Climate Matters: Ethics in a Warming World (Norton Global

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That makes it difficult to attack him directly. In the final analysis, Nietzsche's influence will be seen as primarily heuristic: rather than embracing Nietzsche's theories as they are, philosophers benefit from the wide tracts of previously unchartered ground that Nietzsche opened up for exploration. Today the people of industrialised countries have a much more comfortable lifestyle, but most of the rest of the world still languishes in poverty and exploitation, and it is precisely through their subjugation that we have our high standard of living: we have so much material wealth because we exploit those who are powerless and poor, we give them the choice of working in dire conditions to make us cheep goods or starving.

Pages: 224

Publisher: W. W. Norton & Company; 1St Edition edition (July 23, 2012)

ISBN: 0393063364

Controversies in Ethics in Long Term Care (Springer Series on Ethics, Law, and Aging)

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There are multiple problems with this argument, including both questionable premises and questionable inferences.� As an exercise, try to identify them. 1.� Each of us is intimately familiar with our own individual wants and needs and we know how to pursue them. 2.� In contrast, we know far less about the wants and needs of others and how to pursue them. 3.� Therefore, we are much better at pursuing our own interests than the interests of others.� To put if more forcefully:� Pursuing the interests of others is an inefficient way of satisfying wants and needs and is prone to error. 4.� Thus, we will all be better off if we refrain from pursuing the interests of others.� In other words, we will all be better off if we act Egoistically. 5.� Therefore, each of us should adopt the policy of Egoism and pursue our own interests exclusively. ����������������� There are two problems with this argument.� First, it is false that we will all be better off if we act Egoistically.� Some of us will be better off, and some of us will be worse off.� This is obvious once it is realized that some will be advantaged by victimizing others.� Premise 4 might be amended to account for this problem, to read, �On the average, people will be better off if they act Egoistically.�� But on the amended version of premise 4, the conclusion does not seem to follow.� Why should we accept a policy that requires victimization just because people will be better off on the average?� Moreover, it is arguable that the amended premise is also false (it can be argued that Egoism would lead to anarchy, large scale starvation, slavery, etc.). ����������������� The second problem with the argument is that it depends on a principle that runs counter to Egoism.� If we adopt a policy because it would make us all better off, then we are adopting it in order to promote the general welfare, and not because it furthers our own interests.� The conclusion of the argument says that we should act Egoistically, but the premises of the argument suggest that we should think in terms of the betterment of all.� The argument supports Egoism in the sense that it purports to give us a reason to act Egoistically.� But the reason it gives us is decidedly un-Egoistic.� If Egoism is understood as the theory that what makes an action right is that it promotes the interests of the actor, then the argument is not compatible with Egoism. 1.� Altruism � sacrificing our own interests to promote the interests of others � involves forcing our own conception of what is good on another person. 2.� We have no right to force our own conception of what is good on another person. 3.� Moreover, altruism, in the form of �charity�, robs the recipients of dignity and self-respect, making them dependent. 4.� Altruism is morally wrong. ����������������� You should be able to pick apart this argument pretty easily, especially if you have read the chapter.� The main thing to note is that premises 1 and 3 are sweeping generalizations that seem to have many exceptions. 1.� If we harm others, others will be inclined to harm us. 2.� If we lie to others, others will not believe us. 3.� If we fail to keep our promises, then others will not keep their promises to us. 4.� Therefore, we have self-interested reasons to avoid harming others, to tell the truth, and to keep our promises. 5.� In general, if we treat others badly (by not taking their interests into consideration), then they will do likewise. 6.� So, in general, we have a self-interested reason to avoid treating others badly. 7.� Therefore, Egoism implies that we should not treat others badly , source: Ethics and Epistemology in Sextus Empircus (Studies in Ethics) Ethics and Epistemology in Sextus.

Analytic ethics, also known as metaethics, is not concerned with determining what is right and wrong, but instead debates moral philosophy on an abstract level Evil: A Primer: A History of a download for free http://www.majorelle-events.com/library/evil-a-primer-a-history-of-a-bad-idea-from-beelzebub-to-bin-laden. Nonmaleficence is essentially the Hippocratic Oath: “First, do no harm.” Actions taken by helping professionals should be screened for the potential damage (physical or emotional) to helpees Christian Ethics download online http://www.patricioginelsa.com/lib/christian-ethics. Thirdly, the books generally conclude with some statements of moral principle which are held by the author to have been established by what has gone before. Now Hume, in a well-known passage, which Prichard echoes in this same article, had shown the impropriety of the direct passage from the first of these three kinds of statement to the third.15 But many moral philosophers (including perhaps Hume himself) seem to have supposed that the second kind of statement could help us out of this difficulty; that discoveries about the nature of goodness, obligation, etc., could somehow provide a bridge over the gulf between factual statement and moral principle , cited: Belief, Unbelief, Ethics & Life http://www.patricioginelsa.com/lib/belief-unbelief-ethics-life.

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Available here: http://aphilosopher.googlepages.com/rachels-intro-to-ethics.pdf 8. “What’s Culture Got to Do with it? Excising the Harmful Tradition of Female Circumcision,” Harvard Law Review, http://sites.google.com/site/nobisphilosophy/female_circumcision.pdf 11 A handbook of ethical theory read epub http://frankfortspringwater.com/freebooks/a-handbook-of-ethical-theory. On the contrary, whatever is deduced from the particular natural characteristics of humanity, from certain feelings and propensions, 11 nay even, if possible, from any particular tendency proper to human reason, and which need not necessarily hold for the will of every rational being; this may indeed supply us with a maxim, but not with a law; with a subjective principle on which we may have a propension and inclination to act, but not with an objective principle on which we should be enjoined to act, even though all our propensions, inclinations, and natural dispositions were opposed to it Beginning Ethics: An Introduction to Moral Philosophy www.patricioginelsa.com. Learning how these have changed over time and are commonly perceived is key to understanding humanity itself. This collection of classic works on ethics captures a cross section of insights from the seventeenth, eighteenth, and nineteenth centuries. A variety of volumes from philosophers, psychologists, and sociologists examine the meaning of goodness, inspect the moral impact of the modern world’s mass atrocities, and survey the major philosophical schools of morality and ethics Emergency Contraception: The Story of a Global Reproductive Health Technology Emergency Contraception: The Story of a. You can't speak for as a whole or even a majority for that matter. Is there a moral example for lying, stealing or cheating? Looking at the Oxford English Dictionary reveals amazing overlap of meaning. Moral is defined in terms of ethical and vice versa. The article seems to make some shaky assumptions: first, that social ethical systems are arbitrary and changeable while personal morals are unchanging , cited: Rules, Rituals and download pdf download pdf. There is another understanding of �know� which may not involve acquaintance such as knowledge of some sort of prepositional statements about something, knowing how and mere belie (uh as religious belief). This explains which Plato considers knowledge as �justified true belief JTB) [23] ����������� The first problem encountered in epistemology has to do with how to define knowledge , cited: Collected Rosicrucian Thought http://lawrenceburgspringwater.com/library/collected-rosicrucian-thought.

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Since all humans have at least basic skills such as driving a car, riding a bicycle, and cooking, and perhaps also more specialized skills such as playing piano, chess, and soccer, all know what it takes to have and to acquire skills, and can therefore get a better understanding of what it means to have and acquire virtues Wittgenstein and Philosophy of read for free Wittgenstein and Philosophy of Religion. Teleological ethics refers to a �theory of morality that derives duty or moral obligation from what is good or desirable as an end to be achieved ref.: The Theory of Good and Evil : download here http://rockxiao.com/?library/the-theory-of-good-and-evil-a-treatise-on-moral-philosophy-vol-ii. It is partly intended to help people become good, and not just a contemplation of things. It is therefore connected to Aristotle's other practical writings, on Politics, which also aim at people becoming good, though from the perspective of a law-giver, looking at the good of a whole community , e.g. Radical Hope: Ethics in the download pdf download pdf. Foot (1958a, 1958b), argued against this idea, but the substantive definition still has the drawback is that it does not, somehow, seem to get at the essence of morality Morality as a Religion: An Exposition of Some First Principles Morality as a Religion: An Exposition of. As Paul reasons with the Corinthians about the level of their moral attitudes and conduct, he bases his plea on the fact that they are children of God and are partakers of the divine nature. He reminded them that "the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him; and he cannot know them for they are spiritually judged" (I Corinthians 2 :14) The Singularity of Being: Lacan and the Immortal Within http://lawrenceburgspringwater.com/library/the-singularity-of-being-lacan-and-the-immortal-within. Detachment is a huge part of the process The Ethics of Aristotle: Illustrated with essays and notes The Ethics of Aristotle: Illustrated. Creation.com reaches millions of people each year–many of these aren't believers in our Creator and Savior Jesus Christ. How will we keep reaching them without your support? Once upon a time, student athletes were students first, athletes second; the Olympics was about amateurism and the pursuit of excellence, not the pursuit of endorsements; and professional athletes enhanced the physics through rigorous work-outs, not through performance enhancing substances ref.: Nine empathies: Apprehending download epub Nine empathies: Apprehending love and. Violations would bring denunciations for being, RUDE or CRUDE or GROSS. Friendships would not likely break up over violations of these rules as they would for violating rules of morality, e.g., lies and broken promises! These rules are not just �made up by a bunch of old British broads� as one student once volunteered in class Christianity and the social crisis http://shepherdsvillespringwater.com/?library/christianity-and-the-social-crisis. So we experience the claim of reason as an obligation, a command that we act in a particular way, or an imperative. Such imperatives may occur in either of two distinct forms, hypothetical or categorical. A hypothetical imperative conditionally demands performance of an action for the sake of some other end or purpose; it has the form "Do A in order to achieve X." Children yet to be born on the other side of the world are stakeholders of any organisation given that its activities use, deplete, spoil, (or preferably instead) protect, enhance, and improve the resources and quality of life available to future generations. Failure to recognise these more distant and less obvious groupings as 'stakeholders' is what has enabled organisations to ignore their wider responsibilities both to local communities and to the rest of the world beyond The Map Of Life: Conduct And read pdf read pdf. Given this reality, individuals should have and retain the right to make informed decisions. 9. Vaccines carry a risk of permanent injury and death. That risk may vary substantially from individual to individual, and the medical community has no gauge by which to assess that risk for healthy individuals The Ethics of Cloning (At read for free The Ethics of Cloning (At Issue).

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