Duygusalcılık, emotivizm, emosyonalizm, emosyonizm, etik tümcelerin önermeleri değil duygusal tutumları ifade ettiğini iddia eden meta-etik bir görüştür. Bu nedenle, halk arasında hurrah/boo teorisi olarak bilinir. 20. yüzyılda analitik felsefenin ve mantıksal pozitivizmin büyümesinden etkilenen teori, A. J. Ayer tarafından 1936 tarihli Language, Truth and Logic adlı kitabında canlı bir şekilde ifade edildi, fakat gelişimini daha çok Charles Stevenson'a borçludur.
Duygusalcılık, bilişselcilik dışının veya dışavurumculuğun bir biçimi olarak düşünülebilir. Diğer bilişsel olmayan biçimlere (yarı gerçekçilik ve evrensel kuralcılık gibi) ve tüm bilişselcilik biçimlerine (hem ahlaki gerçekçilik hem de etik öznelcilik dahil) karşı durur.
1950'lerde, R. M. Hare'in tümel kuralcılığında duygusalcılık değiştirilmiş bir biçimde ortaya çıktı.
Kaynakça
- ^ Garner and Rosen, Moral Philosophy, chapter 13 ("Noncognitivist Theories") and Brandt, Ethical Theory, chapter 9 ("Noncognitivism") regard the ethical theories of Ayer, Stevenson and Hare as noncognitivist ones.
- ^ Ogden and Richards, Meaning, 125: "'Good' is alleged to stand for a unique, unanalyzable concept … [which] is the subject matter of ethics. This peculiar ethical use of 'good' is, we suggest, a purely emotive use. … Thus, when we so use it in the sentence, 'This is good,' we merely refer to this, and the addition of "is good" makes no difference whatever to our reference … it serves only as an emotive sign expressing our attitude to this, and perhaps evoking similar attitudes in other persons, or inciting them to actions of one kind or another." This quote appears in an extended form just before the preface of Stevenson's Ethics and Language.
- ^ "Emotivism | philosophy". Encyclopedia Britannica (İngilizce). 24 Temmuz 2015 tarihinde kaynağından . Erişim tarihi: 28 Mayıs 2020.
- ^ Philosophy of Meaning, Knowledge and Value in the Twentieth Century: Routledge History of Philosophy. Routledge. 2012. ISBN .
- ^ Pepper, Ethics, 277: "[Emotivism] was stated in its simplest and most striking form by A. J. Ayer."
- ^ Brandt, Ethical Theory, 239, calls Stevenson's Ethics and Language "the most important statement of the emotive theory", and Pepper, Ethics, 288, says it "was the first really systematic development of the theory and will probably go down in the history of ethics as the most representative for this school."
- ^ "quasi-realism". Oxford Reference (İngilizce). doi:10.1093/oi/authority.20110803100358144. 11 Kasım 2014 tarihinde kaynağından . Erişim tarihi: 28 Mayıs 2020.
- ^ Zangwill (1993). "Quasi-Realist Explanation". Synthese. 97 (3): 287-296. doi:10.1007/BF01064071. ISSN 0039-7857.
- ^ Brandt, Ethical Theory, 221: "A recent book [The Language of Morals] by R. M. Hare has proposed a view, otherwise very similar to the emotive theory, with modifications …"
- ^ Wilks, Emotion, 79: "… while Hare was, no doubt, a critic of the [emotive theory], he was, in the eyes of his own critics, a kind of emotivist himself. His theory, as a consequence, has sometimes been depicted as a reaction against emotivism and at other times as an extension of it."
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Duygusalcilik emotivizm emosyonalizm emosyonizm etik tumcelerin onermeleri degil duygusal tutumlari ifade ettigini iddia eden meta etik bir gorustur Bu nedenle halk arasinda hurrah boo teorisi olarak bilinir 20 yuzyilda analitik felsefenin ve mantiksal pozitivizmin buyumesinden etkilenen teori A J Ayer tarafindan 1936 tarihli Language Truth and Logic adli kitabinda canli bir sekilde ifade edildi fakat gelisimini daha cok Charles Stevenson a borcludur Duygusalcilik bilisselcilik disinin veya disavurumculugun bir bicimi olarak dusunulebilir Diger bilissel olmayan bicimlere yari gercekcilik ve evrensel kuralcilik gibi ve tum bilisselcilik bicimlerine hem ahlaki gercekcilik hem de etik oznelcilik dahil karsi durur 1950 lerde R M Hare in tumel kuralciliginda duygusalcilik degistirilmis bir bicimde ortaya cikti Kaynakca Garner and Rosen Moral Philosophy chapter 13 Noncognitivist Theories and Brandt Ethical Theory chapter 9 Noncognitivism regard the ethical theories of Ayer Stevenson and Hare as noncognitivist ones Ogden and Richards Meaning 125 Good is alleged to stand for a unique unanalyzable concept which is the subject matter of ethics This peculiar ethical use of good is we suggest a purely emotive use Thus when we so use it in the sentence This is good we merely refer to this and the addition of is good makes no difference whatever to our reference it serves only as an emotive sign expressing our attitude to this and perhaps evoking similar attitudes in other persons or inciting them to actions of one kind or another This quote appears in an extended form just before the preface of Stevenson s Ethics and Language Emotivism philosophy Encyclopedia Britannica Ingilizce 24 Temmuz 2015 tarihinde kaynagindan Erisim tarihi 28 Mayis 2020 Philosophy of Meaning Knowledge and Value in the Twentieth Century Routledge History of Philosophy Routledge 2012 ISBN 9781134935727 Pepper Ethics 277 Emotivism was stated in its simplest and most striking form by A J Ayer Brandt Ethical Theory 239 calls Stevenson s Ethics and Language the most important statement of the emotive theory and Pepper Ethics 288 says it was the first really systematic development of the theory and will probably go down in the history of ethics as the most representative for this school quasi realism Oxford Reference Ingilizce doi 10 1093 oi authority 20110803100358144 11 Kasim 2014 tarihinde kaynagindan Erisim tarihi 28 Mayis 2020 Zangwill 1993 Quasi Realist Explanation Synthese 97 3 287 296 doi 10 1007 BF01064071 ISSN 0039 7857 Brandt Ethical Theory 221 A recent book The Language of Morals by R M Hare has proposed a view otherwise very similar to the emotive theory with modifications Wilks Emotion 79 while Hare was no doubt a critic of the emotive theory he was in the eyes of his own critics a kind of emotivist himself His theory as a consequence has sometimes been depicted as a reaction against emotivism and at other times as an extension of it