Knowing What To Do

Imagination, Virtue, and Platonism in Ethics

Inbunden, Engelska, 2014

AvSophie Grace Chappell,UK) Chappell, Sophie Grace (The Open University,Sophie Grace Chappell

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Sophie Grace Chappell develops a picture of what philosophical ethics can be like, once set aside from the idealising and reductive pressures of conventional moral theory. His question is 'How are we to know what to do?', and the answer he defends is 'By developing our moral imaginations'. The series of studies presented in Knowing What To Do contribute to the case that the moral imagination is a key part of human excellence or virtue by showing that it plays a wide variety of roles in our practical and evaluative lives. There is no short-cut or formulaic way of knowing what to do; but the longer and more painstaking approach is more rewarding anyway. This approach involves developing our repertoire of natural human capacities for imagination, open deliberation, and contemplative attention to the world, the people, and the reality of value around us.

Produktinformation

Utgivningsdatum2014-03-27
Mått162 x 240 x 28 mm
Vikt672 g
FormatInbunden
SpråkEngelska
Antal sidor350
FörlagOUP OXFORD
ISBN9780199684854

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Filosofiska discipliner inom Filosofi och religion

Introduction ; 1. What makes a good decision? ; 2. Three kinds of moral imagination ; 3. Intuition, system, and the 'paradox' of deontology ; 4. Impartial benevolence and partial love ; 5. Internal reasons and the heart's desire ; 6. On the very idea of criteria for personhood ; 7. Glory as an ethical idea ; 8. Nobility and beauty in ethics ; 9. Moral certainties ; 10. Why ethics is hard ; 11. The varieties of knowledge in Plato and Aristotle ; 12. Platonistic virtue ethics ; Bibliography

The book must be praised as an inspiring expression of an ethical vision with deep historical roots and urgent contemporary relevance ... Sophie Grace Chappell's book is itself an ethical exemplar, a study in the contemplation of value, a testament to ordinary goodness. Event hose who disagree must contemplate his arguments; since "if we can't see individual specific things, we can't see anything at all"