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Normative Ethics

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  1. A. R. A. (1958). New Foundations for Ethical Theory, Part I. Review of Metaphysics 11 (4):693-693.
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    Consequentialism
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    Virtue Ethics
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  2. Julian Baggini (2012). Christine M. Korsgaard Interview. The Philosophers' Magazine 58:60-69.
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    Moral Phenomena
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  3. 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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  4. Kenneth Baynes (1989). Christine M. Korsgaard. The Monist 72 (3).
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  5. Luca Bertolino (2014). Mi impegno? Ci impegniamo! L'anelito del soggetto e il coro dei soggetti erranti. In Anna Marina Mariani (ed.), Impegnarsi. Adulti e giovani: nessuno escluso. edizioni junior. 35-42.
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    Deontological Moral Theories
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    Ethical Theories, Miscellaneous
     Anti-Theory
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     Ethical Theories, Misc
    Moral Value
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    Moral Phenomena
     Desert
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     Obligation
     Promises
     Suberogation
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     Moral Phenomena, Misc
    Moral Psychology
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  6. Luca Bertolino (2014). "Mi impegno". Note sull'"anelito" del soggetto. Nuova Secondaria 31 (10):46-50.
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    Consequentialism
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    Moral Phenomena
     Desert
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    Moral Psychology
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  7. John R. Boatright (1973). The Practicality of Moral Judgments. Philosophical Quarterly 23 (93):316-334.
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    Consequentialism
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    Deontological Moral Theories
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    Virtue Ethics
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    Ethical Theories, Miscellaneous
     Anti-Theory
     Ethical Egoism
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     Contrasting Ethical Theories
     Actualism and Possibilism in Ethics
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    Moral Value
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    Moral Phenomena
     Desert
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     Suberogation
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    Moral Psychology
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  8. Mary Anthony Brown (1957). Fundamento Constitutivo de la Moral (Review). Franciscan Studies 17 (4):396-397.
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    Consequentialism
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    Virtue Ethics
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    Moral Phenomena
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  9. S. S. S. Browne (1945). Right Acts and Moral Actions. Journal of Philosophy 42 (19):505-515.
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     Desert
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  10. 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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  11. John Dewey (1892). Green's Theory of the Moral Motive. Philosophical Review 1 (6):593-612.
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  12. Sharmisths Dhar (2010). Affective Intuition and Rule Deployment: The Dénouement of Moral Judgment. INTERNATIONAL JOURNAL ON HUMANISTIC IDEOLOGY STUDIES INTO THE NATURE AND ORIGIN OF HUMANISTIC IDEAS 3 (1):141-152.
    What faculty of our mind is best suited to endow us with all that is required to carry forth our moral enterprise? In other words, what are the cognitive resources that subserve the moral mind? This is a core empirical question, raised much to the delight of the investigative inquisitiveness of the moral psychologists. But the philosophical connection to this problem can be traced back to as far in time as that of Plato the main tenet of whose tripartite theory (...)
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    Deontological Moral Theories
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     Anti-Theory
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  13. Andreas Dorschel (1995). Das anthropologische Argument in der praktischen Philosophie und die Logik des Vergleichs. Logos 2 (1):19-40.
    Arnold Gehlen's attempt to give anthropological grounds for morality stems from Kant's idea that being freed from the compulsion of instinct left human beings in need of compensation for the loss of the practical guidance which instinct had hitherto provided. Whereas Kant thought this compensation was to found only in reasoned morality, Gehlen would argue that morality provides recompense by becoming a quasi-instinct that functions without reflection and that needs to be bred into human beings. The author maintains that in (...)
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  14. Andreas Dorschel (1994). The Anthropological Argument in Practical Philosophy and the Logic of Comparison. History of European Ideas 18 (3):387-400.
    Arnold Gehlen's attempt to give anthropological grounds for morality stems from Kant's idea that being freed from the compulsion of instinct left human beings in need of compensation for the loss of the practical guidance which instinct had hitherto provided. Whereas Kant thought this compensation was to found only in reasoned morality, Gehlen would argue that morality provides recompense by becoming a quasi-instinct that functions without reflection and that needs to be bred into human beings. The author maintains that in (...)
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  15. W. D. Falk (1945). Obligation and Rightness. Philosophy 20 (76):129 - 147.
    Butler observes in the Preface to the Sermons that the subject of morals can be approached in two different ways: “One begins from enquiring into the abstract relations of things: the other from a matter of fact, namely what the particular nature of man is, its several parts, their economy or constitution; from whence it proceeds to determine what course of life it is, which is correspondent to his whole nature. In the former method the conclusion is expressed thus, that (...)
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  16. Adam Feltz & Edward T. Cokely (2012). The Virtues of Ignorance. Review of Philosophy and Psychology 3 (3):335-350.
    It is commonly claimed that fully virtuous individuals cannot be ignorant and that everyday intuitions support this fact. Others maintain that there are virtues of ignorance and most people recognize them. Both views cannot be correct. We report evidence from three experiments suggesting that ignorance does not rule out folk attributions of virtue. Additionally, results show that many of these judgments can be predicted by one’s emotional stability—a heritable personality trait. We argue that these results are philosophically important for the (...)
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  17. Frances Ferguson (2008). Bernard Williams and the Importance of Being Literarily Earnest. In Daniel Callcut (ed.), Reading Bernard Williams. Routledge.
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  18. Andrew T. Forcehimes (forthcoming). Expectations and the Limits of Legal Validity. Utilitas:1-16.
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  19. Herman S. Forest (1993). Standing Up to Neologisms. BioScience 43 (9):597-597.
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  20. Alfred J. Freddoso, Two Roles for Catholic Philosophers.
    In his treatise on justice St. Thomas points out that the virtue of filial piety (pietas), by which we render honor to our parents, fails to satisfy the proper definition of justice because we cannot fully repay our debt to them. The same holds true of the virtue of respectfulness (observantia), by which we render honor to our teachers and guides, all the more if they themselves are virtuous. Ralph McInerny has been teacher and guide to me, and a virtuous (...)
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  21. Trudy Govier (1999). Forgiveness and the Unforgivable. American Philosophical Quarterly 36 (1):59 - 75.
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  22. Charles L. Griswold (2008). Forgiveness, Secular and Religious. Proceedings of the American Catholic Philosophical Association 82:303-313.
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  23. Mahesh Gupta (1990). Review: Biological Perspectives of Moral Sociality. [REVIEW] Behavior and Philosophy 18 (2):97 - 99.
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  24. S. O. H. (1969). The New Immorality. Review of Metaphysics 22 (3):580-580.
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  25. John C. Hall (1968). Consequences of Utilitarianism. Philosophical Books 9 (2):8-10.
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  26. John Halstead (forthcoming). The Impotence of the Value Pump. Utilitas:1-22.
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  27. Marc Hauser, Fiery Cushman, Liane Young, J. I. N. Kang-Xing & John Mikhail (2007). A Dissociation Between Moral Judgments and Justifications. Mind and Language 22 (1):1–21.
    To what extent do moral judgments depend on conscious reasoning from explicitly understood principles? We address this question by investigating one particular moral principle, the principle of the double effect. Using web-based technology, we collected a large data set on individuals' responses to a series of moral dilemmas, asking when harm to innocent others is permissible. Each moral dilemma presented a choice between action and inaction, both resulting in lives saved and lives lost. Results showed that: (1) patterns of moral (...)
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  28. Max Hocutt (2010). Morality: What in the World is It?. Behavior and Philosophy 38:31-48.
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  29. Douglas Huff (1998). The Role of Character in Moral Judgments. Cogito 12 (1):65-70.
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  30. Keith Hyams (forthcoming). Hypothetical Choice, Egalitarianism and the Separateness of Persons. Utilitas:1-23.
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  31. Tobias Keiling (2013). Phänomenologische Freiheit in Husserls Ideen... In Diego D'Angelo, Sylvaine Gourdain, Tobias Keiling & Nikola Mirkovic (eds.), Frei sein, frei handeln. Freiheit zwischen theoretischer und praktischer Philosophie. Alber. 243-271.
    Dem phänomenologischen Philosophieren liegt ein spezifisches Verständnis von Freiheit zugrunde, an dem sich eine negative und eine positive Seite unterscheiden lassen. Negativ ist die phänomenologische Freiheit die Freiheit von philosophischen Vorurteilen, positiv eine Freiheit zum philosophischen Neuanfang. Sie benennt die Fähigkeit, sich in einer Erfahrungssituation auf das für diese Situation Wesentliche einzulassen, dieses philosophisch zu erfassen und entsprechend zu handeln. Aufgrund dieser Kontinuität im Phänomen der Freiheit selbst lässt sich die phänomenologische Freiheit weder allein als negative, noch allein als positive (...)
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  32. Jonathan Lear (2007). Bernard Williams: Philosophy as a Humanistic Discipline. Journal of Philosophy 104 (10).
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  33. Kasper Lippert-rasmussen (1996). Moral Status and the Impermissibility of Minimizing Violations. Philosophy and Public Affairs 25 (4):333–351.
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  34. Rosemary Lowry & Martin Peterson (2012). Cost-Benefit Analysis and Non-Utilitarian Ethics. Politics, Philosophy and Economics 11 (3):1470594-11416767.
    Cost-benefit analysis is commonly understood to be intimately connected with utilitarianism and incompatible with other moral theories, particularly those that focus on deontological concepts such as rights. We reject this claim and argue that cost-benefit analysis can take moral rights as well as other non-utilitarian moral considerations into account in a systematic manner. We discuss three ways of doing this, and claim that two of them (output filters and input filters) can account for a wide range of rights-based moral theories, (...)
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  35. Bryan Lueck (forthcoming). Dignity at the Limit: Jean-Luc Nancy on the Possibility of Incommensurable Worth. Continental Philosophy Review.
    Dignity, according to some recent arguments, is a useless concept, giving vague expression to moral intuitions that are better captured by other, better defined concepts. In this paper, I defend the concept of dignity against such skeptical arguments. I begin with a description of the defining features of the Kantian conception of dignity. I then examine one of the strongest arguments against that conception, advanced by Arthur Schopenhauer in On the Basis of Morality. After considering some standard accounts of dignity, (...)
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  36. John Macquarrie (1967). A Dictionary of Christian Ethics. London, S. C. M. Press.
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  37. John Marshall (1973). The Proof of Utility and Equity in Mill's Utilitarianism. Canadian Journal of Philosophy 3 (1):13 - 26.
    According to common interpretations of mill's 'proof' of utility (chapter 4 utilitarianism), The conclusion, "the general happiness is desirable", Is said to be a simple maximizing conception and to ignore the competing desirability or deontic claims of justice. I offer a construction of the 'proof' such that the term "general happiness" in the conclusion is seen to include equitable distribution of happiness among persons as a rational condition of goodness. This construction turns crucially on the idea that each person has (...)
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  38. Sandra E. Marshall (2001). 'It's Good to Talk'? Proceedings of the Aristotelian Society 101 (2):129–144.
    The idea that there are some things which we should not talk about is most commonly dealt with in the context of debates about rights to free speech, and other contexts in which the value of talking is typically understood in instrumental terms. This paper explores ways of grounding that idea which do not depend upon instrumental values, in particular in the context of self-revelatory and confessional talk.
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  39. Tom McClelland (2013). Review of Mark Rowlands, Can Animals Be Moral? [REVIEW] Metapsychology Online 17 (29).
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  40. Colin McGinn (1997). Minds and Bodies: Philosophers and Their Ideas. Oxford University Press.
    In Minds and Bodies, one of philosophy's most dynamic and versatile thinkers gathers nearly forty review essays written over the past twenty years for publications of a nonspecialized kind. They cover biography, particularly of Russell and Wittgenstein; philosophy of mind, especially consciousness; and ethics, with an emphasis on applied ethics. Lucid and accessible, these essays together form a vivid picture of contemporary philosophy for the general reader, and will be welcomed by those within the philosophical community for their crisp critical (...)
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  41. Liz Mckinnell (2015). A Medicine for My State of Mind’: The Role of Wordsworth in John Stuart Mill's Moral and Psychological Development. Utilitas 27 (1):43-60.
    According to Jeremy Bentham's account of happiness, pleasure is understood as homogeneous, without qualitative differences between pleasures, and the relation between pleasure and its objects is understood as morally and psychologically arbitrary. John Stuart Mill's emerged as he realized the psychological impossibility of living according to this view. His recovery was aided by engagement with the poetry of Wordsworth, through which he developed the notion that the cultivation of character and sentiments is an essential element of a good life. I (...)
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  42. Joseph Millum (forthcoming). Age and Death: A Defence of Gradualism. Utilitas:1-19.
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  43. Ole Martin Moen (2015). Katarzyna de Lazari-Radek and Peter Singer, The Point of View of the Universe: Sidgwick and Contemporary Ethics , Pp. Xvi + 403. Utilitas 27 (1):115-117.
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  44. Nikil Mukerji (forthcoming). Experimentelle Ethik. In Julian Nida-Rümelin, Irina Spiegel & Markus Tiedemann (eds.), Philosophie und Ethik - Band 2: Disziplinen und Themen. UTB.
    Was tun Philosophen eigentlich, wenn sie Philosophie treiben? Oder besser: Was sollten Philosophen tun, wenn sie Philosophie treiben? Diese Frage ist selbst eine philosophische. Und sie wird seit einigen Jahren wieder mit zunehmender Intensität diskutiert. Dafür ist vor allem eine neue philosophische Bewegung verantwortlich, die man als „experimentelle Philosophie“ oder kurz „x-phi“ bezeichnet. Anhänger dieser Bewegung glauben, die Philosophie solle sich in Vorgehensweise und Methodik den empirischen Wissenschaften annähern und philosophischen Fragestellungen mithilfe empirischer Tests zu Leibe rücken. Diese Ansicht steht (...)
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  45. Ryan Muldoon (forthcoming). Expanding the Justificatory Framework of Mill's Experiments in Living. Utilitas:1-16.
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  46. Tim Mulgan (2015). Utilitarianism for a Broken World. Utilitas 27 (1):92-114.
    Drawing on the author's recent book Ethics for a Broken World, this article explores the philosophical implications of the fact that climate change might lead to a broken world where resources are insufficient to meet everyone's basic needs, and where our affluent way of life is no longer an option. It argues that the broken world has an impact, not only on applied ethics, but also on moral theory. It then explores that impact. The article first argues that the broken (...)
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  47. Robert J. Mulvaney (1990). Review: What Morality Requires. [REVIEW] Behavior and Philosophy 18 (1):81 - 83.
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  48. Felicitas Munzel (2003). Agent-Centered Morality. International Studies in Philosophy 35 (4):282-284.
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  49. James Bernard Murphy (forthcoming). Does Habit Interference Explain Moral Failure? Review of Philosophy and Psychology:1-19.
    Social psychologists have performed many well-known experiments demonstrating that experimental subjects will perform in ways that are normatively inconsistent even across very similar situations. Situationist social psychologists and philosophers have often interpreted these findings to imply that most people lack general moral dispositions. These situationists have argued that our moral dispositions are at best narrowly local traits; they often describe our moral characters as fragmented. In this paper, I offer an alternative hypothesis for the same experimental results. I argue that (...)
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  50. Reinhold Niebuhr (1968). Faith and Politics. New York, G. Braziller.
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