Results for 'universalism vs particularism '

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  1. The Lived Revolution: Solidarity With the Body in Pain as the New Political Universal (Second edition).Katerina Kolozova - 2016 - Skopje: Institute of Social Sciences and Humanities.
    The book explores the themes of a) “radical concepts” in politics (inspired by François Laruelle’s “non-Marxism” and “non-philosophy,” developed in accordance with Badiouan and Žižekian “realism”); b) politically relevant and applicable epistemologies of “Thought’s Correlating with the Real” (Laruelle), inspired by Laruelle, Badiou and Žižek and c) the possibility of hybridization of the epistemic stance of “radical concept” with the politics of grief and “identification with the suffering itself” proposed by Judith Butler. Radical concepts, the political vision and the theory (...)
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  2. Il relativismo etico fra antropologia culturale e filosofia analitica.Sergio Volodia Marcello Cremaschi - 2007 - In Ilario Tolomio, Sergio Cremaschi, Antonio Da Re, Italo Francesco Baldo, Gian Luigi Brena, Giovanni Chimirri, Giovanni Giordano, Markus Krienke, Gian Paolo Terravecchia, Giovanna Varani, Lisa Bressan, Flavia Marcacci, Saverio Di Liso, Alice Ponchio, Edoardo Simonetti, Marco Bastianelli, Gian Luca Sanna, Valentina Caffieri, Salvatore Muscolino, Fabio Schiappa, Stefania Miscioscia, Renata Battaglin & Rossella Spinaci (eds.), Rileggere l'etica tra contingenza e principi. Ilario Tolomio (ed.). Padova: CLUEP. pp. 15-46.
    I intend to: a) clarify the origins and de facto meanings of the term relativism; b) reconstruct the reasons for the birth of the thesis named “cultural relativism”; d) reconstruct ethical implications of the above thesis; c) revisit the recent discussion between universalists and particularists in the light of the idea of cultural relativism.. -/- 1.Prescriptive Moral Relativism: “everybody is justified in acting in the way imposed by criteria accepted by the group he belongs to”. Universalism: there are at (...)
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  3. GEOGRAPHY, ASSIMILATION, AND DIALOGUE: Universalism and Particularism in Central-European Thought.H. G. Callaway - manuscript
    There are many advantages and disadvantages to central locations. These have shown themselves in the long course of European history. In times of peace, there are important economic and cultural advantages (to illustrate: the present area of the Czech Republic was the richest country in Europe between the two World Wars). There are cross-currents of trade and culture in central Europe of great advantage. For, cultural cross-currents represent a potential benefit in comprehension and cultural growth. But under threat of large-scale (...)
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  4. ConsolationismandComparativeAfrican Philosophy:BeyondUniversalismandParticularism[REVIEW]Patrick Effiong Ben - 2022 - International Journal of African Renaissance Studies - Multi-, Inter- and Transdisciplinarity 17 (1):226-230.
    Ada Agada is one of the most vocal voices of the Conversational School of Philosophy (CSP). In Consolationism and Comparative African Philosophy: Beyond Universalism and Particularism, Agada aims to provide clarity on the philosophical tenets of Consolationism, his project on system building that is central to the future direction and development of African philosophy. The book is divided into three parts: The first part focuses on the universalism-particularism conundrum in African philosophy, the second part is concerned (...)
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  5. Practical judgment as reflective judgment: On moral salience and Kantian particularist universalism.Sabina Vaccarino Bremner - 2023 - European Journal of Philosophy 31 (3):600-621.
    Moral particularists and generalists alike have struggled over how to incorporate the role of moral salience in ethical reasoning. In this paper, I point to neglected resources in Kant to account for the role of moral salience in maxim formation: Kant's theory of reflective judgment. Kant tasks reflective judgment with picking out salient empirical particulars for formation into maxims, associating it with purposiveness, or intentional activity (action on ends). The unexpected resources in Kantian reflective judgment suggest the possibility of a (...)
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  6. Epistemic Troubles: Identity Politics Between Particularism and Universalism.Karsten Schubert - 2022 - Culture Wars Papers.
    One problem often associated with identity politics is “positional fundamentalism,” the equating of social positions with epistemic possibilities and political dispositions. The criticism is that identity politics is usually more about who says something than what is said. This goes hand in hand with perspective relativity, which no longer allows for a common, universal position and therefore also prevents emancipative politics. To respond to this critique of positional fundamentalism and perspective relativism, I develop a new account of identity politics as (...)
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  7. This Universalism which is not One: Ernesto Laclau's Emancipations.Linda M. G. Zerilli - 1998 - Diacritics 28 (2):3-20.
    In lieu of an abstract, here is a brief excerpt of the content:This Universalism Which Is Not OneLinda M. G. Zerilli (bio)Ernesto Laclau. Emancipation(s). London: Verso, 1996.Judging from the recent spate of publications devoted to the question of the universal, it appears that, in the view of some critics, we are witnessing a reevaluation of its dismantling in twentieth-century thought. One of the many oddities about this “return of the universal” 1 is the idea that contemporary engagements with it (...)
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  8.  30
    “Chosenness, Agapism, and the Search for Moderation between Nationhood and Universalism”.S. Berman Nadav - 2024 - da'at 92:7-36.
    Chosenness, Agapism, and the Search for Moderation between Nationhood and Universalism -/- Abstract The idea of collective Chosenness (nivḥarut) was interpreted by Jewish thinkers in two initial ways: Chosenness as a divine gift which is somehow encrypted in the body of each Jewish individual, and Chosenness as a normatively acquired (rather than inherited) property. Numerous attempts were made to defend these approaches, and to mediate between them. This paper examine the idea of Chosenness from a novel perspective, by interrogating (...)
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  9. Philosophical Foundations Of Habermas’ Critique Of Particularistic Liberalism.Ali Rizvi - 2010 - Minerva - An Internet Journal of Philosophy 14:12-35.
    Jürgen Habermas has emerged as a sharp, and occasionally harsh, critic of the Bush administration’s policies since the Iraq war. Habermas has developed this critique in several of his short pieces and interviews, some of which are available in fine collections in both English and other languages. However, the occasional and journalistic character of Habermas’ political interventions often hide the theoretical basis of his critique. In this paper, I argue that Habermas’ critique of the Bush administration’s foreign policy emanates from, (...)
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  10. Questioning the Assumptions of Moralism, Universalism, and Interpretive Dominance in Racist Monument Debates.Dan Demetriou - 2022 - Public Affairs Quarterly 36 (3):233-255.
    This essay questions three widespread assumptions in monument debates it terms “moralism,” “universalism,” and “interpretive dominance.” Roughly: moralism assumes that memorials should be only to good people or good causes; universalism holds that memorials should represent or be “for” the whole polity or its (real or supposed) corporate values; interpretive dominance maintains that, when faced with monuments with reasonable qualifying and disqualifying interpretations, policy should respond to the disqualifying one(s). These assumptions do not settle the debates between removalists (...)
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  11. Moral Education: Hegemony vs. Morality.Sanjit Chakraborty - 2017 - International Journal of Applied Ethics 6:53-65.
    The paper inculcates the path of modern education by implementing cum ensuing the form and content of moral education from the stances of prescriptivist R. M Hare and existentialist Sartre. In the first part of the paper, Hare’s tune for language-centric moral concepts and its prescriptive plus universalistic application for society enhance an outlook for moral education where learners should be taught to apply morality from a prescriptive sense, not by memorizing it in a descriptive manner. Besides, Sartre’s existentialist appeal (...)
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  12. This is What a Historicist and Relativist Feminist Philosophy of Disability Looks Like.Shelley Tremain - 2015 - Foucault Studies (19):7.
    ABSTRACT: With this article, I advance a historicist and relativist feminist philosophy of disability. I argue that Foucault’s insights offer the most astute tools with which to engage in this intellectual enterprise. Genealogy, the technique of investigation that Friedrich Nietzsche famously introduced and that Foucault took up and adapted in his own work, demonstrates that Foucault’s historicist approach has greater explanatory power and transgressive potential for analyses of disability than his critics in disability studies have thus far recognized. I show (...)
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  13. Liberal Democracy and the Challenge of Ethical Diversity.Enzo Rossi - 2008 - Human Affairs 18 (1):10-22.
    What do we talk about when we talk about ethical diversity as a challenge to the normative justifiability of liberal democracy? Many theorists claim that liberal democracy ought to be reformed or rejected for not being sufficiently ‘inclusive’ towards diversity; others argue that, on the contrary, liberalism is desirable because it accommodates (some level of) diversity. Moreover, it has been argued that concern for diversity should lead us to favour (say) neutralistic over perfectionist, universalistic over particularistic, participative over representative versions (...)
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  14. Nationality as a Ground for Justice.Peric M. - manuscript
    At first glance, the imperative to treat all human beings according to equal norms and principles appears indisputable, with any deviation seen as an ethical transgression. The rational perspective dictates a uniform consideration of all individuals unless differential treatment is warranted by valid reasons, avoiding harm. Deviations from equal treatment are typically viewed as exceptions, and ethical frameworks acknowledging groundless differences between individuals seem unjustified. This poses a significant challenge to defending nationalism, which presupposes prioritizing compatriots over others. This dilemma (...)
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  15. Stuart Newton Hampshire, Innocenza e esperienza. Un'etica del conflitto. [REVIEW]Sergio Volodia Marcello Cremaschi - 1996 - Rivista di Filosofia Neo-Scolastica 88 (1):174-175.
    Hampshire addresses the problem of pluralism, i.e. conflicts, characteristic of modern societies, which arise from the presence of conflicting moral interests and duties. The solution is a procedural notion of justice, seen as the precondition for respect for the different positive conceptions of the good. A salient feature of the book is the combination of a form of a 'weak' Aristotelianism, similar to that of Bernard Williams and far away from that of MacIntyre, with the theme of the relationship between (...)
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  16. Why information ethics must begin with virtue ethics.Richard Volkman - 2010 - Metaphilosophy 41 (3):380-401.
    Abstract: The information ethics (IE) of Floridi and Sanders is evaluated here in the light of an alternative in virtue ethics that is antifoundationalist, particularist, and relativist in contrast to Floridi's foundationalist, impartialist, and universalist commitments. Drawing from disparate traditional sources like Aristotle, Nietzsche, and Emerson, as well as contemporary advocates of virtue ethics like Nussbaum, Foot, and Williams, the essay shows that the central contentions of IE, including especially the principle of ontological equality, must either express commitments grounded in (...)
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  17.  47
    Understanding Religious Pluralism through Existential Phenomenology and Historical Contexts. Phenomenological Pluralism – an alternative to Hick and Eck’s theories.Tudor-Cosmin Ciocan - 2024 - Dialogo 10 (2):68-102.
    Phenomenological Pluralism (PP), grounded in the existential phenomenology of Maurice Merleau-Ponty, offers a novel approach to religious pluralism by emphasizing the unique and irreducible experiences individuals and communities have with the divine. Central to PP is the concept of "My (personal) God," which acknowledges that each person's encounter with the divine is uniquely personal and contextually grounded without a genuinely polytheistic implication. Unlike Universalist Pluralism (UP), which seeks common theological ground, and Particularist Pluralism (PaP), which focuses on cultural context, PP (...)
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  18. Imparcialidad y particularismo moral.Daniela Alegría - 2018 - Tópicos: Revista de Filosofía 56:365-392.
    This article aims to present that moral particularism is a viable alternative to the dominant ethics of modernity to the present (i.e., Kantian and utilitarian ethics); theories that have been criticized during the last decades, especially, by the requirement of moral impartiality. The agent in these ethics deliberates impartially due to the universalism of moral principles. I will suggest that moral particularism, insofar as it excludes impartiality as a relevant factor in the agents' deliberations, presents reasons to (...)
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  19. Mind and anti-mind: Why thinking has no functional definition.George Bealer - 1984 - Midwest Studies in Philosophy 9 (1):283-328.
    Functionalism would be mistaken if there existed a system of deviant relations (an “anti-mind”) that had the same functional roles as the standard mental relations. In this paper such a system is constructed, using “Quinean transformations” of the sort associated with Quine’s thesis of the indeterminacy of translation. For example, a mapping m from particularistic propositions (e.g., that there exists a rabbit) to universalistic propositions (that rabbithood is manifested). Using m, a deviant relation thinking* is defined: x thinks* p iff (...)
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  20. On Practical Constructivism and Reasonableness.Thomas M. Besch - 2004 - Dissertation, University of Oxford
    The dissertation defends that the often-assumed link between constructivism and universalism builds on non-constructivist, perfectionist grounds. To this end, I argue that an exemplary form of universalist constructivism – i.e., O’Neill’s Kantian constructivism – can defend its universalist commitments against an influential particularist form of constructivism – i.e., political liberalism as advanced by Rawls, Macedo, and Larmore – only if it invokes a perfectionist view of the good. (En route, I show why political liberalism is a form of (...) and reconstruct the role of its conception of public justification, its implied contextualism about justified belief, its conceptions of toleration, neutrality, good reasons, and legitimacy, and, not least, its justification-constitutive conception of reasonableness.) Contrary to what is often assumed, then, at the level of a vindication of the very project of a universalist constructivism, universalist constructivists should construe perfectionists not as their opponents, but as partial, though uneasy, allies. (shrink)
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  21. Radical Conservatism and the Heideggerian Right: Heidegger, de Benoist, Dugin.Jussi Backman - 2022 - Frontiers in Political Science 4.
    The paper studies the significance of Martin Heidegger's philosophy of history for two key thinkers of contemporary radical conservatism and the Identitarian movement, Alain de Benoist and Aleksandr Dugin. Heidegger's often-overlooked affinities with the German “conservative revolution” of the Weimar period have in recent years been emphasized by an emerging radical-conservative “right-Heideggerian” orientation. I first discuss the later Heidegger's “being-historical” narrative of the culmination and end of the metaphysical foundations of Western modernity in the contemporary Nietzschean era of nihilism and (...)
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  22. Normative Inquiry after Wittgenstein.Narve Strand - 2007 - Dissertation, Boston College
    "Dissertation Advisor: Richard Cobb-Stevens Second Reader: David Rasmussen -/- My overall concern is with the Kantian legacy in political thought. More specifically, I want to know if normative talk is still viable in the wake of Wittgenstein and the linguistic turn; and if so, in what form. Most commentators today believe we have to choose between these two thinkers, either sacrificing a real concern with normativity (“relativism”) or a convincing engagement with our ordinary language (“universalism”). I follow Hilary Putnam (...)
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  23. Del fuoco che non brucia: risposte, riflessioni, ringraziamenti.Achille C. Varzi - 2014 - In Elena Casetta, Valeria Giardino, Andrea Borghini, Patrizia Pedrini, Francesco Calemi, Daniele Santoro, Giuliano Torrengo, Claudio Calosi, Pierluigi Graziani & Achille C. Varzi (eds.), Mettere a Fuoco Il Mondo. Conversazioni sulla Filosofia di Achille Varzi (Special Issue of Isonomia – Epistemologica). ISONOMIA – Epistemologica. University of Urbino. pp. 111–153.
    An overview of the way I picture the amorphous world we live in, built around my comments and responses to nine festschrift essays by A. Borghini (on the Fedro metaphor and the art of butchery), F. Calemi (on the predication principle and metalinguistic nominalism), C. Calosi (on the argument from mereological universalism to extensonality), E. Casetta (on the role of “monsters” in the realism/antirealism debate), V. Giardino (on inductive reasoning, spatial representation, and problem solving), P. Graziani (on mereological notation), (...)
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  24. Gaijin Philosophy and the Problems of Universality and Culture: Conversations with Kasulis, Watsuji, and Sakai.Anton Luis Sevilla - 2013 - In Hakusan Furusato Bungakushô dai 29 kai Akegarasu Haya Shô nyûsen ronbun. pp. 29-58.
    This essay examines how the standpoint of the gaijin (foreigner) shapes and challenges the act of philosophizing, through the experience of overwhelming cultural difference. I examine three challenges the foreigner faces—the need to understand a foreign culture, the need to contribute to a foreign culture, and the need for caution and self-awareness vis-à-vis the excesses and dangers of this attempt. -/- First, through a reading of Thomas Kasulis’ Intimacy or Integrity: Philosophy and Cultural Difference (2002), I take the reader through (...)
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  25.  85
    Dialectical Enlightenment.Frim Landon - 2017 - Jacobin Magazine 1.
    A revolt against the Enlightenment’s legacy has marked the academic culture of a generation. Leftists today often criticize the Radical Enlightenment thesis, arguing that those who advance it privilege the force of ideas in history over material forces. They accuse its proponents of elevating philosophy written by elite European men over the sacrifices made by ordinary people in the course of mass struggle.
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  26. Pragmatic Particularism.Ray Buchanan & Henry Ian Schiller - 2021 - Philosophy and Phenomenological Research 105 (1):62-78.
    For the Intentionalist, utterance content is wholly determined by a speaker’s meaning-intentions; the sentence uttered serves merely to facilitate the audience’s recovering these intentions. We argue that Intentionalists ought to be Particularists, holding that the only “principles” of meaning recovery needed are those governing inferences to the best explanation; “principles” that are both defeasible and, in a sense to be elaborated, variable. We discuss some ways in which some theorists have erred in trying to tame the “wild west” of pragmatics (...)
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  27. Particularism and moral theory: Particularism and presumptive reasons: Garrett Cullity.Garrett Cullity - 2002 - Aristotelian Society Supplementary Volume 76 (1):169–190.
    Weak particularism about reasons is the view that the normative valency of some descriptive considerations varies, while others have an invariant normative valency. A defence of this view needs to respond to arguments that a consideration cannot count in favour of any action unless it counts in favour of every action. But it cannot resort to a global holism about reasons, if it claims that there are some examples of invariant valency. This paper argues for weak particularism, and (...)
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  28. Defending Particularism from Supervenience/Resultance Attack.Peter Shiu-Hwa Tsu - 2011 - Acta Analytica 26 (4):387-402.
    I take the debate between the particularists and the principlists to be centered on the issue of whether there are true moral principles. One argument the principlists often appeal to in support of their claim that there are true moral principles is the argument from supervenience. Roughly, the argument is made up of the following three statements: (P1) If the thesis of moral supervenience holds, then there are true moral principles. (P2) The thesis of moral supervenience holds. (C) There are (...)
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  29. Particularism and default reasons.Pekka Väyrynen - 2004 - Ethical Theory and Moral Practice 7 (1):53-79.
    This paper addresses a recent suggestion that moral particularists can extend their view to countenance default reasons (at a first stab, reasons that are pro tanto unless undermined) by relying on certain background expectations of normality. I first argue that normality must be understood non-extensionally. Thus if default reasons rest on normality claims, those claims won't bestow upon default reasons any definite degree of extensional generality. Their generality depends rather on the contingent distributional aspects of the world, which no theory (...)
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  30. Moral Particularism and the Role of Imaginary Cases: A Pragmatist Approach.Nate Jackson - 2016 - European Journal of Pragmatism and American Philosophy 8 (1):237-259.
    I argue that John Dewey’s analysis of imagination enables an account of learning from imaginary cases consistent with Jonathan Dancy’s moral particularism. Moreover, this account provides a more robust account of learning from cases than Dancy’s own. Particularism is the position that there are no, or at most few, true moral principles, and that competent reasoning and judgment do not require them. On a particularist framework, one cannot infer from an imaginary case that because a feature has a (...)
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  31. Moral Particularism.Pekka Väyrynen - 2011 - In Christian Miller (ed.), Continuum Companion to Ethics. Continuum. pp. 247-260.
    This paper is a survey of the generalism-particularism debate in ethics.
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  32. Particularism for Generalists: A Rossian Business Ethic.J. Drake - 2021 - Business Ethics Quarterly 31 (4):600-622.
    A standard framework for business ethics views the inquiry as an application of major ethical theories to specific issues in business. As these theories are largely presented as being principled, the exercise therefore becomes one of applying general principles to business situations. Many adopting this standard approach have thus resisted the implementation of the most prominent development in ethical theory in recent history: that of particularism. In this article, I argue that particularist thinking has much to offer to business (...)
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  33. ‘Moral Particularism: Wrong and Bad’.Brad Hooker - 2000 - In Brad Hooker & Margaret Olivia Little (eds.), Moral particularism. New York: Oxford University Press. pp. 1-22.
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  34. Do Particularists Have a Coherent Notion of a Reason for Action?Andrea Lechler - 2012 - Ethics 122 (4):763-772.
    Selim Berker argues that particularists do not have a coherent notion of reasons for action because they cannot show that contributory reasons always contribute to overall reason or moral judgments in accordance with their valence. I argue that Berker fails to demonstrate that particularists cannot show this to be the case. He also wrongly assumes that they need to know this to be the case to legitimately speak of reasons for action. Furthermore, Jonathan Dancy’s account of practical reasoning explains how (...)
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  35. Universalism entails Extensionalism.Achille C. Varzi - 2009 - Analysis 69 (4):599-604.
    I argue that Universalism (the thesis that mereological composition is unrestricted) entails Extensionalism (the thesis that sameness of composition is sufficient for identity) as long as the parthood relation is transitive and satisfies the Weak Supplementation principle (to the effect that whenever a thing has a proper part, it has another part disjoint from the first).
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  36. Particularism and Supervenience.Caj Strandberg - 2010 - In Russ Shafer-Landau (ed.), Oxford Studies in Metaethics. Oxford: Oxford University Press.
    One of our most fundamental notions of morality is that in so far as objects have moral properties, they have non-moral properties that make them have moral properties. Similarly, objects have moral properties in virtue of or because of having non-moral properties, and moral properties depend on non-moral properties. In ethics it has generally been assumed that this relation can be accounted for by the supervenience of moral properties on non-moral properties. However, this assumption is put into doubt by an (...)
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  37. Relativism, Particularism and Reflective Equilibrium.Howard Sankey - 2014 - Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 45 (2):281-292.
    In previous work, I have sought to show that the basic argument for epistemic relativism derives from the problem of the criterion that stems from ancient Pyrrhonian scepticism. Because epistemic relativism depends upon a sceptical strategy, it is possible to respond to relativism on the basis of an anti-sceptical strategy. I argue that the particularist response to scepticism proposed by Roderick Chisholm may be combined with a naturalistic and reliabilist conception of epistemic warrant as the basis for a satisfactory response (...)
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  38. Lakatosian Particularism.Howard Sankey - 2018 - Logos and Episteme 9 (1):49-59.
    This paper explores a particularist element in the theory of method of Imre Lakatos, who appealed to the value-judgements of élite scientists in the appraisal of competing theories of method. The role played by such value-judgements is strongly reminiscent of the epistemological particularism of Roderick Chisholm. Despite the existence of a clear parallel between the particularist approaches of both authors, it is argued that Lakatos’s approach is subject to a weakness that does not affect the approach of Chisholm.
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  39. Particularism Doesn’t Flatten.Amelia Hicks - 2016 - Journal of Moral Philosophy 13 (3):339-362.
    Sean McKeever and Michael Ridge object that moral particularism ‘flattens the moral landscape’, that is, that particularism treats reasons of different kinds as if they were reasons of the same kind. This objection is misguided in two respects. First, particularists need not say that every feature can be a moral reason. Second, even if particularists were committed to saying that every feature can be a moral reason, they would still not be committed to the view that every feature (...)
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  40. Perdurantism, Universalism and Quantifiers.Achille C. Varzi - 2003 - Australasian Journal of Philosophy 81 (2):208-215.
    I argue that the conjunction of perdurantism (the view that objects are temporally extended) and universalism (the thesis that any old class of things has a mereological fusion) gives rise to undesired complications when combined with certain plausible assumptions concerning the semantics of tensed statements.
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  41. Performance vs. competence in human–machine comparisons.Chaz Firestone - 2020 - Proceedings of the National Academy of Sciences 41.
    Does the human mind resemble the machines that can behave like it? Biologically inspired machine-learning systems approach “human-level” accuracy in an astounding variety of domains, and even predict human brain activity—raising the exciting possibility that such systems represent the world like we do. However, even seemingly intelligent machines fail in strange and “unhumanlike” ways, threatening their status as models of our minds. How can we know when human–machine behavioral differences reflect deep disparities in their underlying capacities, vs. when such failures (...)
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  42. Some problems with particularism.Keith Raymond Harris - 2022 - Synthese 200 (6):1-16.
    Particularists maintain that conspiracy theories are to be assessed individually, while generalists hold that conspiracy theories may be assessed as a class. This paper seeks to clarify the nature and importance of the debate between particularism and generalism, while offering an argument for a version of generalism. I begin by considering three approaches to the definition of conspiracy theory, and offer reason to prefer an approach that defines conspiracy theories in opposition to the claims of epistemic authorities. I argue (...)
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  43. Ethical particularism and patterns.Frank Jackson, Philip Pettit & Michael Smith - 2000 - In Brad Hooker & Margaret Olivia Little (eds.), Moral particularism. New York: Oxford University Press. pp. 79--99.
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  44. Ideal vs. Non‐ideal Theory: A Conceptual Map.Laura Valentini - 2012 - Philosophy Compass 7 (9):654-664.
    This article provides a conceptual map of the debate on ideal and non‐ideal theory. It argues that this debate encompasses a number of different questions, which have not been kept sufficiently separate in the literature. In particular, the article distinguishes between the following three interpretations of the ‘ideal vs. non‐ideal theory’ contrast: (i) full compliance vs. partial compliance theory; (ii) utopian vs. realistic theory; (iii) end‐state vs. transitional theory. The article advances critical reflections on each of these sub‐debates, and highlights (...)
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  45. Particularism, Generalism and the Counting Argument.Simon Kirchin - 2003 - European Journal of Philosophy 11 (1):54-71.
    In a recent collection of papers - Moral Particularism - some writers argue against a particularist explanation of thick ethical features, particularist in the sense developed by Jonathan Dancy. In this piece I argue that particularists can tackle what I regard as the most interesting argument put forward by these writers, an argument I call the Counting argument. My aim is twofold. First, I wish to make clear exactly what the debate between particularists and their opponents about the thick (...)
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  46. No universalism without gunk? Composition as identity and the universality of identity.Manuel Lechthaler - 2019 - Synthese 198 (Suppl 18):4441-4452.
    Philosophers disagree whether composition as identity entails mereological universalism. Bricker :264–294, 2016) has recently considered an argument which concludes that composition as identity supports universalism. The key step in this argument is the thesis that any objects are identical to some object, which Bricker justifies with the principle of the universality of identity. I will spell out this principle in more detail and argue that it has an unexpected consequence. If the universality of identity holds, then composition as (...)
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  47. Originile disputei etice dintre particularism şi generalism: Platon şi Aristotel.Daniel Nica - 2011 - Annals of Philosophy. University of Bucharest:51-63.
    This paper is a critical investigation about the historical origins of two contemporary approaches in ethics: moral particularism and moral generalism. Moral particularism states that there are no defensible moral principles and that moral thought doesn’t consist in the application of moral principles to cases, but in understanding the morally relevant features of an action, which vary from case to case. In opposition, moral generalism is the traditional claim that moral decisions are made by applying general rules to (...)
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  48. From punishment to universalism.David Rose & Shaun Nichols - 2018 - Mind and Language 34 (1):59-72.
    Many philosophers have claimed that the folk endorse moral universalism. Some have taken the folk view to support moral universalism; others have taken the folk view to reflect a deep confusion. And while some empirical evidence supports the claim that the folk endorse moral universalism, this work has uncovered intra-domain differences in folk judgments of moral universalism. In light of all this, our question is: why do the folk endorse moral universalism? Our hypothesis is that (...)
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  49. In Defence of Particularism: A Reply to Stokes.Matthew R. X. Dentith - 2016 - Social Epistemology Review and Reply Collective 5 (11):27-33.
    A reply to Patrick Stokes' “Between Generalism and Particularism About Conspiracy Theory".
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  50. Vindicating universalism: Pragmatic genealogy and moral progress.Charlie Blunden & Benedict Lane - forthcoming - European Journal of Philosophy.
    How do we justify the normative standards to which we appeal in support of our moral progress judgments, given their historical and cultural contingency? To answer this question in a noncircular way, Elizabeth Anderson and Philip Kitcher appeal exclusively to formal features of the methodology by which a moral change was brought about; some moral methodologies are systematically less prone to bias than others and are therefore less vulnerable to error. However, we argue that the methodologies espoused by Anderson and (...)
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