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Books on the topic 'Naturalismo morale'

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Published: 1 April 2023

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1

Morality without foundations: A defense of ethical contextualism. New York: Oxford University Press, 1999.

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2

Tiefensee, Christine, and Christine Tiefensee. Moral realism: A critical analysis of metaethical naturalism. Marburg: Tectum, 2008.

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3

Tiefensee, Christine. Moral realism: A critical analysis of metaethical naturalism. Marburg: Tectum, 2008.

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4

Teleology and the norms of nature. New York: Garland Pub., 2000.

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5

Evolutionary naturalism: Selected essays. London: Routledge, 1995.

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6

Eggli, Caroline. De l'être au devoir-être: Reflexions sur les rapports entre sciences et philosophie morale. [Genève]: Université de Genève, Dép. de science politique, Faculté des sciences économiques et sociales, 1999.

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7

Ethical naturalism: Current debates. Cambridge: Cambridge University Press, 2011.

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8

Tort, Patrick. Darwin et la philosophie: Religion, morale, matérialisme. Paris: Kimé, 2004.

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9

Philosophie und die Grenzen der Moral. Berlin: Duncker & Humblot, 2014.

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10

Davis, Winston. The moral and political naturalism of Baron Katō Hiroyuki. Berkeley, Calif: Institute of East Asian Studies, 1996.

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11

Amadieu, Jean Baptiste. Le censeur critique littéraire: Les jugements de l'Index, du romantisme au naturalisme. Paris: Hermann, 2019.

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12

Kirschenmann, P. P. Science, nature and ethics: Critical philosophical studies. Delft: Eburon, 2001.

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13

Rosenberg, Alexander. Darwinism in philosophy, social science, and policy. Cambridge: Cambridge University Press, 2000.

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14

The harmony of the soul: Mental health and moral virtue reconsidered. Albany: State University of New York Press, 1993.

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15

Pettersson, Bo. The world according to Kurt Vonnegut: Moral paradox and narrative form. Åbo [Finland]: Åbo Akademi University Press, 1994.

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16

The normativity of the natural: Human goods, human virtues, and human flourishing. [Dordrecht]: Springer, 2009.

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17

Les philosophies morale et naturelle du Pseudo-Robert Grosseteste: Étude, édition critique et traduction des Communia de Salamanque (Ms. Salamanca, BU 1986, fol. 99ra-102vb). Paris: Librairie Philosophique J. Vrin, 2018.

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18

Cuneo, Terence. The Evolutionary Challenge to Knowing Moral Reasons. Edited by Daniel Star. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199657889.013.42.

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The “debunker’s puzzle” asks how it could be that (i) moral non-naturalism is true, (ii) we have moral knowledge, and (iii) evolutionary forces have heavily shaped the workings of our moral faculty. This chapter begins by exploring a prominent attempt to dissolve the puzzle, so-called third-factor views, arguing that they are subject to a variety of objections. This discussion highlights a pivotal claim in the dialectic between debunkers and non-naturalists: the debunker’s puzzle has force against moral non-naturalism only if it incorporates an ambitious claim about how far evolutionary forces have operated on the workings of the moral faculty. Non-naturalists can plausibly reject such a strong claim. Still, debunkers can rightly reply that non-naturalists nonetheless lack an explanation regarding how our moral judgments are linked to normative reality. The chapter argues that, by appealing to constitutive explanations, non-naturalists have helpful things to say about what the link might be.
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19

Timmons, Mark. Morality without Foundations: A Defense of Ethical Contextualism. Oxford University Press, USA, 2004.

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20

Timmons, Mark. Morality without Foundations: A Defense of Ethical Contextualism. Oxford University Press, USA, 1998.

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21

Risjord, Mark. Normativity and Naturalism in the Philosophy of the Social Sciences. Taylor & Francis Group, 2016.

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22

Risjord, Mark. Normativity and Naturalism in the Philosophy of the Social Sciences. Taylor & Francis Group, 2016.

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23

Risjord, Mark. Normativity and Naturalism in the Philosophy of the Social Sciences. Taylor & Francis Group, 2016.

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24

Smith, Matthew Wilson. The Prison House of Nerves. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190644086.003.0007.

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Zola’s 1873 stage adaptation of his novel Thérèse Raquin is generally considered the first Naturalist drama, which inspired the most famous Naturalist play, Strindberg’s Miss Julie. This chapter examines these plays in the context of the neurophysiological theories behind Zola and Strindberg’s conceptions of Naturalism. It argues that Zola’s Naturalism, like that of his scientific mentor Claude Bernard, attempts to balance a commitment to neurophysiological determinism with a commitment to independent scientific observation, producing an uneasy fault line in Thérèse Raquin. The chapter further depicts Miss Julie as an earthquake in the rift of Zola’s earlier Naturalism. Strindberg’s artistic innovations are partly grounded in the author’s refusal to reconcile the most disruptive neurological findings of his time with more acceptable ideas of objectivity, independence, and agency. Fully appreciating Strindberg’s artistic contribution requires understanding his intellectual debt to the neuropsychological researchers of his day, above all Charcot and Bernheim.
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25

Maddy, Penelope. Three Forms of Naturalism. Edited by Stewart Shapiro. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195325928.003.0013.

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This article plans to sketch the outlines of the Quinean point of departure, then to describe how Burgess and this article differ from this, and from each other, especially on logic and mathematics. Though this discussion touches on the work of only these three among the many recent “naturalists,” the moral of the story must be that “naturalism,” even restricted to its Quinean and post-Quinean incarnations, is a more complex position, with more subtle variants, than is sometimes supposed.
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26

Nuccetelli, Susana, and Gary Seay. Ethical Naturalism: Current Debates. Cambridge University Press, 2012.

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27

Nuccetelli, Susana, and Gary Seay. Ethical Naturalism: Current Debates. Cambridge University Press, 2011.

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28

Nuccetelli, Susana. Ethical Naturalism: Current Debates. Cambridge University Press, 2013.

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29

Nuccetelli, Susana, and Gary Seay. Ethical Naturalism: Current Debates. Cambridge University Press, 2012.

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30

Nietzsche, Naturalism, and Normativity. Oxford University Press, 2012.

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31

Janaway, Christopher, and Simon Robertson. Nietzsche, Naturalism, and Normativity. Oxford University Press, 2012.

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32

Janaway, Christopher, and Simon Robertson. Nietzsche, Naturalism, and Normativity. Oxford University Press, 2012.

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33

Kohler, Christopher. Moral Biodiversitist Desheen Joins the Taoist Naturalists: Learning. Independently Published, 2020.

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34

Roberts, Ian F. Determinism, Free Will, and Moral Responsibility in American Literary Naturalism. Oxford University Press, 2011. http://dx.doi.org/10.1093/oxfordhb/9780195368932.013.0007.

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35

Milbank, Alison. Supernatural Naturalism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198824466.003.0013.

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Carlyle’s ‘Natural Supernaturalism’ or synthesis of idealism and realism is interpreted by Mark Abrams as an immanentizing project. This is questioned in Chapter 12 by analysing ghost stories by women writers who reverse this trajectory to anchor the real in a supernatural cause. They use realism to open a transcendent depth in the material object. Emily Brontë’s lovers in Wuthering Heights seek to burst the limits of the material but are left in a liminal spectrality. Elizabeth Gaskell uses the reality of the supernatural to question the refusal of original sin by rational dissent. Margaret Oliphant’s Dantesque ghost stories establish the supernatural as the truly real positively in ‘A Beleaguered City’ and more problematically in ‘A Library Window’. Finally Charlotte Brontë’s supposedly new psychological Gothic is shown to be wholly traditional and to yoke feminist and theological desires for liberation in an apocalyptic union of body and soul.
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36

Deigh, John. From Psychology to Morality. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190878597.001.0001.

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The essays in this collection belong to the tradition of naturalism in ethics. Its program is to explain moral thought and action as wholly natural phenomena, that is, to explain such thought and action without recourse to either a reality separate from that of the natural world or volitional powers that operate independently of natural forces. Naturalism’s greatest exponent in ancient thought was Aristotle. In modern thought Hume and Freud stand out as the most influential contributors to the tradition. All three thinkers made the study of human psychology fundamental to their work in ethics. All three built their theories on studies of human desires and emotions and assigned to reason the role of guiding the actions that spring from our desires and emotions toward ends that promise self-fulfillment and away from ends that are self-destructive. The collection’s essays draw inspiration from their ideas and are arranged to follow the lead of Aristotle’s and Hume’s ethics. The first three survey and examine general theories of emotion and motivation. The next two focus on emotions that are central to human sociability. Turning to distinctively cognitive powers necessary for moral thought and action, the sixth and seventh essays discuss the role of empathy in moral judgment and defend Bernard Williams’s controversial account of practical reason. The final five essays use the studies in moral psychology of the previous essays to treat questions in ethics and social philosophy. The treatment of these questions exemplifies the implementation of a naturalist program in these disciplines.
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37

Barker, Roberta. ‘Deared by Being Lacked’. Edited by James C. Bulman. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199687169.013.5.

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Though it has been much criticized by theatre artists and scholars, the legacy of theatrical realism and naturalism continues to shape contemporary Shakespearean performance. If realist and naturalist approaches to acting fail to encompass the full power of the Shakespearean play-text—or to remedy its more problematic aspects—is this failure necessarily unproductive? Considering this question in relation to the play-text of Antony and Cleopatra and a few of its recent theatrical incarnations, this chapter argues that the lacks, omissions, and failures of realist and naturalist modes of performance can provoke spectators to engage anew with Shakespeare’s lovers and their potential significance for contemporary Western audiences. Acknowledgement of the persistence and value of such traditional modes can add to the complexity of audience reception studies of Shakespeare..
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38

Ananth, Mahesh. In Defense of an Evolutionary Concept of Health: Nature, Norms, and Human Biology. Taylor & Francis Group, 2017.

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39

Ananth, Mahesh. In Defense of an Evolutionary Concept of Health: Nature, Norms, and Human Biology. Taylor & Francis Group, 2017.

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40

Ananth, Mahesh. In Defense of an Evolutionary Concept of Health. Taylor & Francis Group, 2017.

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41

Ananth, Mahesh. In Defense of an Evolutionary Concept of Health: Nature, Norms and Human Biology. Taylor & Francis Group, 2022.

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42

Rosen, Gideon. What is a Moral Law? Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198805076.003.0006.

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This chapter explores bridge-law non-naturalism: the view that when a particular thing possesses a moral property or stands in a moral relation, this fact is metaphysically grounded in non-normative features of the thing in question together with a general moral law. Any view of this sort faces two challenges, analogous to familiar challenges in the philosophy of science: to specify the form of the explanatory laws, and to say when a fact of that form qualifies as a law. The chapter explores three strategies for answering these questions, all of which maintain that a moral law is a true generalization of the form [It is normatively necessary that whatever ϕ‎s is (thereby) F].
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43

Parfit, Derek. Non-Realist Cognitivism. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198778608.003.0003.

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This chapter looks at how we can roughly distinguish several views that are meta-ethical in the sense that they are about the meaning and truth of moral claims, and of other normative claims. It looks at how non-naturalist views can differ ontologically by making different claims about what exists and what is real. Going further, the metaphysical non-naturalists believe that, when we make irreducibly normative claims, these claims imply that there exist some ontologically weighty non-natural entities or properties. non-metaphysical non-naturalists make no such claims, since they deny that irreducibly normative truths have any such ontologically weighty implications. One such view in this light is non-realist cognitivism, in which there are some true claims which are not made to be true by the way in which they correctly describe, or correspond to, how things are in some part of reality.
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44

Marshall, Colin. Compassionate Moral Realism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198809685.001.0001.

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This book offers a novel defense of compassion and morality. The core claim is that compassion is our capacity to perceive or experience other creatures’ pains, pleasures, and desires as they really are, and that mere factual knowledge is no replacement for this. As a result, people without compassion cannot fully face reality, even if they know what reality contains. Part I of the book defends this claim with respect to simple cases involving compassion for a suffering creature. Part II extends that conclusion to cases involving other states and multiple creatures, thereby providing a general epistemic answer to the “why be moral?” question. Part III uses the argument of Part I to develop a novel form of moral realism. This view, called “Compassionate Moral Realism,” offers a distinctive set of virtues. It is naturalist, and yet posits necessary, knowable moral facts. It also vindicates the intuition that there is an epistemic asymmetry between morally good people and amoral people. Unlike other views, it locates that asymmetry at the level of perception or experience, not at the level of propositional judgment or knowledge. Throughout, the argument draws on a variety of historical figures and on work in contemporary metaethics.
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45

Ellis, Fiona. Religious Understanding, Naturalism, and Desire. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190469863.003.0004.

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David Burrell uses the image of a transformative pilgrimage to capture what is at issue when the notion of religious understanding is introduced. This chapter challenges the naturalist’s objection to the very idea of there being a journey in this sense, grants with John Cottingham that the transformation is moral and spiritual, and considers what it could mean for such understanding to be theoretical as well as practical. Further questions arise concerning the “fuel” of this transformative journey, and Levinas claims that it is motivated by desire. This chapter considers the merits of his position and concludes that it offers the shape for a model of religious understanding which can genuinely appeal to an expansive, i.e., nonscientistic, naturalist.
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46

Briggs, Andrew, Hans Halvorson, and Andrew Steane. A conversation about naturalism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198808282.003.0014.

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This is the record of a second conversation between the authors (cf. Chapter 2), this time on the subject of the philosophical position called naturalism. Here naturalism is the view that human experience is best understood by regarding the physical world as the whole of what can be said to be real or to exist. The authors express some sympathy with what naturalism affirms, but do not subscribe to it. They are wary of forms of speech about the transcendent which end up making it just about ‘more stuff’. Such speech has gone wrong, but it is hard to find religious language which goes right. Analogies from music and writing can be helpful but remain limited. The experience of encounter with God should be assessed through the impact this has on human character. The analysis of the physical process here is not the whole story.
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47

Pitson, Tony. Hume, Free Will, and Moral Responsibility. Edited by Paul Russell. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199742844.013.18.

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This chapter aims to relate Hume’s discussion of liberty and necessity to central themes in his philosophy, including causation, the self, the distinction between virtue and vice, and naturalism as a response to skepticism. From this perspective, many points of contact with contemporary discussions of free will and moral responsibility emerge. Hume’s account of moral responsibility, with its implications for the conditions under which ascriptions of responsibility are withheld or qualified, is considered in detail. The notion of agent autonomy is linked to Hume’s distinction between the calm and violent passions. The kind of self-determination for which Hume allows here is distinguished from that of the libertarian and is also contrasted with the problematic notion of responsibility for self that leads to skepticism about the very possibility of moral responsibility. Hume’s appeal to “common life” provides a naturalistic response to skepticism in this, as well as in other philosophical contexts.
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48

Wilson, Mark. A Second Pilgrim’s Progress. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198803478.003.0009.

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Influenced by Quine, self-styled naturalist projects within the philosophy of mathematics rest upon simplistic conceptions of linguistic reference and how the inferential tools of applied mathematics help us reach empirical conclusions. In truth, these two forms of descriptive enterprise must work together in a considerably more entangled manner than is generally presumed. In particular, the vital contributions of set theory to descriptive success within science have been poorly conceptualized. This essay explores how a less onerous “naturalism” can be conceived on this corrected basis. A useful distinction between “mathematical optimism” and “mathematical opportunism” is introduced, which draws our attention to some open questions with respect to the concrete representational capacities of applied mathematics.
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49

Bickhard, Mark H. Naturalism, Emergence, and Brute Facts. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198758600.003.0013.

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This chapter argues that, under a reasonable interpretation, naturalism and brute facts are in tension with each other. This, of course, does not entail that there are no brute facts: naturalism could be false. The British Emergentist tradition proposed that emergence was dependent on brute fact laws, and intended that this proposal was more ‘naturalistic’ than alternatives on offer at the time. The author argues that there is an alternative model of emergence that does not require brute facts—at least not in the British Emergentist sense—and, thus, is more consistent with naturalism. Nevertheless, the possibility of brute facts remains.
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50

Evolutionäre Ethik zwischen Naturalismus und Idealismus: Beiträge zu einer modernen Theorie der Moral. Darmstadt: Wissenschaftliche Buchgesellschaft, 1993.

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