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Journal articles on the topic 'Voluntarismus'

Author: Grafiati
Published: 4 June 2021
Last updated: 3 March 2023

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1

Schramme, Thomas. "Selbstbestimmung zwischen Perfektionismus und Voluntarismus." Deutsche Zeitschrift für Philosophie 59, no. 6 (December 2011): 881–96. http://dx.doi.org/10.1524/dzph.2011.0071.

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2

Müller, Jörn. "Willensschwäche im Voluntarismus? Das Beispiel Heinrichs von Gent." Archiv für Geschichte der Philosophie 89, no. 1 (January 20, 2007): 1–29. http://dx.doi.org/10.1515/agph.2007.001.

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3

Heun, Werner. "Martin Nettesheim: Gesetzgebungsverfahren im europäischen Staatenverbund – zwischen Voluntarismus und Loyalitätspflicht." Archiv des öffentlichen Rechts 141, no. 2 (2016): 309. http://dx.doi.org/10.1628/000389116x14684978889622.

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4

Perkams, Matthias. "Bernhard von Clairvaux, Robert von Melun und die Anfänge des mittelalterlichen Voluntarismus." Vivarium 50, no. 1 (2012): 1–32. http://dx.doi.org/10.1163/156853412x629873.

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Abstract Two distinguishing marks of voluntaristic conceptions of human action can be found already in the 12th century, not only in the work of Bonaventura’s successors: 1. the will is free to act against reasons’s dictates; 2. moral responsibility depends on this conception of the will’s freedom. A number of theologians from the 1130s to the 1170s accepted those claims, which have been originally formulated by Bernard of Clairvaux. Robert of Melun elaborated them in a systematical way and coined the terminological distinctions which were controversely discussed in the following centuries. The paper edits and interprets some of his texts about voluntary action. Furthermore, it shows that Bernard’s and Robert’s ideas have been transported by their intellectualist critics in the 13th century.
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5

Aravik, Havis, and Choiriyyah Choiriyyah. "Etika Rasionalisme Versus Etika Voluntarisme (Studi Kritis Mu’tazilah Dan Asy’ariyah)." SALAM: Jurnal Sosial dan Budaya Syar-i 5, no. 1 (April 5, 2018): 11–24. http://dx.doi.org/10.15408/sjsbs.v5i1.7902.

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Abstract: This study discusses the ethics of rationalism versus voluntarism ethics, where morals in principle have been debated by experts for a long time, among them Mu'tazilah with the ethics of rationalism and Ash'ariyah with voluntary ethics. For the Mu'tazila morality is a rational act of man in seeing which is good and what is bad, not merely determined by the demands of religion. While Asy'ariyah holds the opposite view that morality is under the control of God or with another understanding that morality presupposes religion. Keywords: Ethics, Rationalism, Voluntarism, Mu'tazilah, Asy'ariyah Abstrak: Studi ini membahas tentang etika rasionalisme versus etika voluntarisme, di mana moral pada prinsipnya telah menjadi perdebatan para ahli kalam sejak lama, di antaranya Mu’tazilah dengan etika rasionalisme dan Asy’ariyah dengan etika voluntarisme. Bagi Mu’tazilah moralitas adalah sebuah tindakan rasional manusia dalam melihat mana yang baik dan mana yang buruk, tidak semata ditentukan oleh tuntutan agama. Sedangkan Asy’ariyah berpandangan sebaliknya bahwa moralitas berada di bawah kontrol Tuhan atau dengan pengertian lain moralitas itu mengandaikan agama. Kata Kunci; Etika, Rasionalisme, Voluntarisme, Mu’tazilah, Asy’ariyah DOI: 10.15408/sjsbs.v5i1.7902
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6

Cuccia, Emiliano Javier. "Primacía de la voluntad y virtud moral en Juan Duns Escoto." Tópicos, Revista de Filosofía, no. 43 (November 26, 2013): 153. http://dx.doi.org/10.21555/top.v0i43.35.

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El siguiente artículo analiza la doctrina de Duns Escoto referida al sujeto de las virtudes morales, y plantea la fuerte influencia que ha tenido en ella la aceptación hecha por parte del Doctor Subtilis de las tesis voluntaristas presentes en su época.Palabras clave: voluntarismo, virtud moral, Juan Duns Escoto, filosofía moral, siglo XIV.
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7

CRUZ, HILTON LEAL DA. "VOLUNTARISMO FRANCÊS, IDEALISMO E PRAGMATISMO: UMA CONTRAPOSIÇÃO ENTRE AS NARRATIVAS DE RICHARD RORTY E SUSAN STEBBING." Revista Ideação 1, no. 37 (June 20, 2018): 216. http://dx.doi.org/10.13102/ideac.v1i37.3529.

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O Presente artigo pretende comparar alguns aspectos da narrativa que a filósofa Susan Stebbing (1885-1943) desenvolve em seu livro Pragmatism And French Voluntarism (1914) com algumas descrições do idealismo alemão desenvolvidas pelo filósofo americano Richard Rorty (1931-2007). Um dos motivos para realizar esse trabalho, sobretudo experimental, de comparar as leituras de dois filósofos sobre tradições filosóficas diferentes, são as evidentes semelhanças que o idealismo alemão apresenta com o voluntarismo francês e as afinidades – bem como divergências - que essas duas tradições possuem com o pragmatismo americano. Longe de pretender neutralidade, minha leitura consistirá em uma aplicação do historicismo rortyano às posições da Profª Stebbing. Desse modo, espero oferecer uma chave de leitura alternativa para a compreensão do voluntarismo francês e da proposta dos representantes dessa tradição, inclusive do mais conhecido expoente desta, o filósofo Henri Bergson (1859-1941), em sua relação com a Modernidade. Ao final, o texto também defende que o voluntarismo francês, no que ele tem de aproveitável para nós, filósofos secularistas e antiessencialistas -, pode ser descrito como uma forma de pragmatismo.
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8

Salvini, Andrea. "Introduzione. Trionfo, declino e nuove prospettive di sviluppo del volontariato in Italia." SOCIOLOGIA E RICERCA SOCIALE, no. 96 (May 2012): 9–31. http://dx.doi.org/10.3280/sr2011-096002.

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This contribution offers a systematization of aspects tied to the meaning of voluntarism's presence in Italy's society. It reconstructs the essential characters of voluntary service and in particular, analyses in depth its dynamics of change, which - as I believe will be clear to the reader by the end of this volume point towards issues of identity, horizons and perspectives. The essay states how triumph, decline and new development perspectives are central moments of a reflection that at the same time contemplates the evolution of the phenomenon of voluntarism in our country, and considers the present changes and future perspectives, which are already revealed by many new elements present in contemporary voluntary service.
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9

Vercellone, Adriana L. "Legitimidad política y voluntarismo: dos argumentos en favor del consentimiento tácito y la democracia." Cuestiones Políticas 37, no. 64 (May 14, 2020): 223–45. http://dx.doi.org/10.46398/cuestpol.3764.16.

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Este artículo revisa la teoría “voluntarista” y su respuesta al problema de la legitimidad política. Se centra en dos versiones del voluntarismo tácito que se entienden superadores del clásico contractualismo liberal: la teoría de Simmons sobre las abstenciones y las omisiones, y el modelo de asociación voluntaria de J. Tussman. El objetivo es evaluar la plausibilidad de ambos argumentos teóricos, a la luz de las críticas contemporáneas más salientes que ha recibido el voluntarismo clásico. En cuanto a lo metodológico, el trabajo tiene dos partes bien delimitadas. La primera, reconstruye y revisa la consistencia de los argumentos defendidos por las teorías voluntaristas mencionadas, a partir de herramientas interpretativas concretas, como el análisis lógico o la reconstrucción racional. La segunda parte, contrasta dichos argumentos con la práctica política democrática, para evaluar la necesidad de precondiciones y libertades que garanticen un contexto de decisión apto para las manifestaciones de voluntad. Las conclusiones del trabajo sugieren que tanto la propuesta de Simmons como la de Tussman ofrecen una respuesta plausible al problema de la legitimidad política en la medida que sean evaluadas en esquemas de instituciones democráticas que garanticen mecanismos de deliberación y participación.
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10

Callahan, Laura Frances. "Could God Love Cruelty?" Faith and Philosophy 38, no. 1 (January 1, 2021): 26–44. http://dx.doi.org/10.37977/faithphil.2021.38.1.3.

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One of the foremost objections to theological voluntarism is the contingency objection. If God’s will fixes moral facts, then what if God willed that agents engage in cruelty? I argue that even unrestricted theological voluntarists should accept some logical constraints on possible moral systems—hence, some limits on ways that God could have willed morality to be—and these logical constraints are sufficient to blunt the force of the contingency objection. One constraint I defend is a very weak accessibility requirement, related to (but less problematic than) existence internalism in metaethics. The theological voluntarist can maintain: Godcouldn’t have loved cruelty, and even though he could have willed behaviors we find abhorrent, he could only have done so in a world of deeply alien moral agents. We cannot confidently declare such a world unacceptable.
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11

Gould, Harry. "Categorical obligation in international law." International Theory 3, no. 2 (June 20, 2011): 254–85. http://dx.doi.org/10.1017/s1752971911000091.

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International Law in its current form is dominated by positivism and voluntarism; yet, it has accepted a number of concepts from the Natural Law tradition that seem on the face of things to ill-fit the dominant normative complex. Of primary concern here are the Natural Law notions of categorical obligation that have been brought into International Law in the form ofjus cogensrules. A number of interesting questions present themselves. What are positivists doing talking about categoricals? How have they found a way to make this fit within their larger doctrine? Have positivists adopted the language of categorical obligation, but only the language, not the correlative practices? Is it simply a matter of smuggling in alien concepts and shoehorning them despite the lack of fit, or have they created something new that only seems not to fit? Ultimately, what we find is that International Law has accepted this idea in a form that ultimately is limited by voluntarism's insistence on the voluntary and specific character of all obligations.
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12

Silva Filho, Luiz Marcos. "A VONTADE COMO FUNDAMENTO DA POLÍTICA EM AGOSTINHO." Síntese: Revista de Filosofia 45, no. 142 (August 31, 2018): 271. http://dx.doi.org/10.20911/21769389v45n142p271/2018.

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Resumo: No livro XIX d’A cidade de Deus, Agostinho refuta a definição cicero­niana de populus, fundamentada na justiça, na natureza e na razão, e reformula-a segundo uma concepção de vontade ou amor. Tal empreendimento revela con­cepções distintas de justiça e natureza dos dois autores. Assim, o fundamento da política agostiniana não é nem a natureza, nem a razão, pois, notadamente contra Cícero, Agostinho empreende uma desnaturalização da política. Nosso propósito será investigar os traços do voluntarismo político agostiniano.Abstract: In The city of God, book XIX, Augustine rejects the Ciceronian defini­tion of populus, founded on justice, nature and reason, redefining it according to a conception of will or love. Such an endeavor reveals different conceptions of justice and nature. The Augustinian foundation of politics is neither nature nor reason, for, contrary to Cicero, Augustine argues for a denaturalization of politics. Our purpose here is to investigate the features of Augustinian political voluntarism.
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13

Reinhardt, Dieter. "Pflichtbeiträge statt Freiwilligkeit?" Vereinte Nationen 65, no. 3 (2017): 116–20. http://dx.doi.org/10.35998/vn-2017-0035.

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14

Sevelsted, Anders. "Voluntarism." Contributions to the History of Concepts 15, no. 2 (December 1, 2020): 80–104. http://dx.doi.org/10.3167/choc.2020.150205.

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The article analyzes the varied meanings historically associated with concepts of voluntarism in relation to social relief as they were articulated by changing moral elites in Denmark from the late nineteenth century until the present. Concepts of voluntarism have historically constituted “normative counterconcepts” that link voluntary practices to desired futures in opposition to alternative modes of organizing. The “proximity” of voluntarism vis-à-vis the “distance” of the state has always been a core meaning, but the concept has drifted across the political spectrum from its first articulation by nineteenth-century conservative Christians to its rediscovery by leftist social researchers in the late twentieth century. Paradoxically, the welfare state helped “proximity” become a core meaning, in contrast to its original social-conservative meaning emphasizing proximity and distance.
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15

Bejarano, Jesús Antonio. "¿Avanza Colombia hacia la paz?" Entornos 29, no. 2 (November 30, 2016): 33. http://dx.doi.org/10.25054/01247905.1261.

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El estado de proceso de paz a un año de la administración Pastrana, puede leerse de varias maneras. Va desde el escepticismo que exhibe un gran sector de opinión pública, hasta el optimismo aparentemente infundado que muestran algunos funcionarios del Gobierno. En cada una de las interpretaciones se combina de manera desigual diversos elementos: los compromisos políticos, los estados del ánimo, las percepciones subjetivas y los criterios ‒ unos más analíticos, otros más voluntaristas‒. Tales criterios incluyen desde las cercanías ideológicas o políticas con alguna de las partes hasta la comparación con experiencias de procesos en Colombia o de otros países. Refiriéndonos solo a los extremos, hay quienes desde una posición escéptica solo ven en los hechos (desde el desaire de Tirofijo en la instalación del proceso de paz, el pasado siete de enero [1999, EE], hasta la suspensión de las conversaciones en el mes de julio) los desaciertos del alto comisionado, el exceso de voluntarismo del presidente o la mala fe de las FARC. En las dificultades otros parecen advertir más bien los inconvenientes y obstáculos de laguna manera “naturales” en procesos complejos en los cuales no se dispone de un libreto fijado de antemano, ni de una fórmula a la cual acogerse para transitar por el camino correcto.
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16

PEYROT, MARK. "Coerced Voluntarism." Urban Life 13, no. 4 (January 1985): 343–65. http://dx.doi.org/10.1177/0098303985013004002.

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17

Nowacki, Mark, and Jared Poon. "Against Voluntarism." Philosophia Christi 12, no. 2 (2010): 335–56. http://dx.doi.org/10.5840/pc201012232.

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18

Ware, Owen. "Fichte's Voluntarism." European Journal of Philosophy 18, no. 2 (March 23, 2009): 262–82. http://dx.doi.org/10.1111/j.1468-0378.2009.00344.x.

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19

Hill, Jonathan. "Does Scepticism Presuppose Voluntarism?" International Journal for the Study of Skepticism 8, no. 1 (March 5, 2018): 31–50. http://dx.doi.org/10.1163/22105700-00001226.

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Philosophical scepticism is sometimes thought to presuppose doxastic voluntarism, the claim that we are able to believe or disbelieve propositions at will. This is problematic given that doxastic voluntarism itself is a controversial position. I examine two arguments for the view that scepticism presupposes voluntarism. I show that they rely on different versions of a depiction of scepticism as a conversion narrative. I argue that one version of this narrative does presuppose voluntarism, but the other does not. Moreover, alternative versions of the narrative are available. I conclude that scepticism does not presuppose voluntarism.
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20

Villarreal, Julio Francisco. "Voluntarismo heurístico e historicidad en los estudios de género: un debate epistémico = Heuristic Voluntarism and Historicity in Gender Studies: An Epistemic Debate." EUNOMÍA. Revista en Cultura de la Legalidad, no. 16 (March 29, 2019): 129. http://dx.doi.org/10.20318/eunomia.2019.4695.

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Resumen: El presente trabajo provee a indagar respecto a las condiciones metodológicas y epistémicas que limitan la praxis heurística de todo aquel que se vea llamado a indagar sobre los estudios de género. Se sugiere aquí que en tanto el investigador social pretenda cuestionar los límites valorativos, axiológicos y gnoseológicos sobre los cuales se instituye la tradición de los estudios de género, tal investigador deberá poder renunciar, al menos iniciáticamente, a toda pretensión de cientificismo para su obra (a tal fin se apelará, cual ejemplo paradigmático, a la noción de la “performatividad de los cuerpos” de Butler). En tal sentido, se sugerirá que, a fin de cuentas, el costo de oportunidad teórico relativo a tal cuestionamiento puede ser exorbitantemente alto en tanto el mismo suponga coartar la libertad heurística del investigador de referencia. A lo largo de este ensayo, el autor no apelará a bibliografía filiada en el corpus teórico de los estudios de género, sino a contribuciones de la epistemología y la sociología del conocimiento. Por otro lado, tampoco se proveerá aquí a debatir sobre los derechos de aquellos grupos a cuyo análisis se abocan los estudios de género sino, por el contrario, a consideraciones epistemológicas relativas en tal disciplina.Palabras clave: Epistemología de los estudios de género, sociología del conocimiento, performatividad de los cuerpos, voluntarismo de los estudios de género, historicidad de los estudios de género.Abstract: The present work is intended to investigate the methodological and epistemic conditions that may constrain the heuristic realms of anyone who is devoted to the gender studies. It is suggested here that as long as the social researcher intends to question the values, mindset and gnoseological constructs on which the tradition of gender studies is instituted, such a researcher should be able to renounce, at least initially, to any claim of scientism to his work (to such an end, the author will appeal, as a paradigmatic example, to the notion of the "performativity of the bodies" of Butler). In such a sense, it will be suggested that, in the end, the theoretical cost of opportunity related to the abovementioned inquiry can be exorbitantly considerable as long as it supposes restricting the heuristic freedom of the researcher. Throughout this essay, the author will not appeal to bibliography related to the theoretical corpus of gender studies, but to contributions from epistemology and sociology of knowledge. On the other hand, the current essay is not grounded to discuss the rights of those groups which the gender studies attention is focused on, but, on the contrary, it will provide to exert some relative epistemological considerations within such a discipline.Keywords: Epistemology of gender studies, sociology of knowledge, performativity of bodies, voluntarism of gender studies, historicity of gender studies.
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21

Colibaba, Amber, and Mark Skinner. "RURAL LIBRARIES AS CONTESTED SPACES OF OLDER VOLUNTARISM IN AGING RURAL COMMUNITIES." Innovation in Aging 3, Supplement_1 (November 2019): S17—S18. http://dx.doi.org/10.1093/geroni/igz038.064.

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Abstract Recent efforts to better understand voluntarism as fundamental to how rural communities are meeting the challenges of population ageing have highlighted ageing rural volunteers, and the attendant burden of older voluntarism, as key issues for ageing in place of rural residents and ageing rural community sustainability. Drawing on a case study of a volunteer-based rural library in Ontario, Canada, this study examines the experiences of older volunteers, the challenges of sustaining volunteer programs, and the implications of older voluntarism for rural community development. Findings from interviews and focus groups with library volunteers, staff, board members and community stakeholders demonstrate how the experiences of older volunteers and challenges of older voluntarism affect rural community development. The results reveal how participation, well-being, conflict and territoriality associated with older voluntarism contributes to ‘contested spaces of older voluntarism’ whereby older volunteers negotiate their rights and responsibilities associated with ageing and volunteering in rural communities.
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22

Hunter, Emma. "Voluntarism, Virtuous Citizenship, and Nation-Building in Late Colonial and Early Postcolonial Tanzania." African Studies Review 58, no. 2 (September 2015): 43–61. http://dx.doi.org/10.1017/asr.2015.37.

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Abstract:This article offers a historical perspective on the concept of voluntarism in modern Africa. It does so by exploring the ways in which postcolonial states grappled with the legacies of colonial-era concepts of voluntarism, using Tanzania as a case study. It argues that the postcolonial state sought to combine two strands of colonial thinking about voluntarism in a new conception of “virtuous citizenship.” But this was a fragile construction, and the language of voluntarism could bring to light divisions in society that many would have preferred to keep hidden.
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Frederick, Danny. "Doxastic Voluntarism: A Sceptical Defence." International Journal for the Study of Skepticism 3, no. 1 (2013): 24–44. http://dx.doi.org/10.1163/221057012x627212.

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Doxastic voluntarism maintains that we have voluntary control over our beliefs. It is generally denied by contemporary philosophers. I argue that doxastic voluntarism is true: normally, and insofar as we are rational, we are able to suspend belief and, provided we have a natural inclination to believe, we are able to rescind that suspension, and thus to choose to believe. I show that the arguments that have been offered against doxastic voluntarism fail; and that, if the denial of doxastic voluntarism is part of a strategy to defeat scepticism, it is inept, because knowledge presupposes doubt.
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Dicken, Paul. "Tolerance and Voluntarism." Philosophical Papers 42, no. 1 (March 2013): 25–48. http://dx.doi.org/10.1080/05568641.2013.774722.

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Murphy, Mark C. "Restricted Theological Voluntarism." Philosophy Compass 7, no. 10 (September 18, 2012): 679–90. http://dx.doi.org/10.1111/j.1747-9991.2012.00510.x.

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26

Rebeiro, Karen L., and John Allen. "Voluntarism as Occupation." Canadian Journal of Occupational Therapy 65, no. 5 (December 1998): 279–85. http://dx.doi.org/10.1177/000841749806500505.

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27

Fallan, Even, and Lars Fallan. "Voluntarism versus regulation." Journal of Accounting & Organizational Change 5, no. 4 (October 30, 2009): 472–89. http://dx.doi.org/10.1108/18325910910994685.

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28

Nijhuis, Dennie Oude. "Explaining British voluntarism." Labor History 52, no. 4 (November 2011): 373–98. http://dx.doi.org/10.1080/0023656x.2011.632512.

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29

Elder, Jamee. "Defending stance voluntarism." Philosophical Studies 176, no. 11 (September 1, 2018): 3019–39. http://dx.doi.org/10.1007/s11098-018-1161-0.

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30

Montmarquet, James. "Virtue and voluntarism." Synthese 161, no. 3 (December 19, 2006): 393–402. http://dx.doi.org/10.1007/s11229-006-9091-3.

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31

Nelson, Ralph. "Voluntarism in Ethics." Études maritainiennes / Maritain Studies 4 (1988): 127–35. http://dx.doi.org/10.5840/maritain1988413.

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32

Tucker, Sean, and Alex Mucalov. "Industrial Voluntarism in Canada." Articles 65, no. 2 (August 31, 2010): 215–35. http://dx.doi.org/10.7202/044300ar.

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The term “industrial voluntarism” has been used to describe the norm that dominated union organizing and, more broadly, union-management relations in Canada during most of the first half of the 20thcentury. In practical terms, the principle defines situations in which unions and employers initiate, develop, and enforce agreements without state assistance or compulsion. This paper investigates the history of voluntarism in Canada with attention to post-war legal accommodations and various manifestations of voluntarism related to union recognition. We show how aspects of the Framework of Fairness Agreement (FFA) negotiated between Magna International and the Canadian Auto Workers (CAW) in 2007 is informed by industrial voluntarism. The FFA facilitates voluntary recognition of CAW locals at Magna plants in exchange for a no-strike promise and acceptance of many features of Magna’s existing human resource management system. Overall, the historical and contemporary evidence show that voluntarism continues to manifest in different forms in response to changing labour relations conditions.
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Miller, Danny. "A Preliminary Typology of Organizational Learning: Synthesizing the Literature." Journal of Management 22, no. 3 (June 1996): 485–505. http://dx.doi.org/10.1177/014920639602200305.

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Two fundamental contrasts among major organizational paradigms are used to construct a typology of organizational learning: these are voluntarism vs. determinism, and methodical vs. emergent behavior. Six kinds of learning are identified: the methodical modes, in descending order of voluntarism, include analytic, experimental and structural learning. The emergent modes, again in descending order of voluntarism, include synthetic, interactive and institutional learning. Hypotheses are generated about the appropriate contexts, typical outcomes and common relationships among these kinds of learning.
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Psaroudakis, Irene. "Il volontariato: una mappa concettuale." SOCIOLOGIA E RICERCA SOCIALE, no. 96 (May 2012): 68–86. http://dx.doi.org/10.3280/sr2011-096005.

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The object of this essay is to trace a «conceptual map» of voluntarism, approaching its many features, its multiple definitions and analysis perspectives, in order to comprehend this phenomenon in light of its transformations over the recent years. For this purpose, the main «concepts», are considered at a micro, meso and macro level. Among the elements analyzed are: volunteer actions, «classic voluntarism», «new voluntarism», the role of the social network and its actors, solidarity, gift, reciprocity, identity, volunteer organizations, legislation and governance.
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Idziak, Janine. "God’s Will as the Foundation of Morality: A Medieval Historical Perspective." Religions 12, no. 5 (May 19, 2021): 362. http://dx.doi.org/10.3390/rel12050362.

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Theological voluntarism places the foundation of morality in the will of God. The formulation of such a thesis warrants further refinement. Different formulations of theological voluntarism were put forward in medieval philosophical theology involving the relation of God’s will to the divine intellect (reason) in determining ethical status. The fourteenth century Franciscan Andrew of Neufchateau maintained a purely voluntaristic theory in which it is God’s will alone (and not the divine intellect) that determines ethical status. Subsequently Pierre d’Ailly worked with a divine will which is identical with the divine intellect in a strong sense while still maintaining that it is properly assigned to the divine will to be an obligatory law. Later, Jean Gerson, a student of Pierre d’Ailly, spoke explicitly of God’s will and reason together as involved in God’s activity in the ethical realm. In this paper, we set out these three different formulations of theological voluntarism, tracing the evolution of medieval formulations of theological voluntarism. Although the paper is historical in nature, we conclude with some reflections on how contemporary philosophers and theologians interested in theological voluntarism might profit from study of this historical literature.
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36

Bett, Richard. "On Pyrrhonism, Stances, and Believing What You Want." International Journal for the Study of Skepticism 5, no. 2 (April 22, 2015): 126–44. http://dx.doi.org/10.1163/22105700-04010004.

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The paper considers the relations between the Pyrrhonism of Sextus Empiricus and epistemological voluntarism, as applied both to epistemic stances and to individual beliefs. In the first part, the main question is whether ancient skepticism is congenial to the idea of alternative epistemic stances (and hence, potentially, to voluntarism about them). The answer proposed is that skepticism does not in fact recognize this possibility. However, this is not due to any essential features of skepticism itself; rather, it is because, like ancient Greek philosophy in general, the stance skepticism in fact unquestioningly assumes is that of realism. In the second part, the focus is more directly on voluntarism and its compatibility with skepticism. The difficulty with bringing these two together, it is argued, is that, while voluntarism gives one license to hold either of two opposing beliefs, skepticism is in the business of subverting beliefs; in this respect their orientations are in opposite directions. A closing suggestion is that if there is any place where ancient skepticism and voluntarism might meet, it is not in the Pyrrhonist tradition, but in the mitigated skepticism of the late Academy, which allowed the holding of (albeit tentative) beliefs.
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Fernández Acevedo, Gustavo. "Autoengaño y voluntarismo doxástico." Estudios de Filosofía 57, no. 57 (January 1, 2018): 139–60. http://dx.doi.org/10.17533/udea.ef.n57a07.

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38

Buckareff, Andrei. "Hobartian Voluntarism and Epistemic Deontologism." Disputatio 2, no. 21 (November 1, 2006): 1–17. http://dx.doi.org/10.2478/disp-2006-0011.

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Abstract Mark Heller has recently offered a proposal in defense of a fairly strong version of doxastic voluntarism. Heller looks to the compatibilist theory of free will proposed by R.E. Hobart in the first half of the twentieth century for an account of doxastic control. Heller’s defense of Hobartian Voluntarism is motivated by an appeal to epistemic deontologism. In this paper I argue that Heller’s defense of a version of strong or direct doxastic voluntarism ultimately fails. I finally argue that the failure of his theory of epistemic agency does not imply the untenability of epistemic deontologism.
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Pösö, Tarja, Elina Pekkarinen, Susanna Helavirta, and Riitta Laakso. "‘Voluntary’ and ‘involuntary’ child welfare: Challenging the distinction." Journal of Social Work 18, no. 3 (June 9, 2016): 253–72. http://dx.doi.org/10.1177/1468017316653269.

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Summary Finnish child welfare divides care orders into voluntary and involuntary care orders, based on the consent or objection of different parties. When giving consent to a care order, the parties allow their rights to family life and self-determination to be restricted. This article examines how the voluntary care order differs in practice from the involuntary one and how voluntarism and involuntarism are represented in these two types of care order. Findings The analysis of 37 care orders highlights different shades of voluntarism and involuntarism as well as formal and informal spheres of consent and objection. The binary distinction between voluntarism and involuntarism becomes problematic. Instead, new forms and arenas for consent and objection, e.g., resistance, become topical in child welfare. Applications The spectrum of voluntarism and involuntarism should be recognised in every type of child welfare. The study points out several critical points in the dual decision-making system in Finland, in particular informed consent.
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Booth, Anthony R. "Doxastic voluntarism and self-deception." Disputatio 2, no. 22 (May 1, 2007): 115–30. http://dx.doi.org/10.2478/disp-2007-0003.

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Abstract Direct Doxastic Voluntarism — the notion that we have direct (un-mediated) voluntary control over our beliefs — has widely been held to be false. There are, however, two ways to interpret the impossibility of our having doxastic control: as either a conceptual/ logical/metaphysical impossibility or as a psychological impossibility. In this paper I analyse the arguments for (Williams 1973; Scott-Kakures 1993; Adler 2002) and against (Bennett 1990; Radcliffe 1997) both types of claim and, in particular, evaluate the bearing that putative cases of self-deception have on the arguments in defence of voluntarism about belief. For it would seem that if it is the case that self-induced cases of self-deception are indeed possible, then voluntarism about belief could be true after all. Bennett claims that Williams’ argument for the impossibility case proves too much in that if it is successful in ruling out direct doxastic voluntarism, it is also successful in ruling out cases of indirect doxastic voluntarism. If cases of self-deception can also be cases of indirect doxastic voluntarism, then such cases support the argument against the impossibility case. I argue that Bennett is right in claiming that Williams’ argument proves too much, that cases of self-deception are indeed also sometimes cases of indirect self-deception and so that they cause genuine trouble for the conceptual impossibility case. However, I also argue that this is the only genuine worry for Williams’ argument. I end, while considering whether cases of self-deception can tell us anything about the psychological possibility of direct doxastic control, by suggesting a way of establishing the conceptual impossibility of direct doxastic control that circumvents Bennett’s counter-argument.
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Steglich-Petersen, Asbjørn. "Voluntarism and Transparent Deliberation." South African Journal of Philosophy 25, no. 2 (January 2006): 171–76. http://dx.doi.org/10.4314/sajpem.v25i2.31443.

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42

Coss, David. "Contextualism and Context Voluntarism." Logos & Episteme 9, no. 2 (2018): 125–36. http://dx.doi.org/10.5840/logos-episteme20189211.

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43

Ross, James. "Aquinas’s Exemplarism; Aquinas’s Voluntarism." American Catholic Philosophical Quarterly 64, no. 2 (1990): 171–98. http://dx.doi.org/10.5840/acpq199064234.

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44

Scarborough, John, Jane Geraghty, and Jane Loffhagen. "Day Centres and Voluntarism." Probation Journal 34, no. 2 (June 1987): 47–50. http://dx.doi.org/10.1177/026455058703400203.

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de Leon, Cedric. "Who’s Afraid Of Voluntarism?" Critical Sociology 45, no. 4-5 (November 28, 2018): 763–66. http://dx.doi.org/10.1177/0896920518809830.

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46

Jacobs, Struan, and Allan McNeish. "Locke, McCann, and Voluntarism." Pacific Philosophical Quarterly 78, no. 4 (December 1997): 349–62. http://dx.doi.org/10.1111/1468-0114.00043.

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47

Bennett, James T., and Thomas J. Di Lorenzo. "Voluntarism and health care." Society 31, no. 5 (July 1994): 57–65. http://dx.doi.org/10.1007/bf02693263.

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48

Noble, J. H. "Voluntarism is not enough." BMJ 338, feb24 3 (February 24, 2009): b762. http://dx.doi.org/10.1136/bmj.b762.

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49

Neville, Patricia. "Organised Voluntarism in Ireland." VOLUNTAS: International Journal of Voluntary and Nonprofit Organizations 27, no. 2 (December 15, 2015): 724–45. http://dx.doi.org/10.1007/s11266-015-9668-x.

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50

Steup, Matthias. "Empiricism, metaphysics, and voluntarism." Synthese 178, no. 1 (April 9, 2009): 19–26. http://dx.doi.org/10.1007/s11229-009-9518-8.

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