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  1. Robert E. Allinson (2002). Space, Time and the Ethical Foundations. Monograph Collection (Matt - Pseudo).
    In Space, Time and the Ethical Foundations ideas about space and time are developed, unique to the history of philosophy, that match the new physics. A well grounded metaphysics is presented which offers a safe haven between stifling skepticism and wild imagination, and an original philosophical method is demonstrated which sharply demarcates philosophy from the empirical sciences.A new foundation is laid for ethics by grounding ethics on the author's psycho-biological deduction of the emotions that offers a progressive model to replace (...)
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  2. Marina Paola Banchetti-Robino (2003). Goldman, Alan H. Practical Rules: When We Need Them and When We Don't. [REVIEW] Review of Metaphysics 56 (4):879-880.
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  3. Viera Bilasová (2014). Ethos and Slovak History. Ethics and Bioethics (in Central Europe) 4 (1-2):5-14.
    The paper is focused on a philosophical-ethical analysis of the history of Slovakia in terms of ethos of the European and world history. The methodological basis of the considerations is a reflection of the contribution of Slovakia as a subject of the history of mankind to the development of humanistic values in the fields of science, culture, economy and policy. Such values include human freedom, equality, justice and tolerance. Based on the analysis of the place and role of Slovakia in (...)
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  4. Hugh Chandler, Aristippus.
    Aristippus’ theory is, surely, one of the first genuinely ‘philosophical’ theories of ethics. He advocates pursuing immediate pleasure and avoiding immediate pain. This doctrine evoked vigorous attacks from such notables as Plato and Aristotle. Here I consider some of those early arguments.
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  5. Ruth Chang (2016). Parity, Imprecise Comparability, and the Repugnant Conclusion. Theoria 82 (2):183-215.
    This article explores the main similarities and differences between Derek Parfit’s notion of imprecise comparability and a related notion I have proposed of parity. I argue that the main difference between imprecise comparability and parity can be understood by reference to ‘the standard view’. The standard view claims that 1) differences between cardinally ranked items can always be measured by a scale of units of the relevant value, and 2) all rankings proceed in terms of the trichotomy of ‘better than’, (...)
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  6. Ruth Chang (2015). Value Incomparability and Incommensurability. In Iwao Hirose & Jonas Olson (eds.), The Oxford Handbook of Value Theory. Oxford University Press
    This introductory article describes the phenomena of incommensurability and incomparability, how they are related, and why they are important. Since incomparability is the more significant phenomenon, the paper takes that as its focus. It gives a detailed account of what incomparability is, investigates the relation between the incomparability of values and the incomparability of alternatives for choice, distinguishes incomparability from the related phenomena of parity, indeterminacy, and noncomparability, and, finally, defends a view about practical justification that vindicates the importance of (...)
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  7. Ruth Chang (2013). Raz on Reasons, Reason, and Rationality: On Raz's From Normativity to Responsibility. Jerusalem Review of Legal Studies:1-21.
    This is a synoptic and critical commentary on Joseph Raz’s From Normativity to Responsibility.
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  8. Thomas V. Cunningham, Rawlsian Reflective Equilibrium.
    This paper proposes a Rawlsian conception of moral justification as a social activity. Through a close reading, Rawls’ view of ethical justification is shown to be significantly more dialogical and deliberative than is commonly appreciated. The result is a view that emphasizes the social nature of ethical justification and identifies information sharing between persons as the crux of justification in metaethics, in contrast to normative ethics. I call it Rawlsian reflective equilibrium to distinguish it from other varieties.
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  9. Eric Dietrich (2007). After the Humans Are Gone. Philosophy Now 61 (May/June):16-19.
    Recently, on the History Channel, artificial intelligence (AI) was singled out, with much wringing of hands, as one of the seven possible causes of the end of human life on Earth. I argue that the wringing of hands is quite inappropriate: the best thing that could happen to humans, and the rest of life of on planet Earth, would be for us to develop intelligent machines and then usher in our own extinction.
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  10. Shawn Floyd, Aquinas’ Moral Philosophy. Internet Encyclopedia of Philosophy.
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  11. Paul Formosa (2007). Understanding Evil Acts. Human Studies 30 (2):57 - 77.
    Evil acts strike us, by their very nature, as not only horrifying and reprehensible, but also as deeply puzzling. No doubt for reasons like this, evil has often been seen as mysterious, demonic and beyond our human powers of understanding. The question I examine in this paper is whether or not we can (or would want to) overcome this puzzlement in the face of evil acts. I shall argue that we ought want to (in all cases) and can (in at (...)
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  12. Danny Frederick (2015). Book Review: Robert Audi, 'Moral Perception'. [REVIEW] Reason Papers 37 (1):164-69.
    I summarise Robert Audi's 'Moral Perception.' I concede that there is such a thing as moral perception. However, moral perceptions are culturally-relative, which refutes Audi’s claims that moral perception may ground moral knowledge and that it provides inter-subjectively accessible grounds which make ethical objectivity possible. Audi's attempt to avoid the refutation tends to convert rational disputes into ad hominem ones. I illustrate that with the example of the ethics of prostitution.
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  13. Jon Garthoff (2012). Review of Christian Miller (Ed.), The Continuum Companion to Ethics. [REVIEW] Notre Dame Philosophical Review.
  14. Gerald K. Harrison (2012). Antinatalism, Asymmetry, and an Ethic of Prima Facie Duties. South African Journal of Philosophy 31 (1):94-103.
    Benatar’s central argument for antinatalism develops an asymmetry between the pain and pleasure in a potential life. I am going to present an alternative route to the antinatalist conclusion. I argue that duties require victims and that as a result there is no duty to create the pleasures contained within a prospective life but a duty not to create any of its sufferings. My argument can supplement Benatar’s, but it also enjoys some advantages: it achieves a better fit with our (...)
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  15. Daniel Hooley & Nathan Nobis (2016). A Moral Argument for Veganism. In Andrew Chignell, Matthew Halteman & Terence Cuneo (eds.), Philosophy Comes to Dinner: Arguments on the Ethics of Eating.
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  16. Eugene Kelly (2011). Hartmann on the Unity of Moral Value. In Roberto Poli, Carlo Scognamiglio & Frederic Tremblay (eds.), The Philosophy of Nicolai Hartmann. Walter de Gruyter 177--93.
  17. Ian James Kidd (forthcoming). Exemplarism, Ethics, and Illness Narratives. Theoretical Medicine and Bioethics.
    Many people report that reading first-person narratives of the experience of illness can be morally instructive or educative. But although they are ubiquitous and typically sincere, the precise nature of such educative experiences is puzzling—for those narratives typically lack the features that modern philosophers regard as constitutive of moral reason. I argue that such puzzlement should disappear, and the morally educative power of illness narratives explained, if one distinguishes two different styles of moral reason: an inferentialist style that generates the (...)
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  18. Ian James Kidd (2013). Is Naturalism Bleak? Environmental Values 22 (6):689-702.
    Although Cottingham and Holland make a persuasive case for the claim that it is difficult to situate a meaningful life within a Darwinian naturalistic cosmology, this paper argues that their case should be modified in response to the apparent fact that certain persons seem genuinely not to experience the ‘bleakness’ that they describe. Although certain of these cases will reflect an incomplete appreciation of the existential implications of Darwinian naturalism, at least some of those cases may be genuine. The resulting (...)
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  19. Roland Kipke (2014). Der Sinn des Lebens und das gute Leben. Zeitschrift für Philosophische Forschung 68 (2):180-202.
    From a life-world perspective, the issue concerning the meaning of life or a meaningful life is indeed of greatest importance, but within (German) philosophy, it is widely disregarded or often treated in an unsystematic manner. Even though one would expect the theories of the good life to tackle the issue concerning the meaning of life, they only do so insufficiently or not at all. Based on a concept of meaning that shall remain as open as possible, I will argue in (...)
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  20. John-Michael Kuczynski (2015). Ethics. Amazon Digital Services LLC.
    A brisk introduction to the basic problems of ethics, this work consists of sharp, deep answers to foundational questions: *Do legal obligations have moral weight? *Can one act immorally towards oneself? *What is the objective basis of legitimate moral claims? *How do we know right from wrong? *How can there be moral responsibility in a deterministic world? -/- Rigorous yet approachable, this work is an ideal introduction to analytic ethics and value theory.
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  21. Charlie Kurth (2015). Moral Anxiety and Moral Agency. Oxford Studies in Normative Ethics 5:171-195.
    A familiar feature of moral life is the distinctive anxiety that we feel in the face of a moral dilemma or moral conflict. Situations like these require us to take stands on controversial issues. But because we are unsure that we will make the correct decision, anxiety ensues. Despite the pervasiveness of this phenomenon, surprisingly little work has been done either to characterize this “ moral anxiety” or to explain the role that it plays in our moral lives. This paper (...)
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  22. Shu-Hsien Liu & Robert E. Allinson (1988). Harmony and Strife Contemporary Perspectives, East & West.
  23. Оresta Losyk (2014). Mnemonic Paradoxes of Human Dignity. Ethics and Bioethics (in Central Europe) 4 (1-2):5-31.
    The article focuses on an analysis of semantic and culturosophic senses of interrelated processes of remembering and forgetting in human consciousness. It has been proved that conscious memory means the active self-reflection of a person or a community upon the choice of value directives towards acts and actions connected with identification and representation of one’s own authenticity. The research demonstrates that conscious (true) memory is realized only through the prism of ethical coordinates that reflect the dignity of a person/community as (...)
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  24. Micah Lott (2013). Does Human Nature Conflict with Itself? Human Form and the Harmony of the Virtues. American Catholic Philosophical Quarterly 87 (4):657-683.
    Does possessing some human virtues make it impossible for a person to possess other human virtues? Isaiah Berlin and Bernard Williams both answered “yes” to this question, and they argued that to hold otherwise—to accept the harmony of the virtues—required a blinkered and unrealistic view of “what it is to be human.” In this essay, I have two goals: (1) to show how the harmony of the virtues is best interpreted, and what is at stake in affirming or denying it; (...)
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  25. Robert P. Lovering (2004). Mary Anne Warren on “Full” Moral Status. Southern Journal of Philosophy 42 (4):509-30.
    In the contemporary debate on moral status, it is not uncommon to find philosophers who embrace the following basic moral principle: -/- The Principle of Full Moral Status: The degree to which an entity E possesses moral status is proportional to the degree to which E possesses morally relevant properties until a threshold degree of morally relevant properties possession is reached, whereupon the degree to which E possesses morally relevant properties may continue to increase, but the degree to which E (...)
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  26. Fritz J. McDonald (2006). Book Review. [REVIEW] Journal of Value Inquiry 40 (4):485-488.
    Review of The Oxford Handbook of Ethical Theory, edited by David Copp.
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  27. Motsamai Molefe, An African Religious Moral Theory.
    Abstract This article reconstructs an under-explored conception of African religious ethics qua vitality – a spiritual energy emanating and maximally inhering in God. Much of the literature in African morality takes a historical or anthropological approach to morality. By use analytic philosophy, I advocate, note, not defend, an African religious ethics. By ‘religious ethics’, I mean, firstly, a meta-ethical theory, an account about the nature of moral properties that they are spiritual. ‘Rightness’ is definable as an instance of positive relation (...)
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  28. Alan Montefiore & Valentin Muresan (eds.) (1996). Contemporary British Moral Philosophy. Editura Alternative.
    This is the first collection of papers covering the main trends in moral British philosophy in the 20th century. It has three sections. Roots, Theories and Applications. The articles are signed by: C. Kirwan, Jim MacAdam,Rom Harre, Catherine Audard, Roger Crisp, David McNaughton, Onora O'Neill, John Lucas, Bernard Williams.
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  29. Charlotte Moore (2008). The Ethics of Ambiguity. Philosophy Now 69:14-16.
  30. Valentin Muresan (ed.) (2009). Legea morală la Kant. Editura Universităţii Din Bucureşti.
    This volume contains a series of articles which are comments on the works of Immanuel Kant's practical philosophy, especially on 'Groundwork of the Metaphysic of Morals".
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  31. Oded Na'aman (2015). Reasons of Love: A Case Against Universalism About Practical Reason. Proceedings of the Aristotelian Society 115 (3 pt 3):315-322.
    The paper presents an argument from love against universalism about practical reason, that is, the view that an agent's practical reasons normatively supervene on the agent's circumstances. Universalism explains the different reasons you and I have by citing differences in our properties, circumstances, relationships, etc. It thus rejects the possibility that the normative differences between us are basic. But love seems to make such basic distinctions, for it gives us special reasons with regard to particular individuals as such. To establish (...)
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  32. Ramakrishnan Ramachandran (2004). Engineering Ethics. Dhanam Publications.
    A text book on Engineering Ethics for BE/B.Tech students VII semester (all branches) as per syllabus of Anna University.
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  33. Casey Rentmeester (2014). Do No Harm: A Cross-Disciplinary, Cross-Cultural Climate Ethics. de Ethica 1 (2):05-22.
    Anthropogenic climate change has become a hot button issue in the scientific, economic, political, and ethical sectors. While the science behind climate change is clear, responses in the economic and political realms have been unfulfilling. On the economic front, companies have marketed themselves as pioneers in the quest to go green while simultaneously engaging in environmentally destructive practices and on the political front, politicians have failed to make any significant global progress. I argue that climate change needs to be framed (...)
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  34. Casey Rentmeester (2010). A Kantian Look at Climate Change. Essays in Philosophy 11 (1):76-86.
  35. Krzysztof Saja (2015). Etyka normatywna. Między konsekwencjalizmem a deontologią. Universitas.
    The primary goal of this monograph is to justify the possibility of building a hybrid theory of normative ethics which can combine ethical consequentialism, deontology and virtue ethics. The aim of the book is to demonstrate the possibility of constructing a synthetic theory from ethical traditions that are generally considered to be contradictory. In addition, I propose an outline of an original theory which tries to carry out such a synthesis. I call it Institutional Function Consequentialism. The justification for a (...)
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  36. Re'em Segev (2013). Making Sense of Discrimination. Ratio Juris 27 (1):47-78.
    Discrimination is a central moral and legal concept. However, it is also a contested one. Particularly, accounts of the wrongness of discrimination often rely on controversial and particular assumptions. In this paper, I argue that a theory of discrimination that relies on premises that are general (rather than unique to the concept of discrimination) and widely accepted provides a plausible (exhaustive) account of the concept of wrongful discrimination. According to the combined theory, wrongful discrimination consists of allocating a benefit that (...)
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  37. Re'em Segev (2008). Freedom of Expression: Justifications & Restrictions. Israel Democracy Institute.
    "Freedom of expression" is a complex notion that reflects various considerations and raises many questions related to their content and interaction. This paper is an abstract of a book that considers general aspects regarding the justification and the limits of freedom of expression and analyzes exiting law in light of this normative discussion. Particularly, it considers the way to determine the proper scope of freedom of expression; first-order and second-order considerations in favor and against freedom of expression, both in general (...)
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  38. Tibor Solymosi (2011). Neuropragmatism, Old and New. Phenomenology and the Cognitive Sciences 10 (3):347-368.
    Recent work in neurophilosophy has either made reference to the work of John Dewey or independently developed positions similar to it. I review these developments in order first to show that Dewey was indeed doing neurophilosophy well before the Churchlands and others, thereby preceding many other mid-twentieth century European philosophers’ views on cognition to whom many present day philosophers refer (e.g., Heidegger, Merleau-Ponty). I also show that Dewey’s work provides useful tools for evading or overcoming many issues in contemporary neurophilosophy (...)
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  39. Julia Tanner (2007). Can Animals have preference-interests? Ethic@ 6 (1):35-40.
    It has been argued that only moral agents can have preference-interests and this therefore excludes animals. I will present two objections to this argument. The first will show that moral agency is not necessary to have preference-interests. The second will assert that the argument that animals cannot have preference-interests has unwelcome consequences.
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  40. Terrance Tomkow, Self Defense.
    If there are rights there is surely a right to self-defense. But self-defense has proved very puzzling to rights theorists. The central puzzle has been called the "paradox of self-defense": If our right not to be harmed gives rise to our right to fight back, what happens to the attacker's right not to be harmed when the defender fights back? If the attacker somehow forfeits his right to self-defense because he is a bad actor, what do we say about innocent (...)
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  41. George Tsai (2013). Lamentable Necessities. Review of Metaphysics 66 (4):775-808.
    Slavery in Ancient Greece, Absolutist Monarchy in pre-modern Europe, and the European conquest of the New World strike us, from our contemporary perspective, as injustices on a massive scale. But given the impact of these large-scale historical activities on the particular course taken by Western history, they almost undeniably played an important role in the evolution of modern liberalism. Bernard Williams suggests a startling claim—that liberal universalists cannot condemn past injustices, because those injustices were necessary conditions of the development of (...)
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  42. Ben Ware (2014). Seeing the Everyday Otherwise: Vision, Ethics and Utopia in Wittgenstein's Philosophical Investigations. Critical Quarterly 56 (1):23-39.
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  43. Lucie White (2013). Understanding the Relationship Between Autonomy and Informed Consent: A Response to Taylor. Journal of Value Inquiry 47 (4):483-491.
    Medical ethicists conventionally assume that the requirement to employ informed consent procedures is grounded in autonomy. It seems intuitively plausible that providing information to an agent promotes his autonomy by better allowing him to steer his life. However, James Taylor questions this view, arguing that any notion of autonomy that grounds a requirement to inform agents turns out to be unrealistic and self-defeating. Taylor thus contends that we are mistaken about the real theoretical grounds for informed consent procedures. Through analysing (...)
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  44. Michael Yudanin (2015). Can Positive Duties Be Derived From Kant’s Categorical Imperative? Ethical Theory and Moral Practice 18 (3):595-614.
    Kant’s moral philosophy usually considers two types of duties: negative duties that prohibit certain actions and positive duties commanding action. With that, Kant insists on deriving all morality from reason alone. Such is the Categorical Imperative that Kant lays at the basis of ethics. Yet while negative duties can be derived from the Categorical Imperative and thus from reason, the paper argues that this is not the case with positive duties. After answering a number of attempts to derive positive duties (...)
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