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  1. Elisa Aaltola (2007). The Moral Value of Animals. The Proceedings of the Twenty-First World Congress of Philosophy 3:219-225.
    Altruism has often been thought to be the reason we treat animals with a certain moral respect. Animals are not moral agents who could reciprocally honour our well being, and because of this duties toward them are considered to be based on other-directed motivations. Altruism is a vague notion, and in the context of animals can be divided into at least three different alternatives. The first one equates altruism with benevolence or "kindness"; the second one argues altruism is based on (...)
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  2. Denis Arnold, Robert Audi & Matt Zwolinski (2010). Recent Work in Ethical Theory and its Implications for Business Ethics. Business Ethics Quarterly 20 (4):559-581.
    We review recent developments in ethical pluralism, ethical particularism, Kantian intuitionism, rights theory, and climate change ethics, and show the relevance of these developments in ethical theory to contemporary business ethics. This paper explains why pluralists think that ethical decisions should be guided by multiple standards and why particularists emphasize the crucial role of context in determining sound moral judgments. We explain why Kantian intuitionism emphasizes the discerning power of intuitive reason and seek to integrate that with the comprehensiveness of (...)
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  3. Mark Hannam, David Hume's "Of Suicide".
    A paper that discusses Hume's essay "Of Suicide".
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  4. Thaddeus Metz (2013). Two Conceptions of African Ethics in the Work of D A Masolo. Quest 23.
    I focus on D A Masolo’s discussion of morality as characteristically understood by African philosophers. My goals are both historical and substantive, meaning that I use reflection on Masolo’s book as an occasion to shed light not only on the nature of recent debates about African ethics, but also on African ethics itself. With regard to history, I argue that Masolo’s discussion of sub-Saharan morality suggests at least two major ways that the field has construed it, depending on which value (...)
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  5. Thaddeus Metz (2010). An African Theory of Bioethics: Reply to Macpherson and Macklin. Developing World Bioethics 10 (3):158-163.
    In a prior issue of Developing World Bioethics, Cheryl Macpherson and Ruth Macklin critically engaged with an article of mine, where I articulated a moral theory grounded on indigenous values salient in the sub-Saharan region, and then applied it to four major issues in bioethics, comparing and contrasting its implications with those of the dominant Western moral theories, utilitarianism and Kantianism. In response to my essay, Macpherson and Macklin have posed questions about: whether philosophical justifications are something with which bioethicists (...)
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  6. Thaddeus Metz (2010). African and Western Moral Theories in a Bioethical Context. Developing World Bioethics 10 (1):49-58.
    The field of bioethics is replete with applications of moral theories such as utilitarianism and Kantianism. For a given dilemma, even if it is not clear how one of these western philosophical principles of right (and wrong) action would resolve it, one can identify many of the considerations that each would conclude is relevant. The field is, in contrast, largely unaware of an African account of what all right (and wrong) actions have in common and of the sorts of factors (...)
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  7. Thaddeus Metz (2007). The Motivation for “Toward an African Moral Theory”. South African Journal of Philosophy 26 (26):331-335.
    Here I introduce the symposium issue of the South African Journal of Philosophy that is devoted to critically analysing my article “Toward an AfricanMoral Theory.” In that article, I use the techniques of analytic moral philosophy to articulate and defend a moral theory that both is grounded on the values of peoples living in sub-Saharan Africa and differs from what is influential in contemporary Western ethics. Here, I not only present a précis of the article, but also provide a sketch (...)
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  8. Thaddeus Metz (2007). Ubuntu as a Moral Theory: Reply to Four Critics. South African Journal of Philosophy 26 (4):369-87.
    In this article, I respond to questions about, and criticisms of, my article “Towardan African Moral Theory” that have been put forth by Allen Wood, Mogobe Ramose, Douglas Farland and Jason van Niekerk. The major topicsI address include: what bearing the objectivity of moral value should have on cross-cultural moral differences between Africans and Westerners; whether a harmonious relationship is a good candidate for having final moral value; whether consequentialism exhausts the proper way to respond to the value of a (...)
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  9. Thaddeus Metz & Joseph Gaie (2010). The African Ethic of Ubuntu/Botho: Implications for Research on Morality. Journal of Moral Education 39 (3):273-290.
    In this article we provide a theoretical reconstruction of sub-Saharan ethics that we argue is a strong competitor to typical Western approaches to morality. According to our African moral theory, actions are right roughly insofar as they are a matter of living harmoniously with others or honouring communal relationships. After spelling out this ethic, we apply it to several issues in both normative and empirical research into morality. With regard to normative research, we compare and contrast this African moral theory (...)
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  10. María G. Navarro (2007). Crítica a la Psiquiatría Clínica Desde Una Hermenéutica Bioética. Arbor 183 (726):581-597.
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  11. Alex Rajczi (2007). Integrity and Ordinary Morality. American Philosophical Quarterly 44 (1):15-27.
    Consequentialism is enticing, and yet it also seems overly demanding. As a result, many non-consequentialists try to explain why we aren’t required to maximize the good. One explanation is the Integrity Explanation: we aren’t required to maximize the good because morality must make room for us to pursue the projects we value most deeply. Some people hope that the Integrity Explanation will not just explain why consequentialism is false, but simultaneously vindicate the common-sense permission to generally refrain from promoting the (...)
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  12. Eduardo Rivera-López (2013). Nonideal Ethics. In Hugh LaFolette (ed.), The International Encyclopedia of Ethics. Wiley.
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  13. Peter Vallentyne (1996). Response-Dependence, Rigidification and Objectivity. Erkenntnis 44 (1):101 - 112.
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  14. Peter Vallentyne (1988). Gimmicky Representations of Moral Theories. Metaphilosophy 19 (3-4):253-263.
    The teleological/deontological distinction is generally considered to be the fundamental classificatory distinction for ethics. I have argued elsewhere (Vallentyne forthcoming (a), and Ch.2 of Vallentyne 1984) that the distinction is ill understood and not as important as is generally supposed. Some authors have advocated a moral radical thesis. Oldenquist (1966) and Piper (1982) have both argued that the purported distinction is a pseudo distinction in that any theory can be represented both as teleological and as deontological. Smart (1973, p.13, and (...)
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  15. Bill Wringe (2010). Needs and Moral Necessity – Soran Reader. Philosophical Quarterly 60 (241):882-884.
    This is a review of Soran Reader's monograph 'Needs and Moral Necessity'. Although my response to her book is largely positive, I have reservations about her views of the scope of the ethical, and the coherence of her views with the McIntyrean concept of practice which she espouses.
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Anti-Theory
  1. J. E. J. Altham & Ross Harrison (eds.) (1995). World, Mind, and Ethics: Essays on the Ethical Philosophy of Bernard Williams. Cambridge University Press.
    Bernard Williams is one of the most influential figures in recent ethical theory, where he has set a considerable part of the current agenda. In this collection, a distinguished international team of philosophers who have been stimulated by Williams' work give new responses to it. The topics covered include equality, consistency, comparisons between science and ethics, integrity, moral reasons, the moral system, and moral knowledge. Williams himself then provides a substantial reply, which in turn shows both the current directions of (...)
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  2. G. E. M. Anscombe (1958). Modern Moral Philosophy. Philosophy 33 (124):1-.
    I will begin by stating three theses which I present in this paper. The first is that it is not profitable for us at present to do moral philosophy; that should be laid aside at any rate until we have an adequate philosophy of psychology, in which we are conspicuously lacking. The second is that the concepts of obligation, and duty — moral obligation and moral duty, that is to say — and of what is morally right and wrong, and (...)
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  3. Jason Brennan (2008). Beyond the Bottom Line: The Theoretical Goals of Moral Theorizing. Oxford Journal of Legal Studies 28 (2):277-296.
    Moral theory is no substitute for virtue, but virtue is no substitute for moral theory. Many critics of moral theory, with Richard Posner being one prominent recent example, complain that moral theory is too abstract, that it cannot generally be used to derive particular rights and wrongs, and that it does not improve people's characters. Posner complains that it is thus of no use to legal theorists. This article defends moral theory, and to some degree, philosophical inquiry in general, against (...)
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  4. Timothy Chappell (2011). Glory as an Ethical Idea. Philosophical Investigations 34 (2):105-134.
    There is a gap between what we think and what we think we think about ethics. This gap appears when elements of our ethical reflection and our moral theories contradict each other. It also appears when something that is important in our ethical reflection is sidelined in our moral theories. The gap appears in both ways with the ethical idea glory. The present exploration of this idea is a case study of how far actual ethical reflection diverges from moral theory. (...)
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  5. Timothy Chappell (2009). Ethics Beyond Moral Theory. Philosophical Investigations 32 (3):206-243.
    I develop an anti-theory view of ethics. Moral theory (Kantian, utilitarian, virtue ethical, etc.) is the dominant approach to ethics among academic philosophers. But moral theory's hunt for a single Master Factor (utility, universalisability, virtue . . .) is implausibly systematising and reductionist. Perhaps scientism drives the approach? But good science always insists on respect for the data, even messy data: I criticise Singer's remarks on infanticide as a clear instance of moral theory failing to respect the data of moral (...)
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  6. Timothy Chappell (2007). Integrity and Demandingness. Ethical Theory and Moral Practice 10 (3):255 - 265.
    I discuss Bernard Williams’ ‘integrity objection’ – his version of the demandingness objection to unreasonably demanding ‘extremist’ moral theories such as consequentialism – and argue that it is best understood as presupposing the internal reasons thesis. However, since the internal reasons thesis is questionable, so is Williams’ integrity objection. I propose an alternative way of bringing out the unreasonableness of extremism, based on the notion of the agent’s autonomy, and show how an objection to this proposal can be outflanked by (...)
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  7. Stanley G. Clarke (1987). Anti-Theory in Ethics. American Philosophical Quarterly 24 (3):237 - 244.
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  8. Garrett Cullity (2002). Particularism and Moral Theory: Particularism and Presumptive Reasons: Garrett Cullity. Aristotelian Society Supplementary Volume 76 (1):169–190.
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  9. Philippa Foot (1972). Morality as a System of Hypothetical Imperatives. Philosophical Review 81 (3):305-316.
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  10. Philippa Foot (1958). Moral Arguments. Mind 67 (268):502-513.
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  11. Lorenzo Greco (2007). Humean Reflections in the Ethics of Bernard Williams. Utilitas 19 (3):312-325.
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  12. James Griffin (1999). What Can Philosophy Contribute to Ethics?: A Dialogue with Moody-Adams. Utilitas 11 (01):122-.
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  13. Nora Hämäläinen (2009). Is Moral Theory Harmful in Practice?—Relocating Anti-Theory in Contemporary Ethics. Ethical Theory and Moral Practice 12 (5).
    In this paper I discuss the viability of the claim that at least some forms of moral theory are harmful for sound moral thought and practice. This claim was put forward by e.g. Elisabeth Anscombe ( 1981 ( 1958 )) and by Annette Baier, Peter Winch, D.Z Phillips and Bernard Williams in the 1970’s–1980’s. To this day aspects of it have found resonance in both post-Wittgensteinian and virtue ethical quarters. The criticism has on one hand contributed to a substantial change (...)
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  14. Ulrike Heuer & Gerald Lang (eds.) (2012). Luck, Value, and Commitment: Themes From the Ethics of Bernard Williams. Oxford University Press, USA.
    Luck, Value, and Commitment comprises eleven new essays which engage with, or take their point of departure from, the influential work in moral and political philosophy of Bernard Williams (1929-2003).
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  15. Brad Hooker (2012). Theory Vs Anti-Theory. In Ulrika Heuer Gerald Lang (ed.), Luck, Value, and Commitment: Themes from the Moral Philosophy of Bernard Williams. Oxford University Press.
    Bernard Williams influentially attacked ethical theory. This paper assesses arguments for the ‘anti-theory’ position in ethics, including mainly arguments put forward by Williams but also arguments put forward by others. The paper begins by discussing what is supposed to be theory in ethics and what ethical intuitions are taken to be by those involved in the theory versus anti-theory debate. Then the paper responds to the objections that ethical theory is mistaken to prize principles, mistaken to prize rationalism, mistaken to (...)
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  16. T. H. Irwin (2008). The Threefold Cord: Reconciling Strategies in Moral Theory. Proceedings of the Aristotelian Society 108 (1part2):121-133.
    Eighteenth-century disputes in moral theory seem to offer an opportunity to scepticism about moral theory and about morality. Twentieth-century theorists have tried to forestall a sceptical argument from disagreement in moral theory to doubts about morality, by appeal to a division between first-order and second-order questions. This division, however, does not answer the sceptical argument. A better reply appears in Butler's treatment of disagreement through his strategies of consensus and comprehension. These strategies are illustrated by his discussion of utilitarianism and (...)
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  17. Paul Johnston (1999). The Contradictions of Modern Moral Philosophy: Ethics After Wittgenstein. Routledge.
    The Contradictions of Modern Moral Philosophy is a highly original and radical critique of contemporary moral theory. Johnston skillfully demonstrates how much of recent moral philosophy runs aground on the issue of whether we can make correct moral judgements. His analysis begins with an insightful discussion of the divisions within moral philosophy. On one hand many philosophers deny that it is possible to make correct judgements on other peoples actions; on the other, they remain preoccupied with distinguishing between what is (...)
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  18. 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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  19. Hugh LaFollette (1997). Pragmatic Ethics. In Hugh LaFollette (ed.), Blackwell Guide to Ethical Theory. Blackwell.
    Pragmatism is a philosophical movement developed near the turn of the century in the of several prominent American philosophers, most notably, Charles Sanders Peirce, William James, and John Dewey. Although many contemporary analytic philosophers never studied American Philosophy in graduate schoo l, analytic philosophy has been significantly shaped by philosophers strongly influenced by that tradition, most especially W. V. Quine, Donald Davidson, Hilary Putnam, and Richard Rorty. Like other philosophical movements, it developed in response to the then-dominant philosophical wisdom. What (...)
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  20. Uri D. Leibowitz (2009). Moral Advice and Moral Theory. Philosophical Studies 146 (3).
    Monists, pluralists, and particularists disagree about the structure of the best explanation of the rightness (wrongness) of actions. In this paper I argue that the availability of good moral advice gives us reason to prefer particularist theories and pluralist theories to monist theories. First, I identify two distinct roles of moral theorizing—explaining the rightness (wrongness) of actions, and providing moral advice—and I explain how these two roles are related. Next, I explain what monists, pluralists, and particularists disagree about. Finally, I (...)
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  21. Brian Leiter (2007). Morality Critics. In Brian Leiter & Michael Rosen (eds.), The Oxford Handbook of Continental Philosophy. Oxford University Press.
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  22. Brian Leiter (1997). Nietzsche and the Morality Critics. Ethics 107 (2):250-285.
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  23. Andreas Lind & Johan Brännmark (2008). Particularism in Question: An Interview with Jonathan Dancy. Theoria 74 (1):3-17.
    Jonathan Dancy works within almost all fields of philosophy but is best known as the leading proponent of moral particularism. Particularism challenges “traditional” moral theories, such as Contractualism, Kantianism and Utilitarianism, in that it denies that moral thought and judgement relies upon, or is made possible by, a set of more or less well-defined, hierarchical principles. During the summer of 2006, the Philosophy Departments of Lund University (Sweden) and the University of Reading (England) began a series of exchanges to take (...)
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  24. Robert B. Louden (1992). Morality and Moral Theory: A Reappraisal and Reaffirmation. Oxford University Press.
    Contemporary philosophers have grown increasingly skeptical toward both morality and moral theory. Some argue that moral theory is a radically misguided enterprise that does not illuminate moral practice, while others simply deny the value of morality in human life. In this important new book, Louden responds to the arguments of both "anti-morality" and "anti-theory" skeptics. In Part One, he develops and defends an alternative conception of morality, which, he argues, captures more of the central features of both Aristotelian and Kantian (...)
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  25. Robert B. Louden (1990). Virtue Ethics and Anti-Theory. Philosophia 20 (1-2):93-114.
  26. Elinor Mason (1999). Do Consequentialists Have One Thought Too Many? Ethical Theory and Moral Practice 2 (3):243-261.
    In this paper I defend consequentialism against the objection that consequentialists are alienated from their personal relationships through having inappropriate motivational states. This objection is one interpretation of Williams' claim that consequentialists will have "one thought too many". Consequentialists should cultivate dispositions to act from their concern for others. I argue that having such a disposition is consistent with a belief in consequentialism and constitutes an appropriate attitude to personal relationships. If the consequentialist has stable beliefs that friendship is justifiable (...)
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  27. Michele M. Moody-Adams (1999). Griffin's Modest Proposal. Utilitas 11 (01):112-.
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  28. Roger Paden (1992). Anti-Theory in Ethics and Moral Conservatism. The Review of Metaphysics 46 (1):148-149.
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  29. Michael Philips (1987). Moralism and the Good. Philosophical Studies 52 (1):131 - 139.
    It is often held that moral considerations take precedence over considerations of other kinds in determining what we ought to do. I contend that this claim is ambiguous and argue that objections to each interpretation of it can be met only by rejecting the other. One surprising consequence of my argument is that no deontic moral theory can effectively guide action unless it is conjoined with a theory of the good. Another interesting consequence is that the deontologists' favorite objection to (...)
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  30. Adrian M. S. Piper (1987). Moral Theory and Moral Alienation. Journal of Philosophy 84 (2):102-118.
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  31. Peter Railton (1984). Alienation, Consequentialism, and the Demands of Morality. Philosophy and Public Affairs 13 (2):134-171.
    The JSTOR Archive is a trusted digital repository providing for long-term preservation and access to leading academic journals and scholarly literature from around the world. The Archive is supported by libraries, scholarly societies, publishers, and foundations. It is an initiative of JSTOR, a not-for-profit organization with a mission to help the scholarly community take advantage of advances in technology. For more information regarding JSTOR, please contact support@jstor.org.
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  32. M. B. Ramose (2008). Military Ethics of Fighting Terror: A Response to Kasher and Yadlin. Philosophia 36 (2):209-212.
    Asa Kasher and Amos Yadlin’s article is a penetrating and well argued presentation of the Israeli perspective on the military ethics of terror. It does not claim to be official Israeli policy. Yet, its philosophic theoretical exposition is evident in the Israeli practice of fighting terror. On this basis it is a practical guide to action inspired by a lucid, coherent and compelling theoretical argumentation.
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  33. 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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  34. Lisa Rivera (2007). Sacrifices, Aspirations and Morality: Williams Reconsidered. Ethical Theory and Moral Practice 10 (1):69 - 87.
    When a person gives up an end of crucial importance to her in order to promote a moral aim, we regard her as having made a moral sacrifice. The paper analyzes these sacrifices in light of some of Bernard Williams’ objections to Kantian and Utilitarian accounts of them. Williams argues that an implausible consequence of these theories is that that we are expected to sacrifice projects that make our lives worth living and contribute to our integrity. Williams’ arguments about integrity (...)
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  35. John D. Schaeffer (1990). Anti-Theory in Ethics and Moral Conservatism. New Vico Studies 8:135-137.
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  36. Mark Schroeder (2009). Review: A Matter of Principle. [REVIEW] Noûs 43 (3):568 - 580.
    This article is a joint critical notice of Sean McKeever and Michael Ridge's book Principled Ethics and Jonathan Dancy's book Ethics Without Principles.
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  37. Michael Slote (2010). Moral Sentimentalism. Oxford University Press.
    There has recently been a good deal of interest in moral sentimentalism, but most of that interest has been exclusively either in metaethical questions about the meaning of moral terms or in normative issues about benevolence and/or caring and their place in morality. In Moral Sentimentalism Michael Slote attempts to deal with both sorts of issues and to do so, primarily, in terms of the notion or phenomenon of empathy. Hume sought to do something like this over two centuries ago, (...)
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  38. 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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  39. D. Solomon (2008). Elizabeth Anscombe's "Modern Moral Philosophy": Fifty Years Later. Christian Bioethics 14 (2):109-122.
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  40. Daniel Star (2007). Review of Sean McKeever, Michael Ridge, Principled Ethics: Generalism As a Regulative Ideal. [REVIEW] Notre Dame Philosophical Reviews.
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  41. Michael Stocker (1976). The Schizophrenia of Modern Ethical Theories. Journal of Philosophy 73 (14):453-466.
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  42. Sarah Stroud (1998). Moral Overridingness and Moral Theory. Pacific Philosophical Quarterly 79 (2):170–189.
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  43. Mark A. Tietjen (2012). Antitheory and Edification: Williams and Kierkegaard on Some Possibilities for Philosophy. International Philosophical Quarterly 52 (4):471-486.
    This paper shows the remarkable compatibility of the thought of Bernard Williams and Søren Kierkegaard regarding what Williams would call the “limits” of philosophical ethics and practice. In different ways both Williams and Kierkegaard critique a reductionist conception of the ethical life, its obligations, and the prescriptions that ethical theories make based upon such conceptions. Additionally, the high level of reflectiveness in their respective societies worries both. For Williams the concern is an epistemological one, whereas for Kierkegaard the issue is (...)
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  44. Stephen Edelston Toulmin (1950/1986). The Place of Reason in Ethics. University of Chicago Press.
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  45. Peter Shiu-Hwa Tsu (2010). Can Morality Be Codified. Australian Journal of Professional and Applied Ethics 11 (1&2):145-154.
    In this paper, I will examine the debate between the principlists and the particularists with special focus on the question of whether there is any true and coherent set of moral principles that codifies the moral landscape metaphysically speaking. My stance on this issue is an extreme sort of particularism which gives a ‘no’ answer to the above question. Yet it is significantly different from the positions of other extremists like John McDowell, Jonathan Dancy and Margaret Little. In section 2, (...)
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  46. Alex Voorhoeve (2004). A Mistrustful Animal: Bernard Williams Interviewed. The Harvard Review of Philosophy 12 (1):81-92.
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  47. R. Jay Wallace (2012). Duties of Love. Aristotelian Society Supplementary Volume 86 (1):175-198.
    A defence of the idea that there are sui generis duties of love: duties, that is, that we owe to people in virtue of standing in loving relationships with them. I contrast this non-reductionist position with the widespread reductionist view that our duties to those we love all derive from more generic moral principles. The paper mounts a cumulative argument in favour of the non-reductionist position, adducing a variety of considerations that together speak strongly in favour of adopting it. The (...)
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  48. Bernard Williams (1981). Persons, Character, and Morality. In Moral Luck. Cambridge University Press.
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  49. Bernard Arthur Owen Williams (1981). Moral Luck: Philosophical Papers, 1973-1980. Cambridge University Press.
    A new volume of philosophical essays by Bernard Williams. The book is a successor to Problems of the Self, but whereas that volume dealt mainly with questions of personal identity, Moral Luck centres on questions of moral philosophy and the theory of rational action. That whole area has of course been strikingly reinvigorated over the last deacde, and philosophers have both broadened and deepened their concerns in a way that now makes much earlier moral and political philosophy look sterile and (...)
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  50. Susan Wolf (1997). Meaning and Morality. Proceedings of the Aristotelian Society 97 (3):299–315.
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Ethical Egoism
  1. Julia Annas (2008). Virtue Ethics and the Charge of Egoism. In Paul Bloomfield (ed.), Morality and Self-Interest. Oxford University Press.
  2. Kurt Baier (1990). Egoism. In Peter Singer (ed.), A Companion to Ethics. Wiley-Blackwell.
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  3. Kurt Baier (1973). Ethical Egoism and Interpersonal Compatibility. Philosophical Studies 24 (6):357-368.
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  4. Alfred Barratt (1877). The `Suppression' of Egoism. Mind 2 (6):167-186.
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  5. Robert H. Bass (2006). Defending the Argument. Journal of Ayn Rand Studies 7 (2):371-381.
    In "Egoism versus Rights," I argued that egoism is incompatible with rights. Here, I respond to two critics of that argument.
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  6. Robert H. Bass (2006). Egoism Versus Rights. Journal of Ayn Rand Studies 7 (2):329-349.
    I develop an argument that key theses from Ayn Rand's ethics and political philosophy are incompatible with one another. Her ethical egoism is not compatible with her rights theory. Though Rand's version of rights theory is libertarian, the argument does not depend upon any claims peculiar to her theory, but would apply to the (in)compatibility of ethical egoism and almost any plausible rights theory.
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  7. Benjamin Bayer, Metaethical Problems for Ethical Egoism, Reconsidered.
    Until recently it has been conventional to assume that ethical egoism is "ethical" is name, alone, and that no account that considers one's own interests as the standard of moral obligation could count as seriously "ethical." In recent years, however, philosophers have shown increasing respect for more sophisticated forms of ethical egoism which attempt to define self-interest in enriched terms characterizing self-interest as human flourishing in both material and psychological dimensions. But philosophers are still skeptical that any conception of self-interest (...)
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  8. Paul Bloomfield (ed.) (2008). Morality and Self-Interest. Oxford University Press.
    The volume will act as a useful collection of scholarship by top figures, and as a resource and course book on an important topic.
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  9. Richard Brandt (1972). Rationality, Egoism, and Morality. Journal of Philosophy 64 (20):681-697.
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  10. David O. Brink, Handout #8: Normative Authority and Metaphysical Egoism.
    Doubts about the adequacy of appeals to impartial practical reason give those with rationalist sympathies reason to explore the metaphysical, and not merely strategic, reconciliation of prudence and altruism contained in metaphysical egoism. Even if we recognize impartial practical reason, the supremacy of moral demands may depend upon the plausibility of metaphysical egoism. For as long as we recognize the demands of prudence, the conflict between altruism and prudence will threaten altruism's supremacy. We might consider one version of metaphysical egoism (...)
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  11. David O. Brink (1997). Self-Love and Altruism. Social Philosophy and Policy 14 (1):122-157.
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  12. J. A. Brunton (1956). Egoism and Morality. Philosophical Quarterly 6 (25):289-303.
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  13. George R. Carlson (1990). Pain and the Quantum Leap to Agent-Neutral Value. Ethics 100 (2):363-367.
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  14. George R. Carlson (1988). Parfit, Sidgwick, and Divided Reason. Philosophia 18 (2-3):247-252.
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  15. George R. Carlson (1979). Beliefs, Wants and Ethical Egoism. Philosophia 9 (1):9-20.
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  16. George R. Carlson (1977). Egoism and Internalism. Australasian Journal of Philosophy 55 (2):139 – 141.
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  17. 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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  18. Michael Cholbi (2011). The Moral Conversion of Rational Egoists. Social Theory and Practice 37 (4):533-556.
    One principal challenge to the rationalist thesis that the demands of morality are requirements of rationality has been that posed by the "rational egoist." In attempting to answer's the egoist's challenge, some rationalists have supposed that an adequate reply must take the form of a deductive argument that "converts" the egoist by showing that her position is contradictory, arbitrary, or violates some precept that defines practical rationality as such. Here I argue (a) that such rationalist replies will fail to persuade (...)
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  19. Chong Kim Chong (1992). Ethical Egoism and the Moral Point of View. Journal of Value Inquiry 26 (1):23-36.
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  20. Roger Crisp (1990). Sidgwick and Self-Interest. Utilitas 2 (02):267-.
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  21. Helen Cullyer (2006). Review of Tara Smith, Ayn Rand's Normative Ethics: The Virtuous Egoist. [REVIEW] Notre Dame Philosophical Reviews 2006 (11).
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  22. J. Dancy (ed.) (1997). Reading Parfit. Blackwell.
  23. Charles B. Daniels (1972). A Note on Ethical Egoism. Philosophical Studies 23 (6):418 - 420.
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  24. Colin Davies (1975). Egoism and Consistency. Australasian Journal of Philosophy 53 (1):19 – 27.
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  25. Roger Donway (1969). Can Egoists Be Consistent? Ethics 80 (1):50-52.
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  26. Abraham Edel (1937). Two Traditions in the Refutation of Egoism. Journal of Philosophy 34 (23):617-628.
    TO the egoist the ultimate justification of his acts lies in their being conducive of his personal interest. This refusal to submit his own interests to any moral test beyond themselves in their interrelations and prospects of fulfillment makes the egoist the object of fierce attack. The non-egoist is supposed to be always ready to question the ultimacy of his own interests. Even where he pursues them, it is because on some other basis-general happiness or duty or anything else-he thinks (...)
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  27. William K. Frankena (2000). The Methods of Ethics, Edition 7, Page 92, Note. Utilitas 12 (03):278-.
  28. David P. Gauthier (1970). Morality and Rational Self-Interest. Englewood Cliffs, N.J.,Prentice-Hall.
    Reason, egoism, and utilitarianism, by H. Sidgwick.--Is egoism reasonable? By G. E. Moore.--Ultimate principles and ethical egoism, by B. Medlin.--In defense of egoism, by J. Kalin.--Virtuous affections and self-love, by F. Hutcheson.--Our obligation to virtue, by D. Hume.--Duty and interest, by H. A. Prichard.--The natural condition of mankind and the laws of nature, by T. Hobbes.--Why should we be moral? By K. Baier.--Morality and advantage, by D. P. Gauthier.--Bibliographical essay (p. 181-184).
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  29. Jyl Gentzler (2012). How Should I Be? A Defense of Platonic Rational Egoism. European Journal of Philosophy 20 (4).
    There has been a long tradition of interpreting Plato as a rational egoist. Over the past few decades, however, some scholars have challenged this reading. While Rational Egoism appeals to many ordinary folk, in sophisticated philosophical circles it has fallen out of favor as a general and complete account of the nature of reasons for action. I argue that while the theory of practical rationality that is often equated with rational egoism—a view that I call ‘Simple-Minded Rational Egoism'—is neither plausible (...)
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  30. W. D. Glasgow (1971). Ethical Egoism Again. Ethics 82 (1):65-71.
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  31. Richard Baxter Hall (1976). Carlson on Ethical Egoism. Australasian Journal of Philosophy 54 (1):72 – 74.
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  32. Jonathan Harrison (1995). Ethical Egoism, Utilitarianism and the Fallacy of Pragmatic Inconsistency. Argumentation 9 (4):595-609.
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  33. Alison Hills (2010/2012). The Beloved Self: Morality and the Challenge From Egoism. Oxford University Press.
    The Beloved Self is about the holy grail of moral philosophy, an argument against egoism that proves that we all have reasons to be moral. Part One introduces three different versions of egoism. Part Two looks at attempts to prove that egoism is false, and shows that even the more modest arguments that do not try to answer the egoist in her own terms seem to fail. But in part Three, Hills defends morality and develops a new problem for egoism, (...)
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  34. Michael Huemer, Critique of "the Objectivist Ethics".
    The following responds to "The Objectivist Ethics" by Ayn Rand. I assume the reader is familiar with it. I begin with a general overview of what is wrong with it. I follow this with a set of more detailed comments, which make a paragraph-by-paragraph examination of her statements in the essay. The latter also elaborates further some of the points made in the overview.
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  35. Lester H. Hunt (1999). Flourishing Egoism. Social Philosophy and Policy 16 (01):72-.
    Early in Peter Abelard's Dialogue Between a Philosopher, a Jew, and a Christian, the philosopher (that is, the ancient Greek) and the Christian easily come to agreement about what the point of ethics is: "the culmination of true ethics ... is gathered together in this: that it reveal where the ultimate good is and by what road we are to arrive there." Further, they also agree that, since the enjoyment of this ultimate good "comprises true blessedness," ethics "far surpasses other (...)
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