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  1. E. M. Adams (1964). Classical Moral Philosophy and Metaethics. Ethics 74 (2):97-110.
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    Moral Judgment
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  2. George P. Adams (1927). The Basis of Objective Judgments in Ethics. International Journal of Ethics 37 (2):128-137.
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  3. H. D. Aiken (1966). The Problem of Evaluative Objectivity. Southern Journal of Philosophy 4 (3):149-161.
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  4. Michael Almeida (2010). Two Challenges to Moral Nihilism. The Monist 93 (1):96-105.
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  5. Albert J. J. Anglberger & Christian J. Feldbacher (2014). Metaethische Bemerkungen zur religiösen Begründung der Moral. Erwägen - Wissen - Ethik / Deliberation - Knowledge - Ethics 25 (1):18--21.
    In this comment to Kehrer (2014) the relevance of atheistic argumentation in the domain of ethics as an important part of religion is sketched.
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    Moral Judgment
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  6. Maria Antonaccio (2005). Moral Truth. In William Schweiker (ed.), The Blackwell Companion to Religious Ethics. Blackwell Pub.. 27--35.
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    Moral Judgment
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    Moral Naturalism and Non-Naturalism
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     The Naturalistic Fallacy
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     The Is/Ought Gap
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  7. Rafael A. Araque-Padilla, María José Montero-Simó, Pilar Rivera-Torres & Carlos Aragón-Gutiérrez (2015). Moderating the Relationship Between Price and Perceived Value of Ethical Products. Journal of Agricultural and Environmental Ethics 28 (2):217-230.
    Interest in ethical aspects associated to product acquisition and consumption is a growing trend among consumers. In this context, the concept of “product with ethical attributes” has arisen to refer to products with explicit social and environmental characteristics. However, one of the factors that most hinders the purchasing of these products is certainly price. Given the difficulty of reducing price, the question that arises is the extent to which other product attributes can attenuate the negative impact of price on perceived (...)
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    Moral Judgment
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     The Naturalistic Fallacy
     The Open Question Argument
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  8. Gerald Beaulieu (2007). Meta-Ethical Rationalism and the Amoralist Challenge: An Externalist Response to Michael Smith's Reliability Argument. Dialogue 46 (4):751-760.
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     The Naturalistic Fallacy
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  9. Richard J. Bernstein (1991). Ethics After Babel. Review of Metaphysics 44 (4):872-874.
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  10. William T. Blackstone (1963). On Justifying a Metaethical Theory. Australasian Journal of Philosophy 41 (1):57 – 66.
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  11. William T. Blackstone (1963). On Justifying a Metaethical Theory. Australasian Journal of Philosophy 41 (1):57-66.
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  12. Michael S. Brady (2006). Appropriate Attitudes and the Value Problem. American Philosophical Quarterly 43 (1):91 - 99.
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  13. Baruch A. Brody (1979). Intuitions and Objective Moral Knowledge. The Monist 62 (4):446-456.
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  14. Bruce W. Brower (1993). Dispositional Ethical Realism. Ethics 103 (2):221-249.
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  15. Matthew J. Brown (2013). The Source and Status of Values for Socially Responsible Science. Philosophical Studies 163 (1):67-76.
    Philosophy of Science After Feminism is an important contribution to philosophy of science, in that it argues for the central relevance of advances from previous work in feminist philosophy of science and articulates a new vision for philosophy of science going in to the future. Kourany’s vision of philosophy of science’s future as “socially engaged and socially responsible” and addressing questions of the social responsibility of science itself has much to recommend it. I focus the book articulation of an ethical-epistemic (...)
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  16. L. S. Carrier (1975). Critical Review: Thought, by Gilbert Harman. Journal of Critical Analysis 5 (4).
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  17. Neil Cooper (1973). Moral Nihilism. Proceedings of the Aristotelian Society 74:75 - 90.
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  18. R. Corkey (1950). Moral Intuitions. Philosophy 25 (92):40 - 53.
    In all ethical discussion there is an implicit assumption that in our everyday experience we are often able to recognize, as if by direct perception, that the situation confronting us is indubitably bad or unquestionably good in an ethical sense. If, e.g. , on a bright afternoon we meet a capable Scout leader with a troop of healthy-minded boys on a hiking expedition through a beautiful district, sharing with one another as they go botanical information, and all obviously happy together, (...)
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  19. G. Cullity, As You Were? Moral Philosophy and the Aetiology of Moral Experience.
    What is the significance of empirical work on moral judgement for moral philosophy? Although the more radical conclusions that some writers have attempted to draw from this work are overstated, few areas of moral philosophy can remain unaffected by it. The most important question it raises is in moral epistemology. Given the explanation of our moral experience, how far can we trust it? Responding to this, the view defended here emphasizes the interrelatedness of moral psychology and moral epistemology. On this (...)
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  20. Garrett Cullity (2006). As You Were? Philosophical Explorations 9 (1):117 – 132.
    What is the significance of empirical work on moral judgement for moral philosophy? Although the more radical conclusions that some writers have attempted to draw from this work are overstated, few areas of moral philosophy can remain unaffected by it. The most important question it raises is in moral epistemology. Given the explanation of our moral experience, how far can we trust it? Responding to this, the view defended here emphasizes the interrelatedness of moral psychology and moral epistemology. On this (...)
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  21. Wellington Amâncio Da Silva & Feliciano José Borralho de Mira (2015). Zizek E a Violência da Linguagem-O Caso Charlie Hebdo Como Adormecimento Do Espaço Simbólico Dos Sujeitos [Doi: 10.15440/Arf. 2014.22995]. [REVIEW] Aufklärung: Revista de Filosofia 2 (1):p--105.
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  22. Frank de la Vega (1956). La Moral de San Agustin. New Scholasticism 30 (4):507-509.
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  23. Richard H. Dees (1996). Moral Conversions. Philosophy and Phenomenological Research 56 (3):531-550.
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  24. N. J. H. Dent (1981). "Values and Morals". Edited by A. I. Goldman and J. Kim. [REVIEW] Mind 90:144.
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  25. Philip E. Devine (2013). Kitcher, Philip., The Ethical Project. Review of Metaphysics 66 (3):579-581.
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  26. William M. Diem (2014). God and Moral Obligation. By C. Stephen Evans. American Catholic Philosophical Quarterly 88 (1):170-173.
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  27. Richard Double (2002). Metaethics, Metaphilosophy, and Free Will Subjectivism. In Robert H. Kane (ed.), The Oxford Handbook of Free Will. Oxford University Press.
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  28. Richard Double (1990). Sayre-McCord on Evaluative Facts. Southern Journal of Philosophy 28 (2):165-169.
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  29. James Dreier (2002). Troubling Developments in Metaethics. [REVIEW] Noûs 36 (1):152 - 168.
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  30. Jeffery Dueck (2006). Pragmatic Moral Realism. Newsletter of the Society for the Advancement of American Philosophy 34 (105):47-50.
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  31. Philippa Foot (1952). The Philosopher's Defence of Morality. Philosophy 27 (103):311 - 328.
    Philosophers are often asked whether they can provide a defence against hostile theories which are said to be “undermining the foundations of morality,” and they often try to do so. But before anything of this kind is attempted we should surely ask whether morality could be threatened in this way. If what people have in mind is simply that the spread of certain doctrines leads to the growth of indifference about right and wrong there is no philosophical problem involved. So (...)
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  32. Phillipa Foot (1997). Moral Beliefs. In Thomas L. Carson & Paul K. Moser (eds.), Proceedings of the Aristotelian Society. Oup Usa. 83.
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  33. M. E. Fox & A. C. F. A. D'Avalos (1993). The Necessity of Moral Realism. Philosophy Now 6:10-11.
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  34. William K. Frankena (1958). Macintyre on Defining Morality. Philosophy 33 (125):158 - 162.
    IN “What Morality is Not”, Philosophy , XXXII , Mr. Alasdair Maclntyre argues against the view, now common, “that universal–izability is of the essence of moral valuation”. On page 331 he uses an argument which is an adaptation and extension of Moore's naturalistic fallacy argument, and which is generalizable. As Moore's argument, if cogent, holds against all definitions of “good”, “right”, etc., so Maclntyre's argument, if good, holds against all definitions of “moral” and “morality”. For this reason I shall examine (...)
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  35. Robert Gay (1985). Ethical Pluralism: A Reply to Dancy. Mind 94 (374):250-262.
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  36. Alan H. Goldman (2001). Moral Reasoning Without Rules. Mind and Society 2 (2):105-118.
    Genuine rules cannot capture our intuitive moral judgments because, if usable, they mention only a limited number of factors as relevant to decisions. But morally relevant factors are both numerous and unpredictable in the ways they interact to change priorities among them. Particularists have pointed this out, but their account of moral judgment is also inadequate, leaving no room for genuine reasoning or argument. Reasons must be general even if not universal. Particularists can insist that our judgments be reflective, unbiased, (...)
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  37. Mark Greenberg, Reasons Without Values?
    In “How Facts Make Law” (Greenberg 2004), I argue that non-normative contingent facts are not sufficient to determine the content of the law. In the present paper, I take up a challenge raised by Enrique Villanueva (2005). He suggests that, to put it very briefly, descriptive facts can be reasons of the relevant kind. Therefore, even if the content of the law depends on reasons, it does not follow that law practices cannot themselves determine the content of the law. Villanueva (...)
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  38. Pepita Haezrahi (1948). Some Arguments Against G. E. Moore's View of the Function of "Good" in Ethics. Mind 57 (227):322-340.
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  39. Christoph Halbig, Intuitions in Moral Realism.
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  40. Bob Harrison (2000). Are There Any Moral Facts? Philosophy Now 26:18-20.
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  41. Joseph Parks Robinson Hester (1973). A Metaethical Examination of the Question "Why Be Moral?". Dissertation, University of Georgia
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  42. Mike Hickey (2011). Get Goodness: Virtue is the Power to Do Good. Upa.
    This book looks at virtue as "the power to do good" from the theological, philosophical, and poetic perspective. None of us should be seeking virtuous perfection in orienting ourselves to the good in this life; we should only be seeking change. The journey is the goal.
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