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  1. Stefano Bacin (ed.) (2010). Etiche antiche, etiche moderne: Temi di discussione. Il Mulino.
  2. Shoshana Brassfield (2012). Never Let the Passions Be Your Guide: Descartes and the Role of the Passions. British Journal for the History of Philosophy 20 (3):459-477.
    Commentators commonly assume that Descartes regards it as a function of the passions to inform us or teach us which things are beneficial and which are harmful. As a result, they tend to infer that Descartes regards the passions as an appropriate guide to what is beneficial or harmful. In this paper I argue that this conception of the role of the passions in Descartes is mistaken. First, in spite of a number of texts appearing to show the contrary, I (...)
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  3. Christopher Davidson (2014). Ethics After the Genealogy of the Subject. Dissertation, Villanova University
    This work examines Michel Foucault’s critique of the present, through his analysis of our hidden but still active historical legacies. His works from the Eighties are the beginning of what he called a “genealogy of the desiring subject,” in which he shows that practices such as confession—in its juridical, psychological, and religious forms—have largely dictated how we think about our ethical selves. This constrains our notions of ethics to legalistic forbidden/required dichotomies, and requires that we engage in a hermeneutics of (...)
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  4. Dustin Garlitz (2014). Morality. In Sherwood Thompson (ed.), Encyclopedia of Diversity and Social Justice. Rowman & Littlefield Publishers
  5. Ludovico Geymonat (ed.) (1945). Erminio Juvalta, I limiti del razionalismo etico. Einaudi.
  6. Robert S. Hartman, Arthur Ellis & Rem B. Edwards (eds.) (2002). The Knowledge of Good: Critique of Axiological Reason. Rodopi.
    This book presents Robert S. Hartman’s formal theory of value and critically examines many other twentieth century value theorists in its light, including A.J. Ayer, Kurt Baier, Brand Blanshard, Paul Edwards, Albert Einstein, William K. Frankena, R.M. Hare, Nicolai Hartmann, Martin Heidegger, G.E. Moore, P.H. Nowell-Smith, Jose Ortega y Gasset, Charles Stevenson, Paul W. Taylor, Stephen E. Toulmin, and J.O. Urmson.
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  7. Patrick Laude (2013). Acceptance as a Door of Mercy. Cultura 10 (1):119-140.
    There is no religion that does not start from the premise that “something is rotten in the Kingdom of Denmark,” to make use of Hamlet’s suggestive expression:mankind has lost its connection with the principle of its being and disharmony has ensued. This state of affairs, that religion claims to remedy, may be deemed toresult from a sense of radical “otherness” symbolized, in the Abrahamic traditions, by the loss of the blissful unity and proximity of terrestrial paradise. In this paper we (...)
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  8. Hallvard Lillehammer (2014). Minding Your Own Business? Understanding Indifference as a Virtue. Philosophical Perspectives 28 (1):111-126.
    Indifference is sometimes described as a virtue. Yet who is indifferent; to what; and in what way is poorly understood, and frequently subject to controversy and confusion. This paper proposes a framework for the interpretation and analysis of ethically acceptable forms of indifference in terms of how different states of indifference can be either more or less dynamic, or more or less sensitive to the nature and state of their object.
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  9. J. Louzil (1981). Ethical and Sociopolitical Views of Bolzano, B. Filosoficky Casopis 29 (6):918-932.
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  10. Michelle Mason (2005). Hume and Humeans on Practical Reason. Hume Studies 31 (2):347-378.
    I introduce a distinction between two divergent trends in the literature on Hume and practical reason. One trend, action-theoretic Humeanism, primarily concerns itself with defending a general account of reasons for acting. The other trend, virtue-theoretic Humeanism, concentrates on defending the case for being an agent of a particular practical character, one whose enduring dispositions of practical thought are virtuous. I discuss work exemplifying these two trends and warn against decoupling thought about Hume's and a Humean theory of practical reason (...)
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  11. Sean McAleer (2005). Kant and Aristotle on the Difficulty of Moral Knowledge: Lessons From the Doctrine of Virtue. Studies in the History of Ethics:1-43.
  12. Donovan Miyasaki (2010). Nietzsche Contra Freud on Bad Conscience. Nietzsche-Studien 39 (1):434-454.
    While much has been made of the similarities between the work of Nietzsche and Freud, insufficient attention has been paid to their differences. Even where they have been noted, the degree of these differences, which sometimes approaches direct opposition, has often been underestimated. In the following essay, I will suggest that on the topic of conscience Nietzsche and Freud have radically opposed views, with profoundly different moral consequences. Despite superficial similarities, Nietzsche’s conception of conscience is opposed to that of Freud (...)
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  13. Glen Pettigrove (2007). Hume on Forgiveness and the Unforgivable. Utilitas 19 (4):447-465.
    Are torture and torturers unforgivable? The article examines this question in the light of a Humean account of forgiveness. Initially, the Humean account appears to suggest that torturers are unforgivable. However, in the end, I argue it provides us with good reasons to think that even torturers may be forgiven.
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  14. Frances H. Rousmaniere (1908). Review of Wright, The Ethical Significance of Feeling, Pleasure, and Happiness in Modern Non-Hedonistic Systems. [REVIEW] Philosophical Review 17 (5):559-560.
  15. Krzysztof Saja (2007). Internalizm motywacyjny Richarda M. Hare'a. Analiza I Egzystencja 5:179-202.
    Ethics of Richard M. Hare is widely considered as a classical example of the strong internalistic theory of motivation: he is thought to believe that having a moral motive is a sufficient condition to act accordingly. However, strong internalism has difficulties with explaining the phenomenon of acrasia and amoralism. For this reason some critics charge him with developing a false theory of moral motivation. In the article I present Hare's answer to these questions by dividing the discussion about motivation into (...)
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  16. Anthony Skelton (2016). Review of Roger Crisp, The Cosmos of Duty: Henry Sidgwick's Methods of Ethics. [REVIEW] Notre Dame Philosophical Reviews.
    This is a critical review of Roger Crisp's The Cosmos of Duty. The review praises the book but, among other things, takes issue with some of Crisp's criticisms of Sidgwick's view that resolution of the free will problem is of limited significance to ethics and with Crisp's claim that in Methods III.xiii Sidgwick defends an axiom of prudence that undergirds rational egoism.
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  17. Anthony Skelton (2014). On Henry Sidgwick's 'My Station and its Duties'. Ethics 125 (1):586-591.
    This is a retrospective essay on Henry Sidgwick's "My Station and Its Duties" written to mark the 125th anniversary of Ethics. It engages with Sidgwick's remarks on the kind of ethical expertise that the moral philosopher possesses and on his approach to practical ethics generally.
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  18. Anthony Skelton (2006). Review of Bart Schultz and Georgios Varouxakis (Eds.) Utilitarianism and Empire. [REVIEW] Notre Dame Philosophical Reviews 2006 (7).
    This is a review of Utilitarianism and Empire edited by Schultz and Varouxakis. It expresses admiration for the volume, especially the essays by Pitts and Rosen.
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  19. Anthony Skelton (2005). Review of Bart Schultz, Henry Sidgwick, Eye of the Universe: An Intellectual Biography. [REVIEW] Philosophy in Review 25 (3):231-234.
    A critical review of Bart Schultz, Henry Sidgwick, Eye of the Universe.
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  20. Joshua Stuchlik (2011). Felicitology: Neurath’s Naturalization of Ethics. Hopos: The Journal of the International Society for the History of Philosophy of Science 1 (2):183-208.
    In this article, I aim to reconstruct Otto Neurath’s naturalistic program for practical philosophy. This program, which he calls “felicitology,” was intended as a version of ethics suitable for the “scientific worldview” of the logical empiricists. I begin by situating Neurath’s ethical concerns in the context of the debate between his fellow Austro-Marxists and the Marburg neo-Kantians. I then show why, contrary to many logical empiricists, Neurath thought that ethical considerations had an important role to play in scientific inquiry. I (...)
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  21. Peter Shiu-Hwa Tsu (2011). The Development of Ethics: A Historical and Critical Study. [REVIEW] Philosophical Forum 42 (3):327.
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