מדע המוסר
הערות שוליים

↑  Lenman, James (2008). "Moral Naturalism". The Stanford Encyclopedia of Philosophy (Winter 2008 ed.).
↑  "THE MORAL LANDSCAPE How Science Can Determine Human Values". Sam Harris. נבדק ב-24 ביולי 2019. {{cite web}}:  (עזרה)
↑  Harris, The Moral Landscape, pp. 39ff
↑  Daleiden, Joseph (1998). The Science of Morality: The Individual, Community, and Future Generations. Prometheus Books.
↑  Harris, Sam (2010). The Moral Landscape. Free Press.
↑  Sam Harris (2010), page 183: "Much of the skepticism I encounter when speaking about these issues comes from people who think "happiness" is a superficial state of mind and that there are far more important things in life than "being happy." Some readers may think that concepts like "well-being" and "flourishing" are similarly effete. However, I don't know of any better terms with which to signify the most positive states of being to which we can aspire. One of the virtues of thinking about a moral landscape, the heights of which remain to be discovered, is that it frees us from these semantic difficulties. Generally speaking, we need only worry about what it will mean to move "up" as opposed to "down".
↑  Deontology, or The Science of Morality
↑  "Steven Pinker".
↑  At 11:25 in the video debate at http://thesciencenetwork.org/programs/the-great-debate/the-great-debate-panel-1
↑  Marcin T. Zdrenka. (2006). "Moral philosopher or sociologist of morals?". Journal of Classical Sociology.
↑  "The Great Debate Panel".
↑  Churchland, Patricia Smith, Braintrust: What Neuroscience Tells Us About Morality
↑  p502, Daleiden (1998)
1 2  James R. Rest, Development in Judging Moral Issues. (1979). Minneapolis: University of Minnesota Press.
↑  323, 326, Daleiden (1998)
↑  www.salon.com Asked "Let's say scientists do end up discovering moral truths. How are they supposed to enforce their findings? Would they become something like policemen or priests?" Harris writes "They wouldn’t necessarily enforce them any more than they enforce their knowledge about human health. What are scientists doing with the knowledge that smoking causes cancer or obesity is bad for your health, or that the common cold is spread by not washing your hands? We’re not living in some Orwellian world where we have scientists in lab coats at every door. Imagine we discovered that there is a best way to teach your children to be compassionate, or to defer short-term gratification in the service of a long-term goal. What if it turns out to be true that calcium intake in the first two years of life has a significant effect on a child’s emotional life? If we learn that, what parent wouldn’t want that knowledge? The fear of a "Brave New World" component to this argument is unfounded."
↑  219, Daleiden (1998)
↑  273–274, Daleiden (1998)
↑  77, Daleiden (1998), quote “We use rewards and punishments, praise and blame, in training any animal. The human species is only different in degree in this regard, not in kind.”
↑  289, Daleiden (1998)
↑  "Bzdok, D. et al. Parsing the neural correlates of moral cognition: ALE meta-analysis on morality, theory of mind, and empathy. Brain Struct Funct, 2011."
↑  Sevinc, Gunes; Gurvit, Hakan; Spreng, R. Nathan (ביולי 2017). "Salience network engagement with the detection of morally laden information". Social Cognitive and Affective Neuroscience. 12 (7): 1118–1127. doi:10.1093/scan/nsx035. PMC 5490682. PMID 28338944. {{cite journal}}:  (עזרה)
↑  Seeley, W. W.; Menon, V.; Schatzberg, A. F.; Keller, J.; Glover, G. H.; Kenna, H.; Reiss, A. L.; Greicius, M. D. (28 בפברואר 2007). "Dissociable Intrinsic Connectivity Networks for Salience Processing and Executive Control". Journal of Neuroscience. 27 (9): 2349–2356. doi:10.1523/JNEUROSCI.5587-06.2007. PMC 2680293. PMID 17329432. {{cite journal}}:  (עזרה)
↑  Menon, Vinod; Uddin, Lucina Q. (29 במאי 2010). "Saliency, switching, attention and control: a network model of insula function". Brain Structure and Function. 214 (5–6): 655–667. doi:10.1007/s00429-010-0262-0. PMC 2899886. PMID 20512370. {{cite journal}}:  (עזרה)
↑  Joseph Daleiden's final word regarding his book, The Science of Morality, is that “[The study of ethics] should be included with the social sciences and be subject to as rigorous a scientific program of research as any other area of human behaviour. Lacking this scientific rigour, the moral conclusions drawn in this volume must be considered as working hypotheses, some with greater degree of evidentiary support than others. It is the process by which to assess and transmit moral norms that was the primary focus of this work, and I hope it will serve as a new way of deciding moral issues.”
1 2  100, Daleiden
↑  Sean Carroll (2010-05-04). "Science And Morality: You Can't Derive 'Ought' From 'Is'". NPR. נבדק ב-2010-06-14. Casting morality as a maximization problem might seem overly restrictive at first glance, but the procedure can potentially account for a wide variety of approaches. A libertarian might want to maximize a feeling of personal freedom, while a traditional utilitarian might want to maximize some version of happiness. The point is simply that the goal of morality should be to create certain conditions that are, in principle, directly measurable by empirical means. ...Nevertheless, I want to argue that this program is simply not possible. ... Morality is not part of science, however much we would like it to be. There are a large number of arguments one could advance for in support of this claim, but I'll stick to three.
↑  Sam Harris (2010-03-29). "Moral confusion in the name of "science"". PROJECT REASON. נבדק ב-2014-12-06. There are also very practical, moral concerns that follow from the glib idea that anyone is free to value anything—the most consequential being that it is precisely what allows highly educated, secular, and otherwise well-intentioned people to pause thoughtfully, and often interminably, before condemning practices like compulsory veiling, genital excision, bride-burning, forced marriage, and the other cheerful products of alternative “morality” found elsewhere in the world. Fanciers of Hume’s is/ought distinction never seem to realize what the stakes are, and they do not see what an abject failure of compassion their intellectual “tolerance” of moral difference amounts to. While much of this debate must be had in academic terms, this is not merely an academic debate. There are women and girls getting their faces burned off with acid at this moment for daring to learn to read, or for not consenting to marry men they have never met, or even for the crime of getting raped.
↑  אהוד אמיר, ‏תאוריות קונספירציה, מבריאתנות ועד התנגדות לחיסונים, ומה אפשר לעשות נגדן, באתר "הידען", 27 בנובמבר 2021
↑  Essays on Science and Society. "Science and Morality".
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