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  1. 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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  2. 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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  3. 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.
  4. Donovan Miyasaki (2010). Nietzsche Contra Freud on Bad Conscience. Nietzsche-Studien 39 (1).
    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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  5. 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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  6. 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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  7. Anthony Skelton (forthcoming). On Henry Sidgwick's 'My Station and its Duties'. Ethics 125 (1).
    This is a retrospective essay on Henry Sidgwick's "My Station and Its Duties" written to mark the 125th anniversary of Ethics.
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  8. Anthony Skelton (2006). Review of Bart Schultz, 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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  9. 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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  10. Peter Shiu-Hwa Tsu (2011). The Development of Ethics: A Historical and Critical Study. [REVIEW] Philosophical Forum 42 (3):327.
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