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Artykuły w czasopismach na temat „Voluntarism”

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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 29 lipca 2024

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1

Sevelsted, Anders. "Voluntarism". Contributions to the History of Concepts 15, nr 2 (1.12.2020): 80–104. http://dx.doi.org/10.3167/choc.2020.150205.

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The article analyzes the varied meanings historically associated with concepts of voluntarism in relation to social relief as they were articulated by changing moral elites in Denmark from the late nineteenth century until the present. Concepts of voluntarism have historically constituted “normative counterconcepts” that link voluntary practices to desired futures in opposition to alternative modes of organizing. The “proximity” of voluntarism vis-à-vis the “distance” of the state has always been a core meaning, but the concept has drifted across the political spectrum from its first articulation by nineteenth-century conservative Christians to its rediscovery by leftist social researchers in the late twentieth century. Paradoxically, the welfare state helped “proximity” become a core meaning, in contrast to its original social-conservative meaning emphasizing proximity and distance.

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2

PEYROT, MARK. "Coerced Voluntarism". Urban Life 13, nr 4 (styczeń 1985): 343–65. http://dx.doi.org/10.1177/0098303985013004002.

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Nowacki, Mark, i Jared Poon. "Against Voluntarism". Philosophia Christi 12, nr 2 (2010): 335–56. http://dx.doi.org/10.5840/pc201012232.

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4

Ware, Owen. "Fichte's Voluntarism". European Journal of Philosophy 18, nr 2 (23.03.2009): 262–82. http://dx.doi.org/10.1111/j.1468-0378.2009.00344.x.

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Dicken, Paul. "Tolerance and Voluntarism". Philosophical Papers 42, nr 1 (marzec 2013): 25–48. http://dx.doi.org/10.1080/05568641.2013.774722.

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6

Murphy, Mark C. "Restricted Theological Voluntarism". Philosophy Compass 7, nr 10 (18.09.2012): 679–90. http://dx.doi.org/10.1111/j.1747-9991.2012.00510.x.

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7

Rebeiro, Karen L., i John Allen. "Voluntarism as Occupation". Canadian Journal of Occupational Therapy 65, nr 5 (grudzień 1998): 279–85. http://dx.doi.org/10.1177/000841749806500505.

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8

Fallan, Even, i Lars Fallan. "Voluntarism versus regulation". Journal of Accounting & Organizational Change 5, nr 4 (30.10.2009): 472–89. http://dx.doi.org/10.1108/18325910910994685.

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9

Nijhuis, Dennie Oude. "Explaining British voluntarism". Labor History 52, nr 4 (listopad 2011): 373–98. http://dx.doi.org/10.1080/0023656x.2011.632512.

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10

Elder, Jamee. "Defending stance voluntarism". Philosophical Studies 176, nr 11 (1.09.2018): 3019–39. http://dx.doi.org/10.1007/s11098-018-1161-0.

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11

Nelson, Ralph. "Voluntarism in Ethics". Études maritainiennes / Maritain Studies 4 (1988): 127–35. http://dx.doi.org/10.5840/maritain1988413.

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12

Montmarquet, James. "Virtue and voluntarism". Synthese 161, nr 3 (19.12.2006): 393–402. http://dx.doi.org/10.1007/s11229-006-9091-3.

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13

Bok, Jared. "Voluntarism and Coercion". Social Sciences and Missions 36, nr 1-2 (21.04.2023): 149–78. http://dx.doi.org/10.1163/18748945-bja10070.

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Abstract Research on Franciscan missionaries in California has traditionally either emphasized or excused their use of physical violence on indigenous people. This paper adopts a “boundaries” approach to highlight and explain how Franciscans were able to both advocate for and eschew physical coercion on the same target audience without any perceived contradiction. The paper argues that unidirectional group boundaries, often mundane and unproblematic, may, in some instances, validate a paradoxical combination of external voluntarism and internal coercion when employed institutionally. The study concludes with a discussion of the relevance of these theoretical concepts to religion and coercion in contemporary society.

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14

Gill, J. S. "Value Of Voluntarism". Indian Journal of Community Medicine 17, nr 3 (1992): 83. http://dx.doi.org/10.4103/0970-0218.53667.

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15

Hill, Jonathan. "Does Scepticism Presuppose Voluntarism?" International Journal for the Study of Skepticism 8, nr 1 (5.03.2018): 31–50. http://dx.doi.org/10.1163/22105700-00001226.

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Philosophical scepticism is sometimes thought to presuppose doxastic voluntarism, the claim that we are able to believe or disbelieve propositions at will. This is problematic given that doxastic voluntarism itself is a controversial position. I examine two arguments for the view that scepticism presupposes voluntarism. I show that they rely on different versions of a depiction of scepticism as a conversion narrative. I argue that one version of this narrative does presuppose voluntarism, but the other does not. Moreover, alternative versions of the narrative are available. I conclude that scepticism does not presuppose voluntarism.

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16

Krasnoff, Larry. "Voluntarism and Conventionalism in Hobbes and Kant". Hobbes Studies 25, nr 1 (2012): 43–65. http://dx.doi.org/10.1163/187502512x639605.

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Kant’s relation to Hobbesian voluntarism has recently become a source of controversy for the interpretation of Kant’s practical philosophy. Realist interpreters, most prominently Karl Ameriks, have attacked the genealogies of Kantian autonomy suggested by J. B. Schneewind and Christine Korsgaard as misleadingly voluntarist and unacceptably anti-realist. In this debate, however, there has been no real discussion of Kant’s own views about Hobbes. By examining the relation of Hobbes’ voluntarism to a kind of conventionalism, and through a reading of Kant’s most explicit discussion of Hobbes, in “Theory and Practice,”1 I argue that Kant’s criticism of Hobbes is much more limited than it might first appear. Rather than rejecting Hobbes’ voluntarism and conventionalism entirely, Kant ends up criticizing only Hobbes’ understanding of the relation between these doctrines. The essay thus defends Schneewind’s and Korsgaard’s histories of modern moral philosophy, and raises doubts about realist readings of Kant’s practical philosophy.

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17

Tucker, Sean, i Alex Mucalov. "Industrial Voluntarism in Canada". Articles 65, nr 2 (31.08.2010): 215–35. http://dx.doi.org/10.7202/044300ar.

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The term “industrial voluntarism” has been used to describe the norm that dominated union organizing and, more broadly, union-management relations in Canada during most of the first half of the 20thcentury. In practical terms, the principle defines situations in which unions and employers initiate, develop, and enforce agreements without state assistance or compulsion. This paper investigates the history of voluntarism in Canada with attention to post-war legal accommodations and various manifestations of voluntarism related to union recognition. We show how aspects of the Framework of Fairness Agreement (FFA) negotiated between Magna International and the Canadian Auto Workers (CAW) in 2007 is informed by industrial voluntarism. The FFA facilitates voluntary recognition of CAW locals at Magna plants in exchange for a no-strike promise and acceptance of many features of Magna’s existing human resource management system. Overall, the historical and contemporary evidence show that voluntarism continues to manifest in different forms in response to changing labour relations conditions.

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18

Steglich-Petersen, Asbjørn. "Voluntarism and Transparent Deliberation". South African Journal of Philosophy 25, nr 2 (styczeń 2006): 171–76. http://dx.doi.org/10.4314/sajpem.v25i2.31443.

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19

Coss, David. "Contextualism and Context Voluntarism". Logos & Episteme 9, nr 2 (2018): 125–36. http://dx.doi.org/10.5840/logos-episteme20189211.

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20

Ross, James. "Aquinas’s Exemplarism; Aquinas’s Voluntarism". American Catholic Philosophical Quarterly 64, nr 2 (1990): 171–98. http://dx.doi.org/10.5840/acpq199064234.

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21

Scarborough, John, Jane Geraghty i Jane Loffhagen. "Day Centres and Voluntarism". Probation Journal 34, nr 2 (czerwiec 1987): 47–50. http://dx.doi.org/10.1177/026455058703400203.

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22

de Leon, Cedric. "Who’s Afraid Of Voluntarism?" Critical Sociology 45, nr 4-5 (28.11.2018): 763–66. http://dx.doi.org/10.1177/0896920518809830.

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23

Jacobs, Struan, i Allan McNeish. "Locke, McCann, and Voluntarism". Pacific Philosophical Quarterly 78, nr 4 (grudzień 1997): 349–62. http://dx.doi.org/10.1111/1468-0114.00043.

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24

Bennett, James T., i Thomas J. Di Lorenzo. "Voluntarism and health care". Society 31, nr 5 (lipiec 1994): 57–65. http://dx.doi.org/10.1007/bf02693263.

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25

Noble, J. H. "Voluntarism is not enough". BMJ 338, feb24 3 (24.02.2009): b762. http://dx.doi.org/10.1136/bmj.b762.

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26

Neville, Patricia. "Organised Voluntarism in Ireland". VOLUNTAS: International Journal of Voluntary and Nonprofit Organizations 27, nr 2 (15.12.2015): 724–45. http://dx.doi.org/10.1007/s11266-015-9668-x.

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27

Steup, Matthias. "Empiricism, metaphysics, and voluntarism". Synthese 178, nr 1 (9.04.2009): 19–26. http://dx.doi.org/10.1007/s11229-009-9518-8.

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28

Frederick, Danny. "Doxastic Voluntarism: A Sceptical Defence". International Journal for the Study of Skepticism 3, nr 1 (2013): 24–44. http://dx.doi.org/10.1163/221057012x627212.

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Doxastic voluntarism maintains that we have voluntary control over our beliefs. It is generally denied by contemporary philosophers. I argue that doxastic voluntarism is true: normally, and insofar as we are rational, we are able to suspend belief and, provided we have a natural inclination to believe, we are able to rescind that suspension, and thus to choose to believe. I show that the arguments that have been offered against doxastic voluntarism fail; and that, if the denial of doxastic voluntarism is part of a strategy to defeat scepticism, it is inept, because knowledge presupposes doubt.

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29

Aravik, Havis, i Choiriyyah Choiriyyah. "Etika Rasionalisme Versus Etika Voluntarisme (Studi Kritis Mu’tazilah Dan Asy’ariyah)". SALAM: Jurnal Sosial dan Budaya Syar-i 5, nr 1 (5.04.2018): 11–24. http://dx.doi.org/10.15408/sjsbs.v5i1.7902.

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Abstract: This study discusses the ethics of rationalism versus voluntarism ethics, where morals in principle have been debated by experts for a long time, among them Mu'tazilah with the ethics of rationalism and Ash'ariyah with voluntary ethics. For the Mu'tazila morality is a rational act of man in seeing which is good and what is bad, not merely determined by the demands of religion. While Asy'ariyah holds the opposite view that morality is under the control of God or with another understanding that morality presupposes religion. Keywords: Ethics, Rationalism, Voluntarism, Mu'tazilah, Asy'ariyah Abstrak: Studi ini membahas tentang etika rasionalisme versus etika voluntarisme, di mana moral pada prinsipnya telah menjadi perdebatan para ahli kalam sejak lama, di antaranya Mu’tazilah dengan etika rasionalisme dan Asy’ariyah dengan etika voluntarisme. Bagi Mu’tazilah moralitas adalah sebuah tindakan rasional manusia dalam melihat mana yang baik dan mana yang buruk, tidak semata ditentukan oleh tuntutan agama. Sedangkan Asy’ariyah berpandangan sebaliknya bahwa moralitas berada di bawah kontrol Tuhan atau dengan pengertian lain moralitas itu mengandaikan agama. Kata Kunci; Etika, Rasionalisme, Voluntarisme, Mu’tazilah, Asy’ariyah DOI: 10.15408/sjsbs.v5i1.7902

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30

Saemi, Amir, i Scott A. Davison. "Salvific Luck in Islamic Theology". Journal of Analytic Theology 8 (21.09.2020): 120–30. http://dx.doi.org/10.12978/jat.2020-8.180008030013.

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One of the major arguments for theological voluntarism offered by the Ash’arites (e.g. al-Ghazali) involves the claim that that some of the factors upon which our salvation or condemnation depend are beyond our control. We will call this “the problem of salvific luck.” According to the Ash’arites, the fact that God does save and condemn human beings on the basis of factors beyond their control casts doubt on any non-voluntarist conception of divine justice. A common way to respond to this Ash’arite argument for voluntarism is to eliminate the role of luck in God’s judgments. But this is not the Mu’tazilite way of resisting the argument. The Mu’tazilite, who oppose theological voluntarism, choose a more daunting solution to the problem of salvific luck. They reject the claim that God’s Judgment concerning the eternal destiny of some persons would be unjust (relative to the objective common sensical standard of justice that could not have been different) if it depended upon factors beyond their control. The paper discusses this solution to the problem of salvific luck.

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31

Ziltener, Patrick, i Heinz Gabathuler. "Swiss multinational companies and their European Works Councils: European voluntarism meets Swiss voluntarism". European Journal of Industrial Relations 22, nr 4 (24.07.2016): 353–69. http://dx.doi.org/10.1177/0959680115619715.

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This article analyses how multinational companies based in Switzerland deal with the European Works Council directive. As a consequence of voluntaristic regulations, at both European and Swiss levels, the quality of the practices of information and consultation varies highly, largely depending on company-specific constellations. Our case studies show that Swiss employees play significant roles in European Works Councils, but few benefit clearly and directly from this new institution. Only in rare cases where both managers and key employee representatives have developed a sense of ownership has a truly transnational social dialogue at company level led to tangible results.

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32

Callahan, Laura Frances. "Could God Love Cruelty?" Faith and Philosophy 38, nr 1 (1.01.2021): 26–44. http://dx.doi.org/10.37977/faithphil.2021.38.1.3.

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One of the foremost objections to theological voluntarism is the contingency objection. If God’s will fixes moral facts, then what if God willed that agents engage in cruelty? I argue that even unrestricted theological voluntarists should accept some logical constraints on possible moral systems—hence, some limits on ways that God could have willed morality to be—and these logical constraints are sufficient to blunt the force of the contingency objection. One constraint I defend is a very weak accessibility requirement, related to (but less problematic than) existence internalism in metaethics. The theological voluntarist can maintain: Godcouldn’t have loved cruelty, and even though he could have willed behaviors we find abhorrent, he could only have done so in a world of deeply alien moral agents. We cannot confidently declare such a world unacceptable.

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33

Buckareff, Andrei. "Hobartian Voluntarism and Epistemic Deontologism". Disputatio 2, nr 21 (1.11.2006): 1–17. http://dx.doi.org/10.2478/disp-2006-0011.

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Abstract Mark Heller has recently offered a proposal in defense of a fairly strong version of doxastic voluntarism. Heller looks to the compatibilist theory of free will proposed by R.E. Hobart in the first half of the twentieth century for an account of doxastic control. Heller’s defense of Hobartian Voluntarism is motivated by an appeal to epistemic deontologism. In this paper I argue that Heller’s defense of a version of strong or direct doxastic voluntarism ultimately fails. I finally argue that the failure of his theory of epistemic agency does not imply the untenability of epistemic deontologism.

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Booth, Anthony R. "Doxastic voluntarism and self-deception". Disputatio 2, nr 22 (1.05.2007): 115–30. http://dx.doi.org/10.2478/disp-2007-0003.

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Abstract Direct Doxastic Voluntarism — the notion that we have direct (un-mediated) voluntary control over our beliefs — has widely been held to be false. There are, however, two ways to interpret the impossibility of our having doxastic control: as either a conceptual/ logical/metaphysical impossibility or as a psychological impossibility. In this paper I analyse the arguments for (Williams 1973; Scott-Kakures 1993; Adler 2002) and against (Bennett 1990; Radcliffe 1997) both types of claim and, in particular, evaluate the bearing that putative cases of self-deception have on the arguments in defence of voluntarism about belief. For it would seem that if it is the case that self-induced cases of self-deception are indeed possible, then voluntarism about belief could be true after all. Bennett claims that Williams’ argument for the impossibility case proves too much in that if it is successful in ruling out direct doxastic voluntarism, it is also successful in ruling out cases of indirect doxastic voluntarism. If cases of self-deception can also be cases of indirect doxastic voluntarism, then such cases support the argument against the impossibility case. I argue that Bennett is right in claiming that Williams’ argument proves too much, that cases of self-deception are indeed also sometimes cases of indirect self-deception and so that they cause genuine trouble for the conceptual impossibility case. However, I also argue that this is the only genuine worry for Williams’ argument. I end, while considering whether cases of self-deception can tell us anything about the psychological possibility of direct doxastic control, by suggesting a way of establishing the conceptual impossibility of direct doxastic control that circumvents Bennett’s counter-argument.

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35

Shah, Nishi. "Clearing Space For Doxastic Voluntarism". Monist 85, nr 3 (2002): 436–45. http://dx.doi.org/10.5840/monist200285326.

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36

Aryal, Yubraj. "Schopenhauer’s Philosophy of Metaphysical Voluntarism". Journal of Philosophy: A Cross-Disciplinary Inquiry 2, nr 4 (2006): 22–25. http://dx.doi.org/10.5840/jphilnepal20062418.

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White, Stephen J. "Against Voluntarism about Doxastic Responsibility". Journal of Philosophical Research 44 (2019): 33–51. http://dx.doi.org/10.5840/jpr201944140.

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According to the view Rik Peels defends in Responsible Belief (2017), one is responsible for believing something only if that belief was the result of choices one made voluntarily, and for which one may be held responsible. Here, I argue against this voluntarist account of doxastic responsibility and in favor of the rationalist position that a person is responsible for her beliefs insofar as they are under the influence of her reason. In particular, I argue that the latter yields a more plausible account of the conditions under which ignorance may serve as an excuse for wrongdoing.

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38

MALAVOLTA E SILVA, BRUNO. "WHAT’S VOLUNTARY IN STANCE VOLUNTARISM?" Manuscrito 44, nr 2 (czerwiec 2021): 52–88. http://dx.doi.org/10.1590/0100-6045.2021.v44n2.bs.

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Simons, Penelope. "Corporate Voluntarism and Human Rights". Articles 59, nr 1 (8.10.2004): 101–41. http://dx.doi.org/10.7202/009129ar.

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In response to increasing public concern over the accountability of transnational corporations (TNCs) for violations of human rights in the states in which they operate, governments, corporations and NGOs have promoted the development and implementation of voluntary self-regulatory regimes. However, TNC practices under these regimes call into question their adequacy and effectiveness in preventing complicity in egregious violations of human rights by corporations operating in conflict zones and repressive regimes. This article reviews and assesses the language, human rights content and compliance mechanisms of the voluntary policies and/or codes developed by a number of corporations, industry groups, intergovernmental organizations and multistakeholder initiatives, as well as associated corporate practices. The analysis shows that these voluntary regimes are flawed and inadequate, and therefore unable to ensure that TNCs are not complicit in human rights violations in their extra-territorial activities.

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40

Knaster, Stephen M. "The Limits of Doxastic Voluntarism". Philosophical Inquiry 7, nr 2 (1985): 82–92. http://dx.doi.org/10.5840/philinquiry1985728.

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Goggans, P. "Epistemic obligations and doxastic voluntarism". Analysis 51, nr 2 (1.03.1991): 102–5. http://dx.doi.org/10.1093/analys/51.2.102.

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Evans, John H. "The Victory of American Voluntarism". Sociological Forum 26, nr 2 (3.05.2011): 457–60. http://dx.doi.org/10.1111/j.1573-7861.2011.01255.x.

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Muttalib, M. A. "Voluntarism and Development—Theoretical Perspectives". Indian Journal of Public Administration 33, nr 3 (lipiec 1987): 399–419. http://dx.doi.org/10.1177/0019556119870303.

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Inamdar, N. R. "Role of Voluntarism in Development". Indian Journal of Public Administration 33, nr 3 (lipiec 1987): 420–32. http://dx.doi.org/10.1177/0019556119870304.

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Gunn, Joshua, i Dana L. Cloud. "Agentic Orientation as Magical Voluntarism". Communication Theory 20, nr 1 (luty 2010): 50–78. http://dx.doi.org/10.1111/j.1468-2885.2009.01349.x.

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Ward, Thomas M. "Voluntarism, Atonement, and Duns Scotus". Heythrop Journal 58, nr 1 (14.12.2015): 37–43. http://dx.doi.org/10.1111/heyj.12315.

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Harrison, Peter. "Voluntarism and Early Modern Science". History of Science 40, nr 1 (marzec 2002): 63–89. http://dx.doi.org/10.1177/007327530204000103.

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48

Lipford, Jody W., i Bruce Yandle. "The determinants of purposeful voluntarism". Journal of Socio-Economics 38, nr 1 (styczeń 2009): 72–79. http://dx.doi.org/10.1016/j.socec.2008.10.012.

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49

Jeske, Diane. "ASSOCIATIVE OBLIGATIONS, VOLUNTARISM, AND EQUALITY". Pacific Philosophical Quarterly 77, nr 4 (grudzień 1996): 289–309. http://dx.doi.org/10.1111/j.1468-0114.1996.tb00172.x.

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50

Clarke, Murray. "Doxastic voluntarism and forced belief". Philosophical Studies 50, nr 1 (lipiec 1986): 39–51. http://dx.doi.org/10.1007/bf00355159.

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