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  1. What Is Really Unethical About Insider Trading? 150 (2003). Jennifer Moore. In William H. Shaw (ed.), Ethics at Work: Basic Readings in Business Ethics. Oxford University Press.
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  2. B. W. A. (1971). G. E. Moore. Essays in Retrospect. [REVIEW] Review of Metaphysics 25 (2):376-376.
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  3. Laird Addis & Douglas Lewis (eds.) (1965). Ayer and Moore: Two Ontologists. University of Iowa Press.
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  4. Jacob Adler (1991). Book Review:Pardons: Justice, Mercy, and the Public Interest. Kathleen Dean Moore. [REVIEW] Ethics 101 (3):659-.
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  5. Jonathan E. Adler & Bradley Armour-Garb (2007). Moore's Paradox and the Transparency of Belief. In Mitchell S. Green & John N. Williams (eds.), Moore's Paradox: New Essays on Belief, Rationality, and the First Person. Oxford University Press.
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  6. Ian W. Alexander (1971). The Psychology of Maine de Biran. By F. C. T. Moore. (Clarendon Press: Oxford University Press, 1970. Pp. 228. Price £2.25.). [REVIEW] Philosophy 46 (177):269-.
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  7. Fritz Allhoff (2003). Evolutionary Ethics From Darwin to Moore. History and Philosophy of the Life Sciences 25 (1):51 - 79.
    Evolutionary ethics has a long history, dating all the way back to Charles Darwin.1 Almost immediately after the publication of the Origin, an immense interest arose in the moral implications of Darwinism and whether the truth of Darwinism would undermine traditional ethics. Though the biological thesis was certainly exciting, nobody suspected that the impact of the Origin would be confined to the scientific arena. As one historian wrote, 'whether or not ancient populations of armadillos were transformed into the species that (...)
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  8. R. E. Allinson (1978). A Non-Dualistic Reply to Moore's Refutation of Idealism. Indian Philosophical Quarterly 5 (July):661-668.
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  9. Robert Allinson (1980). An Idealistic Reply To The Later Moore. Indian Philosophical Quarterly 7 (3):375.
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  10. Claudio Almeida (2001). What Moore's Paradox Is About. Philosophy and Phenomenological Research 62 (1):33 - 58.
    On the basis of arguments showing that none of the most influential analyses of Moore's paradox yields a successful resolution of the problem, a new analysis of it is offered. It is argued that, in attempting to render verdicts of either inconsistency or self-contradiction or self-refutation, those analyses have all failed to satisfactorily explain why a Moore-paradoxical proposition is such that it cannot be rationally believed. According to the proposed solution put forward here, a Moore-paradoxical proposition is one for which (...)
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  11. Andrew Altman (2004). Breathing Life Into a Dead Argument: G.E. Moore and the Open Question. [REVIEW] Philosophical Studies 117 (3):395-408.
    A century after its publication, G.E. Moore''sPrincipia Ethica stands as one of theclassic statements of anti-naturalism inethics. Moore claimed that the most basic ethicalproperties were denoted by `good'' and `bad'' andthat all naturalist accounts of thoseproperties were inadequate. His open-questionargument aimed to refute any proposedidentification of good with some naturalproperty, and Moore concluded from theargument that good must be a nonnaturalproperty.The received view is that the open-questionargument is a failure. In this paper,my aim is to breathe some life back intoMoore''s (...)
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  12. Alice Ambrose (1960). Three Aspects of Moore's Philosophy. Journal of Philosophy 57 (26):816-824.
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  13. Franz Aristotle, Eudemus & Susemihl (1884). Aristotelis Ethica Eudemia Eudemi Rhodii Ethica. Adjecto de Virtutibus Et Vitiis Libello. In Aedibus B. G. Teubneri.
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  14. Richard J. Arneson (1982). Book Review:Marx on the Choice Between Socialism and Communism. Stanley Moore. [REVIEW] Ethics 93 (1):180-.
  15. Rudolf Arnheim (1948). The Holes of Henry Moore: On the Function of Space in Sculpture. Journal of Aesthetics and Art Criticism 7 (1):29-38.
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  16. John D. Walker Arrogance (1998). Adam D. Moore. Australasian Journal of Philosophy 76 (2).
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  17. Jamin Asay (2013). The Primitivist Theory of Truth. Cambridge University Press.
    Jamin Asay's book offers a fresh and daring perspective on the age-old question 'What is truth?', with a comprehensive articulation and defence of primitivism, the view that truth is a fundamental and indefinable concept. Often associated with Frege and the early Russell and Moore, primitivism has been largely absent from the larger conversation surrounding the nature of truth. Asay defends primitivism by drawing on a range of arguments from metaphysics, philosophy of language and philosophy of logic, and navigates between correspondence (...)
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  18. Jay David Atlas (2007). What Reflexive Pronouns Tell Us About Belief : A New Moore's Paradox de Se, Rationality, and Privileged Access. In Mitchell S. Green & John N. Williams (eds.), Moore's Paradox: New Essays on Belief, Rationality, and the First Person. Oxford University Press.
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  19. A. J. Ayer (1971). Russell and Moore. Cambridge,Harvard University Press.
  20. Alica Bačeković (2003). Jerry D. Moore: Uvod u antropologiju. Prolegomena 2 (1):112-116.
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  21. Robert B. Baker (1967). Moore's Realism and Non-Natural Properties: An Analysis of the Metaphysics of 'Principia Ethica'. Dissertation, University of Minnesota
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  22. M. Baldwin (ed.) (1998). Dictionary of Philosophy and Psychology. Westview.
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  23. Thomas Baldwin (2013). Moore, GE. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell.
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  24. Thomas Baldwin (2006). Keynes and Ethics. In R. E. Backhouse & B. W. Bateman (eds.), Cambridge Companion to Keynes. CUP.
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  25. Thomas Baldwin (1999). La valeur intrinsèque chez Brentano et Moore. Philosophiques 26 (231):243.
    In Principia Ethica Moore expresses his great admiration for Brentano's ethical writings, and a comparison between Moore and Brentano reveals that their ethical theories have much in common. But they disagree fundamentally on the metaphysics of intrinsic value. Moore adopts an abstract realist position, whereas Brentano interprets intrinsic value by reference to “correct love” : that which is good is that which merits correct love. Brentano's position has many advantages over that of Moore ; but it raises the question as (...)
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  26. Thomas Baldwin (1997). Frege, Moore, Davidson: The Indefinability of Truth. Philosophical Topics 25 (2):1-18.
  27. Thomas Baldwin (1996). Cambridge Philosophers V: G. E. Moore. Philosophy 71 (276):275 - 285.
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  28. Thomas Baldwin (1990/1999). G.E. Moore. Routledge.
    This book is available either individually, or as part of the specially-priced Arguments of the Philosphers Collection.
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  29. Thomas Baldwin & Consuelo Preti (eds.) (2011). G. E. Moore: Early Philosophical Writings. Cambridge University Press.
    Machine generated contents note: 1. Editors' introduction; 2. Moore's 1897 dissertation; 3. Reports by Sidgwick and Caird; 4. Moore's 1898 dissertation; 5. Report by Bosanquet.
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  30. Tom Baldwin, George Edward Moore. Revue Philosophique de la France Et de l'Etranger.
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  31. Stephen Ball (2003). G. E. Moore's Ethical Theory. Review of Metaphysics 57 (2):415-419.
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  32. Winston H. F. Barnes (1956). Some Main Problems of Philosophy. By George Edward Moore. London: George Allen ' Unwin Ltd. 1953. Pp. Xii + 380. Philosophy 31 (119):362-.
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  33. David Barnett (2008). Ramsey + Moore ≠ God. Analysis 68 (2):168 - 174.
    Frank Ramsey writes: If two people are arguing ‘if p will q?’ and both are in doubt as to p, they are adding p hypothetically to their stock of knowledge and arguing on that basis about q. We can say that they are fixing their degrees of belief in q given p. (1931) Chalmers and Hájek write: Let us take the first sentence [of Ramsey] the way it is often taken, as proposing the following test for the acceptability of an (...)
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  34. David Barnett (2008). Ramsey &Plus; Moore ≠ God. Analysis 68 (298):168-174.
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  35. S. R. Barrett (1990). Book Reviews : Kenneth Moore, Ed., Waymarks. University of Notre Dame Press, Notre Dame, Indiana, 1987. Pp. X, 157, $15.95. [REVIEW] Philosophy of the Social Sciences 20 (2):256-257.
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  36. J. D. Bastable (2010). GE Moore. Philosophical Studies 9:240 - 242.
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  37. J. D. Bastable (1959). G. E. Moore. Philosophical Studies 9:240-242.
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  38. J. D. Bastable (1959). G. E. Moore. Philosophical Studies 9:240-242.
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  39. Peter Baumann (2009). Was Moore a Moorean? On Moore and Scepticism. European Journal of Philosophy 17 (2):181-200.
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  40. Craig Beam (1997). Foundations of Liberalism Margaret Moore Oxford: Clarendon Press, 1993, 222 Pp., $59.50. [REVIEW] Dialogue 36 (03):668-.
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  41. Hasna Begum (1979). Moore on Goodness and the Naturalistic Fallacy. Australasian Journal of Philosophy 57 (3):251-265.
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  42. Hasna Begum (1979). Moore on Goodness and the Naturalistic Fallacy. Australasian Journal of Philosophy 57 (3):251 – 265.
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  43. Hasna Begum (1979). Some Comments on Moore's Method of Isolation. Indian Philosophical Quarterly 6 (4):667.
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  44. Ronald Beiner (2003). Margaret Moore, The Ethics of Nationalism:The Ethics of Nationalism. Ethics 113 (2):440-443.
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  45. Aaron Ben-Zeev (1981). G.E. Moore and the Relation Between Intrinsic Value and Human Activity. Journal of Value Inquiry 15 (1):69-78.
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  46. Arnold Berleant (2009). Making Theory, Making Sense: Comments on Ronald Moore'sNatural Beauty. Ethics, Place and Environment 12 (3):337-341.
    The broad scope and coherence of Natural Beauty are among its major strengths. Moore's syncretic theory tries to integrate diverse and sometimes conflicting theoretical strands. Of special importance is his recognition that the natural world is a social institution embodying perceptions that are conditioned, experiences communicated through language, and social beliefs and conventions. These lead him to consider the natural world as actually artifactual, and he terms it the 'natureworld'. Among the consequences of this is the reciprocity of natural and (...)
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  47. Richard Macartney Blackstone (1968). An Examination of the Philosophical Methods of G.E. Moore. Dissertation, Brown University
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  48. Archie Blake (1946). A Boolean Derivation of the Moore-Osgood Theorem. Journal of Symbolic Logic 11 (3):65-70.
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  49. John Boardman (1988). M.B. Moore, M. Z. Pease-Philippides: The Athenian Agora, Vol. XXIII: Attic Black-Figured Pottery. Pp. Xvi + 382; 22 Figures, 124 Plates, 1 Plan. Princeton: American School of Classical Studies at Athens, 1986. $60. [REVIEW] The Classical Review 38 (01):177-.
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  50. William Boardman, Some Comments on Moore's "Envelope" Argument.
    In the sketch of his (discontinuous) envelope argument in his Some Main Problems of Philosophy (Macmillan: 1953), Moore treats the various phrases, "appears to be," "appears like a thing would appear if it were presented in a certain way," as though they were synonymous. Austin, in the fourth chapter of his Sense and Sensibilia (Oxford: 1962), tries to call to our attention the fact that these philosophically favorite phrases are not interchangeable; as a result, if an argument is begun by (...)
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1 — 50 / 547