Moral Phenomenology and the Value-Laden World

2021 ◽  
Author(s):  
William J. FitzPatrick
Keyword(s):  
Moral Phenomenology

Moral Phenomenology in Hutcheson and Hume

2009 ◽  
Vol 47 (4) ◽  
pp. 569-594 ◽  
Author(s):  
Michael B. Gill
Keyword(s):  
Moral Phenomenology

Variability and moral phenomenology

2007 ◽  
Vol 7 (1) ◽  
pp. 99-113 ◽  
Author(s):  
Michael B. Gill
Keyword(s):  
Moral Phenomenology

Responsive Phenomenology of God: On Varying Divine Evidence

2020 ◽  
pp. 001452462097744
Author(s):  
Paul K Moser
Keyword(s):  
Moral Character ◽  
Human Experience ◽  
Experience Of God ◽  
Moral Phenomenology

A ‘phenomenology of God’ will characterize human experience of God, at least regarding some of its distinctive aspects. This article contends that theism acknowledging a God worthy of worship owes its ultimate credibility to a morally relevant phenomenology of God, given the centrality of God’s unique moral character and will in all things divine. The neglect of such a phenomenology has left many versions of theism speculative and uncompelling, even if they call themselves a ‘phenomenology of the Spirit’. So, inquirers about a God worthy of worship should attend carefully to the prospect of a morally relevant phenomenology of God. The article explains that this phenomenology is interpersonally responsive and thus interactive in a manner foreign to typical moral phenomenology, and that it contributes to an illuminating approach to varying divine evidence among humans. The article also identifies a morally relevant challenge, based in conscience, for sincere inquirers about God.

Buddhist Moral Thought and Western Moral Philosophy

2017 ◽  
Author(s):  
Christopher W. Gowans
Keyword(s):  
Virtue Ethics ◽  
Moral Philosophy ◽  
Moral Theory ◽  
Moral Pluralism ◽  
Moral Particularism ◽  
Moral Thought ◽  
Moral Principles ◽  
Moral Phenomenology

This essay discusses interpretations of Indian Buddhist moral thought in terms of common categories of Western moral philosophy. Problems are raised for interpretations of Buddhism as being committed to a theory of what makes an action morally right (specifically deontology, consequentialism, and virtue ethics). Following the lead of the poison arrow simile, a nontheoretical understanding of Buddhist moral thought is proposed: it was implicitly supposed that we do not need to act on the basis of universal moral principles but simply need to overcome the roots of unwholesome actions (greed, hatred, and delusion) and act skillfully. This interpretation is compared with other nontheoretical interpretations of Buddhist moral thought by reference to moral particularism, moral phenomenology, moral pluralism, and a nontheoretical conception of virtue ethics. It is also suggested that we should not be perplexed by the absence of explicit moral theory in Buddhism. Featured figures include Aristotle and Śāntideva.

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