Capabilities and Two Ethical Theories

2008 ◽  
Vol 9 (3) ◽  
pp. 377-388 ◽  
Author(s):  
Hilary W. Putnam
Keyword(s):  
Author(s):  
James DiGiovanna

Enhancement and AI create moral dilemmas not envisaged in standard ethical theories. Some of this stems from the increased malleability of personal identity that this technology affords: an artificial being can instantly alter its memory, preferences, and moral character. If a self can, at will, jettison essential identity-giving characteristics, how are we to rely upon, befriend, or judge it? Moral problems will stem from the fact that such beings are para-persons: they meet all the standard requirements of personhood (self-awareness, agency, intentional states, second-order desires, etc.) but have an additional ability—the capacity for instant change—that disqualifies them from ordinary personal identity. In order to rescue some responsibility assignments for para-persons, a fine-grained analysis of responsibility-bearing parts of selves and the persistence conditions of these parts is proposed and recommended also for standard persons who undergo extreme change.


Philosophia ◽  
2021 ◽  
Author(s):  
Marja K. Svanberg ◽  
Carl F. C. Svanberg

AbstractThis paper will show that if we take conventional ethics seriously, then there is no moral justification for business profits. To show this, we explore three conventional ethical theories, namely Christian ethics, Kantian ethics and Utilitarian ethics. Since they essentially reject self-interest, they also reject the essence of business: the profit motive. To illustrate the relationship, we will concretize how the anti-egoist perspective expresses itself in business and business ethics. In business, we look at what many businesses regard as proof of their virtue. In business ethics, we look at what many business ethicists say about the relationship between morality and self-interest and, thus, the profit motive. Ultimately, we will argue that conventional ethics can, at most, only justify the means of business (i.e., aspects of running a business), but not the end of business (i.e., profits).


Author(s):  
PATRICK FRIERSON

Abstract This paper lays out the moral theory of philosopher and educator Maria Montessori (1870–1952). Based on a moral epistemology wherein moral concepts are grounded in a well-cultivated moral sense, Montessori develops a threefold account of moral life. She starts with an account of character as an ideal of individual self-perfection through concentrated attention on effortful work. She shows how respect for others grows from and supplements individual character, and she further develops a notion of social solidarity that goes beyond cooperation toward shared agency. Partly because she attends to children's ethical lives, Montessori highlights how character, respect, and solidarity all appear first as prereflective, embodied orientations of agency. Full moral virtue takes up prereflective orientations reflectively and extends them through moral concepts. Overall, Montessori's ethic improves on features similar to some in Nietzschean, Kantian, Hegelian, or Aristotelian ethical theories while situating these within a developmental and perfectionist ethics.


1980 ◽  
Vol 27 (3) ◽  
pp. 358-370 ◽  
Author(s):  
William F. May
Keyword(s):  

Philosophy ◽  
1974 ◽  
Vol 49 (187) ◽  
pp. 13-32 ◽  
Author(s):  
H. J. McCloskey

Liberalism is commonly believed, especially by its exponents, to be opposed to interference by way of enforcing value judgments or concerning itself with the individual's morality. My concern is to show that this is not so and that liberalism is all the better for this. Many elements have contributed to liberal thought as we know it today, the major elements being the liberalism of which Locke is the most celebrated exponent, which is based upon a belief in natural, human rights; the liberalism of which Kant is the best known exponent, which is based on respect for persons as ends in themselves; and the liberalism of Bentham and the Mills, which is based upon utilitarian ethical theories and most especially with concern for pleasure and the reduction of pain. These different elements of liberalism have led to different emphases and different political and social arrangements, but all have involved a concern to safeguard values and to use force to that end. Today they constitute strands of thought which go to make up liberal thought as we now know it, hence it is not simply a historical fact about liberalism, but a fact about its philosophical basis, that liberalism is firmly involved in certain value and moral commitments. In the remainder of this paper I shall seek to bring this out.


1952 ◽  
Vol 2 (9) ◽  
pp. 381
Author(s):  
D. H. Wright ◽  
Thomas English Hill
Keyword(s):  

PMLA ◽  
1930 ◽  
Vol 45 (4) ◽  
pp. 1214-1217 ◽  
Author(s):  
A. J. Roche

It is well known that from 1900 to 1906 (and even before) Proust made a thorough study of Ruskin and translated The Bible of Amiens (1904) and Sesame and Lilies (1906). Yet it is rather startling to hear him mentioned by André Maurois as “Ruskin's great disciple,” for there does not seem to be much of an affinity between the man whose writings on the architecture of Venice have been termed: “A sermon on stones” and the passionate pilgrim of the human heart who was never hampered in his minute psychological explorations by any of the reformer's ethical theories or creeds.


1994 ◽  
Author(s):  
Majid F. Fakhry
Keyword(s):  

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