Results for 'L. A. Garcia'

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  1.  75
    Two concepts of desert.L. A. Garcia - 1986 - Law and Philosophy 5 (2):219 - 235.
    In the first section I briefly consider some stituations in which standard desert-claims would be disputed, with the aim of revealing why and by whom they are asserted or denied. Having attained some understanding of the point of different desert-statements, I propose an accound of their content that entails the thesis that statements of positive desert (deserving something desirable) sharply differ in meaning from statements of negative desert (deserving something undesirable), even when expressed in the same form. In the second (...)
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  2. (1 other version)The heart of racism.J. L. A. Garcia - 1996 - Journal of Social Philosophy 27 (1):5-46.
  3. Current Conceptions of Racism: A Critical Examination of Some Recent Social Philosophy.Jorge L. A. Garcia - 1997 - Journal of Social Philosophy 28 (2):5-42.
  4.  29
    A problem about the basis of desert.J. L. A. Garcia - 1988 - Journal of Social Philosophy 19 (3):11-19.
  5. De legibus, IV : De lege positiva canónica, Corpus Hispanorum de pace, vol. XXI, vol. XXII.Francisco Suarez, A. García Y. García, L. Pereña, V. Abril, C. Baciero & F. Rodriguez - 1984 - Revue Philosophique de la France Et de l'Etranger 174 (1):76-76.
  6.  61
    Identity confusions.J. L. A. Garcia - 2006 - Philosophy and Social Criticism 32 (7):839-862.
    This article responds to logical and social theses proposed by Professor José Medina in discussing the relativity of identity. In exploring the metaphor of family resemblance, the author argues that its causal mechanism is biological, not social; particular features of being a woman, or of belonging to a racial or ethnic group, cannot be reduced to social constructions. The article skeptically discusses the supposed importance of sex, race, and ethnicity to a person’s individual identity, and suggests that moral significance finds (...)
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  7.  59
    Virtue Ethics in Social Theory.J. L. A. Garcia - 2023 - American Philosophical Quarterly 60 (4):329-340.
    Tommie Shelby has offered an influential, carefully stated, and well-argued set of objections to any volitional analysis of racism (VAR) as consisting centrally in certain forms of race-based disregard. Here I hope to defend aspects of VAR by analyzing, evaluating, and sometimes countering several of his major contentions, which have stood unchallenged in the literature over more than two decades. First, I sketch and respond to his Methodological objection to VAR, which criticizes VAR's reliance on language and linguistic intuitions; then (...)
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  8. 4 Modern (ist) Moral Philosophy and MacIntyrean Critique.J. L. A. Garcia - 2003 - In Mark C. Murphy, Alasdair Macintyre. New York: Cambridge University Press. pp. 94.
     
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  9. Practical reason and its virtues.J. L. A. Garcia - 2003 - In Michael Raymond DePaul & Linda Trinkaus Zagzebski, Intellectual virtue: perspectives from ethics and epistemology. New York: Oxford University Press. pp. 81--107.
     
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  10. Anscombe's Three Theses Revisited: Rethinking the Foundations of Medical Ethics.J. L. A. Garcia - 2008 - Christian Bioethics 14 (2):123-140.
    At the start of her vigorously argued and classic article, “Modern Moral Philosophy,” G. E. M. Anscombe stated three focal theses. First, that philosophers of the time needed to dispense with investigation into talk of what is morally right, wrong; permissible, forbidden, required; and of moral obligation or duty, what we morally ought to do. Second, there was no adequate philosophical psychology then available of the sort needed for doing good moral philosophy. Third, the differences among the modernist moral philosophers (...)
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  11.  54
    Deserved punishment.J. L. A. Garcia - 1989 - Law and Philosophy 8 (2):263 - 277.
    The essay contrasts the thesis that deserved punishment is punishment which, as deserved, is obligatory with the weaker thesis that it is punishment which, as deserved, is permissible. The author first outlines an account of the meaning of desert-claims which entails only the weaker thesis and then defends this account against criticisms levied in a recent article that it is ambiguous, cannot explain the moral significance of desert, justifies letting people profit from their crimes, and permits unequal treatment. The essay (...)
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  12.  79
    Motive and Duty.J. L. A. Garcia - 1990 - Idealistic Studies 20 (3):230-237.
    Kant held that an agent can perform her moral duty only if she acts from a special incentive or motive, the sense of duty. Philosophers have objected to this, arguing that motives, intentions, and reasons are relevant in determining whether she acted well or evilly, virtuously or viciously, but not in determining whether she did her duty. Note that these arguments, if successful, would show not only that pace Kant, an agent can do her duty without acting from a sense (...)
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  13. Racism, Psychology, and Morality: Dialogue with Faucher and Machery.J. L. A. Garcia - 2010 - Philosophy of the Social Sciences 41 (2):250-268.
    I here respond to several points in Faucher and Machery’s vigorous and informative critique of my volitional account of racism (VAR). First, although the authors deem it a form of "implicit racial bias," a mere tendency to associate black people with "negative" concepts falls short of racial "bias" or prejudice in the relevant sense. Second, such an associative disposition need not even be morally objectionable. Third, even for more substantial forms of implicit racial bias such as race-based fear or disgust, (...)
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  14.  22
    On consequence dependence.J. L. A. Garcia - 1989 - Australasian Journal of Philosophy 67 (2):221 – 226.
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  15.  38
    Some Mortal Questions.J. L. A. Garcia - 2003 - Logos: A Journal of Catholic Thought and Culture 6 (2):125-133.
  16.  42
    The Tunsollen, the Seinsollen, and the Soseinsollen.J. L. A. García - 1986 - American Philosophical Quarterly 23 (3):267 - 276.
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  17. Being unimpressed with ourselves: Reconceiving humility.J. L. A. Garcia - 2006 - Philosophia 34 (4):417-435.
    I first sketch an account of humility as a character trait in which we are unimpressed with our good, envied, or admired features, achievements, etc., where these lack significant salience for our image of ourselves, because of the greater prominence of our limitations and flaws. I situate this view among several other recent conceptions of humility (also called modesty), dividing them between the inward-directed and outward-directed, distinguish mine from them, pose problems for each alternative account, and show how my understanding (...)
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  18. (1 other version)8. A Note on Religious Assent and Dissent.J. L. A. Garcia - 2001 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 4 (2).
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  19.  78
    Lies and the Vices of Self-Deception.J. L. A. Garcia - 1998 - Faith and Philosophy 15 (4):514-537.
    This essay applies to the morality of lying and other deception a sketch of a kind of virtues-based, input-driven, role-centered, patient-focused, ethical theory. Among the questions treated are: What is wrong with lying? Is it always and intrinsically immoral? Can it be correct, as some have vigorously maintained, that lying is morally wrong in some circumstances where other forms of deliberate dissimulation are not? If so, how can that be? And how can it be that lying to someone is immoral (...)
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  20.  45
    Relativism and moral divergence.J. L. A. Garcia - 1988 - Metaphilosophy 19 (3-4):264-281.
  21. `Deus sive Natura': Must Natural Lawyers Choose?J. L. A. Garcia - 1996 - In Robert P. George, Natural law, liberalism, and morality: contemporary essays. New York: Oxford University Press.
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  22.  25
    Understanding the Ethics of Artificially Providing Food and Water1.J. L. A. Garcia - 2007 - In Christopher Tollefsen, Artificial Nutrition and Hydration: The New Catholic Debate. Springer Press. pp. 5--123.
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  23.  25
    White Nights of the Soul.J. L. A. Garcia - 2006 - Logos: A Journal of Catholic Thought and Culture 9 (4):82-117.
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  24. The intentional and the intended.J. L. A. Garcia - 1990 - Erkenntnis 33 (2):191 - 209.
    The paper defends the thesis that for S to V intentionally is for S to V as (in the way) S intended to. For the normal agent the relevant sort of intention is an intention that one's intention to V generate an instance of one's V-ing along some (usually dimly-conceived) productive path. Such an account allows us to say some actions are intentional to a greater or lesser extent (a desirable option for certain cases of wayward causal chains), preserves the (...)
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  25. The primacy of the virtuous.J. L. A. Garcia - 1990 - Philosophia 20 (1-2):69-91.
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  26. Health versus harm: Euthanasia and physicians' duties.J. L. A. Garcia - 2007 - Journal of Medicine and Philosophy 32 (1):7 – 24.
    This essay rebuts Gary Seay's efforts to show that committing euthanasia need not conflict with a physician's professional duties. First, I try to show how his misunderstanding of the correlativity of rights and duties and his discussion of the foundation of moral rights undermine his case. Second, I show aspects of physicians' professional duties that clash with euthanasia, and that attempts to avoid this clash lead to absurdities. For professional duties are best understood as deriving from professional virtues and the (...)
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  27. Goods and evils.J. L. A. Garcia - 1987 - Philosophy and Phenomenological Research 47 (3):385-412.
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  28.  33
    On ?Justifying? Morality.J. L. A. Garcia - 1986 - Metaphilosophy 17 (4):214-223.
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  29.  57
    The new critique of anti-consequentialist moral theory.Jorge L. A. Garcia - 1993 - Philosophical Studies 71 (1):1 - 32.
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  30.  64
    Beyond Biophobic Medical Ethics.Jorge L. A. Garcia - 1999 - The Proceedings of the Twentieth World Congress of Philosophy 1:179-188.
    A genuine bioethics would be fiercely devoted to human life (bios) and would express that devotion by articulating as well as advocating moral virtues that rigorously protect that value against the temptation to see life in purely instrumental terms. In my view, no genuine bioethics exists today. In what follows, I will question two fundamental assumptions often presumed in discussions of euthanasia and assisted suicide. These are (i) the agent does will her victim (i.e., her putative beneficiary) some significant human (...)
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  31.  35
    Methods and Findings in the Study of Virtues: Humility.J. L. A. Garcia - 2015 - Philosophia 43 (2):325-335.
    I sketch and respond to Ryan Byerly’s distinction between a Value-Based Approach to assessing proposed accounts of a virtue-here, humility-and what he calls a Counterexample Based Approach. My first section, on method, argues that, though distinct, the two approaches are not mutually exclusive and answer different questions. Engaging his claim that the former approach is superior to the latter, I suggest that we apply Byerly’s own idea that there are different kinds of value to show, contra Byerly, each approach may (...)
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  32.  76
    The right and the good.J. L. A. Garcia - 1992 - Philosophia 21 (3-4):235-256.
  33. 5. White Nights of the Soul: Chritopher Nolan's Insomnia and the Renewal of Moral Reflection in Film.J. L. A. Garcia - 2006 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 9 (4).
     
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  34.  60
    Constitutive rules.J. L. A. Garcia - 1987 - Philosophia 17 (3):251-270.
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  35. Racism and racial discourse.J. L. A. Garcia - 2001 - Philosophical Forum 32 (2):125–145.
  36.  36
    Are ?is? to ?ought? deductions fallacious? on a Humean formal argument.J. L. A. Garcia - 1995 - Argumentation 9 (4):543-552.
    This paper critically examines a formal argument against deducing ‘ought’-judgments from ‘is’-judgments, an argument suggested by a literal reading of a famous passage in Hume'sTreatise of Human Nature. According to this argument, judgments of the two kinds have different logical structures (i.e., their subjects are differently related to their predicates) and this difference disallows cross-categorical deductive inferences. I draw on Fregean accounts of the ‘is’- copula and on syntactical interpretations of ‘ought’-judgments that have become standard in deontic logic to argue (...)
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  37.  53
    Virtues and Principles in Biomedical Ethics.Jorge L. A. Garcia - 2020 - Journal of Medicine and Philosophy 45 (4-5):471-503.
    In the seventh and most recent edition of their classic book, Principles of Biomedical Ethics, Tom Beauchamp and James Childress define a virtue as a character trait that is “socially valuable and reliably present” and a moral virtue as such a trait that is also both “dispositional” and “morally valuable”. The virtues that they single out as “focal” within biomedical ethics are compassion, discernment, trustworthiness, integrity, and conscientiousness. Not all is well in their treatment of virtue. Beauchamp and Childress seem (...)
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  38.  73
    A Volitional Account of Racist Beliefs, Contamination, and Objects.J. L. A. Garcia - 2018 - Proceedings of the American Catholic Philosophical Association 92:59-85.
    Prof. Alberto Urquidez, in an important recent article that appears in different form in his book, Redefining Racism, offers an informed, sustained, careful, multi-pronged, and sometimes original critique of the volitional analysis of racism, which I have proposed in a series of articles over the past two dozen years. Here I expand and improve VAR’s analysis of paternalistic racists and their beliefs, clarify its ‘infection’-model’s explanation of racism’s spread and variety, and lay out what it is for something to be (...)
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  39.  92
    Sin and Suffering in a Catholic Understanding of Medical Ethics.J. L. A. Garcia - 2006 - Christian Bioethics 12 (2):165-186.
    Drawing chiefly on recent sources, in Part One I sketch an untraditional way of articulating what I claim to be central elements of traditional Catholic morality, treating it as based in virtues, focused on the recipients (“patients”) of our attention and concern, and centered in certain person-to-person role-relationships. I show the limited and derivative places of “natural law,” and therefore of sin, within that framework. I also sketch out some possible implications for medical ethics of this approach to moral theory, (...)
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  40. 5. Are Some People Better Off Dead? A Reflection.J. L. A. Garcia - 1999 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 2 (1).
  41.  41
    The problem of comparative value.J. L. A. Garcia - 1989 - Mind 98 (390):277-283.
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  42.  61
    On the irreducibility of the will.J. L. A. Garcia - 1991 - Synthese 86 (3):349 - 360.
    This paper criticizes the thesis that intending to do something is reducible to some combination of beliefs and desires. Against Audi's recent formulation of such a view I offer as counterexample a case wherein an agent who wants and expects to V has not yet decided whether to V and hence does not yet intend to. I try to show that whereas belief that one will V is not necessary for intending to V, as illustrated in cases of desperate attempts (...)
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  43.  28
    Are Some People Better Off Dead?J. L. A. Garcia - 1999 - Logos: A Journal of Catholic Thought and Culture 2 (1):68-81.
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  44. Hispaniae tumultus. Rebeliones y revueltas indîgenas en 1a España de época romano-republicana.L. A. García Moreno - 1989 - Polis 1:81-107.
     
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  45.  49
    Intentions and Wrongdoings.J. L. A. Garcia - 1995 - American Catholic Philosophical Quarterly 69 (4):605-617.
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  46.  52
    ?Morally ought? rethought.J. L. A. Garcia - 1986 - Journal of Value Inquiry 20 (2):83-94.
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  47.  32
    Morals, Roles and Reasons for Action.J. L. A. García - 1985 - Critica 17 (50):29-44.
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  48.  25
    Why Sidgwick's Project Had to Fail.J. L. A. Garcia - 1987 - History of Philosophy Quarterly 4 (1):79 - 91.
  49. Race as a Social Construction.J. L. A. Garcia - 2019 - The Harvard Review of Philosophy 26:115-133.
    This paper raises serious problems for the commonly held claim that races are socially constructed. The first section sketches out an approach to our construction of institutional phenomena that, taking Searle’s general approach, restricts social construction proper to cases where we adopt rules that bind relevant parties to treat things of a type in certain ways, thus constituting important roles in, and parts of, our social lives. I argue this conception, construction-by-rules, helps distinguish genuine construction from other activities and relations (...)
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  50. Double effect.Jorge L. A. Garcia - 1995 - Encyclopedia of Bioethics 4:636-40.
     
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