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Gilberta Ryle oraz Fred Feldman definiowali przyjemność jako, odpowiednio, dyspozycję i nastawienie sądzeniowe. Zastanowię się, czy ich koncepcje mogą poważnie zagrażać tradycyjnemu pojmowaniu przyjemności w kategoriach uczucia albo doznania. Skłaniać się będę ku tezie, że niechęć Ryle’a i Feldmana do traktowania przyjemności jako pewnego rodzaju stanu umysłu wynika z niezrozumienia różnicy między...
Sidgwick’s defence of esoteric morality has been heavily criticized, for example in Bernard Williams’s condemnation of it as a ‘Government House utilitarianism’. It is also at odds with the idea of morality defended by Kant, Rawls, Bernard Gert, Brad Hooker, and T.M. Scanlon. Yet it does seem to be an implication of consequentialism that it is sometimes right to do in secret what it would not be right...
Poszukując racjonalnej metody naszego moralnego rozumowania, Henry Sidgwick dochodzi do wniosku, że rozum praktyczny jest niespójny i nakazuje nam działania, które w pewnych okolicznościach są ze sobą sprzeczne. Naszą ostateczną powinnością jest bowiem zmierzać w takim samym stopniu do osiągnięcia naszego własnego, partykularnego szczęścia, co i szczęścia ogółu. Mamy zarówno obowiązki natury egoistycznej,...
Sidgwick's defence of esoteric morality has been heavily criticized, for example in Bernard Williams's condemnation of it as ‘Government House utilitarianism.’ It is also at odds with the idea of morality defended by Kant, Rawls, Bernard Gert, Brad Hooker, and T.M. Scanlon. Yet it does seem to be an implication of consequentialism that it is sometimes right to do in secret what it would not be right...
Our common sense seems to regard hedonism as an unworthy theory of
value. Two main arguments, resting on our intuitions, are commonly
presented against it. The first ridicules hedonism as “a theory fit for
pigs”, that is for people who care only about simple physical pleasures.
The second seeks to refute hedonism on the assumption that no one
would like to live a life that is nothing else but...
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