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  1. Christopher Allers & Marieke Smit (eds.) (2010). Forgiveness In Perspective. Rodopi Press.
    Amidst the cacophony of claims made about forgiveness, this book serves to aid in an effort to put żforgiveness in perspective.ż Marieke Smit and Christopher ...
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  2. Judith Andre (2013). Open Hope as a Civic Virtue. Social Philosophy Today 29:89-100.
    Hope as a virtue is an acquired disposition, shaped by reflection; as a civic virtue it must serve the good of the community. Ernst Bloch and Lord Buddha offer help in constructing such a virtue. Using a taxonomy developed by Darren Webb I distinguish open hope from goal-oriented hope, and use each thinker to develop the former. Bloch and Buddha are very different (and notoriously obscure; I do not attempt an exegesis). But they share a metaphysics of change, foundational for (...)
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  3. Judith Andre, Leonard M. Fleck & Thomas Tomlinson (2000). On Being Genetically "Irresponsible". Kennedy Institute of Ethics Journal 10 (2):129-146.
    : New genetic technologies continue to emerge that allow us to control the genetic endowment of future children. Increasingly the claim is made that it is morally "irresponsible" for parents to fail to use such technologies when they know their possible children are at risk for a serious genetic disorder. We believe such charges are often unwarranted. Our goal in this article is to offer a careful conceptual analysis of the language of irresponsibility in an effort to encourage more care (...)
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  4. Vuko Andrić (2013). The Case of the Miners. Journal of Ethics and Social Philosophy:1-8.
    This discussion note attempts to show that, pace Niko Kolodny and John MacFarlane, the Miners case intuitively speaks in favor of subjectivism. I argue that properly understood the intuitively correct judgements concerning the case are compatible with subjectivism. My argument is based, among other things, on a comparison between the Minders case and other cases as well as on considerations of blameworthiness.
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  5. Okafor Oliver Anowor (1992). Education for Citizenship: Moral Obligations. Cecta.
    The way we answer the question, .what ought I to do?. goes to show what we believe about our life and the way to live that life. However we answer the question .what ought I to do?., we are prescribing a mode of -/- action and this action has a direct bearing on other people and our society at large. So the moral question has a direct connection with what society becomes. If we answer rightly then the impact on our (...)
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  6. Marcus Arvan, Errata - Rightness as Fairness: A Moral and Political Theory.
  7. Marcus Arvan (2012). Reconceptualizing Human Rights. Journal of Global Ethics 8 (1):91-105.
    This paper defends several highly revisionary theses about human rights. Section 1 shows that the phrase 'human rights' refers to two distinct types of moral claims. Sections 2 and 3 argue that several longstanding problems in human rights theory and practice can be solved if, and only if, the concept of a human right is replaced by two more exact concepts: (A) International human rights, which are moral claims sufficient to warrant coercive domestic and international social protection; and (B) Domestic (...)
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  8. Arthur James Balfour (1878). The Philosophy of Ethics. Mind 3 (9):67-86.
  9. Jonathan Barnes (2007). Bernard Williams: The Sense of the Past: Essays in the History of Philosophy. Journal of Philosophy 104 (10).
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  10. Christopher Belshaw (2016). Victims. In Michael Cholbi (ed.), Immortality and the Philosophy of Death. Rowman and Littlefield
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  11. Christopher Bennett (2010). What is This Thing Called Ethics? Routledge.
    Death and the meaning of life -- Which lives count? -- How much can morality require us to do for one another? -- Utilitarianism -- Kantian ethics -- Aristotelian virtue ethics -- Ethics and religion -- Morality as contract -- Critiques of morality.
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  12. Lars Bergström (1964). R. M. Hare, Freedom and Reason. [REVIEW] Theoria 30 (1):39.
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  13. J. S. Blumenthal-Barby (2013). Choice Architecture: Improving Choice While Preserving Liberty? In Christian Coons & Michael Weber (eds.), Paternalism. Cambridge University Press
    The past four decades of research in the social sciences have shed light on two important phenomena. One is that human decision-making is full of predicable errors and biases that often lead individuals to make choices that defeat their own ends (i.e., the bad choice phenomenon), and the other is that individuals’ decisions and behaviors are powerfully shaped by their environment (i.e., the influence phenomenon). Some have argued that it is ethically defensible that the influence phenomenon be utilized to address (...)
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  14. Nicolas Bommarito (2016). Private Solidarity. Ethical Theory and Moral Practice 19 (2):445-455.
    It’s natural to think of acts of solidarity as being public acts that aim at good outcomes, particularly at social change. I argue that not all acts of solidarity fit this mold - acts of what I call ‘private solidarity’ are not public and do not aim at producing social change. After describing paradigmatic cases of private solidarity, I defend an account of why such acts are themselves morally virtuous and what role they can have in moral development.
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  15. Ron Bontekoe (2008). The Nature of Dignity. Lexington Books.
    The Nature of Dignity argues that, given what evolutionary biology tells us about human nature, we need a new understanding of what is involved in the exhibition of personal dignity, since Kant and other Enlightenment figures whose ideas of dignity have shaped our own were wrong in several of their key assumptions. The required new conception of dignity is then developed on the basis of insights gleaned from history, political-economics, literature, film, hermeneutical ethics, and evolutionary biology.
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  16. Andrew Brennan & Y. S. Lo (2010). Understanding Environmental Philosophy. Acumen.
    Key ideas of environmental philosophy are explained and placed in their broader cultural, religious, historical, political ad philosophical context.
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  17. Stephen Brock (2011). Natural Law, the Understanding of Principles, and Universal Good. Nova et Vetera 9:671-706.
  18. Timothy Brosnahan (1941). Prolegomena to Ethics. New York, Fordham University Press.
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  19. Mary Anthony Brown (1957). Fundamento Constitutivo de la Moral By José M. Rubert y Candau. Franciscan Studies 17 (4):396-397.
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  20. Stuart Brown (ed.) (2005). The Dictionary of Twentieth-Century British Philosophers. Thoemmes Press.
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  21. S. S. S. Browne (1945). Right Acts and Moral Actions. Journal of Philosophy 42 (19):505-515.
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  22. Emma C. Bullock (2014). A Normatively Neutral Definition of Paternalism. Philosophical Quarterly 65 (258):1-21.
    In this paper, I argue that a definition of paternalism must meet certain methodological constraints. Given the failings of descriptivist and normatively charged definitions of paternalism, I argue that we have good reason to pursue a normatively neutral definition. Archard's 1990 definition is one such account. It is for this reason that I return to Archard's account with a critical eye. I argue that Archard's account is extensionally inadequate, failing to capture some cases which are clear instances of paternalism. I (...)
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  23. Ruth Chang (2012). Are Hard Choices Cases of Incomparability? Philosophical Issues 22 (1):106-126.
    This paper presents an argument against the widespread view that ‘hard choices’ are hard because of the incomparability of the alternatives. The argument has two parts. First, I argue that any plausible theory of practical reason must be ‘comparativist’ in form, that is, it must hold that a comparative relation between the alternatives with respect to what matters in the choice determines a justified choice in that situation. If comparativist views of practical reason are correct, however, the incomparabilist view of (...)
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  24. Ruth Chang (2009). Reflections on the Reasonable and the Rational in Conflict Resolution. Aristotelian Society Supplementary Volume 83 (1):133 - 160.
    Most familiar approaches to social conflict moot reasonable ways of dealing with conflict, ways that aim to serve values such as legitimacy, justice, morality, fairness, fidelity to individual preferences, and so on. In this paper, I explore an alternative approach to social conflict that contrasts with the leading approaches of Rawlsians, perfectionists, and social choice theorists. The proposed approach takes intrinsic features of the conflict—what I call a conflict's evaluative 'structure'—as grounds for a rational way of responding to that conflict. (...)
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  25. Timothy Chappell (2009). Philosophy as a Humanistic Discipline – by Bernard Williamsthe Sense of the Past – by Bernard Williams. Philosophical Investigations 32 (4):360-371.
    The article reviews two books by Bernard Williams including "Philosophy As a Humanistic Discipline" and "The Sense of the Past.".
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  26. Andrew Jason Cohen (2004). John Rist, Real Ethics (Cambridge: Cambridge University Press, 2002), Pp. VIII+295. Utilitas 16 (1):115-117.
    Book review of John Rist's *Real Ethics*.
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  27. James Connelly (2012). Amartya Sen, The Idea of Justice (London: Allen Lane, 2009), Pp. Xxviii + 468. Utilitas 24 (01):144-149.
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  28. David Copp (ed.) (2005). The Oxford Handbook of Ethical Theory. Oxford University Press.
    The Oxford Handbook of Ethical Theory is a major new reference work in ethical theory consisting of commissioned essays by leading moral philosophers. Ethical theories have always been of central importance to philosophy, and remain so; ethical theory is one of the most active areas of philosophical research and teaching today. Courses in ethics are taught in colleges and universities at all levels, and ethical theory is the organizing principle for all of them. The Handbook is divided into two parts, (...)
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  29. Richard Corrigan (ed.) (2010). Ethics: A University Guide. Progressive Frontiers Pubs..
    This book may be read continuously from start to finish and will, in itself, provide the reader with a comprehensive guide to the study of ethics.
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  30. Robert D'amico (2003). Lawrence I. Hatab, Ethics and Finitude: Heideggerian Contributions to Moral Philosophy, Rowman & Littlefield Publishers, New York, 2000, Pp. 240. Utilitas 15 (2):251.
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  31. J. Dancy (ed.) (1997). Reading Parfit. Blackwell.
    _ Reading Parfit _ brings together some of the most distinguished scholars in the field to discuss and critique Derek Parfit's outstanding work, _ Reasons and Persons, _.
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  32. Giovanni De Grandis (2003). Conoscenza, azione e antropologia nella filosofia di John Rawls. Problemata. Quaderni di Filosofia 3:81-139.
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  33. René González de la Vega (2010). ¿Es posible hablar de tolerancia entre iguales? Algunas consideraciones críticas. Dianoia 64 (64):109-126.
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  34. N. J. H. Dent (1995). David Papineau, Philosophical Naturalism, Oxford, Blackwell, 1993, Pp. Xii + 219. Utilitas 7 (2):332.
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  35. John Dewey & Tufts James Hayden (1938). Ethics. New York, H. Holt and Company.
  36. T. J. Donahue, What Distinguishes Morality From Ethics?
    Many philosophers and political theorists now agree that morality and ethics are not the same. But in virtue of what do morality and ethics — understood as what philosophical and empirical ethics together study — differ? This question is important because unless we answer it, we shall not be able to give an adequate philosophical account of morality. In answer to the question, this paper argues that what distinguishes morality from ethics is that ethics is a set of normative requirements (...)
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  37. Julia Driver (2011). Roger Crisp, Reasons and the Good (Oxford: Oxford University Press, 2006), Pp. 178. Utilitas 23 (2):235-237.
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  38. Christopher Dunn (2011). Clarifying the View of the Cathedral: The Four Dimensions of the Framework and Calabresi Theorem. BocconiLegalpapers.Org:1-72.
    This work describes a seminal framework of law by one of the founders of the field of law and economics, Judge Guido Calabresi. It broadens what is known as the framework of law among legal scholars, and posits a calabresi theorem which is developed and explained, in part, in comparison to the coase theorem. The framework provides policymakers a tool for creating balanced policies.
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  39. Gerald Dworkin (2012). The Theory and Practice of Autonomy. Cambridge University Press.
    This important new book develops a new concept of autonomy. The notion of autonomy has emerged as central to contemporary moral and political philosophy, particularly in the area of applied ethics. professor Dworkin examines the nature and value of autonomy and uses the concept to analyse various practical moral issues such as proxy consent in the medical context, paternalism, and entrapment by law enforcement officials.
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  40. Gerald Dworkin (2008). Paternalism. The Monist.
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  41. Ben Eggleston (2015). Review of Thomas Piketty, Capital in the Twenty-First Century. [REVIEW] Utilitas 27 (2):254-256.
    A review of Thomas Piketty, _Capital in the Twenty-First Century_, trans. Arthur Goldhammer (Harvard University Press, 2014), pp. viii + 685.
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  42. Alejandro Farieta (2015). Aproximaciones éticas al problema del free rider: consecuencialismo, deontología y ética de la virtud. Discusiones Filosóficas 16 (27):147-161.
    In contemporary ethics, the free rider problem occurs when in a group of people who work for a common aim, someone takes advantage of the collective work and makes a comparatively lower effort than the rest of the group, receiving the same benefits. The problem consists in avoiding this behavior that, intuitively, is considered undesirable. This essay presents an analysis of the problem from three different perspectives in moral education: consequentialism, deontologic proceduralism and virtue ethics. I show the weaknesses of (...)
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  43. Aleksandar Fatic (2013). Towards an Ethics of Sympathy: A Legacy of Max Scheler. In Gary Peters & Fiona Peters (eds.), Thoughts of Love. Cambridge Scholars Press
    The paper examines the potential of sympathy as defined by Max Scheler to found a normative ethics. Scheler perceives sympathy in predominantly instinctivist terms, and insists that, while it accounts for a comprehensive range of human interactions, it cannot be a basis for ethics. However, Scheler does not convincingly argue against an ethics of sympathy. A closer examination of his account of sympathy reveals that this account in fact suggests a strong possibility of an ethics of sympathy, which would also (...)
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  44. Aleksandar Fatic (2013). Towards an Ethics of Sympathy: A Legacy of Max Scheler. In Gary Peters & Fiona Peters (eds.), Thoughts of Love. Cambridge Scholars Press
    The paper examines the potential of sympathy as defined by Max Scheler to found a normative ethics. Scheler perceives sympathy in predominantly instinctivist terms, and insists that, while it accounts for a comprehensive range of human interactions, it cannot be a basis for ethics. However, Scheler does not convincingly argue against an ethics of sympathy. A closer examination of his account of sympathy reveals that this account in fact suggests a strong possibility of an ethics of sympathy, which would also (...)
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  45. Fred M. Frohock (1974). Normative Political Theory. Englewood Cliffs, N.J.,Prentice-Hall.
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  46. James Garvey (2007). The Moral Use of Technology. Royal Institute of Philosophy Supplement 82 (61):241-260.
    Is technology neutral, a neutral means to whatever ends we have in mind, or is it, instead, somehow imbued with moral and political value, a kind of autonomous force which brings about its own ends? How should we think about the moral dimension of mundane technology, in particular, what is the right way to use it?
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  47. Hortense Geninet (2014). David Phillips, Sidgwickian Ethics (Oxford: University Press, 2011), Pp. Xii + 163. Utilitas 26 (2):226-229.
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  48. Bennett Gilbert, Towards Personalism.
    Critique of the concepts of the self in Nietzsche and Foucault, pointing to personhood as a basis for normative moral philosophy.
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  49. Zachary J. Goldberg (2016). The Inevitability of Evil and Moral Tragedy. In Claudio V. Zanini & Lima Bhuiyan (eds.), This Thing of Darkness: Shedding Light on Evil. Interdisciplinary Press 47-58.
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  50. Zachary J. Goldberg (2016). Evil, "Evil", and Taking Responsibility. In Birgit Recki (ed.), Wozu ist das Böse gut? Mentis
    This essay will address the question for what good or purpose is evil. First, an examination of the use-mention distinction between evil and “evil” produces two distinct questions: what good is the presence of evil in the world, and what good is the concept of evil as part of our ethical vocabulary describing human interaction. By severing all logically necessary connections between evil and greater goods, we discover that the answer to the first question—what good is evil in the world—is (...)
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1 — 50 / 197