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The word axiology has its origin in the ancient Greek terms ἄξιος (axios, meaning ' worth ' or ' value ') and λόγος (logos, meaning ' study ' or ' theory of '). [7] Even though the roots of value theory reach back to the ancient period , this area of thought was only conceived as a distinct discipline in the late 19th and early 20th ...
John Niemeyer Findlay, a moral philosophy and metaphysics professor at Yale University, wrote Axiological Ethics in 1970. [3] Findlay's book is a modern historical account of academic discussion around axiological ethics. As such, it contains discussion of other philosophers' and his own concluding remarks regarding the topic.
Cultura: International Journal of Philosophy of Culture and Axiology is a biannual peer-reviewed academic journal that was established in 2004 and covers philosophical work exploring different values and cultural phenomena. The journal is published in print format by Peter Lang. [1]
Ethics (also known as moral philosophy) is the branch of philosophy that involves systematizing, defending, and recommending concepts of right and wrong conduct. [1] The field of ethics, along with aesthetics , concern matters of value , and thus comprise the branch of philosophy called axiology .
The Journal of Formal Axiology is published once a year, since 2008, by the Robert S. Hartman Institute. Each edition is focused on advancing formal axiology and the value theory of Robert.S. Hartman and includes articles dealing primarily with axiological practice and application, as well as with theoretical issues. [7]
Population ethics is the philosophical study of the ethical problems arising when our actions affect who is born and how many people are born in the future. An important area within population ethics is population axiology, which is "the study of the conditions under which one state of affairs is better than another, when the states of affairs in question may differ over the numbers and the ...
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Prior to Hume, Aristotelian philosophy maintained that all actions and causes were to be interpreted teleologically. This rendered all facts about human action examinable under a normative framework defined by cardinal virtues and capital vices. "Fact" in this sense was not value-free, and the fact-value distinction was an alien concept.