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Artykuły w czasopismach na temat „Moral philosophy”

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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 11 marca 2023

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1

Singer, Marcus G. "Moral Issues and Social Problems: The Moral Relevance of Moral Philosophy". Philosophy 60, nr 231 (styczeń 1985): 5–26. http://dx.doi.org/10.1017/s0031819100068169.

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At the beginning of one of his inimitable discourses William James once said, ‘I am only a philosopher, and there is only one thing that a philosopher can be relied on to do, and that is, to contradict other philosophers’.1 In his succeeding discourse James himself departed from this theme. And so shall I. I shall not be contradicting other philosophers—at least not very often. What I aim to do is to take a fresh look at one of the main traditions in American philosophy for insight and illumination on a way of dealing with some of the most serious issues of our time. But before I turn to that, my main theme, I want to pursue for a bit some variations on another, the cultural relevance of philosophy, for, as I view the matter, they are related.

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2

Cartwright, W. "Moral Philosophy". Journal of Medical Ethics 22, nr 2 (1.04.1996): 121–22. http://dx.doi.org/10.1136/jme.22.2.121.

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3

Francis, Leslie Pickering. "Moral Philosophy". Teaching Philosophy 10, nr 2 (1987): 167–69. http://dx.doi.org/10.5840/teachphil198710241.

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4

Holt, D. Lynn. "Moral Philosophy". Teaching Philosophy 14, nr 3 (1991): 313–16. http://dx.doi.org/10.5840/teachphil199114343.

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5

Vamderheiden, Steve. "Moral Philosophy". Teaching Philosophy 26, nr 3 (2003): 313–15. http://dx.doi.org/10.5840/teachphil200326334.

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6

Sudin, Mr. "PEMIKIRAN HAMKA TENTANG MORAL". ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 12, nr 2 (22.07.2011): 223. http://dx.doi.org/10.14421/esensia.v12i2.710.

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This article explores Hamka’s idea on Moral Philosophy. Hamka serves both as Ulema and philosopher on Moral Philosophy in particular. His Moral Philosophy seems distinctive in both rationality and religiosity. Hamka’s Moral Philosophy is based on Islamic teachings or the Oneness of God (Tauhid). Tauhid is, in Hamka’s view, a source of moral. One’s virtues or evil, according to Hamka, is influenced by the dignity of Faith to God.

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7

Tachibana, Koji. "Moral Neuroscience and Moral Philosophy". Kagaku tetsugaku 42, nr 2 (2009): 2_41–2_58. http://dx.doi.org/10.4216/jpssj.42.2_41.

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8

Dees, Richard H. "Moral Philosophy and Moral Enhancements". AJOB Neuroscience 2, nr 4 (październik 2011): 12–13. http://dx.doi.org/10.1080/21507740.2011.620067.

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9

Baumann, Eddie K. "Moral Philosophy and Moral Education". International Journal of Christianity & Education 22, nr 2 (13.03.2018): 167–68. http://dx.doi.org/10.1177/2056997118761844.

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10

Albersmeier, Frauke. "Popularizing Moral Philosophy by Acting as a Moral Expert". KRITERION – Journal of Philosophy 35, nr 4 (1.12.2021): 287–312. http://dx.doi.org/10.1515/krt-2021-0037.

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Abstract This paper is concerned with the ethics of popularizing moral philosophy. In particular, it addresses the question of whether ethicists engaged in public debates should restrict themselves to acting as impartial informants or moderators rather than advocates of their own moral opinions. I dismiss the idea that being an impartial servant to moral debates is the default or even the only defensible way to publicly exercise ethical expertise and thus, to popularize moral philosophy. Using a case example from the public debate about the human use of nonhuman animals, I highlight the benefits and risks of endorsing an advocate’s and a teacher’s or moderator’s role, respectively. I argue for a general requirement of judgment transparency which entails that the publicly engaged philosopher ought to be clear and consistent about the type of role she takes on, her publicly advanced opinions generally ought to be her professional ones and that she ought to flag her private opinions. I finally show that, despite general concerns about conflicts of interest, exercising ethical expertise and engaging in advocacy, i.e., acting as if one were a moral expert, are not incompatible modes of public engagement for the moral philosopher.

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11

SIMONT, Juliette. "Moral esthétique, morale militante". Revue Philosophique de Louvain 87, nr 1 (1.02.1989): 23–58. http://dx.doi.org/10.2143/rpl.87.1.2013469.

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12

Reader, Soran. "Principle Ethics, Particularism and Another Possibility". Philosophy 72, nr 280 (kwiecień 1997): 269–92. http://dx.doi.org/10.1017/s0031819100056886.

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One of the most striking contributions of particularism to moral philosophy has been its emphasis on the relative opacity of the moral scene to the tools of rational analysis traditionally used by philosophers. Particularism changes the place of the philosopher in relation to the moral life, pointing up the limits to what philosophy can do here. The modern moral philosopher who takes particularism seriously no longer has the luxury, endemic in our tradition, of imagining that moral philosophy can be done with only passing illustrative reference to experience, or that the truth about the whole of our moral life may be read of a list of a priori moral principles, whose rationality is underwritten by the mechanistic account of what it is to follow a rule that pre-Wittgensteinian philosophers took for granted.

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13

Wilson, James Q. "Response: Moral Intuitions and Moral Philosophy". Politics and the Life Sciences 13, nr 2 (sierpień 1994): 286–87. http://dx.doi.org/10.1017/s0730938400018669.

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14

Packer, Mark. "Practising moral philosophy". Res Publica 3, nr 1 (marzec 1997): 97–103. http://dx.doi.org/10.1007/bf02336641.

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15

de Boer, Jelle. "Moral ape philosophy". Biology & Philosophy 26, nr 6 (17.06.2011): 891–904. http://dx.doi.org/10.1007/s10539-011-9283-1.

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16

Warnock, G. "Berkeley's moral philosophy." Journal of Medical Ethics 16, nr 1 (1.03.1990): 48–50. http://dx.doi.org/10.1136/jme.16.1.48.

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17

Fielder, John. "Modern Moral Philosophy". Teaching Philosophy 8, nr 2 (1985): 173–74. http://dx.doi.org/10.5840/teachphil19858246.

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18

Holt, Janet, i Tony Long. "Moral guidance, moral philosophy, and moral issues in practice". Nurse Education Today 19, nr 3 (kwiecień 1999): 246–49. http://dx.doi.org/10.1016/s0260-6917(99)80010-0.

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19

Banner, Michael. "Moral Philosophy: The Philosophy of What?" Studies in Christian Ethics 24, nr 2 (maj 2011): 232–41. http://dx.doi.org/10.1177/0953946810397446.

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20

Anderson-Gold, Sharon. "Moral Principles and Modal Categories". Philosophical Topics 13, nr 3 (1985): 7–18. http://dx.doi.org/10.5840/philtopics19851331.

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21

NUROCK, Vanessa. "L'enfance morale: développement moral et éducation morale". Revue Philosophique de Louvain 105, nr 1 (31.05.2007): 132–60. http://dx.doi.org/10.2143/rpl.105.1.2020260.

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22

Ryan, James A. "Moral philosophy and moral psychology in Mencius". Asian Philosophy 8, nr 1 (marzec 1998): 47–64. http://dx.doi.org/10.1080/09552369808575471.

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23

Cigman, Ruth. "Introduction to moral philosophy and moral education". Journal of Moral Education 39, nr 2 (26.04.2010): 253–55. http://dx.doi.org/10.1080/03057241003790553.

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24

Murray, Thomas H. "Medical ethics, moral philosophy and moral tradition". Social Science & Medicine 25, nr 6 (styczeń 1987): 637–44. http://dx.doi.org/10.1016/0277-9536(87)90090-6.

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25

Robinson, Daniel N., i Rom HARRE. "The Demography of the Kingdom of Ends". Philosophy 69, nr 267 (styczeń 1994): 5–19. http://dx.doi.org/10.1017/s0031819100046581.

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In the Groundwork of the Metaphysic of Morals' Kant is explicit, sometimes to the point of peevishness, in denying anthropology and psychology any part or place in his moral science. Recognizing that this will strike many as counterintuitive he is unrepentant: ‘We require no skill to make ourselves intelligible to the multitude once we renounce all profundity of thought’. That the doctrine to be defended is not exemplified in daily experience or even in imaginable encounters is necessitated by the very nature of morality which cannot be served worse ‘… than by seeking to derive it from examples’. Thus, the project of the moral philosopher begins with the recognition that the moral realm is not mapped by anthropological data and does not get its content therefrom. Rather, moral philosophy must be ‘completely cleansed’ of everything that is appropriate to anthropology:

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26

Miles, Tim. "SELF-INTEREST AND MORAL PHILOSOPHY: A REPLY TO SOME IMPLICATIONS OF JEROME MORAN'S ‘ARISTOTLE ON EUDAIMONIA (“HAPPINESS”)’". Think 18, nr 52 (2019): 87–90. http://dx.doi.org/10.1017/s1477175619000071.

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Moran argues that the ancient Greek philosophers did not really do moral philosophy because they conflated self-regard with other-regard. I argue that on the contrary questions of what is in a person's own interest are moral questions and that self-interest should play a part in moral philosophy.

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27

Milliken, Aimee. "Refining moral agency: Insights from moral psychology and moral philosophy". Nursing Philosophy 19, nr 1 (11.08.2017): e12185. http://dx.doi.org/10.1111/nup.12185.

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28

Gadzhikurbanov, A. G. "Moral philosophy and ethics". Gumanitarnye vedomosti TGPU im. L.N. Tolstogo, nr 2 (2019): 65–71. http://dx.doi.org/10.22405/2304-4772-2019-1-2-65-71.

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29

Guseynov, A. A. "Moral philosophy and ethics". Gumanitarnye vedomosti TGPU im. L.N. Tolstogo, nr 2 (2019): 8–39. http://dx.doi.org/10.22405/2304-4772-2019-1-2-8-39.

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30

Glock, Hans-Johann. "Wittgenstein and Moral Philosophy". Cogito 6, nr 3 (1992): 181–82. http://dx.doi.org/10.5840/cogito19926339.

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31

Narveson, Jan. "Moral Philosophy and Suicide". Canadian Journal of Psychiatry 31, nr 2 (marzec 1986): 104–7. http://dx.doi.org/10.1177/070674378603100205.

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There are two main moral issues regarding suicide: first, whether suicide is morally permissible, and if so, in what circumstances; and second, whether a person who knows that someone is contemplating or attempting suicide has an obligation to intervene and if so, how strong that obligation is. With respect to the first issue, it is difficult to resist the conclusion that suicide is not wrong in itself. To characterize suicide as murder of one's self is incorrect. Even if people who commit suicide deprive the community of some good, there is no general duty to provide good services to others. Theological objections to suicide are not persuasive. And suicide could be rational. For example, if one's scheme of values is to maximize the overall value of experience, and if at some point in the future negative value outweighs positive value, suicide would be rationally indicated. With respect to intervention, different considerations apply to persons involved with someone contemplating or attempting suicide, professionals, and the general public. Those who are involved have their own lives to live and need not alter them even when another person's life is at stake. Professionals should not become paternalistic authorities who keep subjects alive against their will and miserable for indefinite periods. The general public has only a weak duty to save strangers from suicide.

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32

Losev, Aleksandr V. "Moral Nature of Philosophy". Izvestiya of Saratov University. New Series. Series: Philosophy. Psychology. Pedagogy 20, nr 2 (2020): 138–42. http://dx.doi.org/10.18500/1819-7671-2020-20-2-138-142.

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33

Glimp, David. "Moral philosophy for cyborgs". postmedieval: a journal of medieval cultural studies 1, nr 1-2 (marzec 2010): 72–79. http://dx.doi.org/10.1057/pmed.2010.9.

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34

Hartle, Ann. "Montaigne's Accidental Moral Philosophy". Philosophy and Literature 24, nr 1 (2000): 138–53. http://dx.doi.org/10.1353/phl.2000.0012.

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35

Frey, Jennifer A. "Revisiting Modern Moral Philosophy". Royal Institute of Philosophy Supplement 87 (2.06.2020): 61–83. http://dx.doi.org/10.1017/s1358246119000262.

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AbstractThis essay revisits Elizabeth Anscombe's ‘Modern Moral Philosophy' with two goals in mind. The first is to recover and reclaim its radical vision, by setting forth a unified account of its three guiding theses. On the interpretation advanced here, Anscombe's three theses are not independently intelligible; their underlying unity is the perceived necessity of absolute prohibitions for any sound account of practical reason. The second goal is to show that Anscombe allows for a thoroughly unmodern sense of ‘moral' that applies to human actions; the paper concludes with some reasons to think that this unmodern sense of ‘moral' is worthy of further philosophical attention and defense.

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36

Shakespeare, Tom. "Singer's controversial moral philosophy". Lancet 360, nr 9331 (sierpień 2002): 495–96. http://dx.doi.org/10.1016/s0140-6736(02)09685-x.

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37

Mullin, Amy. "Feminist Moral Philosophy (review)". University of Toronto Quarterly 74, nr 1 (2004): 325–26. http://dx.doi.org/10.1353/utq.2005.0163.

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38

Westrin, C. G., T. Nilstun, B. Smedby i B. Haglund. "Epidemiology and moral philosophy." Journal of Medical Ethics 18, nr 4 (1.12.1992): 193–96. http://dx.doi.org/10.1136/jme.18.4.193.

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39

Artemyeva, Olga V., i Andrei V. Prokofiev. "Ruben Apressyan’s Moral Philosophy". Russian Studies in Philosophy 58, nr 2 (3.03.2020): 75–92. http://dx.doi.org/10.1080/10611967.2020.1780787.

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40

Tilghman, B. R. "Wittgenstein and Moral Philosophy". Teaching Philosophy 13, nr 4 (1990): 394–97. http://dx.doi.org/10.5840/teachphil199013466.

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41

Henley, Kenneth. "Moral and Political Philosophy". Teaching Philosophy 34, nr 2 (2011): 187–89. http://dx.doi.org/10.5840/teachphil201134227.

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42

Bilici, Mucahit. "Said Nursi's Moral Philosophy". Islam and Christian–Muslim Relations 19, nr 1 (styczeń 2008): 89–98. http://dx.doi.org/10.1080/13510340701770329.

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43

Jolley, Kelly Dean. "Nietzsche's Moral Philosophy (review)". Journal of the History of Philosophy 28, nr 3 (1990): 463–65. http://dx.doi.org/10.1353/hph.1990.0074.

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44

Couture, Jocelyne, i Kai Nielsen. "Afterword: Whither Moral Philosophy?" Canadian Journal of Philosophy Supplementary Volume 21 (1995): 273–337. http://dx.doi.org/10.1080/00455091.1995.10717441.

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Most of the essays collected here are essays in metaethics seeking in exacting and interesting ways to resolve problems raised by the familiar options in metaethics we outlined in our Introduction. Richard Brandt, for example, forcefully argues, going much against the at least modestly holistic grain of our time, for a foundationalism (noncognitivist though it be) which would be foundational in both metaethics and normative ethics. R.M. Hare makes a brief but systematic defense, which is both spirited and clear, of his prescriptivism (a species of what we, following tradition, have called ‘noncognitivism,’ but which he argues should instead be called ‘nondescriptivism’). His arguments here for his position - call it nondescriptivism or noncognitivism- are directed forcefully against ethical naturalism (descriptivism) and specifically against the naturalism of Philippa Foot. Nicholas Sturgeon and David Copp contribute elaborate and rigorously argued defenses of ethical naturalism, or, as they might prefer to call it, ‘moral realism.’

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45

Singer, Alan E. "Strategy as moral philosophy". Strategic Management Journal 15, nr 3 (marzec 1994): 191–213. http://dx.doi.org/10.1002/smj.4250150302.

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46

TÄNNSJÖ, TORBJÖRN. "The moral import of modal realism". Theoria 53, nr 2-3 (11.02.2008): 87–96. http://dx.doi.org/10.1111/j.1755-2567.1987.tb00703.x.

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47

Brueckner, Anthony. "Blackburn's Modal Argument Against Moral Realism". Theoria 68, nr 1 (11.02.2008): 67–70. http://dx.doi.org/10.1111/j.1755-2567.2002.tb00120.x.

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48

van Tongeren, Paul J. M. "Moral Philosophy as a Hermeneutics of Moral Experience". International Philosophical Quarterly 34, nr 2 (1994): 199–214. http://dx.doi.org/10.5840/ipq19943423.

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49

Hämäläinen, Nora. "Self-Help, Moral Philosophy, and the Moral Present". Human Studies 39, nr 2 (3.11.2015): 289–306. http://dx.doi.org/10.1007/s10746-015-9371-3.

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50

Jonsen, Albert R. "Theological Ethics, Moral Philosophy, and Public Moral Discourse". Kennedy Institute of Ethics Journal 4, nr 1 (1994): 1–11. http://dx.doi.org/10.1353/ken.0.0187.

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