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  1. Glen O. Allen (1970). From the "Naturalistic Fallacy" to the Ideal Observer Theory. Philosophy and Phenomenological Research 30 (4):533-549.
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  2. Glen-O. Allen (1970). From the "Naturalistic Fallacy" to the Ideal Observer Theory. Philosophy and Phenomenological Research 30:533-549.
    G. E. MOORE'S PROOF THAT 'GOOD' CANNOT BE DEFINED IS THE\nANALOGUE OF HUME'S PROOF THAT THE IDEA OF CAUSE HAS NO\nEMPIRICAL CORRELATE. AS A PROOF, IT CANNOT SUSTAIN ETHICAL\nINTUITIONISM, EMOTIVISM, OR THE VARIOUS MODIFICATIONS OF\nETHICAL NATURALISM WHICH HAVE BEEN MADE TO REST UPON IT.\nHOWEVER, IT DOES SUSTAIN THE THEORY THAT VALUES ARE CAUSES\nOF HUMAN RESPONSES, AND THAT, UNDER A METHODOLOGICAL\nINTERPRETATION OF OBJECTIVITY, VALUES HAVE OBJECTIVE\nCOGNITIVE STATUS AS CAUSES OF RESPONSES IN THE\nCONSCIOUSNESS OF A HYPOTHETICAL BEING, AN IDEAL OBSERVER.
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  3. James C. Anderson (1974). A Note on Searle's Naturalistic Fallacy Fallacy. Analysis 34 (4):139 - 141.
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  4. Erik Angner, Did Hayek Commit the Naturalistic Fallacy?
    In promoting spontaneous orders – orders that evolve in a process of cultural evolution – as “efficient,” “beneficial,” and “advantageous,” Friedrich A. Hayek (1899-1992) has often been attributed the belief that there is something desirable about them. For this reason, he has been accused of committing the naturalistic fallacy, that is, of trying to derive an “ought” from an “is.” It appears that Hayek was..
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  5. Michael Augros & Christopher Oleson (2013). St. Thomas and the Naturalistic Fallacy. The National Catholic Bioethics Quarterly 13 (4):637-661.
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  6. G. P. Baker & P. M. Hacker (1966). Rules, Definitions, And The Naturalistic Fallacy. American Philosophical Quarterly 3 (October):299-305.
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  7. Thomas Baldwin (ed.) (1993). Principia Ethica. Cambridge University Press.
    Principia Ethica is recognised as the definitive starting point for twentieth-century ethical theory. Its influence was first largely confined to the Bloomsbury Group - Maynard Keynes wrote that it was 'better than Plato' - who took it up for its celebration of the values of art and love; but later it achieved the widespread recognition it still retains as a classic text of analytic ethical theory. It is particularly renowned for Moore's argument that previous ethical theories have been guilty of (...)
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  8. Jonathan Barrett (1991). Really Taking Darwin and the Naturalistic Fallacy Seriously: An Objection to Rottschaefer and Martinsen. [REVIEW] Biology and Philosophy 6 (4):433-437.
    Out of a concern to respect the naturalistic fallacy, Ruse (1986) argues for the possibility of causal, but not justificatory, explanations of morality in terms of evolutionary processes. In a discussion of Ruse's work, Rottschaefer and Martinsen (1990) claim that he erroneously limits the explanatory scope of evolutionary concepts, because he fails to see that one can have objective moral properties without committing either of two forms of the naturalistic fallacy, if one holds that moral properties supervene on non-moral properties. (...)
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  9. Bernard H. Baumrin (1968). Is There a Naturalistic Fallacy? American Philosophical Quarterly 5 (2):79 - 89.
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  10. Hasna Begum (1979). Moore on Goodness and the Naturalistic Fallacy. Australasian Journal of Philosophy 57 (3):251 – 265.
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  11. Hasna Begum (1979). Moore on Goodness and the Naturalistic Fallacy. Australasian Journal of Philosophy 57 (3):251-265.
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  12. David Brax, Hedonic Naturalism.
    Published (in Swedish) in the journal Filosofisk tidskrift as "Hedonistisk naturalism", 2011/3.
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  13. Adriano Naves de Brito (2010). Falácia naturalista e naturalismo moral: do é ao deve mediante o quero. Kriterion: Journal of Philosophy 51 (121):215-226.
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  14. William Harry Bruening (1969). The Naturalistic Fallacy and Value Terms in Ethics. Dissertation, University of Notre Dame
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  15. Karla Chediak (2006). O problema da falácia naturalista para o projeto de uma ética evolucionista. Kriterion: Journal of Philosophy 47 (113):147-157.
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  16. John P. Crossley (1978). Theological Ethics and The Naturalistic Fallacy. Journal of Religious Ethics 6 (1):121-134.
    Theological ethics is vulnerable to the charge made by some philosophical ethicists that it frequently commits the "naturalistic fallacy," i.e., that it fallaciously derives duties and obligations from purely descriptive theological premises. Some theological ethicists, acceding to the charge, have contented themselves with an examination of how theological ethics might "influence" or "enrich" ethical propositions based on non-theological foundations. This essay analyzes the current scene in theological ethics and argues that the "naturalistic fallacy" is not the real danger. The real (...)
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  17. Oliver Curry, Who's Afraid of the Naturalistic Fallacy?
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  18. Lorraine Daston (2014). The Naturalistic Fallacy Is Modern. Isis: A Journal of the History of Science 105 (3):579-587.
    The naturalistic fallacy appears to be ubiquitous and irresistible. The avant-garde and the rearguard, the devout and the secular, the learned elite and the lay public all seem to want to enlist nature on their side, everywhere and always. Yet a closer look at the history of the term “naturalistic fallacy” and its associated arguments suggests that this way of understanding appeals to nature’s authority in human affairs is of relatively modern origin. To apply this category cross-historically masks considerable variability (...)
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  19. Mario De Caro & David Macarthur (eds.) (2004). Naturalism in Question. Harvard University Press.
    This volume presents a group of leading thinkers who criticize scientific naturalism not in the name of some form of supernaturalism, but in order to defend a ...
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  20. Sinion Derpmann, Dominik Düber, Tim Rojek & Konstantin Schnieder (2013). Can Kitcher Avoid the Naturalistic Fallacy? In Marie Kaiser & Ansgar Seide (eds.), Philip Kitcher. Pragmatic Naturalism. Ontos 61.
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  21. Julian Dodd & Suzanne Stern-Gillet (1995). The Is/Ought Gap, the Fact/Value Distinction and the Naturalistic Fallacy. Dialogue 34 (04):727-.
  22. Mauro Dorato (2015). The Naturalness of the Naturalistic Fallacy and the Ethics of Nanotechnology. In The Role of Technology in Science: Philosophical Perspectives. Springer Netherlands
    In the first part of this paper, I try to clear the ground from frequent misconceptions about the relationship between fact and value by examining some uses of the adjective “natural” in ethical controversies. Such uses bear evidence to our “natural” tendency to regard nature (considered in a descriptive sense, as the complex of physical and biological regularities) as the source of ethical norms. I then try to account for the origin of this tendency by offering three related explanations, the (...)
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  23. EImer H. Duncan (1970). Has Anyone Committed the Naturalistic Fallacy? Southwestern Journal of Philosophy 1 (1):40-46.
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  24. Elmer H. Duncan (1970). Has Anyone Committed the Naturalistic Fallacy? Southern Journal of Philosophy 8 (1):49-55.
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  25. Antoine C. Dussault, Ecocentrism and Appeals to Nature's Goodness: Must They Be Fallacious?
  26. Antoine C. Dussault (2013). L’écocentrisme et ses appels normatifs à la nature : sont-ils nécessairement fallacieux ? In É Litalien (ed.), Peut-on tirer une éthique de l'étude de la nature ? Les Cahiers d'Ithaque 43-76.
  27. Antoine C. Dussault (2010). Le rôle de la science dans l'écocentrisme humien de Callicott. Revue Phares 10:103-123.
  28. Kevin Elliott (2002). Biomedical Ethics, Public-Health Risk Assessment, and the Naturalistic Fallacy. Public Affairs Quarterly 16 (4):351-376.
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  29. Federico L. G. Faroldi (2012). Fallacia Deontica. From "Ought" to "Is". Rivista Internazionale di Filosofia Del Diritto 89 (3):413–418.
  30. James Fieser (1993). Moore, Spencer, and the Naturalistic Fallacy. History of Philosophy Quarterly 10 (3):271 - 276.
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  31. W. K. Frankena (1939). The Naturalistic Fallacy. Mind 48 (192):464-477.
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  32. William K. Frankena (1958). Macintyre on Defining Morality. Philosophy 33 (125):158 - 162.
    IN “What Morality is Not”, Philosophy , XXXII , Mr. Alasdair Maclntyre argues against the view, now common, “that universal–izability is of the essence of moral valuation”. On page 331 he uses an argument which is an adaptation and extension of Moore's naturalistic fallacy argument, and which is generalizable. As Moore's argument, if cogent, holds against all definitions of “good”, “right”, etc., so Maclntyre's argument, if good, holds against all definitions of “moral” and “morality”. For this reason I shall examine (...)
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  33. David P. Gauthier (1967). Moore's Naturalistic Fallacy. American Philosophical Quarterly 4 (4):315 - 320.
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  34. George R. Geiger (1949). A Note on the Naturalistic Fallacy. Philosophy of Science 16 (4):336-342.
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  35. James M. Giarelli (1976). Lawrence Kohlberg and G. E. Moore on the Naturalistic Fallacy. Educational Theory 26 (4):348-354.
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  36. Steven Gimbel (2002). Avoiding the Super-Naturalistic Fallacy: Practical Reasoning and the Insightful Undergraduate. Journal of Thought 37 (3).
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  37. Daniel Goldberg (2015). The Naturalistic Fallacy in Ethical Discourse on the Social Determinants of Health. American Journal of Bioethics 15 (3):58-60.
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  38. Kenneth E. Goodpaster (1985). Business Ethics, Ideology, and the Naturalistic Fallacy. Journal of Business Ethics 4 (4):227 - 232.
    This paper addresses the relationship between theoretical and applied ethics. It directs philosophical attention toward the concept of ideology, conceived as a bridge between high-level principles and decision-making practice. How are we to understand this bridge and how can we avoid the naturalistic fallacy while taking ideology seriously?It is then suggested that the challenge posed by ideology in the arena of organizational ethics is in many ways similar to the challenge posed by developmentalist accounts of moral stages in the arena (...)
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  39. Oren Harman (2012). Is the Naturalistic Fallacy Dead (and If So, Ought It Be?). Journal of the History of Biology 45 (3):557 - 572.
    Much of modern moral philosophy argued that there are is's in this world, and there are oughts, but that the two are entirely independent of one another. What this meant was that morality had nothing to do with man's biological nature, and could not be derived from it. Any such attempt was considered to be a categorical mistake, and plain foolish. Most philosophers still believe this, but a growing group of neonaturalist thinkers are now challenging their assumptions. Here I consider (...)
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  40. Oren Harman (2012). Is the Naturalistic Fallacy Dead. Journal of the History of Biology 45 (3):557-572.
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  41. Frank Hindriks (2002). Institutional Facts and the Naturalistic Fallacy. Confronting Searle with Searle. ProtoSociology 16.
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  42. Kurt Holukoff, Igniting the Deontic Consequence Relation: Dilemmas, Trumping, and the Naturalistic Fallacy.
    In this work, Kurt Holukoff examines three formal approaches to representing valid inferences in reasoning regarding obligation and its cognates: deontic logic. He argues that an appropriate formalization of deontic logic should take genuine moral dilemmas seriously, be capable of representing trumping-like reasoning, and not make the naturalistic fallacy valid as a matter of logic. The three systems he investigates are, the Standard Deontic logic, a Relevant Deontic logic, and Schotch and Jennings’ multiple moral accessibility relations Deontic logic. The Standard (...)
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  43. John P. Crossley Jr (1978). Theological Ethics and The Naturalistic Fallacy. Journal of Religious Ethics 6 (1):121 - 134.
    Theological ethics is vulnerable to the charge made by some philosophical ethicists that it frequently commits the "naturalistic fallacy," i.e., that it fallaciously derives duties and obligations from purely descriptive theological premises. Some theological ethicists, acceding to the charge, have contented themselves with an examination of how theological ethics might "influence" or "enrich" ethical propositions based on non-theological foundations. This essay analyzes the current scene in theological ethics and argues that the "naturalistic fallacy" is not the real danger. The real (...)
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  44. Meena Kelkar (1983). Naturalistic Fallacy : Does Spinoza Commit This Fallacy? Indian Philosophical Quarterly 10 (3):303.
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  45. Andrew J. Kerr (2000). The Possibility of Metaphysics: Environmental Ethics and the Naturalistic Fallacy. Environmental Ethics 22 (1):85-99.
    One of the most distinguishing features of environmental ethics has been the effort to develop a nonanthropocentric intrinsic value theory, that is, a definition of the good which is not dependent upon some quality particular to humanity, a definition of the good whereby properties found in the terrestrial, nonhuman world are constitutive of that definition. In this paper, I argue that major nonanthropocentric theories suffer from arbitrariness. I argue through the use of representative thinkers that much nonathropocentric theory has committed (...)
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  46. Aurel Kolnai (1980). The Ghost of the Naturalistic Fallacy. Philosophy 55 (211):5 - 16.
    In 1952, having for the first time to give a lecture in Madrid, I said somewhat dejectedly to the able and witty young man entrusted with the tedious task of revising the Spanish of my text that I found my lecture didn't amount to much: it was but a long paraphrase of one single idea. Perhaps I hoped for an enthusiastic protest on his part. But he only offered as solace the terse remark: ‘Well, I have heard many a lecture (...)
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  47. Moshe Kroy (1975). Facts and Values: Is There a Naturalistic Fallacy? Reason Papers 2:29-39.
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  48. Laurens Landeweerd (2004). Normative-Descriptive and the Naturalistic Fallacy. Global Bioethics 17 (1):17-23.
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  49. John F. Lange (1965). The Logic of Derivationist Versions of the Naturalistic Fallacy. Ratio 7 (2):190.
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  50. John Frederick Lange (1963). In Defense of Ethical Naturalism: An Examination of Certain Aspects of the Naturalistic Fallacy, with Particular Attention to the Logic of the Open Question Argument. Dissertation, Princeton University
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