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Contrary-to-Duty Paradox A contrary-to-duty obligation is an obligation telling us what ought to be the case if something that is wrong is true. Per esempio: ‘If you have done something bad, you should make amends’. Doing something bad is wrong, but if it is true that you did do something bad, it ought to be the case that you make amends. Here are some other
Critias (460—403 B.C.E.) Critias, son of Callaeschrus, an Athenian philosopher, retore, poeta, storico, and political leader, was best known for his leading role in the pro-Spartan government of the Thirty (404-403 BC). But Critias also produced a broad range of works and was a noted poet and teacher in his own time. The fragments of three tragedies and a satyr play, a collection of elegies,
Empathy and Sympathy in Ethics The distinction between “empathy” and “sympathy” in the context of ethics is a dynamic and challenging one. The eighteenth century texts of David Hume and Adam Smith used the word “sympathy,” but not “empathy,” although the conceptual distinction marked by empathy was doing essential work in their writings. After discussing the early uses of these terms, this article is organized
Phenomenology and Time-Consciousness Edmund Husserl, founder of the phenomenological movement, employs the term “phenomenology” in its etymological sense as the activity of giving an account (logos) of the way things appear (phainomenon). Quindi, a phenomenology of time attempts to account for the way things appear to us as temporal or how we experience time. Phenomenology offers neither metaphysical speculation about time’s relation to motion (COME
Latin American Philosophy This article outlines the history of Latin American philosophy: the thinking of its indigenous peoples, the debates over conquest and colonization, the arguments for national independence in the eighteenth century, the challenges of nation-building and modernization in the nineteenth century, the concerns over various forms of development in the twentieth century, and the diverse interests in Latin American philosophy during the opening
Philosophy of Peace Peace is notoriously difficult to define, and this poses a special challenge for articulating any comprehensive philosophy of peace. Any discussion on what might constitute a comprehensive philosophy of peace invariably overlaps with wider questions of the meaning and purpose of human existence. The definitional problem is, paradoxically, a key to understanding what is involved in articulating a philosophy of peace. In