Sentences with phrase «benthamite utilitarianism»

MacIntyre takes the unity of liberalism, laissez - faire capitalism, Marxism, and utilitarianism not just as proof for his science - fiction metaphor, but also as a pointer to the teleological alternative that is, he believes, the only solution left.

Coleridge, for whom suffering and insight were as inseparable as civilization and its discontents were for Freud, abhorred utilitarianism.

Secular scholars tend toward utilitarianism, the defense of human rights, or accounts of the social contract.

Your premise, that something is valuable because it's useful, is called Utilitarianism.

Bad laws are based on a different moral system, like relativism or utilitarianism.

Eric Hoffer would argue that it is not utilitarianism so much as America's penchant for activity that lies behind her preoccupation with work.

They emerged out of the Christian denominational - biblical tradition on the one hand and Enlightenment utilitarianism on the other hand.

Utilitarianism is often thought of as the paradigmatic secular moral theory....

The coming - apart of unholy alliances, such as that between utilitarianism and biblical religion, could lead to some new imaginative visions, some alternatives to the ever - increasing dominance of governmental and corporate bureaucracy into which we have fallen.

For though the sphere of culture Itself belongs partly to the realm of truth, beauty and holiness which ultimately has no need to defend itself before the court of utilitarianism, faith and its object transcend even these good things.

Thus we have it — virtue and interest, covenant and utilitarianism — the American civil religion has always ranged between those heights and those depths.

The fact that utilitarianism does not involve political or religious convictions, or a list of commandments, appealed to the irreligious Singer, who as a child had refused to have a Bar Mitzvah ceremony.

(ENTIRE BOOK) An examination of the two primary traditions — denominational biblical tradition and enlightenment utilitarianism — that worked together to contribute to the American Revolution and to create the civil religion which marks American culture to this day.

At Oxford, where he studied with R. M. Hare, and then as a professor at Melbourne's Monash University, Singer slightly modified his philosophy into what he calls preference utilitarianism.

And indeed, the principal target of Hard Times is such an orthodoxy, namely a hard - nosed utilitarianism combined with an unbending liberalism.

Pantheism's error is obvious; anthropocentrism degenerates into utilitarianism by reducing God's creation to nothing more than a tool for satiating man's desires.

The default mode of bioethical reasoning in popular Christian culture — a sentimental version of utilitarianism — deems such reflective distance unfeeling and cruel.

A decade ago social scientists predicted the demise of civil religion at the hands of the seemingly more aggressive individualistic and materialistic orientations supported by utilitarianism.

John Stuart Mill English Philosopher and Economist, the Major Exponent of Utilitarianism agnostic; Utilitarian

In terms of my account thus far, one might classify Whitehead's ethics as a modified Benthamite utilitarianism.

Utilitarianism in his versatile usage becomes a synonym for natural law in one place and a description of rational argument in another.

A crass utilitarianism has infected bioethics and the practice of medicine.

We argue that Nietzsche is embracing an ancient rather than a modern view of ethics, what has been called an «ethics of virtue» rather than an ethics of rules and principles, rather than an ethic that looks mainly to the spread of well - being and happiness («utilitarianism»).

As it says «the economists» most basic problem is anthropological», in other words the subject is based upon a narrow and restrictive concept of rationality which ignores the richness of human relations in favour of an obsolete utilitarianism.

But that desire will not be satisfied with the calculating machine of utilitarianism, the incoherent ideal of personal authenticity, or the zero - sum game of identity politics.

The usual formulations of utilitarianism assume an individualism that in principle works against the common good.

In a social context where the default position of most people is a crude mixture of utilitarianism and relativism, we need to reiterate the intrinsic wrongfulness of certain actions (e.g. killing the innocent), and the intrinsic goodness of other actions (consensual sexual intimacy in marriage).

Regarding Hartshorne's criticisms of utilitarianism see Thomas Nairn, «Hartshorne and Utilitarianism,» Process Studies 17 (1988), pp. 170 - 80.

When one realizes how different Hartshorne's ethics is from that found in deontology as usually conceived, and when one notices his numerous and repeated criticisms of utilitarianism, 10 one is then in a position to see how he culls insights from both of these in the effort to develop his own virtue ethics centered around the law of moderation.

The stakes are very high here, for Sandel accepts as proven the deontological case against utilitarianism.

What she wants above all is to formulate a philosophical and political justification for Dickens» repudiation of Benthamite utilitarianism, and his replacement of it with an imaginative sympathy for others.

One of the standard criticisms of virtue ethics is that it is weak when dealing with issues in applied ethics, in contrast to deontology or utilitarianism, and this because virtue theorists focus on good or bad agents rather than right or wrong acts.

In this effort I hope to show that Hartshorne's thought is an improvement with respect to some of the weaker features of virtue ethics as it has been defended by some recent philosophers, in particular regarding the allegation made by virtue ethnicians that deontology and utilitarianism are defective because they depend on abstract rules.

The last two decades have witnessed a rebirth of interest in the virtues, an interest which, at a minimum, acts as a supplement to the familiar alternatives of deontology and utilitarianism, and, at a maximum, acts as a substitute for deontology and utilitarianism.1 1 will not be defending the maximal thesis in this article, as some in the virtue ethics «movement» have done (e.g., Alasdair MacIntyre and Philippa Foot2).

Arguments against utilitarianism by other secularists often proceed by showing that the doctrine yields conclusions contrary to our most deeply held moral intuitions.

Consider, for example, the secular ethic of utilitarianism, which holds that the morally right action is always the one that brings about the greatest possible total happiness.

Here is the point: such an argument against utilitarianism stakes everything on a pre-philosophical intuition about the heinousness of murder.

Questions of strategy have to be asked by the church serious about her task in spite of the lurking dangers of utilitarianism.

In the present crisis of mankind, all emphasis seems to be placed on utilitarianism in both science and religion.

There is little basis in history for the promise that this religion sincerely followed will bring fullness of life to its adherents in the sense that theological utilitarianism intends.

One can also easily understand why religious utilitarianism in our time should be dominantly social, since our greatest concern is for the preservation and ordering of a social life that is threatened with anarchy and since our greatest sufferings arise out of our social disorder.

Why there should be such a development of theological utilitarianism at any time and especially in our time we can readily understand.

If there is not much ground in history for the assurances of theological utilitarianism, there seems to be less ground in the structure of the faith itself.

The utilitarianism of an individualistic period, which promised men that through faith they might gain the economic virtues and wealth, differs from the pragmatism of our social climate of opinion, in which religion is used as a means for gaining social order and prosperity; but they are both utilitarian and equally remote from the love of God for his own sake and of the individual or social neighbor in his relation to God.

Certainly not utilitarianism as most democracies are.

In the present crisis of mankind, however, all emphasis seems to be placed on utilitarianism in both science and religion.

Recently the social form of this utilitarianism has been given high sanction in an official statement made by the Federal Council of the Churches of Christ in America.

Utilitarianism seems to mark not only the attitude of the political powers that use religion for the sake of social control and transform it to suit their purposes, but also the attitude of many who oppose them.

Traditional Marxism demanded a lot of its followers and utilitarianism demand complex attention to human suffering and actions that are counter personal good.

Above all, this means a change in the meaning of work, a lessening of its pure utilitarianism, a recovery of the idea of work as a calling.