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Journal articles on the topic 'Moral phenomenology'

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Published: 20 February 2023

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1

Horgan, Terry, and Mark Timmons. "Moral Phenomenology and Moral Theory." Philosophical Issues 15, no. 1 (2005): 56–77. http://dx.doi.org/10.1111/j.1533-6077.2005.00053.x.

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2

Drummond, John J. "Moral phenomenology and moral intentionality." Phenomenology and the Cognitive Sciences 7, no. 1 (2007): 35–49. http://dx.doi.org/10.1007/s11097-007-9064-0.

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3

Kriegel, Uriah. "Moral phenomenology: Foundational issues." Phenomenology and the Cognitive Sciences 7, no. 1 (2007): 1–19. http://dx.doi.org/10.1007/s11097-007-9057-z.

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4

Sinnott-Armstrong, Walter. "Is moral phenomenology unified?" Phenomenology and the Cognitive Sciences 7, no. 1 (2007): 85–97. http://dx.doi.org/10.1007/s11097-007-9065-z.

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5

Gill, Michael B. "Variability and moral phenomenology." Phenomenology and the Cognitive Sciences 7, no. 1 (2007): 99–113. http://dx.doi.org/10.1007/s11097-007-9069-8.

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6

Audi, Robert. "The Phenomenology of Moral Intuition." Ethical Theory and Moral Practice 25, no. 1 (2022): 53–69. http://dx.doi.org/10.1007/s10677-021-10245-w.

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7

Smith, William Hosmer. "The Phenomenology of Moral Normativity." Comparative and Continental Philosophy 9, no. 3 (2017): 274–79. http://dx.doi.org/10.1080/17570638.2017.1363963.

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8

Rellihan, Matthew. "Can Phenomenology Ground Moral Normativity?" Comparative and Continental Philosophy 9, no. 3 (2017): 285–90. http://dx.doi.org/10.1080/17570638.2017.1369698.

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9

Wright, Terrence. "Phenomenology and the Moral Imagination." Logos: A Journal of Catholic Thought and Culture 6, no. 4 (2003): 104–21. http://dx.doi.org/10.1353/log.2003.0049.

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10

Kriegel, Uriah. "Moral Motivation, Moral Phenomenology, And The Alief/Belief Distinction." Australasian Journal of Philosophy 90, no. 3 (2012): 469–86. http://dx.doi.org/10.1080/00048402.2011.607464.

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11

Horgan, Terry, and Mark Timmons. "WHAT DOES MORAL PHENOMENOLOGY TELL US ABOUT MORAL OBJECTIVITY?" Social Philosophy and Policy 25, no. 1 (2007): 267–300. http://dx.doi.org/10.1017/s0265052508080102.

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Moral phenomenology is concerned with the elements of one's moral experiences that are generally available to introspection. Some philosophers argue that one's moral experiences, such as experiencing oneself as being morally obligated to perform some action on some occasion, contain elements that (1) are available to introspection and (2) carry ontological objectivist purport—that is, they purport to be about objective, in the world, moral properties or relations. In our article, we examine one version of this sort of argument that we call the “argument from phenomenological introspection.” Ou

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12

Throop, C. Jason. "Friendship as Moral Experience." Suomen Antropologi: Journal of the Finnish Anthropological Society 39, no. 1 (2014): 68–80. http://dx.doi.org/10.30676/jfas.124709.

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Building upon some early observations regarding the place of friendship in fieldwork in the writings of George Devereux and Clifford Geertz, the limits and possibilities of a friendship-based approach to ethnography are critically investigated by means of a phenomenology of moral experience. Such an effort brings to light the various ways that friendship may potentiate an ethical orientation to the concrete complex existence of others that resists reductive forms of closure and typification. Keywords: friendship, morality, experience, phenomenology

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13

Vicens, Leigh C. "Agentive Phenomenology and Moral Responsibility Agnosticism." Southwest Philosophy Review 35, no. 1 (2019): 181–90. http://dx.doi.org/10.5840/swphilreview201935119.

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Most incompatibilist theories of free will and moral responsibility require, for a person to count as morally responsible for an action, that specific events leading up to the action be undetermined. One might think, then, that incompatibilists should remain agnostic about whether anyone is ever free or morally responsible, since whether there are such undetermined events would seem to be an empirical question unsettled by scientific research. Yet, a number of incompatibilists have suggested that the phenomenological character of our experiences already gives us good reason to believe that muc

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14

Gill, Michael B. "Moral Phenomenology in Hutcheson and Hume." Journal of the History of Philosophy 47, no. 4 (2009): 569–94. http://dx.doi.org/10.1353/hph.0.0158.

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15

Meijer, Michiel, and Mark Timmons. "Guest Editors’ Introduction: Special Issue “Moral Phenomenology and Moral Philosophy”." Ethical Theory and Moral Practice 25, no. 1 (2022): 1–3. http://dx.doi.org/10.1007/s10677-022-10279-8.

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16

Lacey, Joseph. "Moral phenomenology and a moral ontology of the human person." Phenomenology and the Cognitive Sciences 12, no. 1 (2011): 51–73. http://dx.doi.org/10.1007/s11097-011-9249-4.

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17

Lee, Nam-In. "Toward a Phenomenology of Moral Drive: A Dialogue with Dasan and Fichte." Diogenes 62, no. 2 (2015): 54–61. http://dx.doi.org/10.1177/0392192117703050.

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It is the aim of this paper to sketch the basic idea of the phenomenology of moral drive through a dialogue with Dasan and Fichte. In section 1, I will delineate Fichte’s theory of moral drive; in section 2, I will discuss Chong Yak-Yong’s theory of moral drive. In section 3, I will evaluate the theories of moral drive they have developed, and in section 4, I will sketch the basic idea of a phenomenology of moral drive.

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18

Huang, Shenyang, Matthew L. Stanley, and Felipe De Brigard. "The phenomenology of remembering our moral transgressions." Memory & Cognition 48, no. 2 (2020): 277–86. http://dx.doi.org/10.3758/s13421-019-01009-0.

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19

Vernon, Jim. "The Moral Necessity of Moral Conflict in Hegel’s Phenomenology of Spirit." Epoché 13, no. 1 (2008): 67–80. http://dx.doi.org/10.5840/epoche200813114.

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20

Williams, Richard N., and Edwin E. Gantt. "Felt moral obligation and the moral judgement–moral action gap: toward a phenomenology of moral life." Journal of Moral Education 41, no. 4 (2012): 417–35. http://dx.doi.org/10.1080/03057240.2012.665587.

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21

Backhaus, Gary. "Tymieniecka’s phenomenology of life." Consciousness & Emotion 2, no. 1 (2001): 103–34. http://dx.doi.org/10.1075/ce.2.1.05bac.

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Anna-Teresa Tymieniecka expands the phenomenological study of meanings (sense-bestowal) into an onto-genetic inquiry by grounding it in a phenomenology of life, including the emotional dimension. This phenomenology of life is informed by the empirical sciences and its doctrines parallel the new scientific paradigm of open dynamic systems. Embedded in the dynamics of the real individuation of life forms, human consciousness emerges at a unique station in the evolutionary process. Tymieniecka treats the constitution of sense as a function of life, and thus the transcendental constitutive functio

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22

Kalde, Dennis. "Against Moral Mind-Independence: Metaethical Constructivism and the Argument from Moral Phenomenology." Zeitschrift für Ethik und Moralphilosophie 2, no. 1 (2019): 59–74. http://dx.doi.org/10.1007/s42048-019-00034-7.

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23

Scarre, Geoffrey. "Understanding the Moral Phenomenology of the Third Reich." Ethical Theory and Moral Practice 1, no. 4 (1998): 423–45. http://dx.doi.org/10.1023/a:1009982506922.

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24

Ozar, Anne C. "Smith, William Hosmer: The Phenomenology of Moral Normativity." Husserl Studies 32, no. 1 (2015): 67–73. http://dx.doi.org/10.1007/s10743-015-9184-2.

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25

Wilson, John. "Alertness and Determination: a note on moral phenomenology." Journal of Moral Education 25, no. 2 (1996): 215–23. http://dx.doi.org/10.1080/0305724960250206.

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26

Gubser, Michael. "Phenomenology contra Nazism: Dietrich von Hildebrand and Aurel Kolnai." Miscellanea Anthropologica et Sociologica 20, no. 1 (2019): 115–32. http://dx.doi.org/10.26881/maes.2019.1.06.

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This paper discusses the relationship between phenomenology and political activism in the work of two lesser-known second-generation phenomenologists: Dietrich von Hildebrand and Aurel Kolnai. As young philosophers in the 1920s, Hildebrand and Kolnai became staunch adherents of the phenomenological movement. Influenced especially by Max Scheler and Adolf Reinach, they were particularly interested in questions of ethical theory and moral action. In the 1930s, with the rise of Hitler, they joined an important circle of conservative Catholic critics of Nazism based around the journal Der christli

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27

Sadek, Noha. "The Phenomenology and Dynamics of Wealth Shame: Between Moral Responsibility and Moral Masochism." Journal of the American Psychoanalytic Association 68, no. 4 (2020): 615–48. http://dx.doi.org/10.1177/0003065120949972.

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In an age of striking inequality in wealth, a related phenomenon, wealth shame, has developed. A multidisciplinary exploration of such shame examines its intrapsychic, intersubjective, transgenerational, and sociopolitical roots in the U.S., as well as its multiple functions: as an ethical response to economic disparity (moral responsibility), as a manifestation of a pervasive shame pattern (moral masochism), and as a defense against pleasure, feelings of superiority, and the fear of being envied. Several clinical vignettes illustrate these themes and are followed by reflections on their clini

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28

Wisnewski, Jeremy. "Affordances, Embodiment, and Moral Perception." Philosophy in the Contemporary World 25, no. 1 (2019): 35–48. http://dx.doi.org/10.5840/pcw20192514.

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My aim in this article is programmatic. I argue that understanding perceptual experience on the model of perceptual affordances allows us to acknowledge the centrality of embodiment to moral phenomenology, on the one hand, and to see more transparently the place of the emotions in the moral life, on the other. I suggest some means by which moral perception, construed as the perception of moral affordances, might be cultivated.

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29

Shaul, Dylan. "Levinas, Adorno, and the Light of Redemption: Notes on a Critical Eschatology." Puncta 4, no. 2 (2021): 43–62. http://dx.doi.org/10.5399/pjcp.v4i2.4.

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It seems natural to suppose that the burgeoning field of critical phenomenology would come to bear at least some affinities or resemblances (whether implicitly or explicitly) to critical theory, insofar as both are deeply concerned with directing a rigorous critical eye towards the most pressing political, economic, cultural, and social issues of our time. Yet critical theory has also had its share of critics of phenomenology itself, not least of which was the foremost member of the first-generation Frankfurt School critical theorists, Theodor W. Adorno. Adorno’s critique of phenomenology was,

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30

Pambudi, Setyo, and Ahmad Wahyu Hidayat. "Values of Akhlak Education Based on Suluk Tareeqa Naqsyabandiyah Kholidiyah." Nazhruna: Jurnal Pendidikan Islam 3, no. 2 (2020): 202–20. http://dx.doi.org/10.31538/nzh.v3i2.667.

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This study raises the theme of the values of Moral-Based Moral Education in the Naqsyabandiyah Kholidiyah Islamic Boarding School of Al-Manshur Popongan Klaten. The research method used is qualitative method, using the one used is phenomenology, the subject is the Murshid of the Naqshabandiyah Khalidiyah Order, the Naqshyabandiyah Khalidiyah Congregation and religious figures around the popongan Islamic boarding school, analyzing the data using structured analysis methods, monitoring, and triangulation of data. The results of his research are: 1) Moral Education in the Procession of Suluk Ta

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31

Coeckelbergh, Mark. "Responsibility and the Moral Phenomenology of Using Self-Driving Cars." Applied Artificial Intelligence 30, no. 8 (2016): 748–57. http://dx.doi.org/10.1080/08839514.2016.1229759.

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32

Mattingly, Cheryl. "Critical Phenomenology and Mental Health: Moral Experience under Extraordinary Conditions." Ethos 47, no. 1 (2019): 115–25. http://dx.doi.org/10.1111/etho.12230.

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33

Bergen, Jan Peter. "Love(rs) in the making: Moral subjectivity in the face of sexbots." Paladyn, Journal of Behavioral Robotics 11, no. 1 (2020): 284–300. http://dx.doi.org/10.1515/pjbr-2020-0016.

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AbstractThis article offers a novel reading of the criticisms of sex robots put forward by the Campaign Against Sex Robots (CASR). Focusing on the implication of a loss of empathy, it structures CASR’s worries as an argument from moral degradation centered around the potential effects on sexbot users’ sexual and moral subjectivity. This argument is subsequently explored through the combined lenses of postphenomenology and the ethical phenomenology of Emmanuel Levinas. In so doing, it describes the type of human-technology relations that sexbots invite, identifying alterity as a central feature

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34

Zhang, Wei. "Scheler’s Reflections on “What is Good?”." Studia Phaenomenologica 21 (2021): 349–65. http://dx.doi.org/10.5840/studphaen20212116.

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In Max Scheler’s non-formal ethics of value, “good” is a value but by no means a “non-moral value”; rather, it is a second-order “moral value,” always appearing in the realization of first-order non-moral values. According to the relevant notion of the a priori of phenomenology, whilst all the non-moral values are given in “value cognition,” the moral value of good is self-given in “moral cognition”. The reflections and answers offered by Scheler’s non-formal ethics of value on “What is good?” constitute the foundation of a phenomenological “meta-ethics”.

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35

Kauppinen, Antti. "A Humean theory of moral intuition." Canadian Journal of Philosophy 43, no. 3 (2013): 360–81. http://dx.doi.org/10.1080/00455091.2013.857136.

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According to the quasi-perceptualist account of philosophical intuitions, they are intellectual appearances that are psychologically and epistemically analogous to perceptual appearances. Moral intuitions share the key characteristics of other intuitions, but can also have a distinctive phenomenology and motivational role. This paper develops the Humean claim that the shared and distinctive features of substantive moral intuitions are best explained by their being constituted by moral emotions. This is supported by an independently plausible non-Humean, quasi-perceptualist theory of emotion, a

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36

Smyth, Bryan. "Hero Versus Saint: Considerations From the Phenomenology of Embodiment." Journal of Humanistic Psychology 58, no. 5 (2017): 479–500. http://dx.doi.org/10.1177/0022167817708401.

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This article contributes to the conceptual clarification of “heroism” as the central idea of “heroism science,” by outlining an approach to heroic action, in its distinction from “moral saintliness,” based in a phenomenological account of embodied existence. I first address the paradoxical tension obtaining between the “exceptionalization” of heroism and what has been termed its “banality.” Through a discussion of moral supererogation, this points toward a conception of heroic action that excludes self-sacrifice. With reference to examples of “Holocaust rescuers,” I develop a view of heroic ac

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37

Todorović, Tanja. "The phenomenology of guiltt: Some remarks on Jaspers' and Hegel's notion of guilt." Glasnik Advokatske komore Vojvodine 92, no. 4 (2020): 643–75. http://dx.doi.org/10.5937/gakv92-29403.

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Jaspers inquires into the problem of guilt in closer relation with the idea of communication, which finds its metaphysical foundation in the unspecified idea of humanity. His distinction between the four types of guilt can find its foundation in metaphysical guilt. In his philosophical conception, Jaspers manages to adopt certain insights of Kant's ethics; in this context we shall emphasize the connection between moral and metaphysical guilt. In the framework of Hegel's critique of Kant we shall explicate how the four types of guilt that Jaspers distinguishes (moral, metaphysical, criminal, an

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38

Frère, Bruno. "Extrapolation! Phenomenology, sociology of critique and states of mind in the solidarity economy." SOCIOLOGIA DEL LAVORO, no. 158 (November 2020): 21–47. http://dx.doi.org/10.3280/sl2020-158002.

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The aim of this paper is to demonstrate the value and the limit of the sociology of critique as a form of post-Bourdieusian critical sociology, especially where moral values play a crucial role in explaining actions - as they do in the solidarity econ-omy, the field analyzed here. Contrary to interpretations of justifications as moral toolkits unconsciously mobilized by actors about practices whose real reasons lie elsewhere, I suggest that the sociology of critique's notion of "grammar" is useful for articulating the normative moral elements that motivate specific actions and justifications.

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39

Pontin, Fabrício, Tatiana Vargas Maia, and Camila Palhares Barbosa. "The moral (re)presentation: an essay on Merleau-Ponty's notion of time in the Phenomenology of Perception." EDUCAÇÃO E FILOSOFIA 34, no. 70 (2021): 375–401. http://dx.doi.org/10.14393/revedfil.v34n70a2020-50382.

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The moral (re)presentation: an essay on Merleau-Ponty's notion of time in the Phenomenology of Perception Abstract: The purpose of this essay is to investigate the notion of memory in Merleau-Ponty, suggesting a possible interpretation of the time and memory within Merleau-Ponty’s genetic phenomenological analysis. Ultimately, our hypothesis is that Merleau-Ponty’s understanding of the problem of representation and perception - particularly the problem of retention - places an ethical ground in perception. We will suggest that the phenomenological approach to memory might pave a differen

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40

Shaw, Rhonda. "Organ Donation in Aotearoa/New Zealand: Cultural Phenomenology and Moral Humility." Body & Society 16, no. 3 (2010): 127–47. http://dx.doi.org/10.1177/1357034x10373405.

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41

McMullin, Irene. "Levinas and Løgstrup on the Phenomenology (and Metaphysics?) of Moral Agency." Monist 103, no. 1 (2020): 38–62. http://dx.doi.org/10.1093/monist/onz026.

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Abstract For both Levinas and Løgstrup, the moral encounter is characterized by an asymmetrical prioritization of the other over the self. Some take Løgstrup’s account to be an improvement on Levinas’s, however, insofar as it appears to both foreswear the hyperbole of the latter’s view and ground the ethical claim in the natural conditions of human life (thereby avoiding Levinas’s alleged nominalism). This paper argues, in contrast, that Løgstrup’s own account is equally hyperbolic in its characterization of the self as fundamentally evil, and that his attempt to ground the ethical demand in s

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42

De Leeuw, Marc. "Paul Ricœur’s Search for a Just Community. The Phenomenological Presupposition of a Life “with and for others”." Études Ricoeuriennes / Ricoeur Studies 8, no. 2 (2018): 46–54. http://dx.doi.org/10.5195/errs.2017.416.

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The aim of this article is to examine how Ricœur’s critique of Husserl’s and Levinas’s notions of intersubjectivity informs his own alternative conceptualization of the intra- and interpersonal as a complex intertwining of moral selfhood and a just community. My first assumption is that law, as a prescriptive intervention in the social structure of our communal life, presupposes a phenomenology of our “being with others”. My second assumption is that Ricœur’s entire philosophical anthropology, and specifically his ideas on ethics, legality and justice, can be read as a prolonged response to Hu

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43

Reichardt, Bastian. "Disagreement, Cognitive Command, and the Indexicality of Moral Truth." Studies in Logic, Grammar and Rhetoric 42, no. 1 (2015): 7–16. http://dx.doi.org/10.1515/slgr-2015-0027.

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Abstract Moral Relativism can be considered an attractive alternative to realism because relativists can make good sense of cultural and societal disagreements by seeing them as faultless. However, we can show that this advantage is made possible by systematically disagreeing with moral phenomenology. Relativists make a substantial distinction between intercultural and intracultural discourses which turns out to be incoherent. This can be shown by making use of Crispin Wright’s notion of Cognitive Command.

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44

Arifin, Zainul, and Marwiyah Marwiyah. "Pendidikan Akhlak dan Budi Pekerti Melalui Kegiatan Ekstrakurikuler." Tapis : Jurnal Penelitian Ilmiah 4, no. 1 (2020): 1. http://dx.doi.org/10.32332/tapis.v4i1.1951.

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Education is given to students not only focus on the students’ academic ability, but also on moral quality improvement. In line with the limited time of student learning, the educational institution must also be able to provide alternative additional activities to create a good moral generation, one of them with extracurricular activities. This study aimed to explain the efforts of teachers in improving the students’ morals through religious extracurricular in MTs Negeri 1 Manado and how teachers’ constraints in improving the students’ morals. This is Phenomenology Research used to ident

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45

Fleming, Daniel J. "Might we celebrate a small step? Beyond Deculpabilization in Amoris Laetitia." Irish Theological Quarterly 84, no. 1 (2018): 39–56. http://dx.doi.org/10.1177/0021140018815854.

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The article considers renewed interest in gradualism which has arisen from Pope Francis’s recent exhortation Amoris Laetitia. It analyses the phenomenology of moral growth, and what subjective goodness is expressed by a person on that journey of growth. The article discusses Roger Burggraeve’s recent work on ‘deculpabilization’ and the ‘ minus bonum’ as categories which assist in understanding this subjective moral goodness. It argues that the minus bonum provides a way in which to understand the goodness of the moral subject who is unable to move beyond their stage of moral growth which is co

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46

Greenfield, Bruce H., and Gail M. Jensen. "Understanding the Lived Experiences of Patients: Application of a Phenomenological Approach to Ethics." Physical Therapy 90, no. 8 (2010): 1185–97. http://dx.doi.org/10.2522/ptj.20090348.

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This perspective article provides a justification, with an overview, of the use of phenomenological inquiry and the interpretation into the everyday ethical concerns of patients with disabilities. Disability is explored as a transformative process that involves physical, cognitive, and moral changes. This perspective article discusses the advantages of phenomenology to supplement and enhance the principlist process of ethical decision making that guides much of contemporary medical practice, including physical therapy. A phenomenological approach provides a more contextual approach to ethical

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47

Lu, Yinghua. "Pure knowing (liang zhi) as moral feeling and moral cognition: Wang Yangming’s phenomenology of approval and disapproval." Asian Philosophy 27, no. 4 (2017): 309–23. http://dx.doi.org/10.1080/09552367.2017.1391500.

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48

Alvis, Jason W., and Ludger Hagedorn. "Rethinking Victimhood: Phenomenology, Religion, and the Human Condition." Philosophy Today 65, no. 4 (2021): 767–72. http://dx.doi.org/10.5840/philtoday2021654418.

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How we use our own victimhood and that of others has been changing in recent years. Today it may be used to decry an injustice of violence, to garner attention to our causes, to command a unique moral and ecclesial authority, or even to gain advantage over other groups. The many possible uses of victimhood lead us to study phenomenologically its influence upon our human condition, considering especially its cultural manifestations, and religious underpinnings. The contributions investigate the topic through four sections: 1) Blame, Liability, Ressentiment, 2) Christianity, Atonement, Scapegoat

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49

Oltvai, Kristóf. "Bergoglio among the Phenomenologists: Encounter, Otherness, and Church in Evangelii gaudium and Amoris laetitia." Open Theology 4, no. 1 (2018): 316–24. http://dx.doi.org/10.1515/opth-2018-0024.

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Abstract Because Jorge Bergoglio’s (Pope Francis’s) pontifical texts depart from his predecessor’s Thomistic vocabulary, critics claim his works deploy an “improvisational” style. Closer analysis reveals, however, that Francis deploys the terminology of French phenomenology after the “theological turn.” In fact, Evangelii gaudium and Amoris laetitia frame the event of interpersonal encounter using three concepts drawn from Emmanuel Levinas’s and Jean-Luc Marion’s philosophical projects: the gaze, the face, and the other. Without ruling out a direct textual influence, I argue that Bergoglio’s t

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50

Chappell, Timothy. "Why Ethics is Hard." Journal of Moral Philosophy 11, no. 6 (2014): 704–26. http://dx.doi.org/10.1163/17455243-4681028.

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I argue that one central resource for ethical thinking, seriously under-explored in contemporary anglophone philosophy, is moral phenomenology, the exploration of the texture and quality (the “what-it’s-like-ness”) of moral experience. Perhaps a barrier that has prevented people from using this resource is that it’s hard to talk about experience. But such knowledge can be communicated, e.g. by poetry and drama. In having such experiences, either in real life or at second-hand through art, we can gain moral knowledge, rather as Mary the colour scientist can gain knowledge of colours; such knowl

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