Relevant bibliographies by topics / Indifferentism (Ethics)

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Academic literature on the topic 'Indifferentism (Ethics)'

Author: Grafiati
Published: 4 June 2021
Last updated: 25 January 2023

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Journal articles on the topic "Indifferentism (Ethics)"

1

Pevak, Elena. "Ethics and Aesthetics in Contemporary Russian Literature." Stephanos Peer reviewed multilanguage scientific journal 48, no. 4 (2021): 108–14. http://dx.doi.org/10.24249/2309-9917-2021-48-4-108-114.

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Ethical totalitarism in the sphere of culture – a feature of the present time – is more dangerous than ethical indifferentism. One of the possibilities for realizing the principle of ethical independenсe is focusing on aesthetic issues. The history of Russian literature shows that the less ethics bounds there is in creativity, the more successful is the creativity itself, and it is less dangerous to exist within the framework of some generally accepted moral codes than in situation of self-limiting by ethics rules. It turns out that, on the one hand, the rights of individuality are expanding i
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Bénatouïl, Thomas. "Épictète et la doctrine des indifférents et du telos d’Ariston à Panétius." Elenchos 40, no. 1 (2019): 99–121. http://dx.doi.org/10.1515/elen-2019-0004.

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AbstractWhile Epictetus’ Diatribai are not an ethical treatise, but aim chiefly at urging and training pupils to practice philosophy, they can also be used to reconstruct Epictetus’ positions about some of the questions raised within the Stoa after Zeno. This paper focuses on the problem of the contribution of indifferent (external or bodily) things to happiness and of the relationship between virtue and these indifferents. Against scholars claiming that Epictetus shared Aristo of Chios’ heterodox indifferentism, it is shown that Epictetus upholds Chrysippus’ ethical doctrine of the telos and
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Hammer, Martin, and Josef Hlade. "Moral und Dogma: Alois Riehls Neukantianismus im Spannungsfeld zwischen Religion und Politik." Kantian journal 39, no. 1 (2020): 77–111. http://dx.doi.org/10.5922/0207-6918-2020-1-4.

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The aim is to examine Alois Riehl’s contribution to the “culture war” (Kulturkampf) in the second half of the nineteenth century. We show that he used Kant’s autonomy principle to argue against the idea that religious dogmatism is a fundament of morality. We prove this thesis by focusing on the forgotten historical background, which is important for an understanding of Morals und Dogma. Originally this essay was an expert opinion for the court case of the socialist H. Tauschinski who was accused of blasphemy. Tauschinski wrote an article in which he doubted the immortality of the soul and the
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Alesse, Francesca. "La prescrizione nell'etica stoica. Un riesame." Elenchos 34, no. 1 (2013): 59–94. http://dx.doi.org/10.1515/elen-2013-340104.

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Abstract The article aims at clarifying the Stoic theory of ``prescription'', more specifically, the Stoic reflection about the method to formulate rules and directions for moral conduct. First, the possibility to provide particular precepts is considered in the frame of some major doctrines such as the equivalence between moral end and conformity to nature, the theory of the ``indifferents'', the partition of actions into katorthomata and kathekonta. Accordingly, both internal Stoic debate on the real value of particular precepts, and Hermagoras' classification of zetemata, are considered in
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Seregin, Andrei. "Stoicism and the impossibility of social morality." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 13, no. 1 (2019): 58–77. http://dx.doi.org/10.25205/1995-4328-2019-13-1-58-77.

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Stoic ethical theory is famously “rigorist” in the sense that it regards all kinds of generally recognized non-moral goods and evils as “indifferents” that do not influence human happiness or misery. One of the problems with rigorism is that prima facie it seems to make impossible even a rudimentary social morality, for if non-moral evils, experienced by the victims of various inhumane actions, actually do them no harm and do not contribute to their being unhappy, then why should we regard the infliction of these evils as morally wrong? In this paper I examine the question of whether such a cr
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Seregin, Andrei V. "Seneca’s Intentionalism and the Possibility of Social Morality in the Context of Stoic Ethics." History of Philosophy 25, no. 2 (2020): 5–15. http://dx.doi.org/10.21146/2074-5869-2020-25-2-5-15.

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Stoic ethical theory is “rigorist” in the sense that it regards all kinds of generally recognized non-moral goods and evils as “indifferents” that do not influence human happiness or misery. One of the problems with rigorism goes as follows: if non-moral evils experienced by the victims of various inhumane actions actually do them no harm and do not contribute to their being unhappy, then why regard the infliction of these evils as morally wrong? Seneca seems to be the only Stoic author in whose texts one can find some reaction to this problem. His reply is essentially intention­alist: in orde
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Pasour, Ernest C. "External Effects and the Work Ethic: Does Society Gain When An Individual Works Harder?*." Journal of Public Finance and Public Choice 8, no. 1 (1990): 35–42. http://dx.doi.org/10.1332/251569298x15668907344901.

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Abstract James Buchanan ha espresso l’opinione che la tradizionale etica del lavoro si poggia su basi di razionalità: lavoro e riposo, in altri termini, non sono indifferenti per la società, nella misura in cui l’individuo, lavorando, produce e può scambiare qualcosa che ha un valore e dunque un’esternalità positiva.Pasour si mostra solo parzialmente in accordo con questa visione di Buchanan, affermando che essa è verosimile ma applicable solo ad un ristretto numero di casi. Infatti il maggior lavoro di un individuo puè produrre anche estemalità negative, che diventano più evidenti man mano ch
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Vanney, Alejandra. "Commonalty, Communities, and the Crisis of the Modern State." Conocimiento y Acción, no. IV (January 16, 2023): 21–54. http://dx.doi.org/10.21555/cya.iiv.2.2746.

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The theory of the modern state considers that freedom consists in the absolute autonomy of the individual. This consideration of politics and law as a relationship between "absolute equals" - with revolutionary roots - besides being metaphysically contradictory, is one of the causes of the current intellectual confusion, whose main symptoms are relativism, skepticism and ethical indifferentism. Now, since a society cannot function without there being something "in common" among its citizens, - and all reference to human nature, also to its sociability, has been renounced - this task is entrust
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Louw, Daniël. "Apathy in caregiving –." STJ | Stellenbosch Theological Journal 7, no. 1 (2021). http://dx.doi.org/10.17570/stj.2021.v7n1.a17.

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Over the years little attention has been given to a practical theology of compassion. Even in the discussion on theopaschitic theology, and the implication of a theology of the cross for theory formation in practical theology and the praxis of ministry, the emphasis was mainly on reconciliation, forgiveness, and the notion of restorative justice. Ethical and moral issues dominated the discourse. In the meantime, it seems that people in their quest for a humane society, social justice and human dignity are exposed to a gradual inflation of compassion. The migrant crisis has become a crisis of r
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Books on the topic "Indifferentism (Ethics)"

1

De l'indifférence. Sens & Tonka, 2002.

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Geier, Manfred. Das Glück der Gleichgültigen: Von der stoischen Seelenruhe zur postmodernen Indifferenz. Rowohlt, 1997.

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De l'angoisse à la liberté: Apologie de l'indifférence. Salvator, 2009.

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4

Nimier, Roger. Traité d'indifférence. Dilettante, 1996.

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L'éclipse de la sensibilité: Éléments d'une histoire de l'indifférence. Parangon-VS, 2009.

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Vincent-Buffault, Anne. L'éclipse de la sensibilité: Éléments d'une histoire de l'indifférence. Parangon-VS, 2009.

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Vergani, Mario. Separazione e relazione: Prospettive etiche nell'epoca dell'indifferenza. ETS, 2012.

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Le neutre et la pensée. L'Harmattan, 2009.

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Perrin, Claude Stéphane. Le neutre et la pensée. L'Harmattan, 2009.

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La Renaissance et le détachement. Classiques Garnier, 2011.

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Book chapters on the topic "Indifferentism (Ethics)"

1

Poellner, Peter. "Later Nietzsche." In Value in Modernity. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192849731.003.0003.

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This chapter presents a reconstruction of one dominant line of thinking in the later Nietzsche on meta-ethics and more broadly on meta-evaluative questions. It sets out the framework that will be developed, modified, and enriched by later existential modernists. Key claims discussed include the following: the fundamental concept in practical philosophy is the concept of value and this refers to a generic property whose instantiations are encountered in experience; the relevant experiences are affective, including prominently emotions; some conscious emotions should be construed as perceptual experiences presenting values in empirical objects. According to this prominent strand of thought in Nietzsche, values are moreover dependent on actual or really possible experiences of them—so he proposes a type of affective value experientialism. The chapter discusses the prospects of such a view, partly by confronting it with versions of natural or normative reductionism about value. The final section assesses Nietzsche’s metaphysical indifferentism.
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Irwin, Terence. "The Stoics." In Ethics Through History. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780199603701.003.0007.

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The Stoics argue for two apparently conflicting claims: (1) Virtue is sufficient for happiness, because it is the whole of happiness. Hence Plato and Aristotle are wrong. (2) Goods apart from virtue (as Plato and Aristotle conceive them)—health, wealth, good fortune—are preferred indifferents; they deserve rational concern even though they are not goods and contribute nothing to happiness. Hence the Cynics are wrong. The human soul has no non-rational desires; passions are not non-rational conditions, but are simply false beliefs that different sorts of preferred and non-preferred indifferents are really good and evil. Reason controls not only human life, but the providential ordering of the cosmos as a whole. This providential ordering does not undermine human freedom and responsibility. Contrary to Epicurus’ views, predetermination of our actions still allows us to act freely and to be responsible for our actions.
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Gill, Christopher. "Virtue, Indifferents, and Practical Deliberation." In Learning to Live Naturally. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780198866169.003.0003.

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Abstract Chapter 2 is concerned with a second distinctive, and controversial, feature of Stoic ethics, namely, the claim that only virtue and virtue-based happiness are good, whereas other things widely regarded as good such as health and wealth are only ‘preferred indifferents’. The rationale for this claim is that, although preferred indifferents have real and positive value, they do not make the difference between happiness and misery (leading the life according to nature or failing to do so) whereas virtue and vice do make this difference. Correspondingly, correct or right practical deliberation consists of selecting between indifferents (preferred and dispreferred) in a way that expresses the virtues and leads towards a happy life (a life according to nature). Cicero’s On Duties, the only surviving extended Stoic work on this subject, is interpreted as expressing this conception of virtuous practical deliberation.
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Gill, Christopher. "‘Appropriation’." In Learning to Live Naturally. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780198866169.003.0005.

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Abstract A distinctive feature of Stoic thinking on ethical development is that it is seen as a natural process, which realizes key features of human and universal nature: this is the focus of Chapter 4. This idea is expressed in the theory of ‘appropriation’ (oikeiosis), especially in its advanced, rational, stages. In Cicero, On Ends 3, appropriation is subdivided into the development of virtue and virtue-based happiness through the selection of indifferents (16–22), and the progressive deepening of interpersonal and social relationships (62–8). However, a complete process of ethical development involves both strands, interconnected with each other, as we find in On Duties 1. Cicero, in both works, presents engagement in localized social relationships as compatible with recognizing the fundamental kinship of all human beings, conceived as rational and sociable; and this view is found in most other Stoic sources for this subject.
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Kooten, George van. "Paul’s Stoic Onto-Theology and Ethics of Good, Evil and “Indifferents”: A Response to Anti-Metaphysical and Nihilistic Readings of Paul in Modern Philosophy." In Saint Paul and Philosophy, edited by Gert Jan van der Heiden, George Henry van Kooten, and Antonio Cimino. De Gruyter, 2017. http://dx.doi.org/10.1515/9783110547467-009.

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