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Relevant bibliographies by topics / Euthyphro dilemma

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Journal articles

Academic literature on the topic 'Euthyphro dilemma'

Author: Grafiati

Published: 4 June 2021

Last updated: 21 February 2023

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Journal articles on the topic "Euthyphro dilemma"

1

Mounce, Daniel. "Euthyphro dilemma." British Journal of General Practice 63, no. 611 (2013): 293.2–293. http://dx.doi.org/10.3399/bjgp13x668131.

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2

Misselbrook, David. "The Euthyphro dilemma." British Journal of General Practice 63, no. 610 (2013): 263. http://dx.doi.org/10.3399/bjgp13x667286.

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3

Walden, Kenneth. "The Euthyphro Dilemma." Philosophy and Phenomenological Research 90, no. 3 (2013): 612–39. http://dx.doi.org/10.1111/phpr.12055.

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4

Mawson, T. J. "THE EUTHYPHRO DILEMMA." Think 7, no. 20 (2008): 25–33. http://dx.doi.org/10.1017/s1477175608000171.

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Is something good because God wills it, or does God will it because it is good? This lies at the heart of our debate on “Good without God”. Here Tim Mawson explains how he thinks the theist can solve it.

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5

Peoples, Glenn. "A NEW EUTHYPHRO." Think 9, no. 25 (2010): 65–83. http://dx.doi.org/10.1017/s1477175610000084.

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It is my contention that what is generally construed as the Euthyphro Dilemma as a reason to deny that moral facts are based on theological facts is one of the worst arguments proposed in philosophy of religion or ethical theory, and that Socrates, the character of the dialogue who poses the dilemma, was both morally bankrupt in his challenge to Euthyphro, but more importantly here, ought to have lost the argument hands down. But in any dialogue, the author controls what people say. Plato was able to easily give Socrates the victory by writing the ending of the story himself, where Euthyphro, believing that piety is what the gods approve of, loses the argument abysmally. The version of events presented here is different. This time, Euthyphro is permitted to offer a reasonable defence of his position, and he has the benefit of having been able to read all that has been said on the Euthyphro dilemma over the last couple of millennia, and especially the last fifty years. Under such circumstances, Socrates does not stand a chance. We arrive at our scene, the steps of the Dunedin High Court, in Dunedin, New Zealand, on a cool mid-winter July morning.

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6

Chappell, Timothy. "Euthyphro's "Dilemma", Socrates' Daimonion and Plato's God." European Journal for Philosophy of Religion 2, no. 1 (2010): 39–64. http://dx.doi.org/10.24204/ejpr.v2i1.350.

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In this paper I start with the familiar accusation that divine command ethics faces a «Euthyphro dilemma». By looking at what Plato’s Euthyphro actually says, I argue that no such argument against divine-command ethics was Plato’s intention, and that, in any case, no such argument is cogent. I then explore the place of divine commands and inspiration in Plato’s thought more generally, arguing that Plato sees an important epistemic and practical role for both.

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7

Wisdo, David. "Kierkegaard and Euthyphro." Philosophy 62, no. 240 (1987): 221–26. http://dx.doi.org/10.1017/s0031819100064056.

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In Plato's dialogue the Euthyphro, Socrates poses a question that has come to be known as the ‘Euthyphro dilemma’. Since the first formulation of this problem is surely the best, I will quote from Socrates himself:… For consider: is the holy loved by the gods because it is holy? Or is it holy because it is loved by the gods?

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8

Brady, Michael S. "PAINFULNESS, DESIRE, AND THE EUTHYPHRO DILEMMA." American Philosophical Quarterly 55, no. 3 (2018): 239–50. http://dx.doi.org/10.2307/45128618.

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Abstract The traditional desire view of painfulness maintains that pain sensations are painful because the subject desires that they not be occurring. A significant criticism of this view is that it apparently succumbs to a version of the Euthyphro Dilemma: the desire view, it is argued, is committed to an implausible answer to the question of why pain sensations are painful. In this paper, I explain and defend a new desire view, and one which can avoid the Euthyphro Dilemma. This new view maintains that painfulness is a property, not of pain sensations, but of a pain experience, understood as a relational state constituted by a pain sensation and a desire that the sensation not be occurring.

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9

Joyce, Richard. "Theistic Ethics and the Euthyphro Dilemma." Journal of Religious Ethics 30, no. 1 (2002): 49–75. http://dx.doi.org/10.1111/1467-9795.00098.

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10

O'Connor, David. "MORAL RELATIVISM AND THE EUTHYPHRO DILEMMA." Think 15, no. 42 (2015): 71–78. http://dx.doi.org/10.1017/s1477175615000391.

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What makes a morally right action morally right and a morally wrong action morally wrong? For clarity's sake, let us divide the question. First, what makes a particular action the morally right action in some situation, that is, what makes it morally obligatory? Second, what makes a particular action a (but not the) morally right action in some situation, that is, what makes it morally permissible (and optional)? And third, what makes a morally wrong action morally wrong (that is, morally impermissible) in some situation?

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