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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.
Written by renowned Aristotle scholar Sir David Ross, this study has long been established as one of the foremost surveys of Aristotle’s life, work and philosophy. With John L. Ackrill’s introduction and updated bibliography, created for the sixth edition, the book continues to serve as a standard guide, both for the student of ancient history and the general reader.
This book argues that moral theology has yet to embrace the recommendations of the Second Vatican Council concerning the ways in which moral theology is to be renewed. There is little or no consensus between theologians regarding the nature, content and uniqueness of Christian morality. After highlighting the strengths and weaknesses of the so-called autonomy and faith ethic schools of thought, Mealey argues that there is little dividing them and that, in some instances, both schools are simply defending one aspect of a hermeneutical dialectic.In an attempt to move away from the divisions between proponents of the faith-ethic and autonomy positions, Mealey enlists the help of the hermeneutical theory of Paul Ricoeur, arguing that the debate on the uniqueness of Christian morality can be mediated if scholars look to the possibilities opened up by Ricoeur’s hermeneutics of interpretation. Mealey also argues that the uniqueness of Christian morality is more adequately explained in terms of a specific identity (self) that is constantly subject to change and revision in light of many, often conflicting, moral sources. She advocates a move away from attempts to explain the uniqueness of Christian morality in terms of one specific, unchanging context, motivation, norm or divine command or value. By embracing the possibilities opened up by Ricoeurian hermeneutics, Mealey explains how concepts such as revelation, tradition, orthodoxy and moral conscience may be understood in a hermeneutical way without being deemed sectarian or unorthodox.
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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