Linda Zagzesbki. Virtues of the Mind: An Inquiry Into the Nature of Virtue and the Ethical Foundations of Knowledge.
1996, Cambridge University Press.
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Added by: Rie Iizuka, Contributed by: Wayne RiggsPublisher’s Note:
lmost all theories of knowledge and justified belief employ moral concepts and forms of argument borrowed from moral theories, but none of them pay attention to the current renaissance in virtue ethics. This remarkable book is the first attempt to establish a theory of knowledge based on the model of virtue theory in ethics. The book develops the concept of an intellectual virtue, and then shows how the concept can be used to give an account of the major concepts in epistemology, including the concept of knowledge. This highly original work of philosophy for professionals will also provide students with an excellent introduction to epistemology, virtue theory, and the relationship between ethics and epistemology.Comment : This book is highly original, cutting edge work, suitable for students at all levels. By introducing the notion of intellectual virtues in an Aristotelian model, Linda Zagzesbki developed a whole new field of epistemology, now known as virtue responsibilism. In this book, she not only tries to explain the notion of intellectual virtues but also define knowledge by way of intellectual virtues.Lintott, Sheila. Sublime Hunger: A Consideration of Eating Disorders Beyond Beauty2003, Hypatia 18 (4):65-86.-
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Added by: Chris Blake-Turner, Contributed by: Christy Mag Uidhir
Abstract: In this paper, I argue that one of the most intense ways women are encouraged to enjoy sublime experiences is via attempts to control their bodies through excessive dieting. If this is so, then the societal-cultural contributions to the problem of eating disorders exceed the perpetuation of a certain beauty ideal to include the almost universal encouragement women receive to diet, coupled with the relative shortage of opportunities women are afforded to experience the sublime.Lintott, Sheila. Toward Eco-Friendly Aesthetics2006, Environmental Ethics 28 (1):57-76.-
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Added by: Chris Blake-Turner, Contributed by: Christy Mag Uidhir
Abstract: Environmentalists can make individuals more eco-friendly by dispelling many of the myths and misconceptions about the natural world. By learning what in nature is and is not dangerous, and in what contexts the danger is real, individuals can come to aesthetically appreciate seemingly unappreciable nature. Since aesthetic attraction can be an extremely valuable tool for environmentalists, with potential beyond that of scientific education, the quest for an eco-friendly is neither unnecessary nor redundant. Rather, an eco-friendly aesthetic ought to be pursued in conjunction with other efforts to protect natureLittle, Margaret Olivia. Abortion, intimacy, and the duty to gestate1999, Ethical Theory and Moral Practice 2 (3):295-312.-
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Added by: Clotilde Torregrossa, Contributed by: Simon Fokt
Abstract: In this article, I urge that mainstream discussions of abortion are dissatisfying in large part because they proceed in polite abstraction from the distinctive circumstances and meanings of gestation. Such discussions, in fact, apply to abortion conceptual tools that were designed on the premiss that people are physically demarcated, even as gestation is marked by a thorough-going intertwinement. We cannot fully appreciate what is normatively at stake with legally forcing continued gestation, or again how to discuss moral responsibilities to continue gestating, until we appreciate in their own terms the goods and evils distinctive of gestational connection. To underscore the need to explore further the meanings of gestation, I provide two examples of the difference it might make to legal and moral discussions of abortion if we appreciate more fully that gestation is an intimacy.Little, Margaret Olivia. Why a feminist approach to bioethics?1996, Kennedy Institute of Ethics Journal 6 (1):1-18.-
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Added by: Clotilde Torregrossa, Contributed by: Simon Fokt
Abstract: Many have asked how and why feminist theory makes a distinctive contribution to bioethics. In this essay, I outline two ways in which feminist reflection can enrich bioethical studies. First, feminist theory may expose certain themes of androcentric reasoning that can affect, in sometimes crude but often subtle ways, the substantive analysis of topics in bioethics; second, it can unearth the gendered nature of certain basic philosophical concepts that form the working tools of ethical theory.Little, Margaret Olivia. The Moral Permissibility of Abortion2014, In Andrew I. Cohen & Christopher Wellman (eds.), Contemporary Debates in Applied Ethics. Chichester: Wiley & Sons.. pp. 51-62.-
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Added by: Clotilde Torregrossa, Contributed by: Simon Fokt
Abstract: When a woman or girl finds herself pregnant, is it morally permissible for her to end that pregnancy? One dominant tradition says 'no'; its close cousin says 'rarely' - exceptions may be made where the burdens on the individual girl or woman are exceptionally dire, or, for some, when the pregnancy results from rape. On both views, though, there is an enormous presumption against aborting, for abortion involves the destruction of something we have no right to destroy. Those who reject this claim, it is said, do so by denying the dignity of early human life - and imperiling their own. I think these views are deeply flawed. They are, I believe, based on a problematic conception of how we should value early human life; more than that, they are based on a profoundly misleading view of gestation and a deontically crude picture of morality. I believe that early abortion is fully permissible, widely decent, and, indeed, can be honorable. This is not, though, because I regard burgeoning human life as 'mere tissue': on the contrary, I think it has a value worthy of special respect. It is, rather, because I believe that the right way to value early human life, and the right way to value what is involved in and at stake with its development, lead to a view that regards abortion as both morally sober and morally permissible. Abortion at later stages of pregnancy becomes, for reasons I shall outline, multiply more complicated; but it is early abortions - say, abortions in the first half of pregnancy - that are most at stake for women.Little, Margaret Olivia. Abortion and the Margins of Personhood2008, Living on the edge: the margins of legal personhood: symposium 2; 331-348.-
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Added by: Clotilde Torregrossa, Contributed by: Simon Fokt
Publisher's Note: When a woman is pregnant, how should we understand the moral status of the life within her? How should we understand its status as conceptus, as embryo, when an early or again matured fetus? According to some, human life in all of these forms is inviolable: early human life has a moral status equivalent to a person from the moment of conception. According to others, such life has no intrinsic status, even late in pregnancy. According to still others, moral status emerges when sentience does. Until the fetus is conscious - a point somewhere at the end of the second trimester, it has no moral status at all; after it is conscious, it does.Little, Margaret Olivia. Abortion2008, In R. G. Frey & Christopher Wellman (eds.), A companion to applied ethics. Malden: Wiley. pp. 313-325.-
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Added by: Clotilde Torregrossa, Contributed by: Simon Fokt
Introduction: It is often noted that public discussion of the moral status of abortion is disappointingly crude. The positions staked out and the reasoning proffered seem to reflect little of the subtlety and nuance - not to mention ambivalence - that mark more private reflections on the subject. Despite attempts by various parties to find middle ground, the debate remains largely polarized: at its most dramatic, with extreme conservatives claiming abortion to be the moral equivalent of murder, even as extreme liberals think it devoid of moral import.To some extent, this polarization is due to the legal battle that continues to shadow moral discussions. Admission of ethical nuance, it is feared, will play as concession on the deeply contested question of whether abortion should be a legally protected option for women. But, to some extent, blame for the continued crudeness can be laid at the doorstep of moral theory itself.Liu, JeeLoo. An Introduction to Chinese Philosophy: From Ancient Philosophy to Chinese Buddhism2006, Oxford: Wiley-Blackwell-
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Added by: Xintong WeiAbstract:
"An Introduction to Chinese Philosophy" unlocks the mystery of ancient Chinese philosophy and unravels the complexity of Chinese Buddhism by placing them in the contemporary context of discourse. Elucidates the central issues and debates in Chinese philosophy, its different schools of thought, and its major philosophers. Covers eight major philosophers in the ancient period, among them Confucius, Laozi, and Zhuangzi. Illuminates the links between different schools of philosophy. Opens the door to further study of the relationship between Chinese and Western philosophy.Comment : available in this BlueprintLiu, JeeLoo. The metaphysical as the ethical: a pragmatist reading of Wang Yangming’s “The Mind Is the Principle”2024, Asian Journal of Philosophy 3 (1):1-29-
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Added by: Xintong WeiAbstract:
This paper explores a late-Ming Chinese philosopher Wang Yangming’s (1472–1529) philosophical assertions showcasing the pivotal role that human mind plays in shaping our worldview. Wang Yangming’s view—especially his declaration that the Mind is the Principle—emphasizes that the human mind is the sole foundation of moral principles and that worldly affairs are identified with human ethical practices. This position has been contentious both in his times and among contemporary scholars. While some critics, notably Chen Lai, find Wang’s synthesis of the ethical and the metaphysical realm problematic, others like Wing-tsit Chan view Wang Yangming’s philosophy as verging on subjective idealism. Both Chen and Chan argue that Wang Yangming commits the fallacy of the conflation of fact and value. In this paper, I defend Wang Yangming’s ethics-oriented metaphysics against such criticisms. I will engage a comparative study between Wang Yangming’s perspective and pragmatist metaphysics—a modern philosophical stance which sees metaphysics as intertwining with human ethics and practices. Building upon this comparative study, this paper aims to highlight the intrinsic bond between metaphysics and ethics and to advocate for the centrality of ethics in shaping the very foundation of metaphysical thinking. The conclusion of this paper is that Wang Yangming’s metaphysics aligns with commonsense realism, rather than with subjective idealism. His metaphysics is not a confused worldview that conflates fact with value, nor is it subjective idealism. Instead, it is a metaphysics with the ethical grounding of human engagements and humanistic concerns.Comment : available in this BlueprintCan’t find it?Contribute the texts you think should be here and we’ll add them soon!
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