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To be responsible for their acts, agents must both perform those acts voluntarily and in some sense know what they are doing. Of these requirements, the voluntariness condition has been much discussed, but the epistemic condition has received far less attention. In Who Knew? George Sher seeks to rectify that imbalance. The book is divided in two halves, the first of which criticizes a popular but inadequate way of understanding the epistemic condition, while the second seeks to develop a more adequate alternative. It is often assumed that agents are responsible only for what they are aware of doing or bringing about–that their responsibility extends only as far as the searchlight of their consciousness. The book criticizes this “searchlight view” on two main grounds: first, that it is inconsistent with our attributions of responsibility to a broad range of agents who should but do not realize that they are acting wrongly or foolishly, and, second, that the view is not independently defensible. The book’s positive view construes the crucial relation between an agent and his failure to recognize the wrongness or foolishness of what he is doing in causal terms: the agent is responsible when, and because, his failure to respond to his reasons for believing that he is acting wrongly or foolishly has its origins in the same constitutive psychology that generally does render him reason-responsive.
Mark Platts’ influential first book “Ways of Meaning” argued within the context of the philosophy of language that a realist’ account of moral thought was possible. “Moral Realities” defends the same possibility from the perspective of the philosophy of psychology. “Moral Realities” engages the classical moral philosophies of Hume, Mandeville and Nietzsche, and tackles the powerful arguments of the contemporary moral relativists. Platts uses an existing critique of philosophical notions of desire and value to present a descriptive metaphysics of morals–clarifying both what morality is and what it is not. He also employs a classification of desire that articulates a general theory of value and valuing which is distinguished by a cognitive approach given to certain kinds of moral valuing. The possibility of applying this approach to moral valuings is defended against the persuasive criticisms of both the Humean subjectivist and the contemporary moral relativist. This is a challenging book which illuminates many of the major issues of contemporary moral philosophy including: the practical nature of moral thought, free will and choice, morality and religious belief, and the pragmatics of moral discourse.
“Islam and Morality considers how Islam, the Qur’an, and other Islamic texts have approached the ethics of a variety of contemporary and historical issues. Oliver Leaman provides a varied, balanced, and thought-provoking account of how Islamic thinkers discussed medical ethics, wealth, poverty, the environment, and law. He explores the work of a range of Islamic thinkers, including Rumi, Ibn al-‘Arabi, al-Ghazali, Mutahhari and Barlas, while taking into consideration the different branches of Islam and Islamic theology and law. The book also considers how Islam understands the concept of free will, the relationship between good and evil, and far less abstract topics like what we should eat and drink. Aimed at upper level undergraduates, postgraduates, and researchers working in Islamic Studies and ethics, this is one of the first books to provide a sustained reading of the importance of ethics within Islam”–
The second edition retains the selection of texts presented in the first edition but offers them in new translations by Richard J Regan — including that of his Aquinas, Treatise on Law (Hackett, 2000). A revised Introduction and glossary, an updated select bibliography, and the inclusion of summarising headnotes for each of the units — Conscience, Law, Justice, Property, War and Killing, Obedience and Rebellion, and Practical Wisdom and Statecraft — further enhance its usefulness.
ما از اخلاق چه انتظاری داریم؟ این سوال شاید تاحدودی برای عموم مردم و یا متخصصان این رشته قابل پاسخ باشد؛ اینکه خوب بودن را به ما بیاموزد و در تنظیم روابط فردی م...
جشن کتاب تهران به ایستگاه سی و یکم رسیده است. حال و احوال نشر کتاب خوب نیست و باید فرهنگدوستان را به خرید و هدیه دادن کتاب ترغیب نمود. خانه اخلاقپژوهان جوان ب...
بنیاد کتابهای اخلاق اسلامی عمدتا پالایش جان از آلودگیها و آراستن آن به زیباییها است. اندیشه محوری این قبیل کتابها آن است که انسان فعلی آنی نیست که باید باشد...
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