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“This book provides answers to both normative and metaethical questions in a way that shows the interconnection of both types of questions, and also shows how a complete theory of reasons can be developed by moving back and forth between the two types of questions. It offers an account of the nature of intimate relationships and of the nature of the reasons that intimacy provides, and then uses that account to defend a traditional intuitionist metaethics. The book thus combines attention to the details of the lived moral life – the context in which many of our most pressing moral questions arise, how we deliberate and make moral decisions, the complexities that plague our attempts to know what we ought to do – with theoretical rigor in offering an account of the nature of reasons, how we come to have moral knowledge, and how we can adjudicate between competing positions.”–BOOK JACKET.
Is philosophy capable of establishing truths scientifically? If not, what can it do? What is its standing and what are its credentials? Is philosophy an essential element in humane study? Can philosophy establish anything at all? Philosophy asks questions about all areas of experience, but what about philosophy itself? In 2007 8, The Royal Institute of Philosophy, in its annual lecture series, asked distinguished philosophers to reflect on the nature, scope and possibility of philosophy. Contributors include Peter van Inwagen, Stephen Clark, John Cottingham, P. M. S. Hacker, Michela Massimi, Stephen Mullhall, Herman Philipse and Bryan Magel.
Talbot Brewer presents an invigorating new approach to ethical theory, in the context of human selfhood and agency. The first main theme of the book is that contemporary ethical theorists have focused too narrowly on actions and the discrete episodes of deliberation through which we choose them, and that the subject matter of the field looks quite different if one looks instead at unfolding activities and the continuous forms of evaluative awareness that carry them forward and that constitute an essential element of those activities. The second is that ethical reflection is itself a centrally important life activity, and that philosophical ethics is an extension of this practical activity rather than a merely theoretical reflection upon it. Brewer’s approach is founded on a far-reaching reconsideration of the notions of the nature and sources of human agency, and particularly of the way in which practical thinking gives shape to activities, relationships and lives. He contests the usual understanding of the relationship between philosophical psychology and ethics. The Retrieval of Ethics shows the need for a new contemplative vision of the point or value of human action–without which we will remain unable to make optimal sense of our efforts to unify our lives around a tenable conception of how best to live them, or of the yearnings that draw us to our ideals and to each other.
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