Results for 'meta‐ethics'

976 found
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  1. The meta-ethical significance of experiments about folk moral objectivism.Jeroen Hopster - 2019 - Philosophical Psychology 32 (6):831-852.
    The meta-ethical commitments of folk respondents – specifically their commitment to the objectivity of moral claims – have recently become subject to empirical scrutiny. Experimental findings suggest that people are meta-ethical pluralists: There is both inter- and intrapersonal variation with regard to people’s objectivist commitments. What meta-ethical implications, if any, do these findings have? I point out that current research does not directly address traditional meta-ethical questions: The methods used and distinctions drawn by experimenters do not perfectly match those of (...)
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  2.  19
    Meta‐Ethics.Elizabeth Tropman - 2019 - In Graham Oppy, A Companion to Atheism and Philosophy. Hoboken: Blackwell. pp. 341–354.
    This chapter considers a range of views in meta‐ethics and assesses their implications for atheism. Meta‐ethical theories such as moral realism, non‐cognitivism, subjectivism, error theory, moral rationalism, and moral intuitionism will be discussed and their compatibility with atheism considered. The main conclusion of this chapter is that meta‐ethical considerations do not pose any special or insurmountable challenges to being an atheist. Atheism supports most meta‐ethical perspectives, and in some cases, offers important meta‐ethical advantages over theism.
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  3.  58
    A meta-ethical approach to single-player gamespace: introducing constructive ecumenical expressivism as a means of explaining why moral consensus is not forthcoming.Garry Young - 2014 - Ethics and Information Technology 16 (2):91-102.
    The morality of virtual representations and the enactment of prohibited activities within single-player gamespace (e.g., murder, rape, paedophilia) continues to be debated and, to date, a consensus is not forthcoming. Various moral arguments have been presented (e.g., virtue theory and utilitarianism) to support the moral prohibition of virtual enactments, but their applicability to gamespace is questioned. In this paper, I adopt a meta-ethical approach to moral utterances about virtual representations, and ask what it means when one declares that a virtual (...)
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  4.  63
    Meta-ethics and the mortality: Mortality salience leads people to adopt a less subjectivist morality.Onurcan Yilmaz & Hasan G. Bahçekapili - 2018 - Cognition 179 (C):171-177.
    Although lay notions in normative ethics have previously been investigated within the framework of the dual-process interpretation of the terror management theory (TMT), meta-ethical beliefs (subjective vs. objective morality) have not been previously investigated within the same framework. In the present research, we primed mortality salience, shown to impair reasoning performance in previous studies, to see whether it inhibits subjectivist moral judgments in three separate experiments. In Experiment 3, we also investigated whether impaired reasoning performance indeed mediates the effect of (...)
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  5. Meta-Ethical Quietism? Wittgenstein, Relaxed Realism, and Countercultures in Meta-Ethics.Farbod Akhlaghi - forthcoming - In Jonathan Beale & Rach Cosker-Rowland, Wittgenstein and Contemporary Moral Philosophy.
    Ludwig Wittgenstein has often been called a quietist. His work has inspired a rich and varied array of theories in moral philosophy. Some prominent meta-ethicists have also been called quietists, or ‘relaxed’ as opposed to ‘robust’ realists, sometimes with explicit reference to Wittgenstein in attempts to clarify their views. In this chapter, I compare and contrast these groups of theories and draw out their importance for contemporary meta-ethical debate. They represent countercultures to contemporary meta-ethics. That is, they reject in different (...)
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  6. Ethics, Meta-Ethics, and Philosophical Thinking.Michael Tooley - 1991 - In Kenneth F. Rogerson, Introduction to Ethical Theory. Holt, Rinehard, and Winston. pp. 11–29.
    This essay provides readers with a brief overview of both contemporary normative moral theory and meta-ethics to provide a basis for a discussion of how one can effectively think about important moral issues and reason philosphically about such issues.
     
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  7. Indeterminacy and variability in meta-ethics.Michael B. Gill - 2009 - Philosophical Studies 145 (2):215-234.
    In the mid-20th century, descriptive meta-ethics addressed a number of central questions, such as whether there is a necessary connection between moral judgment and motivation, whether moral reasons are absolute or relative, and whether moral judgments express attitudes or describe states of affairs. I maintain that much of this work in mid-20th century meta-ethics proceeded on an assumption that there is good reason to question. The assumption was that our ordinary discourse is uniform and determinate enough to vindicate one side (...)
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  8. Meta‐ethics and the problem of creeping minimalism.James Dreier - 2004 - Philosophical Perspectives 18 (1):23–44.
    This is a paper about the problem of realism in meta-ethics (and, I hope, also in other areas, but that hope is so far pretty speculative). But it is not about the problem of whether realism is true. It is about the problem of what realism is. More specifically, it is about the question of what divides meta-ethical realists from irrealists. I start with a potted history of the Good Old Days.
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  9.  95
    The Meta-Ethical Issue of the Nature of Lying: Implications for Moral Education.Polycarp Ikuenobe - 2002 - Studies in Philosophy and Education 21 (1):37-63.
    I argue that lying has many dimensions, hence, some putativecases of lying may not match our intuitions or acceptedmeanings of lying. The moral lesson we should teach must be that lying is not a simple principle or feature, buta cluster of features or spectrum of shades, where anythingin the spectrum or cluster is considered lying. I argue thatthe view regarding lying as a single principle or featurehas problematic meta-ethical implications. I do a meta-ethicalanalysis of the meaning of lying, not only (...)
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  10. Meta-Ethical Outlook on Animal Behaviours.Sanjit Chakraborty - 2023 - Argumenta 1 (17):1-17.
    The nominal ground that entwines human beings and animal behaviours is unwilling to admit moral valuing as a non-human act. Just to nail it down explicitly, two clauses ramify the moral conscience of human beings as follows: a) Can non-humans be moral beings?, b) Unconscious animal behaviours go beyond any moral judgments. My approach aims to rebuff these anthropomorphic clauses by justifying animals’ moral beings and animals’ moral behaviours from a meta-ethical stance. A meta-ethical outlook may enable an analysis of (...)
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  11. A meta-ethical critique of care ethics.Abraham Rudnick - 2001 - Theoretical Medicine and Bioethics 22 (6):505-517.
    A meta-ethical analysis demonstrates that care ethics is a grounded in a distinct mode of moral reasoning. This is comprised primarily of the rejection of principles such as impartiality, and the endorsement of emotional or moral virtues such as compassion, as well as the notion that the preservation of relations may override the interests of the individuals involved in them. The main conclusion of such a meta-ethical analysis is that such meta-ethical foundations of care ethics are not sound. Reasonable alternatives (...)
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  12.  47
    Meta‐Ethics.John O'Neill - 1991 - In Dale Jamieson, A Companion to Environmental Philosophy. Wiley-Blackwell. pp. 163–176.
    This chapter contains sections titled: Meta‐ethics and normative ethics Intrinsic value Is the rejection of meta‐ethical realism compatible with an environmental ethic? Objective value and the flourishing of living things Human sensibilities and environmental values Environmental ethics through thick and thin.
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  13.  91
    Reconsidering the Meta‐ethical Implications of Motivational Internalism and Externalism.Ragnar Francén - 2020 - Theoria 86 (3):359-388.
    Motivational internalism and externalism – that is, theories about moral motivation – have played central roles in meta‐ethical debate mainly because they have been thought to have implications for the constitutive nature of moral judgements. Thus, internalism and externalism have been adduced in favour of and against various versions of cognitivism and non‐cognitivism. This article aims to question a fundamental presupposition behind such arguments. It has standardly been assumed (i) that if motivational internalism is true then moral judgements must consist (...)
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  14. Meta-ethical Pluralism in Longlian’s Socially Engaged Buddhism.Jingjing Li - 2024 - Hualin International Journal of Buddhist Studies 7 (1):144-189.
    Among Buddhist reformers, Longlian 隆蓮 (1909–2006) is renowned for revitalizing monastic discipline and Buddhist education in modern China, especially for Buddhist women. Complementing findings in social history and cultural anthropology, I reread Longlian’s work on morality to investigate the philosophical thought that supports her monastic reform. I argue for interpreting her moral theory as a Buddhist expression of meta-ethical pluralism. It is a theory that appreciates a plurality of moralities for sentient beings who are preoccupied with this-worldly life, aspiring to (...)
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  15.  49
    The meta-ethical dimension of the problem of evil.James T. King - 1971 - Journal of Value Inquiry 5 (3):174-184.
    In addition to complexity deriving from the notion of the possibility of a ‘better world,’ the anti-theist argument from evils may possess the appearance of greater effectiveness than critical analysis should recognize it. If the moral language employed in the argument is accepted according to some forms of emotive, intuitive or theonomous interpretations, the so-called problem will vanish - and the question of the existence or nonexistence of God (so far as it is thought to depend on this argument) will (...)
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  16. Meta-ethical Pluralism in Longlian’s Socially Engaged Buddhism.Jingjing Li - 2024 - Hualin International Journal of Buddhist Studies 7 (1):144-189.
    Among Buddhist reformers, Longlian 隆蓮 (1909–2006) is renowned for revitalizing monastic discipline and Buddhist education in modern China, especially for Buddhist women. Complementing findings in social history and cultural anthropology, I reread Longlian’s work on morality to investigate the philosophical thought that supports her monastic reform. I argue for interpreting her moral theory as a Buddhist expression of meta-ethical pluralism. It is a theory that appreciates a plurality of moralities for sentient beings who are preoccupied with this-worldly life, aspiring to (...)
     
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  17. Meta-ethical Pluralism in Longlian’s Socially Engaged Buddhism.Jingjing Li - 2024 - Hualin International Journal of Buddhist Studies 7 (1):144-189.
    Among Buddhist reformers, Longlian 隆蓮 (1909–2006) is renowned for revitalizing monastic discipline and Buddhist education in modern China, especially for Buddhist women. Complementing findings in social history and cultural anthropology, I reread Longlian’s work on morality to investigate the philosophical thought that supports her monastic reform. I argue for interpreting her moral theory as a Buddhist expression of meta-ethical pluralism. It is a theory that appreciates a plurality of moralities for sentient beings who are preoccupied with this-worldly life, aspiring to (...)
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  18. The meta-ethical grounding of our moral beliefs: Evidence for meta-ethical pluralism.Jennifer C. Wright, Piper T. Grandjean & Cullen B. McWhite - 2013 - Philosophical Psychology 26 (3):336-361.
    Recent scholarship (Goodwin & Darley, 2008) on the meta-ethical debate between objectivism and relativism has found people to be mixed: they are objectivists about some issues, but relativists about others. The studies discussed here sought to explore this further. Study 1 explored whether giving people the ability to identify moral issues for themselves would reveal them to be more globally objectivist. Study 2 explored people's meta-ethical commitments more deeply, asking them to provide verbal explanations for their judgments. This revealed that (...)
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  19. Meta-ethical Pluralism in Longlian’s Socially Engaged Buddhism.Jingjing Li - 2024 - Hualin International Journal of Buddhist Studies 7 (1):144-189.
    Among Buddhist reformers, Longlian 隆蓮 (1909–2006) is renowned for revitalizing monastic discipline and Buddhist education in modern China, especially for Buddhist women. Complementing findings in social history and cultural anthropology, I reread Longlian’s work on morality to investigate the philosophical thought that supports her monastic reform. I argue for interpreting her moral theory as a Buddhist expression of meta-ethical pluralism. It is a theory that appreciates a plurality of moralities for sentient beings who are preoccupied with this-worldly life, aspiring to (...)
     
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  20. Mary Midgley’s meta-ethics and Neo-Aristotelian naturalism.Ellie Robson - forthcoming - British Journal for the History of Philosophy:1-26.
    This paper has two aims: First, to provide an elucidation of the kind of meta-ethical programme at work in Mary Midgley's (1919-2018) Beast and Man: The Roots of Human Nature (published in 1978). Second, to make the case for Midgley's placement within the philosophical and philosophical-historical canon, specifically, as an important figure within the meta-ethical movement of ‘Neo-Aristotelian naturalism'. On historical and systematic grounds, I argue that Midgley should be classified as a neo-Aristotelian ethical naturalist notwithstanding the distinctive features of (...)
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  21. Computational Meta-Ethics: Towards the Meta-Ethical Robot.Gert-Jan C. Lokhorst - 2011 - Minds and Machines 21 (2):261-274.
    It has been argued that ethically correct robots should be able to reason about right and wrong. In order to do so, they must have a set of do’s and don’ts at their disposal. However, such a list may be inconsistent, incomplete or otherwise unsatisfactory, depending on the reasoning principles that one employs. For this reason, it might be desirable if robots were to some extent able to reason about their own reasoning—in other words, if they had some meta-ethical capacities. (...)
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  22. Meta-Ethics Naturalized.David Zimmerman - 1980 - Canadian Journal of Philosophy 10 (4):637 - 662.
    Meta-ethics without normative ethics is empty. In the current climate this hardly needs emphasis: since 1960 or so philosophers in the English-speaking world have put away their earlier reluctance to think about substantive moral issues. For a while, in fact, it seemed that normative ethics would completely dominate the scene in the way metaethics once did, but, happily, this situation has begun to change with the appearance of a stimulating and illuminating body of work on the rational basis of morality. (...)
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  23.  71
    Meta-ethics and meta-epistemology.William P. Alston - 1978 - In A. I. Goldman & I. Kim, Values and Morals. Boston: D. Reidel. pp. 275--297.
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  24.  13
    A Meta Ethical Interpretation Ⅰ of Gorgias. 김상돈 - 2013 - Journal of Ethics: The Korean Association of Ethics 1 (93):121-159.
    본 논문은 플라톤의 대화편 『고르기아스』를 윤리학적 관점에서 새롭게 해석하고자 한다. 『고르기아스』의 표면적 주제는 ‘수사술’이다. 소크라테스는 고르기아스, 폴로스, 칼리클레스 등과 함께 수사술의 정의(definition), 수사술이 가진 힘, 수사술과 도덕적 삶, 수사술과 행복의 관계 등에 대해 논쟁한다. 『고르기아스』에서 수사술에 대한 소크라테스의 평가는 상당히 부정적이다. 하지만 플라톤의 다른 대화편, 가령 『파이드로스』 등에는 수사술에 대한 긍정적인 평가가 발견되기도 한다. 뿐만 아니라 『고르기아스』에서의 평가 역시 수사술에 대한 전면적인 부정보다는 좋은 목적을 위해 사용될 수 있는 설득의 도구라는 가치중립적인 평가도 발견된다. 따라서 『고르기아스』에는 수사술에 대한 객관적인 평가 외에 (...)
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  25. Meta-ethics and justification.Steven Ross - 2008 - Acta Analytica 23 (2):91-114.
    The author takes up three metaphysical conceptions of morality — realism, projectivism, constructivism — and the account of justification or reason that makes these pictures possible. It is argued that the right meta-ethical conception should be the one that entails the most plausible conception of reason-giving, rather than by any other consideration. Realism and projectivism, when understood in ways consistent with their fundamental commitments, generate unsatisfactory models of justification; constructivism alone does not. The author also argues for a particular interpretation (...)
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  26.  66
    Meta-ethical pluralism: A cautionary tale about cohesive moral communities.Jennifer Cole Wright - 2015 - Behavioral and Brain Sciences 38:e163.
    Meta-ethical pluralism gives us additional insight into how moral communities become cohesive and why this can be problematic (even dangerous) – and in this way provides support for the worries raised by the target article. At the same time, it offers several reasons to be concerned about the proposed initiative, the most important of which is that it could seriously backfire.
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  27. Meta Ethics for the Metaverse: The Ethics of Virtual Worlds.Edward H. Spence - 2008 - In P. Brey, A. Briggle & K. Waelbers, Current Issues in Computing and Philosophy. IOS Press. pp. 175--3.
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  28. Madhyamaka Buddhist Meta-ethics: The Justificatory Grounds of Moral Judgments.Bronwyn Finnigan - 2015 - Philosophy East and West 65 (3):765-785.
    In recent decades, several attempts have been made to characterize Buddhism as a systematically unified and consistent normative ethical theory. This has given rise to a growing interest in meta-ethical questions. Meta-ethics can be broadly or narrowly defined. Defined broadly, it is a domain of inquiry concerned with the nature and status of the fundamental or framing presuppositions of normative ethical theories, where this includes the cognitive and epistemic requirements of presupposed conceptions of ethical agency.1 Defined narrowly, it concerns the (...)
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  29.  61
    Meta-Ethics and Normative Ethics. By H. J. McCloskey. The Hague: Martinus Nijhoff. 1969. Pp. ix, 252. Guilders 27.90.Tom Regan - 1971 - Dialogue 10 (1):154-160.
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    Value, Obligation, and Meta-ethics.Robin Attfield (ed.) - 1995 - Rodopi.
    Preliminary Material -- Editorial Foreword -- Preface -- Acknowledgments -- List of Abbreviations -- Introduction -- Value -- The Domain of Morality -- What Is Intrinsic Value? -- Essential Capacities -- Worthwhile Lives -- Priorities among Values -- Obligation -- Acting for the Best -- The Limits of Obligation -- Justice -- Population and the Total View -- Practice-Consequentialism and Its Critics -- Meta-Ethics -- Moral Cognitivism -- Comparing Moral Outlooks -- Foundations -- Notes -- Bibliography -- About the Author (...)
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  31. Meta‐Ethics and Normative Commitment.James Dreier - 2002 - Philosophical Issues 12 (1):241-263.
  32.  13
    Meta-Ethics and Normative Ethics.Anne Lloyd Thomas - 1970 - Philosophical Quarterly 20 (81):408-409.
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  33. Meta-Ethical Rationalism and the Amoralist Challenge: An Externalist Response to Michael Smith's Reliability Argument.Gerald Beaulieu - 2007 - Dialogue 46 (4):751-760.
  34.  13
    Meta‐ethics and normative ethics.A. Phillips - 1970 - Philosophical Books 11 (2):15-18.
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  35.  16
    Meta-Ethics and Normative Ethics.Frederick A. Olafson - 1972 - Philosophical Review 81 (1):105.
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  36. Meta-Ethics and Normative Ethics.H. J. Mccloskey - 1973 - Zeitschrift für Philosophische Forschung 27 (1):157-160.
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  37. Hybrid Views in Meta‐ethics: Pragmatic Views.Guy Fletcher - 2014 - Philosophy Compass 9 (12):848-863.
    A common starting point for ‘going hybrid’ is the thought that moral discourse somehow combines belief and desire-like aspects, or is both descriptive and expressive. Hybrid meta-ethical theories aim to give an account of moral discourse that is sufficiently sensitive to both its cognitive and its affective, or descriptive and expressive, dimensions. They hold at least one of the following: moral thought: moral judgements have belief and desire-like aspects or elements; moral language: moral utterances both ascribe properties and express desire-like (...)
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  38. Buddhist Meta-Ethics.Bronwyn Finnigan - 2010-11 - Journal of the International Association of Buddhist Studies 33 (1-2):267-297.
    In this paper I argue for the importance of pursuing Buddhist Meta-Ethics. Most contemporary studies of the nature of Buddhist Ethics proceed in isolation from the highly sophisticated epistemological theories developed within the Buddhist tradition. The aim of this paper is to demonstrate that an intimate relationship holds between ethics and epistemology in Buddhism. To show this, I focus on Damien Keown's influential virtue ethical theorisation of Buddhist Ethics and demonstrate the conflicts that arise when it is brought into dialogue (...)
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  39.  57
    Meta–Ethics and Normative Commitment.James Dreier - 2002 - Noûs 36 (s1):241-263.
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  40. Contra Meta-Ethics and Meta-Normativity.Jack Robert June Edmunds-Coopey - manuscript
     
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  41.  95
    Business Meta-Ethics: An Analysis of Two Theories.F. Neil Brady & Craig P. Dunn - 1995 - Business Ethics Quarterly 5 (3):386-398.
    Abstract:The main purpose of this paper is to defend traditional ethical theory (utilitarianism and deontology) for its application in business against a more recent model consisting of utility, rights, and justice. This is done in three parts: First, we provide a conceptual argument for the superiority of the traditional model; second, we demonstrate these points through an examination of three short cases; and third, we argue for the capability of the traditional model to account for universais and particulars in ethics.
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  42.  40
    Meta-Ethical Autonomy.Donald C. Emmons - 1971 - Journal of Critical Analysis 3 (2):53-56.
  43.  83
    A Meta-Ethical Perspective on Organizational Identity.David Oliver, Matthew Statler & Johan Roos - 2010 - Journal of Business Ethics 94 (3):427 - 440.
    Although much of the growing literature on organizational identity implicitly recognizes the normative nature of identity, the ethical implications of organizational identity work and talk have not yet been explored in depth. Working from a meta-ethical perspective, we claim that the dynamic, processual, and temporal activities recently associated with organizational identity always have an ethical dimension, whether "good" or "bad." In order to describe the ethical dimensions of organizational identity, we introduce the balance theory of practical wisdom as a theoretical (...)
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  44. Meta‐Ethical Realism with Good of a Kind.Reid D. Blackman - 2012 - European Journal of Philosophy 23 (2):273-292.
    There is a difference between an object's being good simpliciter and an object's being good of its kind, and the vast majority of philosophers have supposed that it is the former variety of goodness that is relevant to ethics. I argue that one may be a meta-ethical realist while employing the notion of good of a kind to the exclusion of good simpliciter; I call such a view kindism. I distinguish between two varieties of kindism, explicate the details of one (...)
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  45.  14
    A Meta-Ethical Framework of the Theory of Natural Goodness ― An Attempt to interpreting the Philosophy of Zhu Xi in terms of Moral Naturalism ―. 이찬 - 2010 - THE JOURNAL OF ASIAN PHILOSOPHY IN KOREA 33 (33):95-120.
    이 글은 “맹자의 性善說은 철학적으로 논증 가능한 명제인가?”라는 질문에서 출발한다. 중국철학사에서 인성 이해에 대한 예외적 견해였던 맹자의 성선설은 송대 도학의 확립 이후 유가의 인성론을 대표하게 된다. 이는 북송대를 거치며 맹자 성선설에 대한 재해석의 과정을 통해 가능하게 되었다. 그와 같은 재해석 또는 맹자 성선설의 전변과정을 논자는 메타-윤리학적 관점에서 이해하기를 제안한다. 성선설은 인간이라고 하는 현실의 사회적 존재가 도덕적이냐를 따져 묻는 것이 아니라 자연적 존재성 자체가 도덕적 가치와 합일함을 주장하는 일종의 도덕적 자연주의의 한 예임을 주장하고자 한다. 이것은 천인합일이라고 하는 중국철학의 매우 전통적인 형이상학적 (...)
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  46. Moral Steadfastness and Meta-ethics.James Fritz & Tristram McPherson - 2019 - American Philosophical Quarterly 56 (1):43-56.
    Call the following claim Asymmetry: rationality often requires a more steadfast response to pure moral disagreement than it does to otherwise analogous non-moral disagreement. This paper briefly motivates Asymmetry and explores its implications for meta-ethics. Some philosophers have thought that anti-realists are better-placed than realists to explain Asymmetry because, if anti-realism is true, disagreement cannot provide evidence against the reliability of one's thinking about objective moral facts. This paper argues that this simple diagnosis fails to support otherwise plausible anti-realisms. It (...)
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  47. Wittgenstein, Meta-Ethics and the Subject Matter of Moral Philosophy.Benjamin7 De Mesel - 2015 - Ethical Perspectives 22 (1):69-98.
    Several authors claim that, according to Wittgenstein, ethics has no particular subject matter and that, consequently, there is and can be no such thing as meta-ethics. These authors argue that, for Wittgenstein, a sentence’s belonging to ethics is a classification by use rather than by subject matter and that ethics is a pervasive dimension of life rather than a distinguishable region or strand of it. In this article, I will critically examine the reasons and arguments given for these claims. In (...)
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  48.  66
    The importance of meta-ethics in engineering education.David R. Haws - 2004 - Science and Engineering Ethics 10 (2):204-210.
    Our shared moral framework is negotiated as part of the social contract. Some elements of that framework are established (tell the truth under oath), but other elements lack an overlapping consensus (just when can an individual lie to protect his or her privacy?). The tidy bits of our accepted moral framework have been codified, becoming the subject of legal rather than ethical consideration. Those elements remaining in the realm of ethics seem fragmented and inconsistent. Yet, our engineering students will need (...)
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  49.  30
    The Functional Model of Analysis as Middle Ground Meta-Ethics.Krzysztof Saja - 2019 - Diametros 17 (63):69-89.
    The main purpose of the paper is to present a new framework of meta-ethics which I call the Functional Model of Analysis. It presupposes that the most important meta-ethical question is not “What is the meaning of normative words, sentences and what is the ontological fabric of the moral world?” but “What should morality and ethics be for?”. It is a form of meta-ethics that focuses on finding theoretical resources that can be helpful in understanding ongoing ethical debates between disciples (...)
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  50. Bertrand Russell: Meta-ethical pioneer.Charles R. Pigden - 1996 - Philosophy of the Social Sciences 26 (2):181-204.
    Bertrand Russell was a meta-ethical pioneer, the original inventor of both emotivism and the error theory. Why, having abandoned emotivism for the error theory, did he switch back to emotivism in the 1920s? Perhaps he did not relish the thought that as a moralist he was a professional hypocrite. In addition, Russell's version of the error theory suffers from severe defects. He commits the naturalistic fallacy and runs afoul of his own and Moore's arguments against subjectivism. These defects could be (...)
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