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In this book Linda Trinkaus Zagzebski gives an extended argument that the self-reflective person is committed to belief on authority. Epistemic authority is compatible with autonomy, but epistemic self-reliance is incoherent. She argues that epistemic and emotional self-trust are rational and inescapable, that consistent self-trust commits us to trust in others, and that among those we are committed to trusting are some whom we ought to treat as epistemic authorities, modeled on the well-known principles of authority of Joseph Raz. Some of these authorities can be in the moral and religious domains. Why have people for thousands of years accepted epistemic authority in religious communities? A religious community’s justification for authority is typically based on beliefs unique to that community. Unfortunately, that often means that from the community’s perspective, its justifying claims are insulated from the outside; whereas from an outside perspective, epistemic authority in the community appears unjustified. But as Zagzebski’s argument shows, an individual’s acceptance of authority in her community can be justified by principles that outsiders accept, and the particular beliefs justified by that authority are not immune to external critiques. Why have people for thousands of years accepted epistemic authority in religious communities? A religious community’s justification for authority is typically based on beliefs unique to that community. Unfortunately, that often means that from the community’s perspective, its justifying claims are insulated from the outside; whereas from an outside perspective, epistemic authority in the community appears unjustified. But as Zagzebski’s argument shows, an individual’s acceptance of authority in her community can be justified by principles that outsiders accept, and the particular beliefs justified by that authority are not immune to external critiques.
We have been taught that all humans share intrinsic qualities that lend them a common dignity. Philosophers conceive of a certain level of cognitive capacity as the very mark of humanity, and extend the mantle of equal moral fellowship to these “persons.” But what of individuals with diminished cognitive abilities? Cognitive disability poses significant challenges to these fundamental philosophical concepts, prompting a variety of difficult questions. Should those with cognitive disabilities be excluded from the protections and responsibilities we routinely assign to “persons”? Are we forced to reconsider the very concept of “personhood”? How should the interests of people with cognitive disabilities and their caregivers be represented politically? Who is responsible for guaranteeing their care? And to what extent ought they to be granted autonomy?Cognitive Disability and Its Challenge to Moral Philosophy addresses these concerns in a series of thought-provoking Chapters contributed by some of the most prominent moral philosophers of our time, as well as clinicians and medical historians. Collectively, the Chapters represent an important milestone in contemporary thinking about ethical considerations relating to people with cognitive disabilities.Eva Feder Kittay is Distinguished Professor of Philosophy, Women’s Studies Affiliate, and Senior Fellow of the Center for Medical Humanities, Bioethics and Compassionate Care at Stony Brook University, New York. Her published works include Love’s Labor: Essays on Women, Equality, and Dependency (1998); The Blackwell Guide to Feminist Philosophy (co-edited with Linda Martin Alcoff, Wiley-Blackwell, 2006); The Subject of Care: Feminist Perspectives on Dependency (with Ellen K. Feder, 2003); and Metaphor: Its Cognitive Force and Linguistic Structure (1990). She is also the mother of a cognitively disabled woman.Licia Carlson is an assistant professor of philosophy at Providence College. Her research interests include twentieth-century French philosophy, ethics, feminist theory, philosophy and disability, and the philosophy of music. She has published articles on bioethics, feminist theory, disability, and the works of Michel Foucault, and is the author of The Faces of Intellectual Disability: Philosophical Reflections (2010).
What does it mean to say that imagination plays a role in moral reasoning, and what are the theoretical and practical implications? Engaging with three traditions in moral theory and confronting them with three contexts of moral practice, this book offers a more comprehensive framework to think about these questions. The author develops an argument about the relation between imagination and principles that moves beyond competition metaphors and center-periphery schemas. He shows that both cooperate and are equally necessary to cope with moral problems, and combines insights of different theories and disciplines to explore how this works in practice.
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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