Outlines of a Critical Theory of Ethics
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Джон Дьюи. Outlines of a Critical Theory of Ethics
Outlines of a Critical Theory of Ethics
Table of Contents
PREFACE
INTRODUCTION
I
II
III
IV
V
VI
VII
VIII
PART I. FUNDAMENTAL ETHICAL NOTIONS
Chapter I.—THE GOOD
IX
X
XI
XII. Criticism
XIII. Criticism—Continued
XIV. Criticism—Continued
XV
XVI
XVII
XVIII
XX
XXI
XXII
1. Sympathetic and Social Emotions
2. Education and Law
XXIII
XXIV
XXV
XXVII
XXVIII
XXIX
XXX
XXXI
XXXII
XXXIII
XXXIV
XXXV
XXXVI
XXXVII
XXXVIII
XXXIX
XL
XLI
Chapter II.—THE IDEA OF OBLIGATION
XLII
XLIII
XLIV
XLV
XLVI
XLVII
XLVIII
Chapter III.—THE IDEA OF FREEDOM
XLIX
L
LI
LII
PART II. THE ETHICAL WORLD
LIII
LIV
LV
LVI
PART III. THE MORAL LIFE OF THE INDIVIDUAL
LVII
Chapter I.—THE FORMATION AND GROWTH OF IDEALS
LVIII
LIX
LX
LXI
LXII
LXIII
LXIV
LXV
Chapter II.—THE MORAL STRUGGLE OR THE REALIZING OF IDEALS
LXVI
LXVII
LXVIII
Chapter III.—REALIZED MORALITY OR THE VIRTUES
LXIX
LXX
LXXI
CONCLUSION
LXXII
LXXIII
INDEX
Отрывок из книги
John Dewey
Published by Good Press, 2021
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Stephen, who has insisted with great force that feeling is the sole 'motive' to action, has yet shown with equal cogency the moral uselessness of such a doctrine, when feeling is left undefined (Op. cit., p. 44). "The love of happiness must express the sole possible motive of Judas Iscariot and his master; it must explain the conduct of Stylites on his column, of Tiberius at Capreæ, of A Kempis in his cell, and of Nelson in the cockpit of the Victory. It must be equally good for saints, martyrs, heroes, cowards, debauchees, ascetics, mystics, cynics, misers, prodigals, men, women, and babes in arms." Surely, this is only to say, in effect, that 'love of happiness' is a pure bit of scholasticism, an undefined entity.
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