The Future of Value InquiryMatti Häyry, Tuija Takala Rodopi, 2001 - 193 páginas This book explores the nature of values, and the status of value studies, at the turn of the millennium. The contributors, nineteen philosophers from fourteen countries, introduce and defend an enriching variety of views regarding the present state and future prospects of value inquiry. |
Contenido
viii | 105 |
THIRTEEN Happiness and the Friction of Moral Revolutions | 123 |
FOURTEEN Multiculturalism and Universal Values | 131 |
FIFTEEN The Problematic of Values in the Next Millennium | 139 |
EIGHTEEN Can Value Inquiry Be More Effective | 161 |
NINETEEN Value Inquiry Cultural Diversity and Ecumenism | 173 |
About the Editors and Contributors | 185 |
67 | 189 |
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Términos y frases comunes
Afrocentrism agent Alasdair MacIntyre argue argument axiology basic behavior beliefs bioethics claim cognitive common Constitution contemporary culture decision dialogue discourse discussion diversity economic value ecumenism entails epistemological ethics evaluative existence experience Feinberg foundations fundamental global goal happiness Hegel human dignity human rights humankind Ibid ideal Immanuel Kant important individuals inquiries into values involved John Rawls justice Kant legacy or gift live logical maximization means moral concepts moral theory multiculturalism nature neoclassical economic theory nihilism nomic normative one's ontological Oxford Paretian welfare economics Pareto optimality person perspective Peter Singer philosophy political positive neoclassical possible postulate of rationality practice principles problem question reason recognize reflection Reflective Equilibrium relativism religion religious responsibilities Rorty scientific secularization sense shared social social welfare function society structure teleological theoretical theorists theory of value thinking tion tive tradition transfer truth University Press value inquiry values education values educationists welfare economics Western
Pasajes populares
Página 38 - If all mankind minus one, were of one opinion, and only one person were of the contrary opinion, mankind would be no more justified in silencing that one person, than he, if he had the power, would be justified in silencing mankind.
Página 90 - The fateful question for the human species seems to me to be whether and to what extent their cultural development will succeed in mastering the disturbance of their communal life by the human instinct of aggression and self-destruction.
Página 70 - No one would be disposed to deny that there is a common something in truth, goodness, legality, wealth, beauty and piety that distinguishes them from gravitation and chemical affinity. It is the express business of theory of value to discover what this something is; to define the genus, and discover the differentiae of the species.
Página 90 - Men have gained control over the forces of nature to such an extent that with their help they would have no difficulty in exterminating one another to the last man. They know this, and hence comes a large part of their current unrest, their unhappiness and their mood of anxiety. And now it is to be expected that the other of the two "Heavenly Powers," eternal Eros, will make an effort to assert himself in the struggle with his equally immortal adversary.
Página 38 - It is the duty of governments, and of individuals, to form the truest opinions they can ; to form them carefully and never impose them upon others unless they are quite sure of being right. But when they are sure (such reasoners may say), it is not conscientiousness but cowardice to shrink from acting on their opinions, and allow doctrines which they honestly think dangerous to the welfare of mankind, either in this life or in another, to be scattered abroad without restraint, because other people...
Página 89 - Hate, as a relation to objects, is older than love. It derives from the narcissistic ego's primordial repudiation of the external world with its outpouring of stimuli.
Página 154 - stand up like men," to look others in the eye, and to feel in some fundamental way the equal of anyone. To think of oneself as the holder of rights is not to be unduly but properly proud, to have that minimal self-respect that is necessary to be worthy of the love and esteem of others. Indeed, respect for persons (this is an intriguing idea) may simply be respect for their rights, so that there cannot be the one without the other; and what is called "human dignity" may simply be the recognizable...
Página 22 - Hannah Arendt, Eichmann in Jerusalem: A Report on the Banality of Evil (New York: Viking Press, 1963), p.
Página 132 - Well, the fallacy in this step is so obvious, that it is quite wonderful how Mill failed to see it. The fact is that 'desirable' does not mean 'able to be desired' as 'visible' means 'able to be seen.' The desirable means simply what ought to be desired or deserves to be desired; just as the detestable means not what can be but what ought to be detested and the damnable what deserves to be damned.
Página 16 - Ludwig Wittgenstein, On Certainty, ed. GEM Anscombe and GH von Wright, trans. Denis Paul and GEM Anscombe (New York: Harper & Row, 1972). 12 William James, "What Pragmatism Means,