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This book compares the genocide perpetrated by both Nazism and Communism. Both political systems were evil yet, when compared, they lose some of their power to shock. The book considers: the different receptions given to Nazism and Communism; whether people can behave “rationally” in contexts of great wickedness; whether the Communist or Nazi worldview was more “rational” the relationship between post-war memories and history; and how atrocities are remembered by society and how intellectuals construct them. The editors argue that these twentieth-century evils invite comparison if only because of their traumatic effects and that we have an obligation to understand what happened and an obligation to understand how we have dealt with it.
For much of the twentieth century, philosophy and science went their separate ways. In moral philosophy, fear of the so-called naturalistic fallacy kept moral philosophers from incorporating developments in biology and psychology. Since the 1990s, however, many philosophers have drawn on recent advances in cognitive psychology, brain science, and evolutionary psychology to inform their work. This collaborative trend is especially strong in moral philosophy, and these three volumes bring together some of the most innovative work by both philosophers and psychologists in this emerging interdisciplinary field.Contributors to Volume 2:Fredrik Bjorklund (University of Lund), James Blair (National Institute of Mental Health), Paul Bloomfield (University of Connecticut), Fiery Cushman (Harvard University), Justin D’Arms (Ohio State University), John Deigh (University of Texas at Austin), John Doris (Washington University), Julia Driver (Dartmouth College), Ben Fraser (Australian National University Research School of Social Science), Gerd Gigerenzer (Max Plank Institute), Michael Gill (University of Arizona), Jonathan Haidt (University of Virginia) Marc Hauser (Harvard University), Daniel Jacobson (Bowling Green State University), Joshua Knobe (University of North Carolina at Chapel Hill), Brian Leiter (University of Texas at Austin), Don Loeb (University of Vermont), Ron Mallon (University of Utah), Darcia Narvaez (University of Notre Dame), Shaun Nichols (University of Arizona), Alexandra Plakias (University of Michigan), Jesse Prinz (University of North Carolina at Chapel Hill), Geoffrey Sayre-McCord (University of North Carolina, Chapel Hill), Russ Shafer-Landau (University of Wisconsin), Walter Sinnott-Armstrong (Dartmouth College), Cass Sunstein (University of Chicago), William Tolhurst (University of Northern Illinois), Liane Young (Harvard University).
This is a comprehensive study of the ethics of G. E. Moore, the most important English-speaking ethicist of the twentieth century. Mooreās ethical project, set out in his seminal text Principia Ethica, is to preserve common moral insight from scepticism and, in effect, persuade his readers to accept the objective character of goodness. Brian Hutchinson explores Mooreās arguments in detail and in the process relates the ethical thought to Mooreās anti-sceptical epistemology. Moore was, without perhaps fully realizing it, sceptical about the very enterprise of philosophy itself, and in this regard, as Brian Hutchinson reveals, was much closer in his thinking to Wittgenstein than has been previously realized. This book shows Mooreās ethical work to be much richer and more sophisticated than his critics have acknowledged.
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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