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Normative Ethics

Edited by Jussi Suikkanen (University of Birmingham)
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  1. added 2014-04-16
    Aṣg̲h̲ar Iʻjāz Qāʼimī (2008). Islāmī Naẓriyah-Yi Ak̲h̲lāq. Ejūkeshnal Pablishing Hāʼūs.
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  2. added 2014-04-16
    Gregory W. Trianosky (1998). Supererogation, Wrongdoing, and Vice. In James Rachels (ed.), Ethical Theory 2: Theories About How We Should Live. Oup Oxford.
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  3. added 2014-04-16
    W. Watts Miller (1986). Charity, Property Rights and Supererogation. Philosophical Studies 31:43-62.
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  4. added 2014-04-15
    Uwe Steinhoff, Shalom on the Impermissibility of Self-Defense Against the Tactical Bomber.
    A standard example of a justified aggressor is the tactical bomber who is about to destroy an ammunitions factory in a proportionate, justified military attack, full well knowing that an innocent civilian bystander will also be killed by his attack (“collateral damage”). Intuitively it seems hard to believe that the innocent bystander threatened by the tactical bomber is morally prohibited from killing him in self-defense. Yet, Stephen R. Shalom indeed endorses such a prohibition. I shall argue that all the examples (...)
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  5. added 2014-04-15
    Jackie Leach Scully (2014). Introduction. International Journal of Feminist Approaches to Bioethics 7 (1):1-2.
    This issue of IJFAB is based on papers from the Eighth International Congress of Feminist Approaches to Bioethics (FAB), held in Rotterdam, the Netherlands, in June 2012. The biennial congress is now solidly established as a key feature of the bioethics landscape, and is an important factor in the continuing growth of feminist bioethics. From the first gathering in San Francisco in 1996, FAB congresses have developed a reputation as lively, welcoming, challenging, and intellectually vibrant events that make a particular (...)
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  6. added 2014-04-15
    Kory Sorrell (2014). Our Better Angels: Empathy, Sympathetic Reason, and Pragmatic Moral Progress. The Pluralist 9 (1):66-86.
    Empathy is the ability to infer and share the feelings, intentions, and goals of other persons.1 It provides the basis for our extraordinary capacity to help others, including strangers we may never meet, without interest in personal benefit. Its extent has been controversial, but recent studies in neuroscience, empirical psychology, and primatology support a highly empathic understanding of human nature. This view overturns the so-called “Darwinian” paradigm prevalent both in popular imagination and academic disciplines.2 The “Darwinian” account—in quotes because distant (...)
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  7. added 2014-04-15
    Benjamin Wiker (2013). Morality? In Stephen Dilley (ed.), Darwinian Evolution and Classical Liberalism: Theories in Tension. Lexington Books. 31.
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  8. added 2014-04-15
    Gerald F. Gaus (2010). The Demands of Impartiality and the Evolution of Morality. In Brian Feltham & John Cottingham (eds.), Partiality and Impartiality: Morality, Special Relationships, and the Wider World. Oup Oxford.
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  9. added 2014-04-15
    Mikhaʼel ben Yosef Perets (2009). Sefer Otsar Ha-Musar: Śiḥot Musar Hagut Hashḳafah ; Mabaṭ Ḥadash Ṿe-ʻamoḳ Be-Agadot Ḥazal ; Leḳaḥim Musariyim Mi-Pisḳe Ha-Shu.ʻa. MikhaʾEl Perets.
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  10. added 2014-04-15
    Yūji Genda & Shigeki Uno (eds.) (2009). Kibō No Hajimari: Ryūdōkasuru Sekai De. Tōkyō Daigaku Shuppankai.
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  11. added 2014-04-15
    Owen Flanagan (2003). 16 Ethical Expressions: Why Moralists Scowl, Frown and Smile. In J. Hodges & Gregory Radick (eds.), The Cambridge Companion to Darwin. Cambridge University Press. 377.
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  12. added 2014-04-15
    Alex Rosenberg (2003). 13 Darwinism in Moral Philosophy and Social Theory. In J. Hodges & Gregory Radick (eds.), The Cambridge Companion to Darwin. Cambridge University Press. 310.
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  13. added 2014-04-15
    Jessica C. Flack & Frans Bm de Waal (2000). Any Animal Whatever. Darwinian Building Blocks of Morality in Monkeys and Apes. Journal of Consciousness Studies 7 (1-2):1-2.
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  14. added 2014-04-15
    Maciej Henneberg (2000). The Temptations of Evolutionary Ethics. Journal of Biosocial Science 32 (3):430-431.
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  15. added 2014-04-15
    Thompson Paul (1999). Evolutionary Ethics: Its Origin and Contemporary Face. Zygon 34 (3).
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  16. added 2014-04-15
    K. E. Peters (1999). Evolutionary and Religious Perspectives on Morality: Reflections on the Evolution of Morality. Zygon 34 (3):419-433.
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  17. added 2014-04-15
    Brian Skyrms (1998). Mutual Aid: Darwin Meets The Logic of Decision. In Peter Danielson (ed.), Modeling Rationality, Morality, and Evolution. Oxford University Press. 379--407.
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  18. added 2014-04-15
    Mary Midgley (1994). Darwinism and Ethics'. In K. W. M. Fulford, Grant Gillett & Janet Martin Soskice (eds.), Medicine and Moral Reasoning. Cambridge University Press. 3--6.
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  19. added 2014-04-15
    J. Parker (1993). On Whose Side is Darwin-an Essay Review of-Created From Animals-the Moral Implications of Darwinism. Perspectives in Biology and Medicine 37 (1):146-149.
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  20. added 2014-04-15
    A. Dorschel (1991). [A Functional Explanation of Normative Prescriptive-Evaluative Judgments and the Concept of" Evolutionary Ethics"]. History and Philosophy of the Life Sciences 14 (2):309-328.
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  21. added 2014-04-15
    Marian Stamp Dawkins (1989). The Evolution of Morality. Bioscience 39 (1):46-47.
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  22. added 2014-04-15
    Ruse Michael & O. Wilson Edward (1986). Moral Philosophy as Applied Science: A Darwinian Approach to the Foundations of Ethics. Philosophy 61.
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  23. added 2014-04-14
    Kevin Mulligan (forthcoming). Toni Rønnow-Rasmussen, Personal Value (Oxford: Oxford University Press, 2011), Pp. Xv + 185. Utilitas:1-3.
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  24. added 2014-04-14
    John Mizzoni (forthcoming). Darwin and Normative Ethics. Biological Theory.
  25. added 2014-04-14
    Joachim Wündisch (forthcoming). Green Votes Not Green Virtues: Effective Utilitarian Responses to Climate Change. Utilitas:1-14.
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  26. added 2014-04-14
    Joanna M. Burch-Brown (forthcoming). Martin Peterson, The Dimensions of Consequentialism: Ethics, Equality and Risk (Cambridge: Cambridge University Press, 2013), Pp. Vii + 217. [REVIEW] Utilitas:1-3.
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  27. added 2014-04-14
    Matt Matravers (forthcoming). Review of Robert E. Goodin, Utilitarianism as a Public Philosophy. [REVIEW] Utilitas.
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  28. added 2014-04-14
    K. Magyari & Expertiza Tehnică de Fizica Construcţiei–Grupul (forthcoming). Statuar Matia Corvinul, Piaţa Unirii Cluj-Napoca. Utilitas.
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  29. added 2014-04-14
    Bryan Lueck (forthcoming). On Cosmopolitanisms. In Lucian Stone (ed.), Iranian Identity and Cosmopolitanism: Spheres of Belonging. Bloomsbury. 159-175.
  30. added 2014-04-14
    Ian Rottenberg (2014). Fine Art as Preparation for Christian Love. Journal of Religious Ethics 42 (2):243-262.
    This essay links Jean-Luc Marion's phenomenology of fine art to his description of Christian love. It does so by carefully showing how Marion's overall project is closely related to Kant's well-known account of the relationship between aesthetics and morality. While Kant and Marion both believe that aesthetic experience can lay the groundwork for moral action, their contrasting views of morality lead them to very different articulations of such a relationship. While Kant sees encounters with fine art as preparing individuals for (...)
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  31. added 2014-04-14
    Alan Jotkowitz (2014). The Seminal Contribution of Rabbi Moshe Feinstein to the Development of Modern Jewish Medical Ethics. Journal of Religious Ethics 42 (2):285-309.
    The purpose of this essay is to show how, on a wide variety of issues, Rabbi Moshe Feinstein broke new ground with the established Orthodox rabbinic consensus and blazed a new trail in Jewish medical ethics. Rabbi Feinstein took power away from the rabbis and let patients decide their treatment, he opened the door for a Jewish approach to palliative care, he supported the use of new technologies to aid in reproduction, he endorsed altruistic living organ donation and recognized brain (...)
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  32. added 2014-04-14
    Vincent Lloyd (2014). Thick or Thin? Journal of Religious Ethics 42 (2):335-356.
    If liberal Protestantism begins with suspicion of tradition, is “thick” liberal Protestant theology possible or must liberal Protestant theology always be “thin”? This review essay examines several recent contributions to “thick” theology that make use of, and speak to, social and political engagement. The books under review describe and reflect on the varied forms of Christian political activism and organizing that have emerged in recent years around issues of immigration, fair wages, and global justice. I argue that a distinction between (...)
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  33. added 2014-04-14
    Michael Quinn (2014). Bentham on Mensuration: Calculation and Moral Reasoning. Utilitas 26 (1):61-104.
    This article argues that Bentham was committed to attempting to measure the outcomes of rules by calculating the values of the pains and pleasures to which they gave rise. That pleasure was preferable to pain, and greater pleasure to less, were, for Bentham, foundational premises of rationality, whilst to abjure calculation was to abjure rationality. However, Bentham knew that the experience of pleasure and pain, the entities which provided his objective moral standard, was not only subjective, and only indirectly accessible (...)
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  34. added 2014-04-14
    Hamid Mavani (2014). Two Shi'i Jurisprudential Methodologies to Address Medical and Bioethical Challenges: Traditional Ijtihād and Foundational Ijtihād. Journal of Religious Ethics 42 (2):263-284.
    The legal-ethical dynamism in Islamic law which allows it to respond to the challenges of modernity is said to reside in the institution of ijtihād (independent legal thinking and hermeneutics). However, jurists like Mohsen Kadivar and Ayatollah Faḍlalla have argued that the “traditional ijtihād” paradigm has reached its limits of flexibility as it allows for only minor adaptations and lacks a rigorous methodology because of its reliance on vague and highly subjective juridical devices such as public welfare (maṣlaḥa), imperative necessity (...)
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  35. added 2014-04-14
    Kate Ward (2014). Porters to Heaven. Journal of Religious Ethics 42 (2):216-242.
    This essay presents Augustine as a rich ethical resource on issues of wealth and poverty. Contrary to prevalent views that he had little to say on issues of economic justice, Augustine decries wealth as morally dangerous, promotes the agency of the poor in advocating for themselves with the wealthy, and supports distributive justice. Augustine envisions an interdependent Christian community where the wealthy not only help the poor, but rely on the poor to help them achieve salvation by “bearing their goods (...)
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  36. added 2014-04-14
    Katie Grimes (2014). Butler Interprets Aquinas. Journal of Religious Ethics 42 (2):187-215.
    This essay examines whether the Catholic magisterium's use of Aquinas to condemn homosexual acts is actually Thomistic. Rather than being aligned with the magisterium, Aquinas advances a moral epistemology better illuminated by the work of philosopher Judith Butler. Deploying Butler as a means of immanent critique, I show how magisterial attempts to argue against lesbian and gay sex fail on their own terms. Reading Aquinas alongside Butler shows us why we need not choose between fidelity to Thomistic natural law and (...)
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  37. added 2014-04-14
    W. O'Brien (2014). Boredom. Analysis 74 (2):236-244.
    The author proposes an analysis of boredom. The analysis he proposes is that boredom is an unpleasant mental state consisting of weariness, restlessness, and lack of interest, where certain causal relations exist among the components. He goes on to elaborate on and defend his analysis, concluding with some thoughts on the idea that boredom has some grand metaphysical significance.
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  38. added 2014-04-14
    Dale E. Miller (2014). Jonathan Haidt, The Righteous Mind: Why Good People Are Divided by Politics and Religion (New York: Pantheon, 2012), Pp. Xvii + 419. [REVIEW] Utilitas 26 (1):124-127.
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  39. added 2014-04-14
    David Humbert (2014). After MacIntyre. Journal of Religious Ethics 42 (2):310-333.
    In his influential book After Virtue, Alasdair MacIntyre identifies Kierkegaard's view of ethics with that of Kant. Both Kant and Kierkegaard, according to MacIntyre, accept the modern paradigm of moral activity for which freedom of the will is the ultimate basis. Ronald M. Green, in Kierkegaard and Kant: The Hidden Debt, accepts and deepens this alignment between the two thinkers. Green argues that Kierkegaard deliberately obscured his debt to Kant by a systematic “misattribution” of his ideas to other thinkers, and (...)
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  40. added 2014-04-14
    Elizabeth M. Bucar & Aaron Stalnaker (2014). On Comparative Religious Ethics as a Field of Study. Journal of Religious Ethics 42 (2):358-384.
    This essay is a critical engagement with recent assessments of comparative religious ethics by John Kelsay and Jung Lee. Contra Kelsay's proposal to return to a neo-Weberian sociology of religious norm elaboration and justification, the authors argue that comparative religious ethics is and should be practiced as a field of study in active conversation with other fields that consider human flourishing, employing a variety of methods that have their roots in multiple disciplines. Cross-pollination from a variety of disciplines is a (...)
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  41. added 2014-04-14
    B. Roessler (2013). Friends, Connections, and Social Norms of Privacy. Do Social Network Sites Change Our Conception of Friendship? Krisis (2):114-119.
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  42. added 2014-04-14
    B. Roessler (2011). Autonomie. In R. Stoecker C. Neuhäuser & M.-L. Raters (eds.), Handbuch Angewandte Ethik. Metzler.
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  43. added 2014-04-14
    B. Roessler (2009). Autonomie und Ambivalenz. In von R. Forst (ed.), Sozialphilosophie und Kritik. Suhrkamp Taschenbuch.
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  44. added 2014-04-14
    O. F. Well-Being (2008). Well-Being, Autonomy, and the Horizon Problem. Utilitas 20 (2).
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  45. added 2014-04-14
    Vi Infinite Superiorities (2008). Millian Qualitative Superiorities and Utilitarianism, Part II. Utilitas 20:2009.
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  46. added 2014-04-14
    Peter Railton (2008). Review of Peter Railton, Facts, Values and Norms: Essays Toward a Morality of Consequence. [REVIEW] Utilitas 20 (2).
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  47. added 2014-04-14
    Orn Tannsj O. Torbj (2008). Egalitarianism and the Putative Paradoxes of Population Ethics. Utilitas 20 (2).
  48. added 2014-04-14
    B. Roessler & A. Honneth (eds.) (2008). Von Person Zu Person. Zur Moralität Persönlicher Beziehungen. Suhrkamp.
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  49. added 2014-04-14
    Metaethics After Moore (2008). The Right Kind of Solution to the Wrong Kind of Reason Problem. Utilitas 20 (4).
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  50. added 2014-04-14
    C. L. R. James (2007). Mill and Sidgwick, Imperialism and Racism. Utilitas 19 (1).
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1 — 50 / 523