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Moral Reasoning and Motivation, Misc

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  1. Jan Bransen (1998). True to Ourselves. International Journal of Philosophical Studies 6 (1):67 – 85.
    The paper addresses the problem of authenticity from a point of view that diverges from the more usual social, political, or moral approaches, by focusing very explicitly on the internal psychological make-up of human agents in an attempt to identify the conditions that would enable us to use the colloquial phrase 'being true to ourselves' in a way that is philosophically tenable. First, it is argued that the most important and problematic condition is the requirement that agents can be the (...)
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  2. Joel Feinberg (1971). Reason and Responsibility. Encino, Calif.,Dickenson Pub. Co..
    The book's clear organization structures selections so that readings complement each other guiding you through contrasting positions on key concepts in ...
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  3. David Forman (forthcoming). Principled and Unprincipled Maxims. Kant-Studien.
    Kant frequently speaks as if all voluntary actions arise from our maxims as the subjective principles of our practical reason. But, as Michael Albrecht has pointed out, Kant also occasionally speaks as if it is only the rare person of “character” who acts according to principles or maxims. I argue that Kant’s seemingly contradictory claims on this front result from the fact that there are two fundamentally different ways that maxims of action can figure in the deliberation of the agent: (...)
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  4. Joshua Gert & Michael McKenna (2008). Review of Normativity and the Will by R. Jay Wallace. [REVIEW] Philosophical Quarterly 58 (232):559–563.
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  5. Elizabeth Harman (2009). I'll Be Glad I Did It" Reasoning and the Significance of Future Desires. In John Hawthorne (ed.), Ethics. Wiley Periodicals, Inc..
    We use “I’ll be glad I did it” reasoning all the time. For example, last night I was trying to decide whether to work on this paper or go out to a movie. I realized that if I worked on the paper, then today I would be glad I did it. Whereas, if I went out to the movie, today I would regret it. This enabled me to see that I should work on the paper rather than going out to (...)
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  6. Hugh LaFollette (1988). The Truth in Psychological Egosim. In Joel Feinberg (ed.), Reason and Responsibility (7th Edition).
    Mother Teresa spends her life caring for the poor and the infirm; J. Paul Getty, Jr., spends his life making investments and directing corporations. Although we might be unhappy doing what they do, we assume they are satisfied. Mother Teresa enjoys her work and would be miserable if she had to mastermind corporate takeovers. Getty would be wretched if he had to care for lepers or become a lawn chair salesman.
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  7. Holly Lawford-Smith (forthcoming). "The Motivation Question: Arguments From Justice, and From Humanity". British Journal of Political Science.
    There are many interesting questions to ask about cosmopolitan arguments. Is it true that the sphere of moral concern is global? Which sets of actions would realize the outcomes of global justice that cosmopolitans seek? Are those sets of actions feasible, and when we compare them against each other, which is the most feasible? The question I want to focus on in this paper is a question of the latter kind, but I want to take a slightly unique approach to (...)
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  8. Derek Leben (2011). Cognitive Neuroscience and Moral Decision-Making: Guide or Set Aside? Neuroethics 4 (2):163-174.
    It is by now a well-supported hypothesis in cognitive neuroscience that there exists a functional network for the moral appraisal of situations. However, there is a surprising disagreement amongst researchers about the significance of this network for moral actions, decisions, and behavior. Some researchers suggest that we should uncover those ethics [that are built into our brains ], identify them, and live more fully by them, while others claim that we should often do the opposite, viewing the cognitive neuroscience of (...)
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  9. Lawrence Lengbeyer (2004). Ethical Pluralism: An Alternative to Objectivism and Relativism. Teaching Ethics 5 (1):23-29.
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  10. Lawrence A. Lengbeyer (2005). Selflessness & Cognition. Ethical Theory and Moral Practice 8 (4):411 - 435.
    What are the cognitive mechanisms that underlie selfless conduct, both ‘thinking’ and unthinking? We first consider deliberate selflessness, a manner of selecting acts in which, in evaluating options, one expressly chooses not to weigh the potential consequences for oneself (though this formulation is seen as needing some qualification). We then turn to unthinking behavior in general, and whether we are responsible for it, as the foundation for analyzing the unthinking variety of selflessness. Using illustrative cases (Grenade Gallantry, The Well-Meaning Miner, (...)
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  11. Robert Lockie (1998). What's Wrong with Moral Internalism. Ratio 11 (1):14–36.
    Moral Internalism is the claim that it is a priori that moral beliefs are reasons for action. At least three conceptions of 'reason' may be disambiguated: psychological, epistemological, and purely ethical. The first two conceptions of Internalism are false on conceptual, and indeed empirical, grounds. On a purely ethical conception of 'reasons', the claim is true but is an Externalist claim. Positive arguments for Internalism — from phenomenology, connection and oddness — are found wanting. Three possible responses to the stock (...)
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  12. Duncan MacIntosh (1998). Categorically Rational Preferences and the Structure of Morality. In Peter Danielson (ed.), Modeling Rationality, Morality and Evolution; Vancouver Studies in Cognitive Science, Volume 7. Oxford.
    David Gauthier suggested that all genuine moral problems are Prisoners Dilemmas (PDs), and that the morally and rationally required solution to a PD is to co-operate. I say there are four other forms of moral problem, each a different way of agents failing to be in PDs because of the agents’ preferences. This occurs when agents have preferences that are malevolent, self-enslaving, stingy, or bullying. I then analyze preferences as reasons for action, claiming that this means they must not target (...)
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  13. Patricia Marino (2010). Moral Rationalism and the Normative Status of Desiderative Coherence. Journal of Moral Philosophy 7 (2):227-252.
    This paper concerns the normative status of coherence of desires, in the context of moral rationalism. I argue that 'desiderative coherence' is not tied to rationality, but is rather of pragmatic, instrumental, and sometimes moral value. This means that desire-based views cannot rely on coherence to support non-agent-relative accounts of moral reasons. For example, on Michael Smith's neo-rationalist view, you have 'normative reason' to do whatever your maximally coherent and fully informed self would want you to do, whether you want (...)
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  14. Lawrence Masek (2011). The Contralife Argument and the Principle of Double Effect. National Catholic Bioethics Quarterly 11 (1):83-97.
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  15. Lawrence Masek (2010). Intentions, Motives and the Doctrine of Double Effect. Philosophical Quarterly 60 (240):567-585.
    I defend the doctrine of double effect and a so-called ‘strict’ definition of intention: A intends an effect if and only if A has it as an end or believes that it is a state of affairs in the causal sequence that will result in A's end. Following Kamm's proposed ‘doctrine of triple effect’, I distinguish an intended effect from an effect that motivates an action, and show that this distinction is morally significant. I use several contrived cases as illustrations, (...)
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  16. Adrian M. S. Piper (2008). Rationality and the Structure of the Self, Volume I: The Humean Conception. APRA Foundation Berlin.
    The Humean conception of the self consists in the belief-desire model of motivation and the utility-maximizing model of rationality. This conception has dominated Western thought in philosophy and the social sciences ever since Hobbes’ initial formulation in Leviathan and Hume’s elaboration in the Treatise of Human Nature. Bentham, Freud, Ramsey, Skinner, Allais, von Neumann and Morgenstern and others have added further refinements that have brought it to a high degree of formal sophistication. Late twentieth century moral philosophers such as Rawls, (...)
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  17. Luke Russell (2007). Is Evil Action Qualitatively Distinct From Ordinary Wrongdoing? Australasian Journal of Philosophy 85 (4):659 – 677.
    Adam Morton, Stephen de Wijze, Hillel Steiner, and Eve Garrard have defended the view that evil action is qualitatively distinct from ordinary wrongdoing. By this, they do not that mean that evil actions feel different to ordinary wrongs, but that they have motives or effects that are not possessed to any degree by ordinary wrongs. Despite their professed intentions, Morton and de Wijze both offer accounts of evil action that fail to identify a clear qualitative difference between evil and ordinary (...)
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  18. Hanno Sauer (2011). Social Intuitionism and the Psychology of Moral Reasoning. Philosophy Compass 6 (10):708-721.
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  19. Neil Sinclair (2007). Review: Hume, Reason, and Morality: A Legacy of Contradiction. Mind 116 (463):733-736.
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  20. Basil Smith (2011). Can We Test the Experience Machine? Ethical Perspectives 18 (1):29-51.
    Robert Nozick famously asks us whether we would plug in to an experience machine, or whether we would insist upon ‘living in contact with reality’. Felipe De Brigard, after conducting a series of empirical ‘inverted’ experience machine studies, suggests that this is a false dilemma. Rather, he says, '…the fact is that people tend to prefer the state of affairs they are in currently,' or the status quo. In this paper, I argue that these studies are a test case for (...)
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  21. Holly Smith (1991). Deciding How to Decide: Is There a Regress Problem? In Michael Bacharach & Susan Hurley (eds.), Essays in the Foundations of Decision Theory. Basil Blackwell, Inc..
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  22. David Sobel (2007). Practical Reasons and Mistakes of Practical Rationality. Poznan Studies in the Philosophy of the Sciences and the Humanities 94 (1):299-321.
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  23. Chris W. Surprenant (2010). Liberty, Autonomy, and Kant's Civil Society. History of Philosophy Quarterly 27 (1).
    Morality, as Immanuel Kant understands it, depends on the capacity of a person to be the agent and owner of his own actions, not merely a conduit for social and psychological forces and influences over which he has little or no control. As a result, Kant’s moral philosophy focuses primarily on the topic of individual freedom and the necessary preconditions of the possibility of that freedom. In the Groundwork and second Critique, Kant’s discussion of the connection between morality and freedom (...)
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  24. Chris W. Surprenant (2007). Cultivating Virtue: Moral Progress and the Kantian State. Kantian Review 12 (1):90-112.
    One apparent paradox in Kant's moral and political philosophy is that his perfectionist moral teachings appear to be linked to his anti-perfectionist political theory. Specifically, he writes that the perfection of moral character can take place only for an individual who is inside of civil society, a condition where no laws may legitimately be implemented expressly for the purpose of trying to make individuals moral. Kant believes that living in civil society is a necessary condition for an individual to refine (...)
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  25. Sergio Tenenbaum (2010). The Vice of Procrastination. In Chrisoula Andreou & Mark White (eds.), The Thief of Time. Oxford University Press.
    The aim of this chapter is to understand more precisely what kind of irrationality involved in procrastination. The chapter argues that in order to understand the irrationality of procrastination one needs to understand the possibility and the nature of what I call “top-down independent” policies and long-term actions. A policy or long-term action) is top-down independent if it is possible to act irrationally relative to the adoption of the policy without ever engaging in a momentary action that is per se (...)
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  26. Lucas Thorpe (2006). The Point of Studying Ethics According to Kant. Journal of Value Inquiry 40 (4).
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  27. John J. Tilley (2009). Dismissive Replies to "Why Should I Be Moral?". Social Theory and Practice 35 (3):341–68.
    The question "Why should I be moral?," taken as a request for reasons to be moral, strikes many philosophers as silly, confused, or otherwise out of line. Hence we find many attempts to dismiss it as spurious. This paper addresses four such attempts and shows that they fail. It does so partly by discussing various errors about reasons for action, errors that lie at the root of the view that "Why should I be moral?" is ill-conceived. Such errors include the (...)
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  28. John J. Tilley (2008). Reasons, Rational Requirements, and the Putative Pseudo-Question “Why Be Moral?”. Synthese 161 (2):309 - 323.
    In this paper, I challenge a well-known argument for the view that “Why be moral?” is a pseudo-question. I do so by refuting a component of that argument, a component that is not only crucial to the argument but important in its own right. That component concerns the status of moral reasons in replies to “Why be moral?”; consequently, this paper concerns reasons and rationality no less than it concerns morality. The work I devote to those topics shows not only (...)
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  29. John J. Tilley (2006). Is "Why Be Moral?" A Pseudo-Question?: Hospers and Thornton on the Amoralist's Challenge. Pacific Philosophical Quarterly 87 (4):549-66.
    Many arguments have been advanced for the view that "Why be moral?" is a pseudo-question. In this paper I address one of the most widely known and influential of them, one that comes from John Hospers and J. C. <span class='Hi'>Thornton</span>. I do so partly because, strangely, an important phase of that argument has escaped close attention. It warrants such attention because, firstly, not only is it important to the argument in which it appears, it is important in wider respects. (...)
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  30. R. Jay Wallace (2003). Explanation, Deliberation, and Reasons. Philosophy and Phenomenological Research 67 (2):429–435.
    Jonathan Dancy’s Practical Reality defends a strikingly nonpsychologistic account of motivating reasons for action. I agree wholeheartedly with Dancy that normative reasons do not in general consist in psychological states. I also agree with Dancy that motivating reasons should be understood in a way that preserves their connection to the kinds of normative consideration that recommend or speak in favor of actions. Despite these significant points of agreement, however, I find myself resisting Dancy’s nonpsychologistic conclusion.
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  31. Roger Wertheimer (2007). The Relevance of Speciesism to Life Sciences Practices. In Fred Adams (ed.), Ethics and the Life Sciences. Philosophy Document Center.
    Properly understood speciesism regards membership in one's own species (e.g., being a fellow human being) as sufficient for sharing one's own moral status, but NOT as being necessary. Speciesism is consistent with any of a great range of attitudes toward alter-specific animals. When nonhuman animals are accorded a lesser moral status it is not per se because they are not human.
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  32. Garrath Williams, Kant's Account of Reason. Stanford Encyclopedia of Philosophy.
    Two of the most prominent questions in Kant's critical philosophy concern reason. The first, central to his theoretical philosophy, is the unprovable pretensions of reason in earlier “rationalist” philosophers, especially Leibniz and Descartes. The second, central to his practical philosophy, is the subservient role accorded to reason by the British empiricists—above all Hume, who declared, “Reason is wholly inactive, and can never be the source of so active a principle as conscience, or a sense of morals.” Treatise, 3.1.1.11; see also (...)
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