... (C03) Moral facts are sufficiently epistemically accessible to normal ... Further objections ... more ... (C03) Moral facts are sufficiently epistemically accessible to normal ... Further objections to Lewis are offered by Harman ('Desired Desires', in CW Morris and RG Frey (eds), Value, Welfare and Morality ... Boyd [5, p. 195] builds epistemic elements into the very definition of reference. ...
L'A. defend la these selon laquelle la meilleure explication du phenomene de conversion moral... more L'A. defend la these selon laquelle la meilleure explication du phenomene de conversion morale releve de l'internalisme ethique. Rejetant la position de R. Werner qui affirme la superiorite theorique du realisme ethique, l'A. montre qu'on ne peut identifier le jugement moral aux croyances factuelles, c'est-a-dire aux conversions scientifiques
In this article, I consider a number of arguments that assume that beings who have immortal souls... more In this article, I consider a number of arguments that assume that beings who have immortal souls occupy a special position in the sphere of moral concern. First, I place these arguments in their historical and cultural contexts. Next, I formulate several conditions of adequacy that all such arguments must satisfy. Subsequently, I distinguish two different general kinds of such arguments: Inclusionary arguments attempt to use the immortality of soul as a criterion for either including someone into a sphere of morality while excluding others or, at least, for elevating someone's position within this sphere. Modifying arguments attempt to strengthen or weaken moral considerations that already apply to a being included into the sphere of morality. I argue that, although some modifying arguments may fulfill all conditions of adequacy, they have very little practical importance.
In this essay, I develop a moderate hierarchical position about the moral status of animals that ... more In this essay, I develop a moderate hierarchical position about the moral status of animals that is based on two factors: on the level of mental development of a being who is affected and on the significance of the interests that are affected. I argue that this view accommodates two different sets of moral intuitions. On one hand, it explains why, in general, humans have the special moral standing that is typically attributed to us. On the other hand, it also allows us to accommodate much of our intuition about how animals ought to be treated. In addition, this view is supported also by plausible general theoretical considerations. Subsequently, I explore some implications of this view for some real-life examples of our interactions with animals, especially, for the practice of raising them for food using industrial methods. I argue that this practice is morally wrong and that the correct approach is to adopt a (nearly) plant-based lifestyle.
Journal for the Study of Religious Experience , 2022
Teachings about śūnyatā-emptiness play a central role in Mahayana Buddhism. They are also among t... more Teachings about śūnyatā-emptiness play a central role in Mahayana Buddhism. They are also among the most difficult teachings to grasp. At the same time, the game of basketball and the rituals surrounding it are sometimes hard to appreciate by those who are not already basketball aficionados; they tend to miss the philosophical, spiritual, and even mystical aspects of the game (and of sports in general). I argue in this essay that the language and rituals surrounding the game of basketball provide ‘windows’ to what Buddhists call śūnyatā. Thus, these language and rituals help us to understand phenomenology of meditative states as well as the related metaphysics and epistemology developed in the context of Mahayana Buddhism (especially Zen Buddhism). In turn, the language and rituals developed within the tradition of Zen help us to understand what sometimes happens on the basketball court.
In this article, I consider a number of arguments that assume that beings who have immortal souls... more In this article, I consider a number of arguments that assume that beings who have immortal souls occupy a special position in the sphere of moral concern. First, I place these arguments in their historical and cultural contexts. Next, I formulate several conditions of adequacy that all such arguments must satisfy. Subsequently, I distinguish two different general kinds of such arguments: Inclusionary arguments attempt to use the immortality of soul as a criterion for either including someone into a sphere of morality while excluding others or, at least, for elevating someone's position within this sphere. Modifying arguments attempt to strengthen or weaken moral considerations that already apply to a being included into the sphere of morality. I argue that, although some modifying arguments may fulfill all conditions of adequacy, they have very little practical importance.
... (C03) Moral facts are sufficiently epistemically accessible to normal ... Further objections ... more ... (C03) Moral facts are sufficiently epistemically accessible to normal ... Further objections to Lewis are offered by Harman ('Desired Desires', in CW Morris and RG Frey (eds), Value, Welfare and Morality ... Boyd [5, p. 195] builds epistemic elements into the very definition of reference. ...
... (C03) Moral facts are sufficiently epistemically accessible to normal ... Further objections ... more ... (C03) Moral facts are sufficiently epistemically accessible to normal ... Further objections to Lewis are offered by Harman ('Desired Desires', in CW Morris and RG Frey (eds), Value, Welfare and Morality ... Boyd [5, p. 195] builds epistemic elements into the very definition of reference. ...
L'A. defend la these selon laquelle la meilleure explication du phenomene de conversion moral... more L'A. defend la these selon laquelle la meilleure explication du phenomene de conversion morale releve de l'internalisme ethique. Rejetant la position de R. Werner qui affirme la superiorite theorique du realisme ethique, l'A. montre qu'on ne peut identifier le jugement moral aux croyances factuelles, c'est-a-dire aux conversions scientifiques
In this article, I consider a number of arguments that assume that beings who have immortal souls... more In this article, I consider a number of arguments that assume that beings who have immortal souls occupy a special position in the sphere of moral concern. First, I place these arguments in their historical and cultural contexts. Next, I formulate several conditions of adequacy that all such arguments must satisfy. Subsequently, I distinguish two different general kinds of such arguments: Inclusionary arguments attempt to use the immortality of soul as a criterion for either including someone into a sphere of morality while excluding others or, at least, for elevating someone's position within this sphere. Modifying arguments attempt to strengthen or weaken moral considerations that already apply to a being included into the sphere of morality. I argue that, although some modifying arguments may fulfill all conditions of adequacy, they have very little practical importance.
In this essay, I develop a moderate hierarchical position about the moral status of animals that ... more In this essay, I develop a moderate hierarchical position about the moral status of animals that is based on two factors: on the level of mental development of a being who is affected and on the significance of the interests that are affected. I argue that this view accommodates two different sets of moral intuitions. On one hand, it explains why, in general, humans have the special moral standing that is typically attributed to us. On the other hand, it also allows us to accommodate much of our intuition about how animals ought to be treated. In addition, this view is supported also by plausible general theoretical considerations. Subsequently, I explore some implications of this view for some real-life examples of our interactions with animals, especially, for the practice of raising them for food using industrial methods. I argue that this practice is morally wrong and that the correct approach is to adopt a (nearly) plant-based lifestyle.
Journal for the Study of Religious Experience , 2022
Teachings about śūnyatā-emptiness play a central role in Mahayana Buddhism. They are also among t... more Teachings about śūnyatā-emptiness play a central role in Mahayana Buddhism. They are also among the most difficult teachings to grasp. At the same time, the game of basketball and the rituals surrounding it are sometimes hard to appreciate by those who are not already basketball aficionados; they tend to miss the philosophical, spiritual, and even mystical aspects of the game (and of sports in general). I argue in this essay that the language and rituals surrounding the game of basketball provide ‘windows’ to what Buddhists call śūnyatā. Thus, these language and rituals help us to understand phenomenology of meditative states as well as the related metaphysics and epistemology developed in the context of Mahayana Buddhism (especially Zen Buddhism). In turn, the language and rituals developed within the tradition of Zen help us to understand what sometimes happens on the basketball court.
In this article, I consider a number of arguments that assume that beings who have immortal souls... more In this article, I consider a number of arguments that assume that beings who have immortal souls occupy a special position in the sphere of moral concern. First, I place these arguments in their historical and cultural contexts. Next, I formulate several conditions of adequacy that all such arguments must satisfy. Subsequently, I distinguish two different general kinds of such arguments: Inclusionary arguments attempt to use the immortality of soul as a criterion for either including someone into a sphere of morality while excluding others or, at least, for elevating someone's position within this sphere. Modifying arguments attempt to strengthen or weaken moral considerations that already apply to a being included into the sphere of morality. I argue that, although some modifying arguments may fulfill all conditions of adequacy, they have very little practical importance.
... (C03) Moral facts are sufficiently epistemically accessible to normal ... Further objections ... more ... (C03) Moral facts are sufficiently epistemically accessible to normal ... Further objections to Lewis are offered by Harman ('Desired Desires', in CW Morris and RG Frey (eds), Value, Welfare and Morality ... Boyd [5, p. 195] builds epistemic elements into the very definition of reference. ...
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