Das »Richtige und das Gute« (1930), das ethische Hauptwerk W. D. Ross’, enthält eine Vielzahl wichtiger moralphilosophischer Thesen und Argumente, die bis in die Gegenwart kontrovers diskutiert werden. Im Mittelpunkt steht seine pluralistische Deontologie, der zufolge sich die richtige Handlung aus einer Abwägung der in der jeweiligen Situation relevanten und unableitbaren Prima-facie-Pflichten ergibt, von denen nur ein Teil auf die Optimierung der Handlungsfolgen bezogen ist. Diese Deontologie wurde zu einem modernen Klassiker unter den normativen ethischen Theorien. Darüber hinaus stellt Ross’ (...) These, dass moralische Intuitionen eine Quelle selbstevidenten Wissens sein können, einen wichtigen Referenzpunkt in Debatten um den erkenntnistheoretischen Fundamentalismus dar. Auch für die Handlungstheorie liefert Ross einflussreiche Argumente, wenn er die Ansicht vertritt, dass Pflichten nie ein bestimmtes Motiv des Handelnden zum Gegenstand haben können. Eine zentrale Stellung nimmt für Ross die Güterlehre ein, in welcher er von vier Grundgütern, Tugend, Wissen, Lust und Gerechtigkeit, ausgeht. Wurde Ross in den ersten Jahrzehnten des 20. Jahrhunderts im damaligen Großbritannien als ein herausragender Ethiker – einer der bedeutendsten des Jahrhunderts, auf Augenhöhe mit G.E. Moore – angesehen, wandelte sich das Meinungsbild in den folgenden Jahrzehnten unter dem Einfluss besonders des Logischen Positivismus und der Philosophie Wittgensteins. In den letzten Jahrzehnten ist jedoch wieder ein wachsendes Interesse an Ross’ Ethik festzustellen. Dabei wird »Das Richtige und das Gute« bisweilen sogar mit der »Nikomachischen Ethik«, Kants »Grundlegung« und Humes »Untersuchung über die Prinzipien der Moral« verglichen. (shrink)

Examines the relations between logic and philosophy over the last 150 years. Logic underwent a major renaissance beginning in the nineteenth century. Cantor almost tamed the infinite, and Frege aimed to undercut Kant by reducing mathematics to logic. These achievements were threatened by the paradoxes, like Russell's. This ferment generated excellent philosophy by excellent philosophers up to World War II. This book provides a selective, critical history of the collaboration between logic and philosophy during this period. After World War II, (...) mathematical logic became a recognized subdiscipline in mathematics departments, and consequently but unfortunately philosophers have lost touch with its monuments. This book aims to make four of them more accessible to philosophers, making available the tools necessary for modern scholars of philosophy to renew a productive dialogue between logic and philosophy. (shrink)

In this paper, we outline a theory of the nature of self-directed agents. What is distinctive about self-directed agents is their ability to anticipate interaction processes and to evaluate their performance, and thus their sensitivity to context. They can improve performance relative to goals, and can, in certain instances, construct new goals. We contrast self-directedness with reactive action processes that are not modifiable by the agent, though they may be modified by supra-agent processes such as populational adaptation or external design.

It is sometimes suggested that the logic of religious language differs from other kinds of language. Or it is said that each ‘language-game’ has its own ‘logic’ and that, whatever usual language-games are played in the context of religion, there is something that could be called the ‘religious language-game’ which does not correspond to any other and, therefore, has its own peculiar logic. In either case, religious people are urged to make clear what this logic is, so that their utterances (...) may be understood and evaluated. (shrink)

At the beginning of his book, Principles of Christian Theology, John Macquarrie says that theology ‘implicitly claims to have its place in the total intellectual endeavour of mankind’. The question I want to discuss is this: in what terms, if any, can that claim be justified?

I want to put forward a certain view of the logical foundation of religious belief. It is, in a sentence, the view that religious belief is constituted by the concept of god. This view will be discussed under three headings. First, I shall explain as clearly as I can what I mean by it. Secondly, I shall indicate what seem to me to be interesting parallels, both with regard to universes of discourse in general and to religious belief in particular, (...) between my idea of a constitutive concept and Wittgenstein's ideas of a fundamental proposition and a religious ‘picture’. Thirdly, I shall try to substantiate the view I take of the logical foundation of religious belief by rebutting three conceivable objections to it: namely, that it rests on an illegitimate craving for generality, that it is at variance with common usage, and that it consigns religious belief to an intellectual ghetto. (shrink)

The twentieth century was dominated by political ideologies such as Communism and Fascism. This book argues that these secular ideologies have in the twenty-first century been replaced by religiously-based movements who may prove to be as epoch making to this century as their predecessors were to the last.

I want to take issue with these views both by attempting to answer the arguments which have been given against regarding explanations in terms of the agent's reasons as causal and by giving some positive reasons for supposing that such explanations are a kind of causal explanation.

Contents.--General characteristics of the outer consciousness.--The person of the outer consciousness.--The cosmic aspect of the outer consciousness.--The outer consciousness in ethics.--The teleology of the outer consciousness.--The outer consciousness and a future life.--Schopenhauer and the outer consciousness.--The psychology of outer consciousness.--Is superpersonality the looked-for principle?--Hobhouse's theory of mental evolution.--The organic analogy.--Conclusions.

This collection of essays, commissioned by the President’s Council on Bioethics, explores a fundamental concept crucial to today’s discourse in law and ethics in general and in bioethics in particular. Since its formation in 2001, the council has frequently used the term “human dignity” in its discussions and reports. In this volume scholars from the fields of philosophy, medicine and medical ethics, law, political science, and public policy address the issue of what the concept of “human dignity” entails and its (...) proper role in bioethical controversies. __Human Dignity and Bioethics_ _is an attempt to clarify a controversial concept, one that is a critical component in the decisions of policymakers. (shrink)

Human aesthetic experiences are pervasive; they are triggered by faces, art, natural scenery, foods, ideas, theories, and decision-making situations, among many sources, and seem to be a distinctive trait of our species. Our moral sense, understood as our capacity to judge events, actions, or people as good or bad, appropriate or inappropriate, also seems to be an exclusively human endowment (Ayala 2010). As part of the scientific efforts to characterize the biological foundations of our human uniqueness, recently there has been (...) interest in the brain’s underpinnings of aesthetic reactions to art on the one hand, and in the neural correlates of moral judgment and decision-making on the other (Greene and Paxton .. (shrink)

The genetically-modified-organism (GMO) experience has been prominent in motivating science, industry, and regulatory communities to address the social and ethical dimensions of nanotechnology. However, there are some significant problems with the GMO-nanotech analogy. First, it overstates the likelihood of a GMO-like backlash against nanotechnology. Second, it invites misconceptions about the reasons for public engagement and social and ethical issues research as well as their appropriate roles in nanotech research, development, application, commercialization, and regulatory processes. After an explication of the standard (...) GMO-Nanotech analogy, these two problems are discussed in turn. (shrink)

Arthur Fine's use of prism models to provide local and deterministic accounts of quantum correlation experiments is presented and analyzed in some detail. Fine's claim that "there is... no question of the consistency of prism models... with the quantum theory" (forthcoming, p. 16) is disputed. Our criticisms are threefold: (1) consideration of the possibility of additional analyzer positions shows that prism models entail unacceptably high rejection rates in the relevant experiments; (2) similar considerations show that the models are at best (...) only superficially local and deterministic; and (3) in any case, Fine extracts the quantum correlation statistics from prism models only by resurrecting conceptual problems similar to those that his models were to designed to solve. (shrink)