Instrumental Value Research Papers - Academia.edu (original) (raw)

Normally, effectiveness of any object or thing is judged by two values; intrinsic and instrumental. To compare intrinsic value of education with instrumental value, this study has used the following variables: getting knowledge for its own sake, getting knowledge for social status, getting knowledge for job or business endeavor and getting knowledge for both purposes, which is for its own sake and also for job, business or status. For this research quantitative method was used and a questionnaire was deployed to collect responses from 465 bachelor degree students from all over Pakistan (combining all provinces including Gilgit & AJK). It was found that the students gave mixed responses of acknowledging both values of education during the survey. The research has significant relationship between each of its independent and dependent variables, although the strength of those relationships was weak in nature. However, 60% of the respondents when asked whether they will get their first or bachelor's degree even if there is no instrumental value attached with it, responded in affirmative. This concludes that bachelor degree students in Pakistan give more value to intrinsic nature of education than its instrumental value.

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- Intrinsic Value, Instrumental Value, Bachelor's Degree, Value of Education
- by Behnam M Fomeshi
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- American Literature, Buddhism, Comparative Literature, Romanticism
- by Mitzi Vega
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- Ethics, Art, Intrinsic Value, Intrinsic Vs. Instrumental Value

Henry David Thoreau (1817-1862) develops an understanding of human beings as “part and parcel of nature” that includes the idea that we are physically, spiritually, and attitudinally (more or less) connected to the world around us. The image he offers is one in which life spent too much in civilization, where work and social expectations determine the quality of one’s daily life and personal character, lead to lives of boredom, conformity, and misplaced priorities. Time spent in more natural environments is the antidote. Such experiences have the potential to jar us out of the conformist and—to his mind—personally stunting existence into which most fall. Growth and liberation come from experiencing the “More” of which both nature and we are a part. Thoreau calls us to reevaluate our values and priorities by being in a right relationship with nature, which does not require that we accept all of his particular ontological commitments. The argument that emerges for greater protection of the environment is admittedly quite human-centered. However, Thoreau’s insight that we are part and parcel of nature is important because, as Aldo Leopold later argues, we can only progress beyond a prudential approach to nature when we see ourselves as part of the larger whole. The world looks different when it is our home and community as opposed to being mere material to be used or a stage on which our lives unfold.

- by Ethics in Progress - Research Journal
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- Philosophy, Ethics, Wilderness (Environment), Ecology

The full text is available here http://kata.petra.ac.id/index.php/ing/article/view/18851/18544 Many similar subjects can be traced in world literature; among them is nature since it belongs to man/nature binary opposition. The American poet and philosopher, Ralph Waldo Emerson (1803-1882) employs nature in his works. Throughout his works, the American writer discusses the affinity between man and nature, emphasizing how man takes advantage of it. The contemporary Iranian poet, Sohrab Sepehri (1928-1980), also makes intensive use of nature in his poems; his interest in the subject increases along with his tendency to Buddhism. Sepehri is proficient in using nature either in philosophical or emotional issues. Due to the significance of nature in the works or the two figures, an ecocritical reading of them is not only applicable but unavoidable. This comparative study aims at investigating different approaches towards nature employed by the two poets, emphasizing their points of difference. Although both poets employ nature in their works with romantic tendencies, the postmodern environmental ethics of Sepehri is in direct contrast to the instrumental value viewpoint held by his American counterpart.

- by Farideh Pourgiv
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- American Literature, Buddhism, Comparative Literature, Romanticism

Selon Carl Menger, une chose est utile lorsqu'elle est capable de satisfaire un besoin humain. Il suffit alors qu'elle ait les propriétés physiques qui lui donnent cette capacité (Menger, 1871). Menger dit que les choses utiles, dans ce sens-là, ne sont pas des « biens » (Nützlichkeiten). Il veut dire par là qu'elles n'ont pas de valeur. Pour accéder au rang de biens, il faut que les capacités de cette chose soient reconnues, et que nous puissions contrôler ces capacités.
L'avantage de cette definition est qu'elle reconnaît la subjectivité de la valeur de l'utilité, sans pour autant y voir le produit d'un accord.
La faiblesse de cette définition est son naturalisme qui ne s'applique pas aux objets sociaux, tels que les passeports, l'argent et les testaments, dont les propriétés physiques ne déterminent pas leur utilité.

- by Emma Tieffenbach
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- Value Theory, Social Objects, Subjective Theories, Instrumental Value

Many environmental ethicists believe that any adequate environmental ethic should attribute ‘direct moral standing’ (often glossed in terms of intrinsic value) to plants, animals, and the rest of nature. But certain interpretations of Hindu environ- mental ethics apparently attribute only instrumental value to nature. This places them in direct conflict with the purported adequacy condition on an environmental ethic. So, is such a Hindu ethical view really inadequate? In his recent book Hinduism and Environmental Ethics, Christopher Framarin claims that it is because Hindu instrumentalism about nature is either viciously circular or unacceptably arbitrary. I argue, however, that Framarin’s claim founders in virtue of his misconstruing the logical structure of instrumental value.

- by Roy Perrett
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- Environmental Studies, Instrumental Value, Hindu Ethics

Autor smatra da pitanje o smislu života prvenstveno treba razumjeti kao pitanje o logičkoj strukturi razloga za djelovanje. Odnosno, pitanje o smislu života u prvome je redu potraga za racionalnom rekonstrukcijom naših praktičnih razloga. Činjenica da se veliki broj naših postupaka može opravdati unutar okvira instrumentalne racionalnosti pokazuje da na kraju lanca opravdanja mora postojati jedan ili više konačnih razloga za djelovanje. Uobičajeni kandidati su sreća, objektivna svrha, briga za druge i slično. Sve navedene odgovore autor odbacuje smatrajući da je okvir instrumentalne racionalnosti u ovome kontekstu pogrešno shvaćen, budući da mnoge stvari koje radimo u našim životima nemaju samo instrumentalnu već i intrinzičnu vrijednost. Autor se opredjeljuje za pluralizam vrijednosti, odbacujući ideju da mora postojati jedan razlog za djelovanje.

- by Boran Berčić
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- Meaning of Life, Practical Reasons and Rationality, Rationality, Intrinsic Value