Results for 'veil of ignorance'

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  1. Rank-Weighted Utilitarianism and the Veil of Ignorance.Jacob M. Nebel - 2020 - Ethics 131 (1):87-106.
    Lara Buchak argues for a version of rank-weighted utilitarianism that assigns greater weight to the interests of the worse off. She argues that our distributive principles should be derived from the preferences of rational individuals behind a veil of ignorance, who ought to be risk averse. I argue that Buchak’s appeal to the veil of ignorance leads to a particular way of extending rank-weighted utilitarianism to the evaluation of uncertain prospects. This method recommends choices that violate (...)
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  2. Ambiguity Aversion behind the Veil of Ignorance.H. Orri Stefánsson - 2021 - Synthese 198 (7):6159-6182.
    The veil of ignorance argument was used by John C. Harsanyi to defend Utilitarianism and by John Rawls to defend the absolute priority of the worst off. In a recent paper, Lara Buchak revives the veil of ignorance argument, and uses it to defend an intermediate position between Harsanyi's and Rawls' that she calls Relative Prioritarianism. None of these authors explore the implications of allowing that agent's behind the veil are averse to ambiguity. Allowing for (...)
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  3. X-Phi and Impartiality Thought Experiments: Investigating the Veil of Ignorance.Norbert Paulo & Thomas Pölzler - 2020 - Diametros 17 (64):72-89.
    This paper discusses “impartiality thought experiments”, i.e., thought experiments that attempt to generate intuitions which are unaffected by personal characteristics such as age, gender or race. We focus on the most prominent impartiality thought experiment, the Veil of Ignorance (VOI), and show that both in its original Rawlsian version and in a more generic version, empirical investigations can be normatively relevant in two ways: First, on the assumption that the VOI is effective and robust, if subjects dominantly favor (...)
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  4. Taking Risks Behind the Veil of Ignorance.Buchak Lara - 2017 - Ethics 127 (3):610-644.
    A natural view in distributive ethics is that everyone's interests matter, but the interests of the relatively worse off matter more than the interests of the relatively better off. I provide a new argument for this view. The argument takes as its starting point the proposal, due to Harsanyi and Rawls, that facts about distributive ethics are discerned from individual preferences in the "original position." I draw on recent work in decision theory, along with an intuitive principle about risk-taking, to (...)
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  5. Perdurantism, fecklessness and the veil of ignorance.Michael Tze-Sung Longenecker - 2020 - Philosophical Studies 177 (9):2565-2576.
    There has been a growing charge that perdurantism—with its bloated ontology of very person-like objects that coincide persons—implies the repugnant conclusion that we are morally obliged to be feckless. I argue that this charge critically overlooks the epistemic situation—what I call the ‘veil of ignorance’—that perdurantists find themselves in. Though the veil of ignorance still requires an alteration of our commonsense understanding of the demands on action, I argue for two conclusions. The first is that the (...)
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  6. Abortion and the veil of ignorance: a response to Minehan.Joona Räsänen - 2022 - Journal of Medical Ethics 48 (6):411-412.
    In a recent JME paper, Matthew John Minehan applies John Rawls’ veil of ignorance against Judith Thomson’s famous violinist argument for the permissibility of abortion. Minehan asks readers to ‘imagine that one morning you are back to back in bed with another person. One of you is conscious and the other unconscious. You do not know which one you are’. Since from this position of ignorance, you have an equal chance of being the unconscious violinist and the (...)
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  7. Critiquing The Veil Of Ignorance.John Altmann - manuscript
    The present work is to be a critique of Rawls’ Veil of Ignorance as well as putting forth an alternative analytical tool when constructing societies known as the L’echelle Naturelle. My paper hopes to argue that inequalities in a society are not only essential in society contrary to Rawls’ Egalitarian ideology, but do in fact contain equality so long as the autonomy of the citizen is fully exercisable. I contend that institutions such as government and their extensions namely (...)
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  8. Beyond Rawls' Fiction: The Veil of Ignorance Is Real.Harold Anthony Lloyd - 2016 - Huffington Post.
    Brief thoughts on why Rawls' "fictional" veil of ignorance is in fact real and why social morals and self-interest thus converge.
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  9. Fitting Attitudes and Solitary Goods.Francesco Orsi - 2013 - Mind 122 (487):687-698.
    In this paper I argue that Bykvist’s recent challenges to the fitting-attitude account of value (FA) can be successfully met. The challenge from solitary goods claims that FA cannot account for the value of states of affairs which necessarily rule out the presence of favouring subjects. I point out the modal reasons why FA can account for solitary goods by appealing to contemplative attitudes. Bykvist’s second challenge, the ‘distance problem’, questions the ability of FA to match facts about the intensity (...)
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  10. The Pigou-Dalton Principle and the Structure of Distributive Justice.Matthew Adler - manuscript
    The Pigou-Dalton (PD) principle recommends a non-leaky, non-rank-switching transfer of goods from someone with more goods to someone with less. This Article defends the PD principle as an aspect of distributive justice—enabling the comparison of two distributions, neither completely equal, as more or less just. It shows how the PD principle flows from a particular view, adumbrated by Thomas Nagel, about the grounding of distributive justice in individuals’ “claims.” And it criticizes two competing frameworks for thinking about justice that less (...)
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  11. A Hierarchy of Armchairs: Gerald Gaus on Political Thought Experiments.Nenad Miscevic - 2013 - European Journal of Analytic Philosophy 9 (1):52-63.
    The paper places the work of G. Gaus into the tradition of political thought experimenting. In particular, his strategy of modeling moral decision by the heuristic device of idealized Members of the Public is presented as an iterated thought experiment, which stands in marked contrast with more traditional devices like the veil of ignorance. The consequences are drawn, and issues of utopianism and realism briefly discussed.
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  12. Topics in Population Ethics.Teruji Thomas - 2016 - Dissertation, University of Oxford
    This thesis consists of several independent papers in population ethics. I begin in Chapter 1 by critiquing some well-known 'impossibility theorems', which purport to show there can be no intuitively satisfactory population axiology. I identify axiological vagueness as a promising way to escape or at least mitigate the effects of these theorems. In particular, in Chapter 2, I argue that certain of the impossibility theorems have little more dialectical force than sorites arguments do. From these negative arguments I move to (...)
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  13. Suspension of judgment, non-additivity, and additivity of possibilities.Aldo Filomeno - forthcoming - Acta Analytica:1-22.
    In situations where we ignore everything but the space of possibilities, we ought to suspend judgment—that is, remain agnostic—about which of these possibilities is the case. This means that we cannot sum our degrees of belief in different possibilities, something that has been formalized as an axiom of non-additivity. Consistent with this way of representing our ignorance, I defend a doxastic norm that recommends that we should nevertheless follow a certain additivity of possibilities: even if we cannot sum degrees (...)
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  14. Uncertainty, equality, fraternity.Rush T. Stewart - 2021 - Synthese 199 (3-4):9603-9619.
    Epistemic states of uncertainty play important roles in ethical and political theorizing. Theories that appeal to a “veil of ignorance,” for example, analyze fairness or impartiality in terms of certain states of ignorance. It is important, then, to scrutinize proposed conceptions of ignorance and explore promising alternatives in such contexts. Here, I study Lerner’s probabilistic egalitarian theorem in the setting of imprecise probabilities. Lerner’s theorem assumes that a social planner tasked with distributing income to individuals in (...)
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  15. Towards a just and fair Internet: applying Rawls’ principles of justice to Internet regulation.David M. Douglas - 2015 - Ethics and Information Technology 17 (1):57-64.
    I suggest that the social justice issues raised by Internet regulation can be exposed and examined by using a methodology adapted from that described by John Rawls in 'A Theory of Justice'. Rawls' theory uses the hypothetical scenario of people deliberating about the justice of social institutions from the 'original position' as a method of removing bias in decision-making about justice. The original position imposes a 'veil of ignorance' that hides the particular circumstances of individuals from them so (...)
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  16. Awareness of ignorance.İlhan İnan - 2020 - SATS 20 (2):141-173.
    Despite the recent increase in interest in philosophy about ignorance, little attention has been paid to the question of what makes it possible for a being to become aware of their own ignorance. In this paper, I try to provide such an account by arguing that, for a being to become aware of their own ignorance, they must have the mental capacity to represent something as being unknown to them. For normal adult humans who have mastered a (...)
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  17. The Normative Significance of Empirical Moral Psychology.Tomasz Żuradzki - 2020 - Diametros 17 (64):1-5.
    Many psychologists have tried to reveal the formation and processing of moral judgments by using a variety of empirical methods: behavioral data, tests of statistical significance, and brain imaging. Meanwhile, some scholars maintain that the new empirical findings of the ways we make moral judgments question the trustworthiness and authority of many intuitive ethical responses. The aim of this special issue is to encourage scholars to rethink how, if at all, it is possible to draw any normative conclusions by discovering (...)
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  18. Definite Descriptions and the Gettier Example.Christoph Schmidt-Petri & London School of Economics and Political Science - 2002 - CPNSS Discussion Papers.
    This paper challenges the first Gettier counterexample to the tripartite account of knowledge. Noting that 'the man who will get the job' is a description and invoking Donnellan's distinction between their 'referential' and 'attributive' uses, I argue that Smith does not actually believe that the man who will get the job has ten coins in his pocket. Smith's ignorance about who will get the job shows that the belief cannot be understood referentially, his ignorance of the coins in (...)
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  19. Review of Matthew D. Adler: Well-Being and Fair Distribution. Beyond Cost-Benefit Analysis. [REVIEW]Alex Voorhoeve - 2014 - Social Choice and Welfare 42 (1):245-54.
    In this extended book review, I summarize Adler's views and critically analyze his key arguments on the measurement of well-being and the foundations of prioritarianism.
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  20. The Choice of Economic Systems in the Rawlsian Original Position.Justin P. Holt - 2011 - Critique: Journal of Socialist Theory 3 (39):393-405.
    Rawls’s consideration not to include the choice of economic systems as part of a theory of justice is inconsistent with his comments on redistribution and the political effects of economic inequality. When Rawls’s discussion of economic systems and his discussion of economic inequalities is examined, it is apparent that the selection of economic systems is a pertinent topic for a theory of justice. The propensity for the primary social good of self-respect to be satisfied can be affected by the selection (...)
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  21. Free Will Skepticism and Criminals as Ends in Themselves.Benjamin Vilhauer - 2022 - In Matthew C. Altman (ed.), The Palgrave Handbook on the Philosophy of Punishment. Palgrave-Macmillan.
    This chapter offers non-retributive, broadly Kantian justifications of punishment and remorse which can be endorsed by free will skeptics. We lose our grip on some Kantian ideas if we become skeptical about free will, but we can preserve some important ones which can do valuable work for free will skeptics. The justification of punishment presented here has consequentialist features but is deontologically constrained by our duty to avoid using others as mere means. It draws on a modified Rawlsian original position (...)
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  22. Categorically Rational Preferences and the Structure of Morality.Duncan MacIntosh - 1998 - In Peter Danielson (ed.), Modeling Rationality, Morality and Evolution; Vancouver Studies in Cognitive Science, Volume 7. Oxford University Press.
    David Gauthier suggested that all genuine moral problems are Prisoners Dilemmas (PDs), and that the morally and rationally required solution to a PD is to co-operate. I say there are four other forms of moral problem, each a different way of agents failing to be in PDs because of the agents’ preferences. This occurs when agents have preferences that are malevolent, self-enslaving, stingy, or bullying. I then analyze preferences as reasons for action, claiming that this means they must not target (...)
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  23. The Limits of an Egalitarian Ethos: G. A. Cohen's Critique of Rawlsian Liberalism.Justin P. Holt - 2011 - Science and Society 75 (2):236 - 261.
    G.A. Cohen’s critique of the Rawlsian difference principle points out an inconsistency in its presentation. The initial equality decided by the participants in the original position under the veil of ignorance is not preserved by the inequality sanctioned by the difference principle. Cohen shows how the breakdown of the initial equality of the original position prevents the desired results of the Rawlsian system from being realized. Cohen argues that an egalitarian ethos is required within a society for equality (...)
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  24. Seeing Through the 'Veil of Perception'.Nicholas Silins - 2011 - Mind 120 (478):329-367.
    Suppose our visual experiences immediately justify some of our beliefs about the external world — that is, justify them in a way that does not rely on our having independent reason to hold any background belief. A key question now arises: Which of our beliefs about the external world can be immediately justified by experiences? I address this question in epistemology by doing some philosophy of mind. In particular, I evaluate the following proposal: if your experience e immediately justifies you (...)
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  25. Lifting the Veil of Morality: Choice Blindness and Attitude Reversals on a Self-Transforming Survey.Lars Hall, Petter Johansson & Thomas Strandberg - 2012 - PLoS ONE 7 (9):e45457. doi:10.1371/journal.pone.
    Every day, thousands of polls, surveys, and rating scales are employed to elicit the attitudes of humankind. Given the ubiquitous use of these instruments, it seems we ought to have firm answers to what is measured by them, but unfortunately we do not. To help remedy this situation, we present a novel approach to investigate the nature of attitudes. We created a self-transforming paper survey of moral opinions, covering both foundational principles, and current dilemmas hotly debated in the media. This (...)
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  26. Epistemology of ignorance: the contribution of philosophy to the science-policy interface of marine biosecurity.Anne Schwenkenbecher, Chad L. Hewitt, Remco Heesen, Marnie L. Campbell, Oliver Fritsch, Andrew T. Knight & Erin Nash - 2023 - Frontiers in Marine Science 10:1-5.
    Marine ecosystems are under increasing pressure from human activity, yet successful management relies on knowledge. The evidence-based policy (EBP) approach has been promoted on the grounds that it provides greater transparency and consistency by relying on ‘high quality’ information. However, EBP also creates epistemic responsibilities. Decision-making where limited or no empirical evidence exists, such as is often the case in marine systems, creates epistemic obligations for new information acquisition. We argue that philosophical approaches can inform the science-policy interface. Using marine (...)
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  27. Justice and future generations.D. Clayton Hubin - 1976 - Philosophy and Public Affairs 6 (1):70-83.
    In A Theory of Justice, Rawls attempts to ground intergenerational justice by "virtual representation" through a thickening of the veil of ignorance. Contractors don't know to what generation they belong. This approach is flawed and will not result in the just savings principle Rawls hopes to justify. The project of grounding intergenerational duties on a social contractarian foundation is misconceived. Non-overlapping generations do not stand in relation to one another that is central to the contractarian approach.
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  28. Persons, punishment, and free will skepticism.Benjamin Vilhauer - 2013 - Philosophical Studies 162 (2):143-163.
    The purpose of this paper is to provide a justification of punishment which can be endorsed by free will skeptics, and which can also be defended against the "using persons as mere means" objection. Free will skeptics must reject retributivism, that is, the view that punishment is just because criminals deserve to suffer based on their actions. Retributivists often claim that theirs is the only justification on which punishment is constrained by desert, and suppose that non-retributive justifications must therefore endorse (...)
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  29. Defeaters as Indicators of Ignorance.Clayton Litlejohn & Julien Dutant - 2021 - In Jessica Brown & Mona Simion (eds.), Reasons, Justification, and Defeat. Oxford Oxford: Oxford University Press. pp. 223–246.
    In this paper, we propose a new theory of rationality defeat. We propose that defeaters are "indicators of ignorance", evidence that we’re not in a position to know some target proposition. When the evidence that we’re not in a position to know is sufficiently strong and the probability that we can know is too low, it is not rational to believe. We think that this account retains all the virtues of the more familiar approaches that characterise defeat in terms (...)
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  30. Some moral benefits of ignorance.Jimmy Alfonso Licon - 2023 - Philosophical Psychology 36 (2):319-336.
    When moral philosophers study ignorance, their efforts are almost exclusively confined to its exculpatory and blameworthy aspects. Unfortunately, though, this trend overlooks that certain kinds of propositional ignorance, namely of the personal costs and benefits of altruistic actions, can indirectly incentivize those actions. Humans require cooperation from others to survive, and that can be facilitated by a good reputation. One avenue to a good reputation is helping others, sticking to moral principles, and so forth, without calculating the personal (...)
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  31. What experiments can teach us about justice and impartiality: vindicating experimental political philosophy.Aurélien Allard & Florian Cova - forthcoming - In Hugo Viciana, Fernando Aguiar & Antonio Gaitán (eds.), Issues in Experimental Moral Philosophy. Routledge.
    While psychologists and political scientists have long investigated issues of interest to philosophers, the development of political experimental philosophy has remained limited. This slow progress is surprising, given that political philosophers commonly acknowledge the relevance of empirical data for normative theorizing. In this chapter, we illustrate the importance of empirical data by outlining recent developments in three domains related to theories of justice, where empirical results reinforce or endanger popular philosophical theories. Our first showcase concerns the boundaries of the concept (...)
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  32. Ageing and Terminal Illness: Problems for Rawlsian Justice.Ben Davies - 2018 - Journal of Applied Philosophy:775-789.
    This article considers attempts to include the issues of ageing and ill health in a Rawlsian framework. It first considers Norman Daniels’ Prudential Lifespan Account, which reduces intergenerational questions to issues of intrapersonal prudence from behind a Rawslian veil of ignorance. This approach faces several problems of idealisation, including those raised by Hugh Lazenby, because it must assume that everyone will live to the same age, undermining its status as a prudential calculation. I then assess Lazenby's account, which (...)
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  33. Nonideal Justice as Nonideal Fairness.Marcus Arvan - 2019 - Journal of the American Philosophical Association 5 (2):208-228.
    This article argues that diverse theorists have reasons to theorize about fairness in nonideal conditions, including theorists who reject fairness in ideal theory. It then develops a new all-purpose model of ‘nonideal fairness.’ §1 argues that fairness is central to nonideal theory across diverse ideological and methodological frameworks. §2 then argues that ‘nonideal fairness’ is best modeled by a nonideal original position adaptable to different nonideal conditions and background normative frameworks (including anti-Rawlsian ones). §3 then argues that the parties to (...)
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  34. Probability in ethics.David McCarthy - 2016 - In Alan Hájek & Christopher Hitchcock (eds.), The Oxford Handbook of Probability and Philosophy. Oxford: Oxford University Press. pp. 705–737.
    The article is a plea for ethicists to regard probability as one of their most important concerns. It outlines a series of topics of central importance in ethical theory in which probability is implicated, often in a surprisingly deep way, and lists a number of open problems. Topics covered include: interpretations of probability in ethical contexts; the evaluative and normative significance of risk or uncertainty; uses and abuses of expected utility theory; veils of ignorance; Harsanyi’s aggregation theorem; population size (...)
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  35. Relativism, Reflective Equilibrium, and Justice.Schwartz Justin - 1997 - Legal Studies 17:128-68.
    THIS PAPER IS THE CO-WINNER OF THE FRED BERGER PRIZE IN PHILOSOPHY OF LAW FOR THE 1999 AMERICAN PHILOSOPHICAL ASSOCIATION FOR THE BEST PUBLISHED PAPER IN THE PREVIOUS TWO YEARS. -/- The conflict between liberal legal theory and critical legal studies (CLS) is often framed as a matter of whether there is a theory of justice that the law should embody which all rational people could or must accept. In a divided society, the CLS critique of this view is overwhelming: (...)
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  36.  56
    Unraveling the production of ignorance in climate policymaking: The imperative of a decolonial feminist intervention for transformation.Seema Arora-Jonsson - 2023 - Environmental Science and Policy 149.
    Feminist decolonial scholars have called for disengaging from the current system built on a hierarchical logic of race and gender central to modern, colonial thinking. They have looked to worlds outside the modern system to lead us out of current unjust practices harming both humans and the environment. Although policymaking may be seen as the stronghold of the current political agenda and of the structures that have led to the climate crisis, we argue that climate policies too, are also crucial (...)
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  37. Introduction to Ethics: An Open Educational Resource, collected and edited by Noah Levin.Noah Levin, Nathan Nobis, David Svolba, Brandon Wooldridge, Kristina Grob, Eduardo Salazar, Benjamin Davies, Jonathan Spelman, Elizabeth Cady Stanton, Kristin Seemuth Whaley, Jan F. Jacko & Prabhpal Singh (eds.) - 2019 - Huntington Beach, California: N.G.E Far Press.
    Collected and edited by Noah Levin -/- Table of Contents: -/- UNIT ONE: INTRODUCTION TO CONTEMPORARY ETHICS: TECHNOLOGY, AFFIRMATIVE ACTION, AND IMMIGRATION 1 The “Trolley Problem” and Self-Driving Cars: Your Car’s Moral Settings (Noah Levin) 2 What is Ethics and What Makes Something a Problem for Morality? (David Svolba) 3 Letter from the Birmingham City Jail (Martin Luther King, Jr) 4 A Defense of Affirmative Action (Noah Levin) 5 The Moral Issues of Immigration (B.M. Wooldridge) 6 The Ethics of our (...)
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  38. Christoph Luetge, Hannes Rusch, & Matthias Uhl , Experimental Ethics: Toward an Empirical Moral Philosophy.Mark Alfano - 2016 - Ethical Theory and Moral Practice:1-4.
    It would be unkind but not inaccurate to say that most experimental philosophy is just psychology with worse methods and better theories. In Experimental Ethics: Towards an Empirical Moral Philosophy, Christoph Luetge, Hannes Rusch, and Matthias Uhl set out to make this comparison less invidious and more flattering. Their book has 16 chapters, organized into five sections and bookended by the editors’ own introduction and prospectus. Contributors hail from four countries (Germany, USA, Spain, and the United Kingdom) and five disciplines (...)
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  39. Rawlsian Affirmative Action: Compensatory Justice as Seen from the Original Position.Robert Allen - 1998 - In George Leaman (ed.), 20th World Congress of Philosophy. Charlottesville, VA, USA: pp. 1-8.
    In A Theory of Justice, John Rawls presents a method of determining how a just society would allocate its "primary goods"-that is,those things any rational person would desire, such as opportunities, liberties,rights, wealth, and the bases of self-respect. (1) Rawls' method of adopting the"original position" is supposed to yield a "fair" way of distributing such goods.A just society would also have the need (unmet in the above work) to determine how the victims of injustice ought to be compensated, since history (...)
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  40. Unassertability and the Appearance of Ignorance.Geoff Pynn - 2014 - Episteme 11 (2):125-143.
    Whether it seems that you know something depends in part upon practical factors. When the stakes are low, it can seem to you that you know that p, but when the stakes go up it'll seem to you that you don't. The apparent sensitivity of knowledge to stakes presents a serious challenge to epistemologists who endorse a stable semantics for knowledge attributions and reject the idea that whether you know something depends on how much is at stake. After arguing that (...)
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  41. Rawlsian Affirmative Action: Compensatory Justice as Seen from the Original Position.Robert Allen - 1998 - In George Leaman (ed.), 20th World Congress of Philosophy. Charlottesville, VA, USA: pp. 1-8.
    In A Theory of Justice, John Rawls presents a method of determining how a just society would allocate its "primary goods"-that is, those things any rational person would desire, such as opportunities, liberties, rights, wealth, and the bases of self-respect. Rawls' method of adopting the "original position" is supposed to yield a "fair" way of distributing such goods. A just society would also have the need (unmet in the above work) to ascertain how the victims of injustice ought to be (...)
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  42. The Problem of Ignorance.Chad Lee-Stronach - 2020 - Ethics 130 (2):211-227.
    Holly Smith (2014) contends that subjective deontological theories – those that hold that our moral duties are sensitive to our beliefs about our situation – cannot correctly determine whether one ought to gather more information before acting. Against this contention, I argue that deontological theories can use a decision-theoretic approach to evaluating the moral importance of information. I then argue that this approach compares favourably with an alternative approach proposed by Philip Swenson (2016).
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  43. The Ontic Probability Interpretation of Quantum Theory - Part II: Einstein's Incompleteness/Nonlocality Dilemma (2nd edition).Felix Alba-Juez - manuscript
    After identifying in Part I [1] a conceptual confusion (TCC), a Reality preconception (TRP1), and a fallacious dichotomy (TFD), the famous EPR/EPRB [2] [3] [4] [5] [6] argument for correlated ‘particles’ is now studied in the light of the Ontic Probability Interpretation of Quantum Theory (QT/TOPI). Another Reality preconception (TRP2) is found, showing that EPR used and ignored QT predictions in a single paralogism. Employing TFD and TRP2, EPR unveiled a contradiction veiled in its premises. By removing nonlocality from QT’s (...)
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  44. Secular Buddhism and Justice.Bruno Contestabile - 2018 - Contemporary Buddhism 19 (2):237-250.
    The core idea of secular Buddhism is to grasp the spirit of early Buddhism and transpose it into the present. An application of this idea to the doctrine of rebirth leads to the following result: -/- The doctrine of rebirth cannot be revised in a strict sense, but there are some striking similarities between the ancient and modern (biological) view on the topic. Since the stream of genetic and epigenetic information has the power to create consciousness and reflects experiences of (...)
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  45. Una interpretación equilibrada de la posición original de Rawls.Jorge Crego - 2021 - Anales de la Cátedra Francisco Suárez 55:183-208.
    The aim of the present paper is to offer an interpretation of the Rawlsian original position coherent with its own theory of justice. An evaluation of the aforementioned mechanism is presented. Afterwards, in light of it, a solution of the existing overlapping between its elements is offered. The solution is to consider the formal constraints as «partial conclusions», excluding them from the original position. The original position, as an «intermediate stage» aimed at representing the philosophical foundations of Rawls's theory in (...)
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  46. Lucky Ignorance, Modality and Lack of Knowledge.Oscar A. Piedrahita - 2021 - Pacific Philosophical Quarterly (3).
    I argue against the Standard View of ignorance, according to which ignorance is defined as equivalent to lack of knowledge, that cases of environmental epistemic luck, though entailing lack of knowledge, do not necessarily entail ignorance. In support of my argument, I contend that in cases of environmental luck an agent retains what I call epistemic access to the relevant fact by successfully exercising her epistemic agency and that ignorance and non-ignorance, contrary to what the (...)
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  47. Knowledge and Social Facts in the Original Position.Fred Matthews - 2019 - Dialogue: Journal of Phi Sigma Tau 61 (2-3):158-162.
    John Rawls’ A Theory of Justice allows social facts behind his veil-of-ignorance, thereby lessening the veil’s capacity for neutrality and defense of liberal principles. Rawls assumes social facts are discoverable without presupposed political values. But even if value-neutral social science is possible, real-world opinions, defined by political/social world-views, open the veil to bias since social facts from a non-liberal view may bolster non-liberal programmes. Alternatively, depriving those behind the veil of knowledge of social facts strips (...)
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  48. From the Epistemology of Ignorance to Rassenwahn: Thinking Ideology with Mills and Adorno.Larry Alan Busk - 2021 - Constellations 28 (3):368-378.
    Constellations, Volume 28, Issue 3, Page 368-378, September 2021.
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  49. Knowledge, true belief, and the gradability of ignorance.Robert Weston Siscoe - 2024 - Philosophical Studies 181 (4):893-916.
    Given the significant exculpatory power that ignorance has when it comes to moral, legal, and epistemic transgressions, it is important to have an accurate understanding of the concept of ignorance. According to the Standard View of factual ignorance, a person is ignorant that p whenever they do not know that p, while on the New View, a person is ignorant that p whenever they do not truly believe that p. On their own though, neither of these accounts (...)
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  50. Agnotology: The Making and Unmaking of Ignorance.Robert N. Proctor & Londa Schiebinger (eds.) - 2008 - Stanford University Press Stanford, California.
    "This volume emerged from workshops held at Pennsylvania State University in 2003 and Stanford University in 2005"--P. vii.
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