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n order to discover the Priscillianist heretics, who think it right to conceal their heresy not only by denial and lies, but even by perjury, it seemed to certain Catholics that they ought to pretend themselves Priscillianists, in order that they might penetrate their lurking places.
This is the most comprehensive and up-to-date investigation of moral and conceptual questions about lying and deception. Carson argues that there is a moral presumption against lying and deception that causes harm, he examines case-studies from business, politics, and history, and he offers a qualified defence of the view that honesty is a virtue.
Defends Augustine and Aquinas' controversial 'absolute view' of lying: it is always wrong, even when for a good cause.
This book tells the story of The Constitution on the Sacred Liturgy, presents and analyzes its main points, and describes how its agenda has fared on its sometimes tumultuous journey from the time of Vatican II up to the present. (Publisher).
As it was in Anna Karenina, Madame Bovary, and Othello, so it is in life. Most forms of private vice and public evil are kindled and sustained by lies. Acts of adultery and other personal betrayals, financial fraud, government corruption—even murder and genocide—generally require an additional moral defect: a willingness to lie. In Lying, best-selling author and neuroscientist Sam Harris argues that we can radically simplify our lives and improve society by merely telling the truth in situations where others often lie. He focuses on "white" lies—those lies we tell for the purpose of sparing people discomfort—for these are the lies that most often tempt us. And they tend to be the only lies that good people tell while imagining that they are being good in the process.
Jennifer Saul presents a close analysis of the distinction between lying to others and misleading them, which sheds light on key debates in philosophy of language and tackles the widespread moral preference for misleading over lying. She establishes a new view on the moral significance of the distinction, and explores a range of historical cases.
Thomas Carson offers the most comprehensive and up-to-date investigation of moral and conceptual questions about lying and deception. Part I addresses conceptual questions and offers definitions of lying, deception, and related concepts such as withholding information, "keeping someone in the dark," and "half truths." Part II deals with questions in ethical theory. Carson argues that standard debates about lying and deception between act-utilitarians and their critics are inconclusive because they rest on appeals to disputed moral intuitions. He defends a version of the golden rule and a theory of moral reasoning. His theory implies that there is a moral presumption against lying and deception that causes harm — a presumption at least as strong as that endorsed by act-utilitarianism. He uses this theory to justify his claims about the issues he addresses in Part III: deception and withholding information in sales, deception in advertising, bluffing in negotiations, the duties of professionals to inform clients, lying and deception by leaders as a pretext for fighting wars, and lying and deception about history (with special attention to the Holocaust), and cases of distorting the historical record by telling half-truths. The book concludes with a qualified defence of the view that honesty is a virtue.
Philosophers have been thinking about lying for several thousand years, yet this topic has only recently become a central area of academic interest for philosophers of language, epistemologists, ethicists, and political philosophers. Lying: Language, Knowledge, Ethics, Politics provides the first dedicated collection of philosophical essays on the emerging topic of lying. Adopting an inter-subdisciplinary approach, this volume breaks new methodological ground in exploring the ways that a better understanding of language can inform the study of knowledge, ethics, or politics - and vice-versa. How can we lie when it is unclear what exactly we believe, or when we have contradictory beliefs? Can corporations lie, and if so how? Is lying always wrong, or always at least prima facie wrong? What can one learn from a liar? Can we lie to mindless machines? These engaging questions and many more are explored at length in this accessible reference text.
To understand one another as individuals and to fulfill the moral duties that require such understanding, we must communicate with each other. We must also maintain protected channels that render reliable communication possible, a demand that, Seana Shiffrin argues, yields a prohibition against lying and requires protection for free speech. This book makes a distinctive philosophical argument for the wrong of the lie and provides an original account of its difference from the wrong of deception. Drawing on legal as well as philosophical arguments, the book defends a series of notable claims—that you may not lie about everything to the "murderer at the door," that you have reasons to keep promises offered under duress, that lies are not protected by free speech, that police subvert their mission when they lie to suspects, and that scholars undermine their goals when they lie to research subjects. Many philosophers start to craft moral exceptions to demands for sincerity and fidelity when they confront wrongdoers, the pressures of non-ideal circumstances, or the achievement of morally substantial ends. But Shiffrin consistently resists this sort of exceptionalism, arguing that maintaining a strong basis for trust and reliable communication through practices of sincerity, fidelity, and respecting free speech is an essential aspect of ensuring the conditions for moral progress, including our rehabilitation of and moral reconciliation with wrongdoers.
Do the nation's highest officers, including the President, have a right to lie protected by the First Amendment? If not, what can be done to protect the nation under this threat? This book explores the various options.