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  1. Mitchell Aboulafia (2001). The Cosmopolitan Self: George Herbert Mead and Continental Philosophy. Illinois University Press.
    This important volume appreciably advances the dialogue between continental thought and classical American philosophy.
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  2. Judith Andre (2013). Open Hope as a Civic Virtue. Social Philosophy Today 29:89-100.
    Hope as a virtue is an acquired disposition, shaped by reflection; as a civic virtue it must serve the good of the community. Ernst Bloch and Lord Buddha offer help in constructing such a virtue. Using a taxonomy developed by Darren Webb I distinguish open hope from goal-oriented hope, and use each thinker to develop the former. Bloch and Buddha are very different (and notoriously obscure; I do not attempt an exegesis). But they share a metaphysics of change, foundational for (...)
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  3. Vuko Andrić & Attila Tanyi (2016). Multi-Dimensional Consequentialism and Degrees of Rightness. Philosophical Studies 173 (3):711-731.
    In his recent book, The Dimensions of Consequentialism, Martin Peterson puts forward a new version of consequentialism that he dubs ‘multidimensional consequentialism’. The defining thesis of the new theory is that there are irreducible moral aspects that jointly determine the deontic status of an act. In defending his particular version of multidimensional consequentialism, Peterson advocates the thesis—he calls it DEGREE—that if two or more moral aspects clash, the act under consideration is right to some non-extreme degree. This goes against the (...)
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  4. Marcus Arvan (2016). Rightness as Fairness: A Moral and Political Theory. Palgrave MacMillan.
    This book argues that moral philosophy should be based on seven scientific principles of theory selection. It then argues that a new moral theory—Rightness as Fairness—satisfies those principles more successfully than existing theories. Chapter 1 explicates the seven principles of theory-selection, arguing that moral philosophy must conform them to be truth-apt. Chapter 2 argues those principles jointly support founding moral philosophy in known facts of empirical moral psychology: specifically, our capacities for mental time-travel and modal imagination. Chapter 2 then shows (...)
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  5. Arthur James Balfour (1878). The Philosophy of Ethics. Mind 3 (9):67-86.
  6. Clint Ballinger, Determinism and the Antiquated Deontology of the Social Sciences.
    This article shows how the social sciences rejected hard determinism by the mid-twentieth century largely on the deontological basis that it is irreconcilable with social justice, yet this rejection came just before a burst of creative development in consequentialist theories of social justice that problematize a facile rejection of determinism on moral grounds, a development that has seldom been recognized in the social sciences. Thus the current social science view of determinism and social justice is antiquated, ignoring numerous common and (...)
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  7. Bana Bashour (2013). Can I Be a Good Animal? In Bana Bashour Hans Muller (ed.), Contemporary Philosophical Naturalism and its Implications. Routledge 182--193.
    In this chapter, I wish to present an account of virtue ethics that does not base virtue solely on dispositions to behave in some way, but in the set of psychological states attributed to a person. In doing so, this modified account deals with all the problems the traditional virtue ethicist faces. I will start this chapter by presenting the main objections to virtue ethics: first, that it does not tell one how to act (which a moral theory should be (...)
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  8. Peter Bieri (2011). Wie Wollen Wir Leben? Residenz Verlag.
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  9. Dietrich Böhler & Boris Rähme (2004). Karl-Otto Apel. In Gisela Riescher (ed.), Politische Theorie der Gegenwart in Einzeldarstellungen. Von Adorno bis Young. Alfred Kröner Verlag
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  10. Ben Bramble (2015). Consequentialism About Meaning in Life. Utilitas 27 (4):445-459.
    What is it for a life to be meaningful? In this article, I defend what I call Consequentialism about Meaning in Life, the view that one's life is meaningful at time t just in case one's surviving at t would be good in some way, and one's life was meaningful considered as a whole just in case the world was made better in some way for one's having existed.
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  11. Michael Brownstein & Alex Madva (2012). The Normativity of Automaticity. Mind and Language 27 (4):410-434.
    While the causal contributions of so-called ‘automatic’ processes to behavior are now widely acknowledged, less attention has been given to their normative role in the guidance of action. We develop an account of the normativity of automaticity that responds to and builds upon Tamar Szabó Gendler's account of ‘alief’, an associative and arational mental state more primitive than belief. Alief represents a promising tool for integrating psychological research on automaticity with philosophical work on mind and action, but Gendler errs in (...)
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  12. H. G. Callaway (2000). Review: Susan Haack, Manifesto of a Passionate Moderate, Unfashionable Essays. [REVIEW] Erkenntnis 53 (3):407-414.
    Susan Haack presents a striking and appealing figure in contemporary Anglo-American philosophy. In spite of British birth and education, she appears to bridge the gap between analytic philosophy and American pragmatism, with its more diverse influences and sources. Well known for her writings in the philosophy of logic and epistemology, she fuses something of the hard-headed debunking style of a Bertrand Russell with a lively interest in Peirce, James and Dewey.
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  13. Hugh Chandler, Can There Be Conflict Between Conscience and Self-Love?
    Ethical dualists hold that we have good reason to pursue our own happiness and good reason to pursue moral goodness. It would seem that there is a potential conflict here. On the other hand there have been those who deny even the possibility of conflict, whether or not there is a God and an afterlife. Rawls seems to say, or hint, that this was Butlers’ view, and Kant, according to at least one person, argued that there cannot be conflict here. (...)
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  14. Ruth Chang (2016). “Comparativism: The Ground of Rational Choice,” in Errol Lord and Barry McGuire, Eds., Weighing Reasons , 2016. In B. Maguire & E. Lord (eds.), Weighing Reasons. Oxford 213-240.
    What, normatively speaking, are the grounds of rational choice? This paper defends ‘comparativism’, the view that a comparative fact grounds rational choice. It examines three of the most serious challenges to comparativism: 1) that sometimes what grounds rational choice is an exclusionary-type relation among alternatives; 2) that an absolute fact such as that it’s your duty or conforms to the Categorial Imperative grounds rational choice; and 3) that rational choice between incomparables is possible, and in particular, all that is needed (...)
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  15. Ruth Chang (2001). Review: Two Conceptions of Reasons for Action. [REVIEW] Philosophy and Phenomenological Research 62 (2):447 - 453.
    On a ‘comparative’ conception of practical reasons, reasons are like ‘weights’ that can make an action more or less rational. Bernard Gert adopts instead a ‘toggle’ conception of practical reasons: something counts as a reason just in case it alone can make some or other otherwise irrational action rational. I suggest that Gert’s conception suffers from various defects, and that his motivation for adopting this conception – his central claim that actions can be rational without there being reasons for them (...)
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  16. T. D. J. Chappell (ed.) (2009). The Problem of Moral Demandingness: New Philosophical Essays. Palgrave Macmillan.
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  17. John Charvet (1993). S. L. Hurley, Natural Reasons: Personality and Polity, Oxford, Oxford University Press, 1989, Pp. Xii + 462. Utilitas 5 (2):321.
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  18. Shlomo Cohen, Conversations on Ethics.
    In his book, Conversations on Ethics, Alex Voorhoeve interviews eleven prominent moral philosophers about central aspects of their views as well as about their intellectual development.1 In their order of appearance, these are: Frances Kamm, Peter Singer, Daniel Kahneman, Philippa Foot, Alasdair MacIntyre, Ken Binmore, Allan Gibbard, Thomas Scanlon, Bernard Williams, Harry Frankfurt, and David Velleman. The book is both richly instructive and delightful to read. Voorhoeve has a sophisticated command of his interlocutorsʼ philosophical views, and his questions often hit (...)
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  19. Stephanie Collins (2015). The Core of Care Ethics. Palgrave Macmillan.
    Chapter 1 Introduction This chapter briefly explains what care ethics is, what care ethics is not, and how much work there still is to be done in establishing care ethics’ scope. The chapter elaborates on care ethics’ relationship to political philosophy, ethics, feminism, and the history of philosophy. The upshot of these discussions is the suggestion that we need a unified, precise statement of care ethics’ normative core. The chapter concludes by giving an overview of the chapters to come: Chapters (...)
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  20. Rory J. Conces (2000). Review of The Dalai Lama, Ethics for the New Millennium. [REVIEW] International Third World Studies Journal and Review 11:49-51.
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  21. Stephen Cooke, Perpetual Strangers: Animals and the Cosmopolitan Right. Political Studies.
    In this article I propose a cosmopolitan approach to animal rights based upon Kant's right of universal hospitality. Many approaches to animal rights buttress their arguments by finding similarities between humans and non-human animals; in this way they represent or resemble ethics of partiality. In this article I propose an approach to animal rights that initially rejects similarity approaches and is instead based upon the adoption of a cosmopolitan mindset acknowledging and respecting difference. Furthermore, and in agreement with Martha Nussbaum, (...)
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  22. Stephen Cooke, Perpetual Strangers: Animals and the Cosmopolitan Right. Political Studies.
    In this article I propose a cosmopolitan approach to animal rights based upon Kant's right of universal hospitality. Many approaches to animal rights buttress their arguments by finding similarities between humans and non-human animals; in this way they represent or resemble ethics of partiality. In this article I propose an approach to animal rights that initially rejects similarity approaches and is instead based upon the adoption of a cosmopolitan mindset acknowledging and respecting difference. Furthermore, and in agreement with Martha Nussbaum, (...)
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  23. Steve Cooke (2014). Perpetual Strangers: Animals and the Cosmopolitan Right. Political Studies 62 (4):930–944.
    In this article I propose a cosmopolitan approach to animal rights based upon Kant's right of universal hospitality. Many approaches to animal rights buttress their arguments by finding similarities between humans and non-human animals; in this way they represent or resemble ethics of partiality. In this article I propose an approach to animal rights that initially rejects similarity approaches and is instead based upon the adoption of a cosmopolitan mindset acknowledging and respecting difference. Furthermore, and in agreement with Martha Nussbaum, (...)
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  24. Claudio Corradetti (2010). Rights. In Richard Corrigan (ed.), Ethics: A University Guide.
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  25. Richard Corrigan (ed.) (2010). Ethics: A University Guide. Progressive Frontiers Pubs..
    This book may be read continuously from start to finish and will, in itself, provide the reader with a comprehensive guide to the study of ethics.
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  26. Anthony Cunningham (2001). Modesty. The Dalhousie Review 81 (3).
    Modesty is sometimes understood in terms of ignorance and underestimation (one simply doesn't realize how good one really is), a keen awareness of one's relative imperfections (one can always be better), a preoccupation with moral equality (our humanity matters most), or a disinterest in any personal credit for one's attributes or accomplishments (only the work or the cause matters). I point to serious problems with each of these accounts of modesty and I suggest a different understanding of modesty as a (...)
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  27. Dorota CZYŻOWSKA (2013). O związkach między rozwojem poznawczym i rozumowaniem moralnym. ARGUMENT 3 (1).
    On Relationship Between Cognitive Development and Moral Reasoning. Within the cognitive-developmental approach there is an assumption of structural parallelism that is an assumption of the developmental integrity of different areas of thinking. While creating his own theory of moral development, Lawrence Kohlberg formulated a hypothesis that cognitive development is a necessary – but not a sufficient – condition of moral development. The aim of this paper is to focus on the relationship between cognitive development and moral reasoning and to present (...)
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  28. Nythamar de Oliveira (2008). Humanity and Universalizability: A Kantian Interpretation of the Foundations of Human Rights. In Valerio Rohden (ed.), Recht und Frieden in der Philosophie Kants: Akten des X. Internationalen Kant-Kongresses. De Gruyter
  29. Nythamar de Oliveira (2001). Kant, Rawls, and the Moral Foundations of the Political. In Rolf-Peter Horstmann und Ralph Schumacher Volker Gerhardt (ed.), Kant und die Berliner Aufklärung: Akten des IX Internationalen Kant-Kongresses.
  30. Ben Dixon (2012). Sustainability's Golden Rule. In Jerry Williams & William Forbes (eds.), Toward a More Livable World: The Social Dimensions of Sustainability. Stephen F. Austin State University Press 37-44.
    This essay formulates a moral principle I call sustainability’s golden rule. This principle, I will argue, goes a long way in providing correct moral guidance for sustainable development. In laying out these ideas, the essay proceeds as follows: first, a very basic, oft-privileged definition of sustainable development is put forward; second, I make clear how sustainability’s golden rule is formulable from basic moral considerations that explain why sustainable development should be pursued at all; and lastly, I deduce some of the (...)
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  31. Lachlan Doughney (2012). Ayn Rand and Deducing 'Ought' From 'Is'. Journal of Ayn Rand Studies 12 (1):151-168.
    The article discusses how and why philosopher Ayn Rand attempted to deduce an ought conclusion from only is premises. It contends that Rand did attempt to deduce what one ought and ought not do from what is or is not the case. It argues that Rand attempted to provide a universally objective unshakable normative moral claim, that people ought to act in accordance with her value and virtue system.
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  32. Martin Drenthen (2011). 'Reading Ourselves Through the Land: Landscape Hermeneutics and Ethics of Place'. In Forrest Clingerman Clingerman & Mark Dixon (eds.), 'Reading Ourselves Through the Land: Landscape Hermeneutics and Ethics of Place', In: F. Clingerman & M. Dixon : Placing Nature on the Borders of Religion, Philosophy, and Ethics. Ashgate
    In this text, I discuss the environmental education project "Legible Landscape ", which aims to teach inhabitants to read their landscape and develop a closer, more engaged relationship to place. I show that the project's semiotic perspective on landscape legibility tends to hamper the understanding of the moral dimension of reading landscapes, and argue that a hermeneutical perspective is better suited to acknowledge the way that readers and texts are intimately connected.
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  33. Martin Drenthen (2009). Nietzsche and the Paradox of Environmental Ethics. New Nietzsche Studies 5 (1/2):12-25.
    In this paper, I offer a systematic inquiry into the significance of Nietzsche's philosophy to environmental ethics. Nietzsche's philosophy of nature is, I believe, relevant today because it makes explicit a fundamental ambiguity that is also characteristic of our current understanding of nature. I show how the current debate between traditional environmental ethics and postmodern environmental philosophy can be interpreted as a symptom of this ambiguity. I argue that, in light of Nietzsche's critique of morality, environmental ethics is a highly (...)
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  34. Robert M. Ellis (2011). A New Buddhist Ethics. Lulu.Com.
    This book is a survey of practical moral issues applying the Middle Way (as developed in 'A Theory of Moral Objectivity') as the basis of 'Buddhist' Ethics. No appeal is made to Buddhist traditions or scriptures, but instead the Middle Way is applied consistently as a universal philosophical and practical principle to suggest the direction of resolutions to moral debates. Practical ethics topics covered include sexual ethics, medical ethics, environmental ethics, animals, violence, the arts, scientific issues and political ethics.
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  35. Eva Erman (2005). Human Rights and Democracy: Discourse Theory and Human Rights Institutions. Ashgate.
    This volume explores the relationship between human rights and democracy within both the theoretical and empirical field.
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  36. Roberto Frega (2011). Le perfectionisme à l'épreuve du pragmatisme. Dialogue 50 (1):1-22.
    ABSTRACT: In this paper, I first lay out a definition of perfectionism drawing mainly upon the works of Cora Diamond and Stanley Cavell. Secondly, I introduce the notion of “expressive rationality” and show how it contributes to expanding the scope of pragmatism beyond its original boundaries. I then proceed to examine pragmatism and perfectionism as competing alternative accounts of moral experience, through a discussion of Coetzee’s novel The Lives of Animals. In so doing, I intend to show that pragmatism and (...)
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  37. Christopher Freiman (2012). Why Poverty Matters Most: Towards a Humanitarian Theory of Social Justice. Utilitas 24 (01):26-40.
    Sufficientarians claim that what matters most is that people have enough. I develop and defend a revised sufficientarian conception of justice. I claim that it furnishes the best specification of a general humanitarian ideal of social justice: our main moral concern should be helping those who are badly off in absolute terms. Rival humanitarian views such as egalitarianism, prioritarianism and the difference principle face serious objections from which sufficientarianism is exempt. Moreover, a revised conception of sufficientarianism can meet the most (...)
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  38. Kyle Fruh (2014). The Power to Promise Oneself. Southern Journal of Philosophy 52 (1):61-85.
    Considerable attention has been devoted to the peculiar obligating force of interpersonal promises. But paradigmatic promising is not an orphan in the family of our moral concepts, and the focus on interpersonal promises has overshadowed sibling phenomena that any account of promises should also cover. I examine the case of single-party promises and argue, against the prevailing view, that we have good reason to take the phenomenon of making promises to oneself seriously. This supports what I call ‘the breadth criterion’: (...)
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  39. Dustin Garlitz (2014). Morality. In Sherwood Thompson (ed.), Encyclopedia of Diversity and Social Justice. Rowman & Littlefield Publishers
  40. Jon Garthoff (2012). Review of Christian Miller (Ed.), The Continuum Companion to Ethics. [REVIEW] Notre Dame Philosophical Review.
  41. Jon Garthoff (2011). Meriting Concern and Meriting Respect. Journal of Ethics and Social Philosophy 5 (2).
    Recently there has been a somewhat surprising interest among Kantian theorists in the moral standing of animals, coupled with a no less surprising optimism among these theorists about the prospect of incorporating animal moral standing into Kantian theory without contorting its other attractive features. These theorists contend in particular that animal standing can be incorporated into Kantian moral theory without abandoning its logocentrism: the claim that everything that is valuable depends for its value on its relation to rationality. In this (...)
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  42. Jon Garthoff (2011). Review of Alex Voorhoeve, Conversations on Ethics. [REVIEW] Journal of Moral Philosophy 8 (4).
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  43. Alan Gewirth (1960). Meta-Ethics and Normative Ethics. Mind 69 (274):187-205.
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  44. Allan Gibbard (1995). Review: Why Theorize How to Live with Each Other? [REVIEW] Philosophy and Phenomenological Research 55 (2):323 - 342.
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  45. Pablo Gilabert (2005). Should Discourse Ethics Do Without a Principle of Universalization? Philosophical Forum 36 (2):183–191.
  46. Bennett Gilbert (2012). Plato's Lost Lecture. Dissertation, Reed College
    Plato is known to have given only one public lecture, called "On the Good." We have one highly reliable quotation from Plato himself, stating his doctrine that "the Good is one." The lecture was a set of ideas that existed as an historical event but is now lost--and it dealt with ideas of supreme importance, in brief form, by the greatest of philosophers. Any reading of the lecture is speculative. My approach is philosophical rather than historiographic. The liminal existence of (...)
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  47. Grant Gillett (2009). The Subjective Brain, Identity, and Neuroethics. American Journal of Bioethics 9 (9):5-13.
    The human brain is subjective and reflects the life of a being-in-the-world-with-others whose identity reflects that complex engaged reality. Human subjectivity is shaped and in-formed (formed by inner processes) that are adapted to the human life-world and embody meaning and the relatedness of a human being. Questions of identity relate to this complex and dynamic reality to reflect the fact that biology, human ecology, culture, and one's historic-political situation are inscribed in one's neural network and have configured its architecture so (...)
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  48. Holly S. Goldman (1978). Doing the Best One Can. In Alvin Goldman & Jaegwon Kim (eds.), Values and Morals. Reidel 185--214.
  49. Patricia Greenspan (2010). Making Room for Options: Moral Reasons, Imperfect Duties, and Choice. Social Philosophy and Policy 27 (2):181-205.
    The notion of an “imperfect” obligation or duty, which most of us associate with Kantian ethics, affords a way of mitigating morality’s demands, while recognizing moral obligation as “binding” or inescapable, in Kant’s terms – something an agent cannot get out of just by appealing to ends or priorities of her own.2 Understood as duties of indeterminate content, imperfect duties such as the charitable duty to aid those in need leave leeway for personal choice – of whom to aid and (...)
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  50. Kwame Gyekye (2010). African Ethics. Stanford Encyclopedia of Philosophy 2010.
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