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Subcategories:History/traditions: Ethics
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  1. A. R. A. (1957). The Structure of a Moral Code. Review of Metaphysics 10 (4):722-722.
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  2. E. H. A. (1919). Ethics in the Periodicals. Ethics 29 (3):389-.
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  3. G. A. (1975). Process and Permanence in Ethics. Review of Metaphysics 29 (1):134-135.
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  4. G. A. (1961). Problems of Ethics. Review of Metaphysics 15 (1):197-198.
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  5. S. C. A. (1974). Historical Spectrum of Value Theories. Review of Metaphysics 27 (4):819-820.
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  6. S. C. A. (1973). Morality and Moral Reasoning. Review of Metaphysics 27 (2):376-376.
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  7. Deborah Achtenberg (2004). What Ought I to Do? Review of Metaphysics 57 (3):612-613.
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  8. Deborah Achtenberg (1986). Reason and Value. Review of Metaphysics 39 (3):556-559.
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  9. Richard D. Alexander (1985). A Biological Interpretation of Moral Systems. Zygon 20 (1):3-20.
    . Moral systems are described as systems of indirect reciprocity, existing because of histories of conflicts of interest and arising as outcomes of the complexity of social interactions in groups of long‐lived individuals with varying conflicts and confluences of interest and indefinitely iterated social interactions. Although morality is commonly defined as involving justice for all people, or consistency in the social treatment of all humans, it may have arisen for immoral reasons, as a force leading to cohesiveness within human groups (...)
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  10. Benedict M. Ashley (1986). Personal Dignity. By Joseph W. Browne. Modern Schoolman 63 (2):141-142.
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  11. Gary Atkinson (1970). What Is Morality? Southwestern Journal of Philosophy 1 (3):51-57.
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  12. Gary M. Atkinson (1972). Rules and Morality. Southwestern Journal of Philosophy 3 (1):97-103.
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  13. D. B. (1956). Ethics. Review of Metaphysics 9 (4):701-701.
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  14. D. B. (1956). Ethics. Review of Metaphysics 9 (4):701-701.
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  15. J. E. B. (1932). Moral Values and the Moral Life. Modern Schoolman 9 (4):87-87.
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  16. Richard L. Barber (1957). The Special Significance of the History of Moral Philosophy. Tulane Studies in Philosophy 6:43-51.
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  17. Lawrence C. Becker (1986). David Lyons: Ethics and the Rule of Law. [REVIEW] Review of Metaphysics 40 (1):133-134.
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  18. Lawrence C. Becker (1983). White, Morton: What Is and What Ought to Be Done. [REVIEW] Review of Metaphysics 36 (4):954-956.
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  19. Lawrence C. Becker (1983). What Is and What Ought to Be Done. Review of Metaphysics 36 (4):954-956.
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  20. Ludvig Beckman (2004). Fairness. Review of Metaphysics 58 (1):188-190.
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  21. Raymond Angelo Belliotti (2005). The Grounds of Ethical Judgement. Review of Metaphysics 58 (3):667-669.
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  22. Tad Brennan (2003). Book Review. Epicurus and Democritean Ethics. J Warren. [REVIEW] Ethics 1 (1):205-12.
  23. Steven M. Cahn & Peter J. Markie (eds.) (2009). Ethics: History, Theory, and, Contemporary Issues. Oxford University Press.
    The most comprehensive collection of its kind, Ethics: History, Theory, and Contemporary Issues, Third Edition, is organized into three parts, providing instructors with flexibility in designing and teaching a variety of courses in moral philosophy. The first part, Historical Sources, moves from classical thought (Plato, Aristotle, Epicurus, and Epictetus) through medieval views (Augustine and Aquinas) to modern theories (Hobbes, Butler, Hume, Kant, Bentham, and Mill), culminating with leading nineteenth- and twentieth-century thinkers (Nietzsche, James, Dewey, Camus, and Sartre). The second part, (...)
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  24. Anton Froeyman (forthcoming). Levinas and Badiou on Ethics, Aesthetics and the Anticipation of the Unanticipatable. International Journal of Computing Anticipatory Systems.
    In this paper, I will present what I take to be a standard view of morality, and I argue that this view amounts to a paradox: the moral event or moral concern, the source of morality, ultimately leads, through moral theory, to a denial of itself. I will show how Badiou and Levinas take a way out of this and in doing so deny the possibility of anticipating the moral. Furthermore, I claim that this anticipatory moment can be introduced back (...)
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  25. Francesco Garibaldo & Emilio Rebecchi (2013). Needs and Desires: Transcending the 'Bipolar Tendency'. [REVIEW] AI and Society 28 (1):117-121.
    The paper connects two of the concerns of this special issue: the way to transcend the ‘bipolar tendency’ of the market culture and to ‘deal with the swings between prophesies of doom that serve only to paralyse us further, and the unbridled consumerism that makes things worse’, and how to remain human when being mediated by technology in contrast to how we are in the presence of others. Our contribution is based on an extensive conception of human beings (HBs). HBs (...)
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  26. Alan Gewirth (1993). The Constitutive Metaphysics of Ethics. Revue de Métaphysique et de Morale 98 (4):489 - 504.
    J'examine d'abord trois sortes de fondations métaphysiques de l'éthique : ontologique (Aristote, G. E. Moore), non-cognitiviste (Stevenson, Havre), et rationnelle épistémologique (Kant). Ces théories ne donnent pas des fondations catégoriques et déterminées. Ensuite, je présente une esquisse de ma théorie selon laquelle l'action humaine donne la fondation ontologique et rationnelleépistémologique de l'éthique. First I examine three kinds of metaphysical foundations f or ethics: ontological (Aristotle, G. E. Moore), non-cognitivist (Stevenson, Hare) and rational-epistemological (Kant). These do not provide foundations that are (...)
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  27. Karamjit S. Gill (1996). The Human-Centred Movement: The British Context. [REVIEW] AI and Society 10 (2):109-126.
    The cornerstone of the British human-centred tradition lies in the two notions, human machine symbiosis and socially useful technology. The contemporary tradition has its roots in the LUCAS PLAN of the 1970s and has recently been shaped by a number of European social and technological movements in Scandianvia, Germany, France, Ireland and Italy. The emergence of the information society places the human-centred debate in wider socio-economic and cultural contexts. The paper explores the shaping of the European dimension of the human-centred (...)
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  28. Boris Hennig (2003). Schuld Und Gewissen Bei Abelard. Dialektik (1):129--143.
    In Abelards Kommentar zum Römerbrief erscheint das Handeln contra conscientiam als eines gegen das eigene Urteil über andere. Abelard bezieht sich hier vor allem auf eine frühere Stelle im selben Brief, wo Paulus schreibt, jeder werde nach dem Gesetz gerichtet, das er sich selbst gibt (Rom 2,1). Was wir an Anderen verur- teilen, erläutert er, stehe dadurch auch unserer eigenen conscientia entgegen, und nur ein Handeln gegen die conscientia sei Sünde. Damit wird die goldene Regel, auf die Abelard ad Rom (...)
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  29. Fernando Leal (1995). Ethics is Fragile, Goodness is Not. AI and Society 9 (1):29-42.
    This paper first illustrates what kind of ethical issues arise from the new information, communication and automation technology. It then argues that we may embrace the popular idea that technology is ethically neutral or even ambivalent without having to close our eyes to those issues and in fact, that the ethical neutrality of technology makes them all the more urgent. Finally, it suggests that the widely ignored fact of normal responsible behaviour offers a new and fruitful starting point for any (...)
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  30. Jonathan Lear (1983). Ethics, Mathematics and Relativism. Mind 92 (365):38-60.
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  31. Norman Lillegard (ed.) (2010). The Moral Domain: Guided Readings in Philosophical and Literary Texts. Oxford University Press.
    This engaging, interactive and pedagogical introduction to ethics combines the best features of a textbook and an anthology. The Moral Domain: Guided Readings in Philosophical and Literary Texts contains numerous readings from key philosophical writings in ethics along with captivating literary selections that bring the ethical issues to life. Offering extensive excerpts from major figures in the history of Western ethics--Aquinas, Aristotle, Hobbes, Hume, Kant, Mill and Plato--the book also integrates work from non-Western perspectives, including selections from the Bhagavad Gita, (...)
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  32. James N. Loughran (1983). Freud, Marx and Morals. International Philosophical Quarterly 23 (1):101-103.
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  33. William L. McBride (1983). Freud, Marx and Morals. Review of Metaphysics 37 (2):409-411.
  34. Eduardo Mendieta (2003). Ethical Hermeneutics. International Studies in Philosophy 35 (1):130-131.
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  35. Peimin Ni (2014). Professor. Dao: A Journal of Comparative Philosophy 13:173-198.
    While the concept of Menschenwürde (universal human dignity) has served as the foundation for human rights, it is absent in the Confucian tradition. However, this does not mean that Confucianism has no resources for a broadly construed notion of human dignity. Beginning with two underlying dilemmas in the notion of Menschenwürde and explaining how Confucianism is able to avoid them, this essay articulates numerous unique features of a Confucian account of human dignity, and shows that the Confucian account goes beyond (...)
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  36. David O'Connor (1989). The Meaning of Life: Levine on Hare on Camus' Assumption. Sophia 28 (3):31-39.
  37. Franco Palazzi (2014). Would Human Extinction Be Morally Wrong? Philosophia 42 (4):1063-1084.
    This article casts light on the moral implications of the possibility of human extinction, with a specific focus on extinction caused by an interruption in human reproduction. In the first two paragraphs, I show that moral philosophy has not yet given promising explanations for the wrongness of this kind of extinction. Specifically, the second paragraph contains a detailed rejection of John Leslie’s main claims on the morality of extinction. In the third paragraph, I offer a demonstration of the fact that (...)
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  38. Ante Pažanin (2006). Pokušaj utemeljenja ontološke etike. Filozofska Istrazivanja 26 (3):677-699.
    Na primjeru Utopije morala Karla Alberta i Elenor Jain, autor pokazuje razliku između ontološke etike kao metafizičke etike i svih drugih prošlih i suvremenih etika kao nemetafizičkih. Središnja pretenzija ontološke etike kao aktualne etike primjerene vremenu ležiu tome da ona može nadmašiti specifičnosti pojedinačnih kultura i pokazati fundament etičkog mišljenja i djelovanja, koji prevladava razdvajajuće elemente tradiranih moralnih predodžaba ili religioznih normi te obraća pažnju na ono zajedničko što ljudi i narodi doživljavaju kao iskustvo bitka, u smislu ontološke misli, od (...)
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  39. Harold Arthur Prichard (1968). Moral Obligation. New York [Etc.]Oxford U.P..
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  40. Wlodek Rabinowicz (2010). In Memoriam: Jordan Howard Sobel (1929–2010). Theoria 76 (3):192-196.
    It's an obituary of Jordan Howard Sobel, a prominent American-Canadian moral philosopher and a decision theorist who died in 2010. The obituary focuses on Sobels' close contacts with the Swedish philosophical community and on his contributions to Theoria.
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  41. Randy Ramal (2004). Teaching Philosophy 101. Teaching Ethics 4 (2):109-115.
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  42. Scott Sehon (2008). Review of Mark Timmons, John Greco, Alfred R. Mele (Eds.), Rationality and the Good: Critical Essays on the Ethics and Epistemology of Robert Audi. [REVIEW] Notre Dame Philosophical Reviews 2008 (3).
  43. Barry Smith (1986). The Theory of Value of Christian von Ehrenfels. In R. Fabian (ed.), Christian von Ehrenfels: Leben und Werk. Rodopi. 150.
    Christian von Ehrenfels was a student of both Franz Brentano and Carl Menger and his thinking on value theory was inspired both by Brentano’s descriptive psychology and by the subjective theory of economic value advanced by Menger, the founder of the Austrian school of economics. Value, for Ehrenfels, is a function of desire, and we ascribe value to those things which we either do in fact desire, or would desire if we were not convinced of their existence. He asserts that (...)
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  44. Nicholas L. Sturgeon (2006). Ethical Naturalism. In David Copp (ed.), The Oxford Handbook of Ethical Theory. Oxford University Press.
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  45. Nicholas L. Sturgeon (2002). Ethical Intuitionism and Ethical Naturalism. In Phillip Stratton-Lake (ed.), Ethical Intuitionism: Re-evaluations. Oxford University Press.
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  46. Nicholas L. Sturgeon (1998). Naturalism in Ethics. In Edward Craig (ed.), Routledge Encyclopedia of Philosophy. Routledge.
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  47. John Turri (ed.) (2013). Virtuous Thoughts: The Philosophy of Ernest Sosa. Springer.
    9 We should not expect any significant difference in the nature of the thoughts expressed by means of them. Now, in the case of anaphoric uses, what typically makes the individual salient is a descriptive characterization available from ...
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  48. Kristian Urstad, Hedonism - Some Aspects and Insights. Canadian Journal of the Humanities and Social Sciences.
    Hedonism can take many forms. In this paper I sketch a particular version of hedonism which has its roots in some of the ancient Greek theories, like in the perceived theory put forth in Plato’s dialogue the Protagoras and in Epicurus, and which motivates, and extends to some, 18th and 19th century hedonists, like Jeremy Bentham and John Stuart Mill. I then try to raise some questions and test certain claims when it seems pertinent to do so, and try to (...)
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  49. Carroll D. Wright (1895). The Significance of Recent Labor Troubles in America. International Journal of Ethics 5 (2):137-147.
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  1. Michael Boylan (2011). Morality and Global Justice: Justifications and Applications. Westview Press.
    Written by well-known professor and author Michael Boylan, Morality and Global Justice is an accessible examination of the moral and normative underpinnings of ...
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