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Books on the topic 'Moral knowing'

Author: Grafiati

Published: 7 June 2025

Last updated: 2 August 2025

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1

North Carolina. Department of Public Instruction and Film Clips Spirit of America, eds. Character education: Episode 4 : Knowing yourself, facing peer pressure, understanding bullies. Film Clips Spirit of America, 2007.

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2

Willinsky, John. Technologies of knowing: A proposal for the human sciences. Beacon Press, 1999.

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3

E, Early Christian, and Grimsrud Ted 1954-, eds. A pacifist way of knowing: John Howard Yoder's nonviolent epistemology / edited by Christian E. Early and Ted Grimsrud. Wipf and Stock Publishers, 2010.

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4

Taylor, Tim. Knowing what is good for you: A theory of prudential value and well-being. Palgrave Macmillan, 2012.

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5

Paretsky, Sara. Words, works, and ways of knowing: The breakdown of moral philosophy in New England before the Civil War. The University of Chicago Press, 2016.

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6

E, Hindson Edward, and Dobson Ed, eds. The knowing Jesus study Bible: A one-year study of Jesus in every book of the Bible : New International Version. Zondervan Pub. House, 1999.

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7

McGaughey, Neil. Otherwise known as murder: A mystery introducing Stokes Moran. Scribner, 1994.

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8

Privalov, Nikolay. Household economics. Moral Economics. INFRA-M Academic Publishing LLC., 2024. http://dx.doi.org/10.12737/1978025.

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The textbook on economics of a new type systematically combines the best traditions of "Household", classical political economy, other economic (German historical school, institutionalism) and non-economic disciplines (history, political science, sociology, cybernetics, biology, psychology, mathematics, law, etc.). The main methodological principle of interdisciplinary connections is consistency and focus on achieving balance at the level of an individual household. The main well—known models of household economics, family economics and human economic models are analyzed in the light of their

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9

O'Keefe, Martin D. Known from the things that are: Fundamental theory of the moral life. Center for Thomistic Studies, University of St. Thomas, 1987.

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10

Carrette, Jeremy R. Religion and critical psychology: The ethics of not-knowing in the knowledge economy. Routledge, 2007.

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11

Kulp, Christopher B. Knowing Moral Truth. The Rowman & Littlefield Publishing Group, 2017. https://doi.org/10.5040/9781666998931.

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This is a book on metaethics and moral epistemology. It asks two fundamental questions: (i) Is there any such thing as (non-relative) moral truth?; and (ii) If there is such truth, how do we come into epistemic contact with it? Roughly the first half of the book is aimed at answering the first question. Its animating idea is that we should take our ordinary, tutored moral judgments seriously—judgments typified by our conviction that it is clearly true that some acts, policies, social norms et al. are morally right or wrong, permissible or impermissible, praiseworthy or condemnable, etc., no ma

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12

Kulp, Christopher B. Knowing Moral Truth: A Theory of Metaethics and Moral Knowledge. Rowman & Littlefield Publishers, Incorporated, 2020.

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13

Knowing Moral Truth: A Theory of Metaethics and Moral Knowledge. Lexington Books/Fortress Academic, 2017.

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14

Stroud, Barry. Ways of Meaning and Knowing Moral Realities. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198809753.003.0018.

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This chapter examines some of the important and distinctive features of Mark Platts’ views on morality and on the kind of knowledge and understanding human beings have of it. In his Ways of Meaning, Platts sought ‘to present and discuss…the most important recent contributions to the philosophy of language’. The most important recent contributions to that subject through the 1970s were Donald Davidson’s elaborations of the idea of a theory of meaning for a particular language. This chapter considers Platts’ defence of the theory that he calls a form of ‘realism’, It considers specifically his ‘

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15

Cuneo, Terence. The Evolutionary Challenge to Knowing Moral Reasons. Edited by Daniel Star. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199657889.013.42.

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The “debunker’s puzzle” asks how it could be that (i) moral non-naturalism is true, (ii) we have moral knowledge, and (iii) evolutionary forces have heavily shaped the workings of our moral faculty. This chapter begins by exploring a prominent attempt to dissolve the puzzle, so-called third-factor views, arguing that they are subject to a variety of objections. This discussion highlights a pivotal claim in the dialectic between debunkers and non-naturalists: the debunker’s puzzle has force against moral non-naturalism only if it incorporates an ambitious claim about how far evolutionary forces

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16

Belgum, Eunice. Knowing Better. Taylor & Francis Group, 2022.

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17

Tauber, Alfred I. Henry David Thoreau and the Moral Agency of Knowing. University of California Press, 2003.

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18

Tauber, Alfred I. Henry David Thoreau and the Moral Agency of Knowing. University of California Press, 2003.

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19

Henry David Thoreau and the moral agency of knowing. University of California Press, 2001.

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20

Eye of the heart: Knowing the human good in the euthanasia debate. University of Toronto Press, 2005.

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21

Sullivan, William F. Eye of the Heart: Knowing the Human Good in the Euthanasia Debate (Lonergan Studies). University of Toronto Press, 2004.

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22

Knowing Better: An Account of Akrasia. Taylor & Francis Group, 2020.

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23

Belgum, Eunice. Knowing Better: An Account of Akrasia. Taylor & Francis Group, 2021.

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24

Knowing better: An account of akrasia. Garland Pub., 1990.

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25

Marshall, Colin. Knowing that Pain is Bad. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198809685.003.0015.

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This chapter shows how moral knowledge is possible according to Compassionate Moral Realism, and how that view is able to sidestep the two most influential worries about moral realism’s ability to account for moral knowledge. First, an analogous case of knowledge is considered: knowing that two color experiences are similar in comparison to some third. The latter form of knowledge is hard to deny, and can be naturally explained in terms of a conceptual analysis of comparative similarity and reflection on conscious experiences. A parallel explanation, it is argued, can be given of moral knowled

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26

Currie, Gregory. Imagining and Knowing. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780199656615.001.0001.

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Works of fiction are works of and for the imagination. Additionally, they very often provide opportunities for learning—for the acquisition of knowledge and of skills. And the learning they provide comes to us through our imaginative engagement with them. We learn from them in surprisingly effective ways, and what we learn is often the sort of thing we can hardly ever learn in other ways. So it is said. This book defends the connection between fiction and imagination; it responds to a number of challenges to that idea, and argues that there lies within the domain of the imagination a number of

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27

Parker, Randy Spreen. PARTICIPATORY NARRATIVE INQUIRY INTO NURSES' MORAL ORIENTATIONS AND WAYS OF KNOWING (INTEGRITY, EPISTEMOLOGY). 1996.

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28

Jeske, Diane. Moral Evasion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190685379.003.0006.

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The case studies of Albert Speer, Charles Colcock Jones, and Franz Stangl illustrate ways in which people can engage in moral evasion. Moral evasion comes in many forms, such as self-deception, wishful thinking, and rationalization. Stangl refused to engage with the full horror of what he was doing by refusing to use his imagination in thinking about hypothetical scenarios, using a highly rule-bound conception of duty, and compartmentalizing his thought. All of Stangl’s strategies are mirrored in those we often use in thinking about our treatment of nonhuman animals. Speer engaged in belief av

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29

Moral choice in the pursuit of knowledge: Thomas Aquinas on the ethics of knowing. University Microfilms International, 1991.

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30

Moral knowing in a Hindu sacred city: An exploration of mind, emotion, and self. Columbia University Press, 1994.

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31

McGrath, Sarah. Moral Knowledge. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198805410.001.0001.

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This book is an exploration of moral knowledge: its possibility, its sources, and its characteristic vulnerabilities. It addresses such questions as: what are the strengths and weaknesses of the method of reflective equilibrium as an account of how we should make up our minds about moral questions? What would count as evidence for or against a fundamental moral conviction? Are observation and testimony potential sources of moral knowledge? What, if anything, would be wrong with simply outsourcing your views about moral questions to a moral expert? How fragile is our knowledge of morality, comp

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32

Luban, David. Knowing When Not to Fight. Edited by Seth Lazar and Helen Frowe. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199943418.013.20.

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Should military personnel (‘soldiers’) become selective conscientious objectors to an unjust war? This chapter argues, first, that in most cases the fog of war and politics makes it unreasonable to expect soldiers to make fact-intensive judgments about whether the war is just. Second, it argues that even a just-war tribunal, of the sort proposed by Jeff McMahan, will not do the job. It will inevitably lack the legitimacy and fact-finding capacity necessary to reassure soldiers in such a weighty decision. Third, the moral importance of maintaining civilian control of the military means that sol

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33

Sliwa, Paulina, ed. On Knowing What’s Right and Being Responsible for It. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198779667.003.0007.

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The debate about whether moral responsibility has an epistemic condition has traditionally focused on whether and, if so, when moral ignorance can provide an excuse for wrong actions. This chapter takes up the question of moral responsibility for right actions. Its central claim is that whether an agent is morally responsible for her right action depends on whether she knows what the right thing is to do. The chapter’s argument for this appeals to considerations from the philosophy of action. It argues that moral knowledge matters to moral evaluations because it is a central ingredient in inte

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34

Rushton, Cynda Hylton, Alfred W. Kaszniak, and Roshi Joan S. Halifax. Cultivating Essential Capacities for Moral Resilience. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780190619268.003.0008.

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Developing the capacities that help clinicians recognize moral adversity and suffering in their daily work and efforts to support them to design and practice strategies that protect their integrity at the heart of clinical practice. These capacities include knowing fundamental values, cultivating mindful awareness and self-attunement, cultivating reflection and insight, developing moral and ethical efficacy, engaging in activities that support self-stewardship, and engaging in ongoing, transformational learning. Each of these capacities must be intentionally cultivated and practiced. Clinician

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35

Manen, Max van. Pedagogical Tact: Knowing What to Do When You Don't Know What to Do. Taylor & Francis Group, 2016.

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36

Manen, Max van. Pedagogical Tact: Knowing What to Do When You Don't Know What to Do. Taylor & Francis Group, 2016.

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37

Philosophical Issues In Counseling And Psychotherapy Encounters With Four Questions About Knowing Effectiveness And Truth. Rowman & Littlefield, 2014.

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38

Navigators. Collegiate Devotional Bible: Devotions for Knowing God and Discovering His Purpose for Your Life Bonded Leather, Black. Zondervan, 1998.

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39

Collegiate devotional Bible: Devotions for knowing God and discovering His purpose for your life : New International Version. Zondervan Pub. House, 1998.

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40

Talbert, Matthew, ed. Akrasia, Awareness, and Blameworthiness. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198779667.003.0002.

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Some philosophers believe that because ignorance tends to excuse, a blameworthy actor will either be akratic—that is, she will be a knowing wrongdoer—or her ignorance will be traceable to a prior instance of knowing wrongdoing. The chapter argues that this claim is false because a wrongdoer’s behavior can exhibit moral and attributional qualities that are sufficient for blameworthiness even if she never acted akratically. However, while blameworthiness does not depend on a wrongdoer recognizing the moral status of her behavior, it often does depend on the wrongdoer being aware of the circumsta

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41

Schweitzer, Jeff, and Giuseppe Notarbartolo-Di-Sciara. New Moral Code : Also known as Beyond Cosmic Dice: Moral Life in a Random World. Ascent Audio, 2011.

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42

FRICKER, MIRANDA. Epistemic Injustice: Power and the Ethics of Knowing. Oxford University Press, 2007.

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43

Zimmerman, Michael J. Ignorance and Moral Responsibility. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192859570.001.0001.

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Abstract This book investigates the relation between ignorance and moral responsibility. It opens with the presentation of a case in which a tragedy occurs, one to which many people have unwittingly contributed, and addresses the question of whether their ignorance absolves them of blame for what happened. Inspection of the case issues in the Argument from Ignorance, whose conclusion is that, to be blameworthy for one’s behavior and its consequences, one must at some time in the history of that behavior have known that one was engaged in wrongdoing—a thesis that threatens to undermine many eve

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44

Kukathas, Chandran. Moral Universalism and Cultural Difference. Edited by John S. Dryzek, Bonnie Honig, and Anne Phillips. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780199548439.003.0032.

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This article examines the relationship between moral universalism and cultural difference. It analyses the problem of how to measure the claims of particular cultures against the demands of universal morality and discusses possible ways to resolve the tension between cultural minorities and the intrusion of the morality of Western liberalism. One prominent solution to this problem attempts to resolve it by identifying special rights to be accorded to cultural groups to enable them to hold on to their particular customs and traditions. The best-known and most influential theory here is that dev

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45

Wilson Kimber, Marian. Womanly Women and Moral Uplift. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252040719.003.0007.

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Imagery surrounding the female readers on the Chautauqua tent circuit reflected appropriately domestic ideals. Chautauqua, which lasted from approximately 1904 to 1930, was a commercial venture with “talent” supplied by regional entertainment bureaus. The brochures compiled by the Redpath Bureau document ensembles known as concert companies, which regularly featured women “readers.” Due to Chautauqua’s conservative audiences, spoken word performers worked to distinguish themselves from actresses, through women were sometimes marketed to audiences based on their attractiveness. Readers accompan

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46

Epistemic Injustice: Power and the Ethics of Knowing. Oxford University Press, USA, 2007.

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47

Epistemic Injustice: Power and the Ethics of Knowing. Oxford University Press, 2009.

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48

Epistemic Injustice: Power and the Ethics of Knowing. Oxford University Press, Incorporated, 2007.

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49

The moral philosophy of Doni: Popularly known as The fables of Bidpai. Dovehouse Editions, 2003.

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50

Leigh, Fiona, ed. Self-Knowledge in Ancient Philosophy. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198786061.001.0001.

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In a tradition inspired by the Delphic injunction to ‘know thyself’, ancient philosophical works contain a variety of treatments of self-knowledge—of knowing the content of certain kinds of one’s own thought, or knowing one’s own status as a knower or moral agent. This book draws together contributions from an international collection of scholars working in ancient philosophy, and explores self-knowledge in ancient thought in Plato, Aristotle, Hellenistic thinkers, and Plotinus, noting continuities and discontinuities with its contemporary counterpart. The nature and structure of ancient self-

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