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  1. Ken Binmore (1998). Egalitarianism Versus Utilitarianism. Utilitas 10 (03):353-.
  2. Sissela Bok (2000). Henry Sidgwick's Practical Ethics. Utilitas 12 (03):361-.
  3. Marilea Bramer (2010). The Importance of Personal Relationships in Kantian Moral Theory: A Reply to Care Ethics. Hypatia 25 (1):121-139.
    Care ethicists have long insisted that Kantian moral theory fails to capture the partiality that ought to be present in our personal relationships. In her most recent book, Virginia Held claims that, unlike impartial moral theories, care ethics guides us in how we should act toward friends and family. Because these actions are performed out of care, they have moral value for a care ethicist. The same actions, Held claims, would not have moral worth for a Kantian because of the (...)
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  4. Andrew Jason Cohen (2004). John Rist, Real Ethics (Cambridge: Cambridge University Press, 2002), Pp. VIII+295. Utilitas 16 (1):115-117.
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  5. Hermann Cohen (2004). Ethics of Maimonides. University of Wisconsin Press.
    Almut Sh. Bruckstein provides the first English translation and her own extensive commentary on this landmark 1908 work, which inspired readings of medieval and ...
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  6. Mathieu Doucet (forthcoming). Playing Dice with Morality: Weighted Lotteries and the Number Problem. Utilitas.
    In this paper I criticize the non-consequentialist Weighted Lottery (WL) solution to the choice between saving a smaller or a larger group of people. WL aims to avoid what nonconsequentialists see as consequentialism’s unfair aggregation by giving equal consideration to each individual’s claim to be rescued. In so doing, I argue, WL runs into another common objection to consequentialism: it is excessively demanding. WL links the right action with the outcome of a fairly weighted lottery, which means that an agent (...)
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  7. P. Forrest (1990). The Compatibility of Consequentialism with Deontological Convictions. Philosophical Inquiry 12 (1-2):22-31.
  8. William K. Frankena (2000). The Methods of Ethics, Edition 7, Page 92, Note. Utilitas 12 (03):278-.
  9. Louis M. Guenin (2005). Intellectual Honesty. Synthese 145 (2):177 - 232.
    Engaging a listener’s trust imposes moral demands upon a presenter in respect of truthtelling and completeness. An agent lies by an utterance that satisfies what are herein defined as signal and mendacity conditions; an agent deceives when, in satisfaction of those conditions, the agent’s utterances contribute to a false belief or thwart a true one. I advert to how we may fool ourselves in observation and in the perception of our originality. Communication with others depends upon a convention or practice (...)
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  10. Troy Jollimore (2003). Goldstick on the 'Two Hats' Problem. Utilitas 15 (03):369-.
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  11. Thaddeus Metz (2013). African Ethics. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Blackwell.
    I critically discuss contemporary work in African, i.e., sub-Saharan, moral philosophy that has been written in English. I begin by providing an overview of the profession, after which I consider some of the major issues in normative ethics, then discuss a few of the more noteworthy research in applied ethics, and finally take up the key issues in meta-ethics. My aim is to highlight discussions that should be of interest to an ethicist working anywhere in the world, focusing on ideas (...)
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  12. Thaddeus Metz (2012). Developing African Political Philosophy: Moral-Theoretic Strategies. Philosophia Africana 14 (1):61-83.
    If contemporary African political philosophy is going to develop substantially in fresh directions, it probably will not be enough, say, to rehash the old personhood debate between Kwame Gyekye and Ifeanyi Menkiti, or to nit-pick at Gyekye’s system, as much of the literature in the field has done. Instead, major advances are likely to emerge on the basis of new, principled interpretations of sub-Saharan moral thought. In recent work, I have fleshed out two types of moral theories that have a (...)
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  13. Dale E. Miller (2000). R. M. Hare, Sorting Out Ethics, Oxford, Clarendon Proess, 1997, Pp. Vii + 191. [REVIEW] Utilitas 12 (02):241-.
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  14. Elijah Millgram (2005). Ethics Done Right: Practical Reasoning as a Foundation for Moral Theory. Cambridge University Press.
    Ethics Done Right examines how practical reasoning can be put into the service of ethical and moral theory. Elijah Millgram shows that the key to thinking about ethics is to understand generally how to make decisions. The papers in this volume support a methodological approach and trace the connections between two kinds of theory in utilitarianism, in Kantian ethics, in virtue ethics, in Hume's moral philosophy, and in moral particularism. Unlike other studies of ethics, Ethics Done Right does not advocate (...)
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  15. Peter P. Nicholson (1989). The Moral Philosophy of T. H. Green. Geoffrey Thomas, Oxford, Clarendon Press, 1987, Pp. Xvii + 406. Utilitas 1 (01):163-.
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  16. Reinhold Niebuhr (1935/1956). An Interpretation of Christian Ethics. New York, Meridian Books.
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  17. Peter Singer, Leslie Cannold & Helga Kuhse (1995). William Godwin and the Defence of Impartialist Ethics. Utilitas 7 (01):67-.
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  18. Jane Singleton (2002). Virtue Ethics, Kantian Ethics, and Consequentialism. Journal of Philosophical Research 27:537-551.
    Contemporary theories of Virtue Ethics are often presented as being in opposition to Kantian Ethics and Consequentialism. It is argued that Virtue Ethics takes as fundamental the question, “What sort of character would a virtuous person have?” and that Kantian Ethics and Consequentialism take as fundamental the question, “What makes an action right?” I argue that this opposition is misconceived. The opposition is rather between Virtue Ethics and Kantian Ethics on the one hand and Consequentialism on the other. The former (...)
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  19. James P. Sterba (1990). On Consequentialism and Deontology. Social Philosophy Today 3:41-45.
  20. Jussi Suikkanen & John Cottingham (eds.) (2009). Essays on Derek Parfit's on What Matters. Wiley-Blackwell.
    In Essays on Derek Parfit's On What Matters, seven leading moral philosophers offer critical evaluations of the central ideas presented in a greatly anticipated new work by world-renowned moral philosopher Derek Parfit. Presents critical assessments of what promises to be one of the key moral philosophy texts of our time Features essays by a team of leading philosophers including Princeton's Michael Smith, one of the world's leading meta-ethicists Addresses Parfit's central thesis - that the main ethical theories can agree on (...)
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  21. Frans Svensson (2011). Eudaimonist Virtue Ethics and Right Action: A Reassessment. Journal of Ethics 15 (4):321-339.
    My question in this paper concerns what eudaimonist virtue ethics (EVE) might have to say about what makes right actions right. This is obviously an important question if we want to know what (if anything) distinguishes EVE from various forms of consequentialism and deontology in ethical theorizing. The answer most commonly given is that according to EVE, an action is right if and only if it is what a virtuous person would do in the circumstances. However, understood as a claim (...)
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  22. Piotr Szalek (2010). Does Virtue Ethics Really Exclude Duty Ethics? International Philosophical Quarterly 50 (3):351-361.
    The paper considers whether virtue ethics should be regarded as excluding duty ethics or any of its essential elements. The argument suggested here consists of two steps: (1) an argument that there are two different versions of virtue ethics (moderate and strong) and that moderate virtue ethics does not exclude the duty ethics; (2) an analysis of various difficulties with the strong version of virtue ethics, which shows that moderate virtue ethics is more plausible because of its capacity to avoid (...)
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  23. Dietmar von der Pfordten (forthcoming). Five Elements of Normative Ethics - A General Theory of Normative Individualism. Ethical Theory and Moral Practice.
    Abstract The article tries to inquire a third way in normative ethics between consequentialism or utilitarianism and deontology or Kantianism. To find such a third way in normative ethics, one has to analyze the elements of these classical theories and to look if they are justified. In this article it is argued that an adequate normative ethics has to contain the following five elements: (1) normative individualism, i. e., the view that in the last instance moral norms and values can (...)
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Consequentialism and Deontology
  1. John P. Anderson (1997). Sophie's Choice. Southern Journal of Philosophy 35 (4):439-450.
  2. Guy Axtell, Utilitarianism and Dewey's “Three Independent Factors in Morals”.
    The centennial of Dewey & Tuft’s Ethics (1908) provides a timely opportunity to reflect both on Dewey’s intellectual debt to utilitarian thought, and on his critique of it. In this paper I examine Dewey’s assessment of utilitarianism, but also his developing view of the good (ends; consequences), the right (rules; obligations) and the virtuous (approbations; standards) as “three independent factors in morals.” This doctrine (found most clearly in the 2nd edition of 1932) as I argue in the last sections, has (...)
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  3. Yitzhak Benbaji (2010). Dehumanization, Lesser Evil and the Supreme Emergency Exemption. Diametros 23:5-21.
  4. Jonathan Bennett (1989). Two Departures From Consequentialism. Ethics 100 (1):54-66.
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  5. H. G. Callaway (2008). R.W. Emerson, Society and Solitude, Twelve Chapters. Edwin Mellen Press.
    This new edition of Ralph Waldo Emerson’s Society and Solitude reproduces the original 1870 edition—only updating nineteenth-century prose spellings. Emerson’s text is fully annotated to identify the authors and issues of concern in the twelve essays, and definitions are provided for selected words in Emerson’s impressive vocabulary. The work aims to facilitate a better understanding of Emerson’s late philosophy in relation to his sources, his development and his subsequent influence.
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  6. H. G. Callaway (ed.) (2006). R.W. Emerson, The Conduct of Life: A Philosophical Reading. University Press of America.
    My new edition of Emerson's Conduct, modernizes the prose spelling, annotates the text and adds a short chronology, a bibliography foused on Emerson's sources, a new Introduction, and a comprehensive index. Available in HB and PB.
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  7. David Cummiskey (2008). Dignity, Contractualism and Consequentialism. Utilitas 20 (4):383-408.
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  8. David Cummiskey (1990). Kantian Consequentialism. Ethics 100 (3):586-615.
    The central problem for normative ethics is the conflict between a consequentialist view--that morality requires promoting the good of all--and a belief that the rights of the individual place significant constraints on what may be done to help others. Standard interpretations see Kant as rejecting all forms of consequentialism, and defending a theory which is fundamentally duty-based and agent-centered. Certain actions, like sacrificing the innocent, are categorically forbidden. In this original and controversial work, Cummiskey argues that there is no defensible (...)
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  9. David Cummiskey (1989). Consequentialism, Egoism, and the Moral Law. Philosophical Studies 57 (2):111 - 134.
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  10. Robert Elliot (1995). Consequentialism and Absolutism. Australasian Journal of Philosophy 73 (1):145 – 151.
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  11. Julian Fink (2007). Is the Right Prior to the Good? South African Journal of Philosophy 26 (2):143-149.
    One popular line of argument put forward in support of the principle that the right is prior to the good is to show that teleological theories, which put the good prior to the right, lead to implausible normative results. There are situa- tions, it is argued, in which putting the good prior to the right entails that we ought to do things that cannot be right for us to do. Consequently, goodness cannot (always) explain an action's rightness. This indicates that (...)
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  12. Scott Forschler (2013). Kantian and Consequentialist Ethics: The Gap Can Be Bridged. Metaphilosophy 44 (1-2):88-104.
    Richard Hare argues that the fundamental assumptions of Kant's ethical system should have led Kant to utilitarianism, had Kant not confused a norm's generality with its universality, and hence adopted rigorist, deontological norms. Several authors, including Jens Timmermann, have argued contra Hare that the gap between Kantian and utilitarian/consequentialist ethics is fundamental and cannot be bridged. This article shows that Timmermann's claims rely on a systematic failure to separate normative and metaethical aspects of each view, and that Hare's attempt to (...)
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  13. James Griffin (1992). The Human Good and the Ambitions of Consequentialism. Social Philosophy and Policy 9 (02):118-.
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  14. Madeleine Hayenhjelm & Jonathan Wolff (2012). The Moral Problem of Risk Impositions: A Survey of the Literature. European Journal of Philosophy 20 (S1):E1-E142.
    This paper surveys the current philosophical discussion of the ethics of risk imposition, placing it in the context of relevant work in psychology, economics and social theory. The central philosophical problem starts from the observation that it is not practically possible to assign people individual rights not to be exposed to risk, as virtually all activity imposes some risk on others. This is the ‘problem of paralysis’. However, the obvious alternative theory that exposure to risk is justified when its total (...)
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  15. Brad Hooker (1997). Reply to Stratton-Lake. Mind 106 (424):759-760.
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  16. Adam Hosein, Numbers, Fairness and Charity.
    This paper discusses the "numbers problem," the problem of explaining why you should save more people rather than fewer when forced to choose. Existing non-consequentialist approaches to the problem appeal to fairness to explain why. I argue that this is a mistake and that we can give a more satisfying answer by appealing to requirements of charity or beneficence.
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  17. Hardy E. Jones (1975). Consequentialism and Moral Conservatism. Southern Journal of Philosophy 13 (3):319-330.
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  18. Whitley R. P. Kaufman (1999). The Lion's Den, Othello, and the Limits of Consequentialism. Southern Journal of Philosophy 37 (4):539-557.
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  19. Duncan MacIntosh (1990). Ideal Moral Codes. Southern Journal of Philosophy 28 (3):389-408.
    Ideal rule utilitarianism says that a moral code C is correct if its acceptance maximizes utility; and that right action is compliance with C. But what if we cannot accept C? Rawls and L. Whitt suggest that C is correct if accepting C maximizes among codes we can accept; and that right action is compliance with C. But what if merely reinforcing a code we can't accept would maximize? G. Trianosky suggests that C is correct if reinforcing it maximizes; and (...)
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  20. Kevin Magill (1998). The Idea of a Justification for Punishment. Critical Review Of International Social And Political Philosophy 1 (1):86-101.
    The argument between retributivists and consequentialists about what morally justifies the punishment of offenders is incoherent. If we were to discover that all of the contending justifications were mistaken, there is no realistic prospect that this would lead us to abandon legal punishment. Justification of words, beliefs and deeds, can only be intelligible on the assumption that if one's justification were found to be invalid and there were no alternative justification, one would be prepared to stop saying, believing or doing (...)
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  21. James Edwin Mahon (2012). Review of Deception: From Ancient Empires to Internet Dating. [REVIEW] Philosophy in Review 32:275-278.
    Review of Harrington's collection of essays on deception.
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  22. J. Mander & A. P. F. Sell (eds.) (2002). The Dictionary of Nineteenth-Century British Philosophers. Thoemmes Press.
  23. Joel Marks (2009). Ought Implies Kant: A Reply to the Consequentialist Critique. Lexington Books.
    Ought Implies Kant defends Kantianism via a critical examination of consequentialism. The latter is shown to be untenable on epistemic grounds; meanwhile, the charge that Kantianism is really consequentialism in disguise is refuted. The book also presents a novel interpretation of Kantianism as according direct duties to other animals.
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  24. Thaddeus Metz (2001). Review of Liam Murphy, Moral Demands in Nonideal Theory. [REVIEW] Philosophical Review 110 (4):614-617.
  25. Seiriol Morgan (2009). Can There Be a Kantian Consequentialism? Ratio 22 (1):19-40.
    In On What Matters Derek Parfit argues that we need to make a significant reassessment of the relationship between some central positions in moral philosophy, because, contrary to received opinion, Kantians, contractualists and consequentialists are all 'climbing the same mountain on different sides'. In Parfit's view Kant's own attempt to outline an account of moral obligation fails, but when it is modified in ways entirely congenial to his thinking, a defensible Kantian contractualism can be produced, which survives the objections which (...)
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  26. Francesco Orsi (2012). David Ross, Ideal Utilitarianism, and the Intrinsic Value of Acts. Journal for the History of Analytic Philosophy 1 (2).
    The denial of the intrinsic value of acts apart from both motives and consequences lies at the heart of Ross’s deontology and his opposition to ideal utilitarianism. Moreover, the claim that acts can have intrinsic value is a staple element of early and contemporary attempts to “consequentialise” all of morality. I first show why Ross’s denial is relevant both for his philosophy and for current debates. Then I consider and reject as inconclusive some of Ross’s explicit and implicit motivations for (...)
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  27. Michael Otsuka (2009). The Kantian Argument for Consequentialism. Ratio 22 (1):41-58.
    A critical examination of Parfit's attempt to reconcile Kantian contractualism with consequentialism, which disputes his contention that the contracting parties would lack decisive reasons to choose principles that ground prohibitions against harming of the sort to which non-consequentialists have been attracted. 1.
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  28. Philip Pettit (1989). Consequentialism and Respect for Persons. Ethics 100 (1):116-126.
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  29. Lisa Rivera (2010). Worthy Lives. Social Theory and Practice 32 (2):185-212.
    Susan Wolf's paper "Meaning and Morality" draws our attention to the fact that Williams's objection to Kantian morality is primarily a concern about a possible conflict between morality and that which gives our lives meaning. I argue that the force of Williams's objection requires a more precise understanding of meaning as dependent on our intention to make our lives themselves worthwhile. It is not meaning simpliciter that makes Williams's objective persuasive but rather meaning as arising out of our positive evaluation (...)
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  30. Jacob Ross (2009). Should Kantians Be Consequentialists? Ratio 22 (1):126-135.
    Parfit argues that a form of rule consequentialism can be derived from the most plausible formulation of the fundamental principle of Kantian ethics. And so he concludes that Kantians should be consequentialists. I argue that we have good reason to reject two of the auxiliary premises that figure in Parfit's derivation of rule consequentialism from Kantianism. 1.
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  31. Re'em Segev (2010). Hierarchical Consequentialism. Utilitas 22 (3):309-330.
    The paper considers a hierarchical theory that combines concern for two values: individual well-being – as a fundamental, first-order value – and (distributive) fairness – as a high-order value that its exclusive function is to complete the value of individual well-being by resolving internal clashes within it that occur in interpersonal conflicts. The argument for this unique conception of high-order fairness is that fairness is morally significant in itself only regarding what matters – individual well-being – and when it matters (...)
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  32. Anthony Skelton (2010/2012). William David Ross. Stanford Encyclopedia of Philosophy.
    Presents and argues for a novel interpretation of Ross's distinctive contribution to moral theory and meta-ethics.
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  33. Michael D. Smith (1978). The Formalism-Consequentialism Distinction. Philosophical Studies 34 (2):197 - 202.
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  34. David Sobel (2007). The Impotence of the Demandingness Objection. Philosophers' Imprint 7 (8):1-17.
    Consequentialism, many philosophers have claimed, asks too much of us to be a plausible ethical theory. Indeed, the theory's severe demandingness is often claimed to be its chief flaw. My thesis is that as we come to better understand this objection, we see that, even if it signals or tracks the existence of a real problem for Consequentialism, it cannot itself be a fundamental problem with the view. The objection cannot itself provide good reason to break with Consequentialism, because it (...)
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  35. Georg Spielthenner (2005). Consequentialism or Deontology? Philosophia 33 (1-4):217-235.
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  36. Terrance Tomkow, The Good, The Bad and Peter Singer.
  37. Christopher Woodard, The Common Structure of Kantianism and Act Consequentialism.
    Indeed, these are the sorts of reasons that Act Consequentialism recognises. But we can think of act-based reasons as a limiting kind of pattern-based reason, in which the pattern P is identical to the action A. Thus the idea of pattern-based reasons is more general than the idea of act-based reasons, and we can properly understand Act Consequentialism as a theory of pattern-based reasons. If pattern-based reasons exist, they are reasons for individual agents to act. They are not supposed to (...)
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Consequentialism and Virtue Ethics
  1. Guy Axtell, Utilitarianism and Dewey's “Three Independent Factors in Morals”.
    The centennial of Dewey & Tuft’s Ethics (1908) provides a timely opportunity to reflect both on Dewey’s intellectual debt to utilitarian thought, and on his critique of it. In this paper I examine Dewey’s assessment of utilitarianism, but also his developing view of the good (ends; consequences), the right (rules; obligations) and the virtuous (approbations; standards) as “three independent factors in morals.” This doctrine (found most clearly in the 2nd edition of 1932) as I argue in the last sections, has (...)
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  2. Michelle Ciurria (2012). A New Mixed View of Virtue Ethics, Based on Daniel Doviak's New Virtue Calculus. Ethical Theory and Moral Practice 15 (2):259-269.
    In A New Form of Agent-Based Virtue Ethics , Daniel Doviak develops a novel agent-based theory of right action that treats the rightness (or deontic status) of an action as a matter of the action’s net intrinsic virtue value (net-IVV)—that is, its balance of virtue over vice. This view is designed to accommodate three basic tenets of commonsense morality: (i) the maxim that “ought” implies “can,” (ii) the idea that a person can do the right thing for the wrong reason, (...)
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  3. Christian Coons (forthcoming). "The Best Expression of Welfarism". In Mark C. Timmons (ed.), Oxford Studies in Normative Ethics (Vol. 2). Oxford University Press.
  4. Roger Crisp (2010). Virtue Ethics and Virtue Epistemology. Metaphilosophy 41 (1):22-40.
    Abstract: The aim of this essay is to test the claim that epistemologists—virtue epistemologists in particular—have much to learn from virtue ethics. The essay begins with an outline of virtue ethics itself. This section concludes that a pure form of virtue ethics is likely to be unattractive, so the virtue epistemologist should examine the "impure" views of real philosophers. Aristotle is usually held up as the paradigm virtue ethicist. His doctrine of the mean is described, and it is explained how (...)
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  5. R. Das (2003). Virtue Ethics and Right Action. Australasian Journal of Philosophy 81 (3):324 – 339.
    In this paper I evaluate some recent virtue-ethical accounts of right action [Hursthouse 1999; Slote 2001; Swanton 2001]. I argue that all are vulnerable to what I call the insularity objection : evaluating action requires attention to worldly consequences external to the agent, whereas virtue ethics is primarily concerned with evaluating an agent's inner states. More specifically, I argue that insofar as these accounts are successful in meeting the insularity objection they invite the circularity objection : they end up relying (...)
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  6. Julia Driver (1995). Monkeying with Motives: Agent-Basing Virtue Ethics. Utilitas 7 (02):281-.
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  7. Nick Gier, Gandhi, Character Consequentialism, and the Virtue of Nonviolence.
    This paper has been extracted from a book manuscript that attempts to interpret Gandhi’s ethics of nonviolence ahimsa) in terms of virtue theory. The first section addresses the issue of virtue theory’s relationship to consequentialism and concludes that there is no way to avoid the fact that the virtues developed because of their consequences. Therefore, I will join Gandhi’s virtue ethics with P. J. Ivanhoe’s character consequentialism. Particularly significant in distinguishing utilitarianism from virtue theory is the relationship of means to (...)
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  8. James Griffin (1998). Virtue Ethics and Environs. Social Philosophy and Policy 15 (01):56-.
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  9. Brad Hooker (2002). The Collapse of Virtue Ethics. Utilitas 14 (01):22-.
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  10. Rosalind Hursthouse (2002). Virtue Ethics Vs. Rule-Consequentialism: A Reply to Brad Hooker. Utilitas 14 (01):41-.
  11. Chenyang Li (2008). Review of Bryan Van Norden, Virtue Ethics and Consequentialism in Early Chinese Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2008 (2).
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  12. Hui-Chieh Loy (2008). Van Norden, Bryan W., Virtue Ethics and Consequentialism in Early Chinese Philosophy. Dao: A Journal of Comparative Philosophy 7 (3):343-345.
  13. Aaron Maltais (forthcoming). Radically Non-­Ideal Climate Politics and the Obligation to at Least Vote Green. Environmental Values.
    Obligations to reduce one’s green house gas emissions appear to be difficult to justify prior to large-scale collective action because an individual’s emissions have virtually no impact on the environmental problem. However, I show that individuals’ emissions choices raise the question of whether or not they can be justified as fair use of what remains of a safe global emissions budget. This is true both before and after major mitigation efforts are in place. Nevertheless, it remains difficult to establish an (...)
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  14. Elinor Mason (2003). Rosalind Hursthouse, On Virtue Ethics, Oxford, Oxford University Press, 1999, Pp. X + 275. Utilitas 15 (02):250-.
  15. Alexus McLeod (2010). Virtue Ethics and Consequentialism in Early Chinese Philosophy (Review). Philosophy East and West 60 (4):554-557.
  16. Michael Slote (2009). Comments on Bryan Van Norden's Virtue Ethics and Consequentialism in Early Chinese Philosophy. Dao: A Journal of Comparative Philosophy 8 (3):289-295.
  17. Christine Swanton (2001). Virtue Ethics, Value-Centredness, and Consequentialism. Utilitas 13 (02):213-.
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  18. Bryan W. Van Norden (2007). Virtue Ethics and Consequentialism in Early Chinese Philosophy. Cambridge University Press.
    In this book, Bryan W. Van Norden examines early Confucianism as a form of virtue ethics and Mohism, an anti-Confucian movement, as a version of consequentialism. The philosophical methodology is analytic, in that the emphasis is on clear exegesis of the texts and a critical examination of the philosophical arguments proposed by each side. Van Norden shows that Confucianism, while similar to Aristotelianism in being a form of virtue ethics, offers different conceptions of “the good life,” the virtues, human nature, (...)
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Deontology and Virtue Ethics
  1. Guy Axtell, Utilitarianism and Dewey's “Three Independent Factors in Morals”.
    The centennial of Dewey & Tuft’s Ethics (1908) provides a timely opportunity to reflect both on Dewey’s intellectual debt to utilitarian thought, and on his critique of it. In this paper I examine Dewey’s assessment of utilitarianism, but also his developing view of the good (ends; consequences), the right (rules; obligations) and the virtuous (approbations; standards) as “three independent factors in morals.” This doctrine (found most clearly in the 2nd edition of 1932) as I argue in the last sections, has (...)
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  2. Marcia Baron (2008). Virtue Ethics, Kantian Ethics, and the One Thought Too Many Objection. In Monika Betzler (ed.), Kant's Ethics of Virtues. Walter De Gruyter.
  3. Thom Brooks (2002). In Search of Śiva: Mahādēviyakka's V&Īraśaivism. Asian Philosophy 12 (1):21-34.
    Mahadeviyakka was a radical 12th century Karnataka saint of whom surprisingly little has been written. Considered the most poetic of the Virásaivas, her vacanas are characterized by their desperate searching for iva. I attempt to convey Mahadevi's epistemology and its struggle to 'know' Shiva, necessitating a lifetime of searching for him; offer an interpretation of the innate presence of Shiva in the world and its consequences for epistemology; and explore the sense of tragic love inherent in devotional searching for Shiva. (...)
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  4. Randy Cagle (2005). Becoming a Virtuous Agent: Kant and the Cultivation of Feelings and Emotions. Kant-Studien 96 (4):452-467.
  5. H. G. Callaway (2008). R.W. Emerson, Society and Solitude, Twelve Chapters. Edwin Mellen Press.
    This new edition of Ralph Waldo Emerson’s Society and Solitude reproduces the original 1870 edition—only updating nineteenth-century prose spellings. Emerson’s text is fully annotated to identify the authors and issues of concern in the twelve essays, and definitions are provided for selected words in Emerson’s impressive vocabulary. The work aims to facilitate a better understanding of Emerson’s late philosophy in relation to his sources, his development and his subsequent influence.
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  6. R. Das (2003). Virtue Ethics and Right Action. Australasian Journal of Philosophy 81 (3):324 – 339.
    In this paper I evaluate some recent virtue-ethical accounts of right action [Hursthouse 1999; Slote 2001; Swanton 2001]. I argue that all are vulnerable to what I call the insularity objection : evaluating action requires attention to worldly consequences external to the agent, whereas virtue ethics is primarily concerned with evaluating an agent's inner states. More specifically, I argue that insofar as these accounts are successful in meeting the insularity objection they invite the circularity objection : they end up relying (...)
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  7. James Griffin (1998). Virtue Ethics and Environs. Social Philosophy and Policy 15 (01):56-.
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  8. Bina Gupta (2006). Bhagavad G?Tā as Duty and Virtue Ethics. Journal of Religious Ethics 34 (3):373-395.
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  9. Lawrence J. Jost & Julian Wuerth (eds.) (2011). Perfecting Virtue: New Essays on Kantian Ethics and Virtue Ethics. Cambridge University Press.
    Machine generated contents note: Contributors; Method of citing Aristotle's works; Method of citing Kant's works; Introduction; 1. Virtue ethics in relation to Kantian ethics: an opinionated overview and commentary Marcia Baron; 2. What does the Aristotelian Phronimos know? Rosalind Hursthouse; 3. Kant and agent-oriented ethics Allen Wood; 4. The difference that ends make Barbara Herman; 5. Two pictures of practical thinking Talbot Brewer; 6. Moving beyond Kant's moral agent in the Grounding Julian Wuerth; 7. A Kantian conception of human flourishing (...)
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  10. Robert B. Louden (1986). Kant's Virtue Ethics. Philosophy 61 (238):473-.
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  11. James Edwin Mahon (2012). Review of Deception: From Ancient Empires to Internet Dating. [REVIEW] Philosophy in Review 32:275-278.
    Review of Harrington's collection of essays on deception.
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  12. Michael Slote (1990). Ethics Without Free Will. Social Theory and Practice 16 (3):369-383.
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  13. Somogy Varga (forthcoming). Self-Realization and Owing to Others. A Morality Constrain? International Journal of Philosophical Studies.
    The relationship between self-realization, thus of what I really wholeheartedly endorse and I owe to myself, and morality or what we owe to others is normally thought of as antagonism, or as a pleasant coincidence: Only if I am indebted to such relations as my fundamental projects that I care wholeheartedly about, does morality have a direct connection to self-realization. The aim of this article is to argue against this picture. I will be argued that the structure of self-realization and (...)
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Contrasting Ethical Theories, Misc
  1. Guy Axtell, Utilitarianism and Dewey's “Three Independent Factors in Morals”.
    The centennial of Dewey & Tuft’s Ethics (1908) provides a timely opportunity to reflect both on Dewey’s intellectual debt to utilitarian thought, and on his critique of it. In this paper I examine Dewey’s assessment of utilitarianism, but also his developing view of the good (ends; consequences), the right (rules; obligations) and the virtuous (approbations; standards) as “three independent factors in morals.” This doctrine (found most clearly in the 2nd edition of 1932) as I argue in the last sections, has (...)
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  2. Leonard Kahn (2011). Conflict, Regret, and Modern Moral Philosophy. In Thom Brooks (ed.), New Waves in Ethics.
    I begin this paper by discussing the difference between outweighing and canceling in conflicts of normativity. I then introduce a thought experiment that I call Crash Drive,and I use it to explain the nature of a certain kind of moral conflict as well as the appropriate emotional response – regret – on the part of the primary agent in this case. Having done this, I turn to a line of criticism opened by Bernard Williams and recently expanded by Jonathan Dancy (...)
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  3. John-Michael Kuczynski (2010). Morality, Politics, and Law. Kendall Hunt Publishing.
    It is argued (a) that laws are assurances of protections of rights and (b) that governments are protectors of rights. Lest those assurances be empty and thus not really be assurances at all, laws must be enforced and governments must therefore have the power to coerce. For this reason, the government of a given region tends to have, as Max Weber put it, a "monopoly on power" in that region. And because governments are power-monopolizers, it is tempting to think that (...)
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  4. Christopher J. G. Meacham (2012). Person-Affecting Views and Saturating Counterpart Relations. Philosophical Studies 158 (2):257-287.
    In Reasons and Persons, Parfit (1984) posed a challenge: provide a satisfying normative account that solves the Non-Identity Problem, avoids the Repugnant and Absurd Conclusions, and solves the Mere-Addition Paradox. In response, some have suggested that we look toward person-affecting views of morality for a solution. But the person-affecting views that have been offered so far have been unable to satisfy Parfit's four requirements, and these views have been subject to a number of independent complaints. This paper describes a person-affecting (...)
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  5. Christian Miller (2007). Review of Joel J. Kupperman, Ethics and Qualities of Life. [REVIEW] Notre Dame Philosophical Reviews 10.
    Joel Kupperman's latest book is a wide ranging discussion of many of the leading issues in contemporary ethical theory. Its main aim is to advance a view which he calls "multi level indirect consequentialism" as a viable alternative to traditional act and rule consequentialist positions. Such a view purports to secure many of the agent centered constraints and options which are familiar from ordinary morality, as well as to take seriously considerations of fairness and respect for persons. Needless to say, (...)
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  6. Lisa Rivera (2010). Worthy Lives. Social Theory and Practice 32 (2):185-212.
    Susan Wolf's paper "Meaning and Morality" draws our attention to the fact that Williams's objection to Kantian morality is primarily a concern about a possible conflict between morality and that which gives our lives meaning. I argue that the force of Williams's objection requires a more precise understanding of meaning as dependent on our intention to make our lives themselves worthwhile. It is not meaning simpliciter that makes Williams's objective persuasive but rather meaning as arising out of our positive evaluation (...)
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  7. Daniel Star (forthcoming). Two Levels of Moral Thinking. Oxford Studies in Normative Ethics.
    The purpose of this paper is to introduce a two level account of moral thinking that, unlike other accounts, does justice to three very plausible propositions that seem to form an inconsistent triad: (1) People can be morally virtuous without the aid of philosophy. (2) Morally virtuous people non-accidentally act for good reasons, and work out what it is that they ought to do on the basis of considering such reasons. (3) Philosophers engaged in the project of normative ethics are (...)
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