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Journal articles on the topic 'Immoralism'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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1

R. Raibley, Jason. "Virtue, Well-being, and the Good Life." Journal of Moral Philosophy 15, no. 6 (2018): 767–80. http://dx.doi.org/10.1163/17455243-01506004.

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Inspired by Aristotle, Paul Bloomfield holds that all genuine reasons for action are explained in terms of one basic goal: to live a Good Life. But living morally—choosing and performing brave, temperate, just, and wise actions—is necessary (though not sufficient) for the Good Life. Using ideas from Kant and Sidgwick, Bloomfield argues that immorality is inherently self-defeating: in disrespecting others, one disrespects oneself. Moreover, immoralists—who believe that immoral action often conduces to self-interest—operate with a self-defeating conception of happiness. Bloomfield succeeds in ex

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2

EATON, A. W. "Robust Immoralism." Journal of Aesthetics and Art Criticism 70, no. 3 (2012): 281–92. http://dx.doi.org/10.1111/j.1540-6245.2012.01520.x.

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3

Paris, Panos. "The ‘Moralism’ in Immoralism: A Critique of Immoralism in Aesthetics." British Journal of Aesthetics 59, no. 1 (2018): 13–33. http://dx.doi.org/10.1093/aesthj/ayy043.

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4

PALANTE, GEORGE. "TWO TYPES OF IMMORALISM." Philosophical Forum 40, no. 2 (2009): 265–73. http://dx.doi.org/10.1111/j.1467-9191.2009.00328.x.

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5

Harold, J. "Immoralism and the Valence Constraint." British Journal of Aesthetics 48, no. 1 (2008): 45–64. http://dx.doi.org/10.1093/aesthj/aym038.

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6

Anderson, Merrick. "Immorality or Immortality? An Argument for Virtue." Rhetorica 37, no. 2 (2019): 97–119. http://dx.doi.org/10.1525/rh.2019.37.2.97.

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In the 5th century a number of sophists challenged the orthodox understanding of morality and claimed that practicing injustice was the best and most profitable way for an individual to live. Although a number of responses to sophistic immoralism were made, one argument, in fact coming from a pair of sophists, has not received the attention it deserves. According to the argument I call Immortal Repute, self-interested individuals should reject immorality and cultivate virtue instead, for only a virtuous agent can win the sort of everlasting reputation that makes a life truly admirable and succ

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7

Stecker, R. "Immoralism and the Anti-Theoretical View." British Journal of Aesthetics 48, no. 2 (2008): 145–61. http://dx.doi.org/10.1093/aesthj/ayn002.

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8

Woodcock, Scott. "Comic Immoralism and Relatively Funny Jokes." Journal of Applied Philosophy 32, no. 2 (2014): 203–16. http://dx.doi.org/10.1111/japp.12084.

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9

Berggren, Niclas. "Choosing one’s own informal institutions: on Hayek’s critique of Keynes’s immoralism." Constitutional Political Economy 20, no. 2 (2008): 139–59. http://dx.doi.org/10.1007/s10602-008-9055-3.

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10

Wertheim, David J. "The Pantheismusstreit and the Spiritualization of Spinozism." Religion & Theology 23, no. 1-2 (2016): 148–60. http://dx.doi.org/10.1163/15743012-02301009.

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This article deals with the way the controversy on the presumed Spinozism of G.E. Lessing during the eighties of the eighteenth century, also known as the Pantheismusstreit, was the start of a new interpretation of Spinoza as a spiritual thinker. At a time when Spinozism was generally considered a form of immoralism, this new interpretation of Spinoza came about as a defence strategy against those who tried to discredit Enlightenment ideas by attacking those harbouring such ideas for being Spinozists.

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11

Docush, Vitaliy I. "Hiliatic theories in the context of Protestant eschatology (exegetical-comparative analysis." Ukrainian Religious Studies, no. 38 (February 14, 2006): 70–85. http://dx.doi.org/10.32420/2006.38.1725.

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At the intersection of the second and third millennia in connection with the natural (destruction of the state of the earth, water and atmosphere) and social (alcoholism, drug addiction, immoralism, extremism, wars, etc.) cataclysms that are taking on a global character, the eschatological prophecies about the end of the world have intensified the coming of the millennial Kingdom of God. In contrast to the existing problems, the Kingdom of God is offered as an ideal system of government with such qualitative characteristics as equality, justice, material and spiritual completeness.

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12

NANNICELLI, TED. "Moderate Comic Immoralism and the Genetic Approach to the Ethical Criticism of Art." Journal of Aesthetics and Art Criticism 72, no. 2 (2014): 169–79. http://dx.doi.org/10.1111/jaac.12072.

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13

陈, 洪华. "Abolishing Morality and Critique—The Defects in the Allen Wood’s “Marxist Immoralism” Theory." Advances in Philosophy 05, no. 01 (2016): 1–7. http://dx.doi.org/10.12677/acpp.2016.51001.

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14

Brüllmann, Philipp. "Thick Concepts and Moral Revisionism in Plato’s Gorgias: Arguing About Something There Can Be No Argument About." Phronesis 65, no. 2 (2019): 153–78. http://dx.doi.org/10.1163/15685284-12342018.

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Abstract David Furley has suggested that we think of Callicles’ immoralism as attacking a thick concept. I take up this suggestion and apply it to the argument of Plato’s Gorgias more generally. I show that the discussion between Socrates, Gorgias and Polus, which prepares the ground for Callicles, is precisely addressing the thickness of the concept of justice: it reveals that this concept is both descriptive and evaluative and that formulating a revisionist position about justice is therefore extremely difficult. Callicles’ strategy is best read as a response to this difficulty, which sets t

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15

Zivanovic, Igor. "Plato, Machiavelli and machiavellism." Filozofija i drustvo 22, no. 3 (2011): 45–67. http://dx.doi.org/10.2298/fid1103045z.

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Throughout this paper the author questions Machiavelli?s Machiavellism, i.e. the position that Machiavelli?s political theory takes stance of immoralism. The first part of the paper compares Plato?s and Machiavelli?s political philosophy, analyzing differences as well as similarities between these two philosophers. Author finds Plato?s views on politics and political community more malignant than Machiavelli?s. Machiavelli?s views on politics, state, laws and liberty are in fact closer to the basic principles of liberalism then to the tenets of tyranny or totalitarianism. The second part of th

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16

Sari, Yasemin. "Arendt, Truth, and Epistemic Responsibility." Arendt Studies 2 (2018): 149–70. http://dx.doi.org/10.5840/arendtstudies20185311.

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In this article, I offer a politico-philosophical perspective to reassess the much-contested role of truth in politics to put forth a principle of political action that will make sense of a “right to unmanipulated factual information,” which Hannah Arendt understands as crucial for establishing freedom of opinion. In developing a principle of epistemic responsibility, I will show that “factual truth” plays a key role in Arendt’s account of political action and provides a normative order that can extricate her account from charges of immoralism. The article will be divided into three sections:

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17

Vorozhikhina, K. V. "LEV SHESTOV." RUDN Journal of Philosophy 23, no. 2 (2019): 192–209. http://dx.doi.org/10.22363/2313-2302-2019-23-2-192-209.

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The article is devoted to the biography and creativity of the Russian religious existential thinker Lev Shestov. The article reflects the main stages of the philosopher’s philosophical evolution: it analyzes the sources of his work, the circle of the closest to Shestov thinkers and philosophers, it examines the reasons of the transformations of his views that forced philosopher to overcome the ethical and take the path of philosophy of tragedy and immoralism, it traces his creative evolution from populism to Nietzscheanism and religious philosophy of the existential type. The author of the art

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18

Collobert, Catherine. "La rhétorique au cœur de l’examen réfutatif socratique : le jeu des émotions dans le Gorgias." Phronesis 58, no. 2 (2013): 107–38. http://dx.doi.org/10.1163/15685284-12341244.

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Abstract This paper attempts to demonstrate that the Socratic critique of Gorgias’ rhetoric is not merely destructive, but actually constructive and leads to the consideration of an important rhetorical component in Socratic cross-examination, as practised in the Gorgias. I argue that the Socratic critique of rhetoric is based on the moral neutrality of Sophistic rhetoric, defining it first as a tool, then as an art of manipulation, which might lead to immoralism, as embodied by Callicles. Yet there is a positive manipulation that is practised by Socrates. Having as its devices irony and parrh

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19

Cahn, Steven M. "The Happy Immoralist." Journal of Social Philosophy 35, no. 1 (2004): 1. http://dx.doi.org/10.1111/j.1467-9833.2004.t01-1-00203.x.

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20

Murphy, Jeffrie G. "The Unhappy Immoralist." Journal of Social Philosophy 35, no. 1 (2004): 11–13. http://dx.doi.org/10.1111/j.1467-9833.2004.t01-1-00207.x.

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21

Mohan, William J. "Immorality." International Studies in Philosophy 20, no. 1 (1988): 97–98. http://dx.doi.org/10.5840/intstudphil198820138.

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22

Fullinwider, Robert K., and Ronald D. Milo. "Immorality." Philosophical Review 97, no. 4 (1988): 592. http://dx.doi.org/10.2307/2185421.

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23

Baumrin, Bernard. "Immorality." Midwest Studies in Philosophy 20 (1995): 176–85. http://dx.doi.org/10.5840/msp19952011.

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24

BAUMRIN, BERNARD. "Immorality." Midwest Studies in Philosophy 20, no. 1 (1995): 176–85. http://dx.doi.org/10.1111/j.1475-4975.1995.tb00311.x.

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25

Mjaaland, Marius Timmann. "Immorality." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 53, no. 4 (2011): 450–64. http://dx.doi.org/10.1515/nzst.2011.028.

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26

Driver, Julia. "Dream Immorality." Philosophy 82, no. 1 (2007): 5–22. http://dx.doi.org/10.1017/s0031819107319013.

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This paper focuses on an underappreciated issue that dreams raise for moral evaluation: is immorality possible in dreams? The evaluatiotial internalist is committed to answering ‘yes.’ This is because the internalist account of moral evaluation holds that the moral quality of a person's actions, what a person does, her agency in any given case is completely determined by factors that are internal to that agency, such as the person's motives and/or intentions. Actual production of either good or bad effects is completely irrelevant to the moral evaluation of that agency. Since agency can be exp

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27

Oropeza, B. J. "Situational Immorality." Expository Times 110, no. 1 (1998): 9–10. http://dx.doi.org/10.1177/001452469811000103.

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28

Bloche, M. Gregg, and Elizabeth R. Jungman. "Patent Immorality?" American Journal of Bioethics 2, no. 3 (2002): 48–49. http://dx.doi.org/10.1162/152651602760250156.

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29

Levinson, Jerrold. "Plaisanteries immorales." Nouvelle revue d’esthétique 6, no. 2 (2010): 143. http://dx.doi.org/10.3917/nre.006.0141.

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30

Cahn, Steven M. "The Happy Immoralist: A Sequel." Journal of Social Philosophy 35, no. 4 (2004): 483–84. http://dx.doi.org/10.1111/j.1467-9833.2004.00247.x.

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31

Kletz, Frédéric. "Liberté, immoralité, rentabilité." Annales des Mines - Gérer et comprendre N° 124, no. 2 (2016): 77. http://dx.doi.org/10.3917/geco1.124.0077.

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32

Worsnip, Alex. "IMMORALITY AND IRRATIONALITY." Philosophical Perspectives 33, no. 1 (2019): 220–53. http://dx.doi.org/10.1111/phpe.12132.

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33

Baron, Marcia. "On Admirable Immorality." Ethics 96, no. 3 (1986): 557–66. http://dx.doi.org/10.1086/292775.

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34

Strong, Tracy B., and Peter Berkowitz. "Nietzche: The Ethics of an Immoralist." Philosophical Review 106, no. 2 (1997): 296. http://dx.doi.org/10.2307/2998368.

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35

Thiele, Leslie Paul. "Nietzsche: The ethics of an immoralist." Journal of the History of the Behavioral Sciences 32, no. 3 (1996): 244–46. http://dx.doi.org/10.1002/(sici)1520-6696(199607)32:3<244::aid-jhbs7>3.0.co;2-u.

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36

Cashen, Matthew, and Larry May. "The Happy Immoralist: Reply to Cahn." Journal of Social Philosophy 35, no. 1 (2004): 16–17. http://dx.doi.org/10.1111/j.1467-9833.2004.t01-1-00209.x.

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37

Gert, Bernard. "Comments on Cahn's "The Happy Immoralist"." Journal of Social Philosophy 35, no. 1 (2004): 18–19. http://dx.doi.org/10.1111/j.1467-9833.2004.t01-1-00210.x.

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38

Kasachkoff, Tziporah. "Reply to Cahn's "The Happy Immoralist"." Journal of Social Philosophy 35, no. 1 (2004): 20. http://dx.doi.org/10.1111/j.1467-9833.2004.t01-1-00211.x.

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39

Strasser, Mark. "Degradation, Pornography, and Immorality." Social Philosophy Today 4 (1990): 339–53. http://dx.doi.org/10.5840/socphiltoday1990478.

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40

Hampton, Jean. "The Nature of Immorality." Social Philosophy and Policy 7, no. 1 (1989): 22–44. http://dx.doi.org/10.1017/s026505250000100x.

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This article is concerned with the nature of individual moral failure. This has not been a standard issue for exploration in moral philosophy, where questions surrounding moral success have been more popular: in particular, the questions “What is it to do the moral thing (i.e., how do I identify moral success)?” and “Why am I supposed to do the moral thing (i.e., what is morality's authority)?” I want to change the subject and pursue answers to three importantly related questions about people's failure to be moral.First, I want to explore an issue in moral psychology: why do people behave immo

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41

Licon, Jimmy Alfonso. "THE IMMORALITY OF PROCREATION." Think 11, no. 32 (2012): 85–91. http://dx.doi.org/10.1017/s1477175612000206.

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Many people hold that procreation is morally obligatory; one ought to bring children into existence because they benefit by being brought into existence. Often this line of thinking stems from the notion that procreation is intrinsically valuable; procreation should be pursued for its own sake. Other philosophers hold procreation is immoral because of the great harm it causes as a result of climate change, overpopulation, mental illness, and so forth. If current population growth continues, there will be an ever-shrinking supply of fresh water and food, leading to the suffering of future gener

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42

Lyon, Ardon. "THE IMMORALITY OF PRAYER." Think 14, no. 40 (2015): 57–64. http://dx.doi.org/10.1017/s1477175615000068.

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It's no surprise that one shouldn't pray for bad things to happen, for it's always wicked to attempt to bring about evil. But perhaps surprisingly one shouldn't pray for good things either. For if there is an Omnipotent, Omniscient and Omni-Benevolent Deity who intervenes at all in the workings of the world, then He will do whatever is best anyway, and if you pray for what He wouldn't otherwise have done then it must, perhaps unknown to you, be wrong. If there is no God then He will not answer your prayers, although they might be efficacious in other ways.

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43

Bloomfield, Paul. "THE HARM OF IMMORALITY." Ratio 21, no. 3 (2008): 241–59. http://dx.doi.org/10.1111/j.1467-9329.2008.00399.x.

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44

Pickrell, H. Alan. "From Immorality to Immortality." Primary Sources & Original Works 4, no. 3-4 (1997): 251–61. http://dx.doi.org/10.1300/j269v04n03_07.

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45

Benn, S. I. "Immorality. Ronald D. Milo." Ethics 96, no. 1 (1985): 185–86. http://dx.doi.org/10.1086/292730.

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46

Buchtel, Emma E., Yanjun Guan, Qin Peng, et al. "Immorality East and West." Personality and Social Psychology Bulletin 41, no. 10 (2015): 1382–94. http://dx.doi.org/10.1177/0146167215595606.

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47

Fox, Richard M., and Joseph P. Demarco. "The immorality of promising." Journal of Value Inquiry 27, no. 1 (1993): 81–84. http://dx.doi.org/10.1007/bf01082714.

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48

Crawford, Claudia. "Immoralist: That Means the Opposite of Consequentialist." International Studies in Philosophy 27, no. 3 (1995): 35–42. http://dx.doi.org/10.5840/intstudphil199527381.

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49

Swanton, Christine. "Nietzsche: The Ethics of an Immoralist (review)." Journal of the History of Philosophy 35, no. 1 (1997): 148–50. http://dx.doi.org/10.1353/hph.1997.0012.

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50

Gressis, Robert. "Kant’s Theodicy and its Role in the Development of Radical Evil." Archiv für Geschichte der Philosophie 100, no. 1 (2018): 46–75. http://dx.doi.org/10.1515/agph-2018-0003.

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Abstract: In the Groundwork of the Metaphysics of Morals and the Critique of Practical Reason, Kant claims that rational beings should want to have no inclinations. But in Religion within the Bounds of Bare Reason, he asserts that the inclinations are good in themselves. While many commentators hold that Kant simply wrote hyperbolically in the Groundwork and the second Critique, I argue Kant was sincere, and changed his mind about the worth of the inclinations between the second Critique and the Religion. This is because he changed his mind about the source of immorality: whereas in the Ground

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