’ingiustizia dei ricchi e dei potenti.Sergio Volodia Marcello Cremaschi - 2013 - Parolechiave (50):159-172.
    I discuss first Adam Smith’s ethical theory and the peculiar function played by the quadrangle of sympathy, the social function of sympathy with the rich and powerful and the unavoidable corruption of moral sentiments it carries. Secondly, I examine human nature in Smith’s work, and show how diverging tendencies are carried by different social roles. Thirdly I discuss the modest normative claims advanced by his ethical theory and show how these are not from utilitarian ones, how ethical pluralism (...)
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  34. A Psychological Perspective Comparing the Views of Dai Zhen (戴 震) and Zhu Xi (朱 熹) On Human Nature.Ali Far - 2014 - GSTF Journal of Psychology 1 (2).
    The objective of this paper is to provide a psychological perspective on Zhu Xi (ZX) and Dai Zhen (DZ) views about human nature, by comparing the potential implications of their views on an agent's moral cultivation. To help frame this objective, I will ask and answer the following question: if one commits to ZX who holds the view that human nature is innately good, although obscured, versus if one holds DZ's view that while human nature has the potential for good (...)
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  35.  33
    Empathy, a Facility to Reduce Conflict Among Individuals and Societies, and the Qur’Ān.Murat Kayacan - 2019 - ULUM Journal of Religious Inquiries 2 (2):211-221.
    The aim of this study is to clarify whether the content of empathy, which is considered the process that motivates prosocial behaviour and prevents individuals and people doing harm to each other, is in harmony with the Qurʾān or not. If Muslims understand each other and non-Muslims as well, this will help in decreasing the conflicts and contribute to world peace. In this paper, to present the theoretical framework of empathy we will consider the concepts closely related to empathy such (...)
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  36. Hard Determinism, Remorse, and Virtue Ethics.Ben Vilhauer - 2004 - Southern Journal of Philosophy 42 (4):547-564.
    When hard determinists reject the claim that people deserve particular kinds of treatment because of how they have acted, they are left with a problem about remorse. Remorse is often represented as a way we impose retribution on ourselves when we understand that we have acted badly. (This view of remorse appears in the work of Freud, and I think it fits our everyday, pretheoretical understanding of one kind of remorse.) Retribution of any kind cannot be appropriate if we do (...)
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  37. Nonhuman Animals in Adam Smith's Moral Theory.Alejandra Mancilla - 2009 - Between the Species 13 (9).
    By giving sympathy a central role, Adam Smith’s Theory of Moral Sentiments (1759) can be regarded as one of the ‘enlightened’ moral theories of the Enlightenment, insofar as it widened the scope of moral consideration beyond the traditionally restricted boundary of human beings. This, although the author himself does not seem to have been aware of this fact. In this paper, I want to focus on two aspects which I think lead to this conclusion. First, by making sentience the (...)
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  38. Kant and Lying to the Murderer at the Door... One More Time: Kant's Legal Philosophy and Lies to Murderers and Nazis.Helga Varden - 2010 - Journal of Social Philosophy 41 (4):403-4211.
    Kant’s example of lying to the murderer at the door has been a cherished source of scorn for thinkers with little sympathy for Kant’s philosophy and a source of deep puzzlement for those more favorably inclined. The problem is that Kant seems to say that it’s always wrong to lie – even if necessary to prevent a murderer from reaching his victim – and that if one does lie, one becomes partially responsible for the killing of the victim. If (...)
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  39. To Not Understand, but Not Misunderstand: Wittgenstein on Shakespeare.William Day - 2013 - In Sascha Bru, Wolfgang Huemer & Daniel Steuer (eds.), Wittgenstein Reading. Berlin: pp. 39-53.
    Wittgenstein's lack of sympathy for Shakespeare's works has been well noted by George Steiner and Harold Bloom among others. Wittgenstein writes in 1950, for instance: "It seems to me as though his pieces are, as it were, enormous sketches, not paintings; as though they were dashed off by someone who could permit himself anything, so to speak. And I understand how someone may admire this & call it supreme art, but I don't like it." Of course, the animosity of (...)
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  40. Basic Empathy: Developing the Concept of Empathy From the Ground Up.Anthony Vincent Fernandez & Dan Zahavi - 2020 - International Journal of Nursing Studies 110.
    Empathy is a topic of continuous debate in the nursing literature. Many argue that empathy is indispensable to effective nursing practice. Yet others argue that nurses should rather rely on sympathy, compassion, or consolation. However, a more troubling disagreement underlies these debates: There’s no consensus on how to define empathy. This lack of consensus is the primary obstacle to a constructive debate over the role and import of empathy in nursing practice. The solution to this problem seems obvious: Nurses (...)
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  41. Hume and the Mechanics of Mind : Impressions, Ideas, and Association.David Owen - 2009 - In David Fate Norton & Jacqueline Anne Taylor (eds.), The Cambridge Companion to Hume. Cambridge University Press.
    Hume introduced important innovations concerning the theory of ideas. The two most important are the distinction between impressions and ideas, and the use he made of the principles of association in explaining mental phenomena. Hume divided the perceptions of the mind into two classes. The members of one class, impressions, he held to have a greater degree of force and vivacity than the members of the other class, ideas. He also supposed that ideas are causally dependent copies of impressions. And, (...)
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  42. How Should We Aggregate Competing Claims?Alex Voorhoeve - 2014 - Ethics 125 (1):64-87.
    Many believe that we ought to save a large number from being permanently bedridden rather than save one from death. Many also believe that we ought to save one from death rather than a multitude from a very minor harm, no matter how large this multitude. I argue that a principle I call “Aggregate Relevant Claims” satisfactorily explains these judgments. I offer a rationale for this principle and defend it against objections.
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  43. Sense-Data and the Mind–Body Problem.Gary Hatfield - 2004 - In Ralph Schumacher (ed.), Perception and Reality: From Descartes to the Present. Mentis. pp. 305--331.
    The first two sections of the paper characterize the nineteenth century respect for the phenomenal by considering Helmholtz’s position and James’ and Russell’s move to neutral monism. The third section displays a moment’s sympathy with those who recoiled from the latter view -- but only a moment’s. The recoil overshot what was a reasonable response, and denied the reality of the phenomenal, largely in the name of the physical or the material. The final two sections of the paper develop (...)
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  44. Reconsidering Meaning in Life: A Philosophical Dialogue with Thaddeus Metz.Masahiro Morioka (ed.) - 2015 - Journal of Philosophy of Life, Waseda University.
    An e-book devoted to 13 critical discussions of Thaddeus Metz's book "Meaning in Life: An Analytic Study", with a lengthy reply from the author. -/- Preface Masahiro Morioka i -/- Précis of Meaning in Life: An Analytic Study Thaddeus Metz ii-vi -/- Source and Bearer: Metz on the Pure Part-Life View of Meaning Hasko von Kriegstein 1-18 -/- Fundamentality and Extradimensional Final Value David Matheson 19-32 -/- Meaningful and More Meaningful: A Modest Measure Peter Baumann 33-49 -/- Is Meaning in (...)
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  45.  66
    Modelling Change in Individual Characteristics: An Axiomatic Framework.Franz Dietrich - 2012 - Games and Economic Behavior 76 (5):471-94.
    Economic models describe individuals in terms of underlying characteristics, such as taste for some good, sympathy level for another player, time discount rate, risk attitude, and so on. In real life, such characteristics change through experiences: taste for Mozart changes through listening to it, sympathy for another player through observing his moves, and so on. Models typically ignore change, not just for simplicity but also because it is unclear how to incorporate change. I introduce a general axiomatic framework (...)
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  46. Dangerous Psychopaths: Criminally Responsible But Not Morally Responsible, Subject to Criminal Punishment And to Preventive Detention.Ken Levy - 2011 - San Diego Law Review 48:1299-1395.
    I argue for two propositions. First, contrary to the common wisdom, we may justly punish individuals who are not morally responsible for their crimes. Psychopaths – individuals who lack the capacity to feel sympathy – help to prove this point. Scholars are increasingly arguing that psychopaths are not morally responsible for their behavior because they suffer from a neurological disorder that makes it impossible for them to understand, and therefore be motivated by, moral reasons. These same scholars then infer (...)
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  47. Why One Should Count Only Claims with Which One Can Sympathize.Alex Voorhoeve - 2017 - Public Health Ethics 10 (2):148-156.
    When one faces competing claims of varying strength on public resources for health, which claims count? This paper proposes the following answer. One should count, or aggregate, a person’s claim just in case one could sympathize with her desire to prioritize her own claim over the strongest competing claim. It argues that this principle yields appealing case judgments and has a plausible grounding in both sympathetic identification with each person, taken separately, and respect for the person for whom most is (...)
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  48. J. L. A Ustin and Literal Meaning.Nat Hansen - 2014 - European Journal of Philosophy 22 (4):617-632.
    Alice Crary has recently developed a radical reading of J. L. Austin's philosophy of language. The central contention of Crary's reading is that Austin gives convincing reasons to reject the idea that sentences have context-invariant literal meaning. While I am in sympathy with Crary about the continuing importance of Austin's work, and I think Crary's reading is deep and interesting, I do not think literal sentence meaning is one of Austin's targets, and the arguments that Crary attributes to Austin (...)
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  49. L'etica moderna. Dalla Riforma a Nietzsche.Sergio Cremaschi - 2007 - Roma RM, Italia: Carocci.
    This book tells the story of modern ethics, namely the story of a discourse that, after the Renaissance, went through a methodological revolution giving birth to Grotius’s and Pufendorf’s new science of natural law, leaving room for two centuries of explorations of the possible developments and implications of this new paradigm, up to the crisis of the Eighties of the eighteenth century, a crisis that carried a kind of mitosis, the act of birth of both basic paradigms of the two (...)
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  50.  87
    Midgley at the Intersection of Animal and Environmental Ethics.Gregory Mcelwain - 2018 - Les Ateliers de l'Éthique / the Ethics Forum 13 (1):143-158.
    GREGORY McELWAIN | : This paper explores the intersection of animal and environmental ethics through the thought of Mary Midgley. Midgley’s work offers a shift away from liberal individualist animal ethics toward a relational value system involving interdependence, care, sympathy, and other components of morality that were often overlooked or marginalized in hyperrationalist ethics, though which are now more widely recognized. This is most exemplified in her concept of “the mixed community,” which gained special attention in J. Baird Callicott’s (...)
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