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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.
    This discussion note attempts to show that, pace Kolodny and MacFarlane, the Miners case intuitively speaks in favor of subjectivism.
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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 (2012). Reconceptualizing Human Rights. Journal of Global Ethics 8 (1):91-105.
    This paper defends several highly revisionary theses about human rights. §1 shows that the phrase “human rights” refers to two distinct types of moral claims. §§2-3 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: moral claims sufficient to warrant coercive domestic and international social protection; and (B) Domestic human rights: moral claims sufficient to (...)
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  7. Arthur James Balfour (1878). The Philosophy of Ethics. Mind 3 (9):67-86.
  8. 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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  9. 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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  10. 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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  11. 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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  12. Timothy Brosnahan (1941). Prolegomena to Ethics. New York, Fordham University Press.
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  13. Mary Anthony Brown (1957). Fundamento Constitutivo de la Moral (Review). Franciscan Studies 17 (4):396-397.
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  14. Stuart Brown (ed.) (2005). The Dictionary of Twentieth-Century British Philosophers. Thoemmes Press.
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  15. S. S. S. Browne (1945). Right Acts and Moral Actions. Journal of Philosophy 42 (19):505-515.
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  16. Emma C. Bullock (2015). 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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  17. 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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  18. 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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  19. Timothy Chappell (2009). Philosophy as a Humanistic Discipline – by Bernard Williamsthe Sense of the Past – by Bernard Williams. Philosophical Investigations 32 (4):360-371.
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  20. Andrew Jason Cohen (2004). John Rist, Real Ethics (Cambridge: Cambridge University Press, 2002), Pp. VIII+295. Utilitas 16 (1):115-117.
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  21. 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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  22. David Copp (ed.) (2006). 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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  23. 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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  24. 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 (02):251-.
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  25. J. Dancy (ed.) (1997). Reading Parfit. Blackwell.
  26. Giovanni De Grandis (2003). Conoscenza, azione e antropologia nella filosofia di John Rawls. Problemata. Quaderni di Filosofia 3:81-139.
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  27. 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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  28. John Dewey & Tufts James Hayden (1938). Ethics. New York, H. Holt and Company.
  29. 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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  30. 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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  31. 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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  32. 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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  33. 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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  34. 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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  35. Hortense Geninet (2014). David Phillips, Sidgwickian Ethics (Oxford: University Press, 2011), Pp. Xii + 163. Utilitas 26 (2):226-229.
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  36. 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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  37. Holly S. Goldman (1978). Doing the Best One Can. In Alvin Goldman & Jaegwon Kim (eds.), Values and Morals. Reidel. 185--214.
  38. Robert E. Goodin & Christian Barry (2014). Benefiting From the Wrongdoing of Others. Journal of Applied Philosophy 31 (2):363-376.
    Bracket out the wrong of committing a wrong, or conspiring or colluding or conniving with others in their committing one. Suppose you have done none of those things, and you find yourself merely benefiting from a wrong committed wholly by someone else. What, if anything, is wrong with that? What, if any, duties follow from it? If straightforward restitution were possible — if you could just ‘give back’ what you received as a result of the wrongdoing to its rightful owner (...)
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  39. Axel Gosseries (2007). Should They Honor the Promises of Their Parents' Leaders? Ethics and International Affairs 21 (s1):99-125.
    Should the foreign debt of the world’s poorest countries be cancelled? In this essay, I am concerned with whether a generational perspective makes a difference in answering this question. I will show that it does, and that alternative accounts of repayment obligations are possible. I argue that a distributive theory of justice is not only appropriate to address the challenges to justice raised by long-term sovereign indebtedness, but that it is also superior to the solution offered by the odious debt (...)
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  40. Christopher Grau (2009). A Critical Study of Alice Crary's Beyond Moral Judgment. Philo 12 (1):88-104.
    This study offers a comprehensive summary and critical discussion of Alice Crary’s Beyond Moral Judgment. While generally sympathetic to her goal of defending the sort of expansive vision of the moral previously championed by Cora Diamond and Iris Murdoch, concerns are raised regarding the potential for her account to provide a satisfactory treatment of both “wide” objectivity and moral disagreement. Drawing on the work of Jonathan Lear and Jonathan Dancy, I suggest possible routes by which her position could be expanded (...)
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  41. James Griffin (1998). Value Judgement: Improving Our Ethical Beliefs. Clarendon Press.
    In this elegantly written book James Griffin offers a new examination of the fundamental questions of ethics. Central to the book is the question of how we can improve our ethical judgements and beliefs; in addressing this, Professor Griffin discusses such key issues of moral philosophy as what a good life is like, where the boundaries of the natural world come, how values relate to the world, how great human capacities are, and where moral norms come from. He gives a (...)
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  42. Daniel Groll (2012). Paternalism, Respect, and the Will. Ethics 122 (4):692-720.
    In general, we think that when it comes to the good of another, we respect that person’s will by acting in accordance with what he wills because he wills it. I argue that this is not necessarily true. When it comes to the good of another person, it is possible to disrespect that person’s will while acting in accordance with what he wills because he wills it. Seeing how this is so, I argue, enables us to clarify the distinct roles (...)
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  43. Vasilis Grollios (2011). Georgios Varouxakis and Paul Kelly (Eds.), John Stuart Mill ― Thought and Influence: The Saint of Rationalism (London and New York: Routledge, 2010), Pp. X + 178. Utilitas 23 (03):359-361.
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  44. Sam Harris (2011). Moral Landscape: How Science Can Determine Human Values. Free Press.
    The moral landscape -- Moral truth -- Good and evil -- Belief -- Religion -- The future of happiness -- Afterword.
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  45. Chris Heathwood (2007). Book Note on Mark Timmons, Moral Theory. [REVIEW] Ethics 117:797-98.
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  46. Robert A. Hinde (2008). Bending the Rules: The Flexibility of Absolutes in Modern Life. OUP Oxford.
    Do-unto-others-as-you-would-have-them-do-unto-you. Who would disagree with this 'Golden Rule'? We regard it as the basis of an absolute and universal morality. And yet it is considered acceptable to kill the enemy in war; for a businessman to do the best for himself; for a lawyer to argue professionally for a position he would personally reject. Are the moral rules we live by more flexible than they seem at first sight? -/- In Bending the Rules Robert Hinde does not follow the much-trodden (...)
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  47. Max Hocutt (2010). Morality: What in the World is It?. Behavior and Philosophy 38:31-48.
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  48. Thomas Hurka (2014). Sidgwick on Consequentialism and Deontology: A Critique. Utilitas 26 (2):129-152.
    In The Methods of Ethics Henry Sidgwick argued against deontology and for consequentialism. More specifically, he stated four conditions for self-evident moral truth and argued that, whereas no deontological principles satisfy all four conditions, the principles that generate consequentialism do. This article argues that both his critique of deontology and his defence of consequentialism fail, largely for the same reason: that he did not clearly grasp the concept W. D. Ross later introduced of a prima facie duty or duty other (...)
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  49. T. H. Irwin (2007). A 'Fundamental Misunderstanding'? Utilitas 19 (1):78-90.
    One of the many illuminating aspects of Bart Schultz's book is the recurrent theme of Sidgwick's Socratic inspiration. Some of Sidgwick's contemporaries at Cambridge were among those who gave new life to the study of Socrates and Plato in England. The Cambridge Apostles were self-consciously devoted both to Socratic ideals of friendship and to the Socratic aim of impartial free inquiry on fundamental questions.
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  50. Diane Jeske (2013). David O. Brink, Mill's Progressive Principles (Oxford: Clarendon Press, 2013), Pp. Xix + 307. Utilitas 25 (4):507-510.
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