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  1. Christian Coons (2012). Toni Rønnow-Rasmussen, Personal Value. [REVIEW] Ethics 123 (1):183-188.
  2. Wlodek Rabinowicz (2012). Value Relations Revisited. Economics and Philosophy 28 (2):133-164.
    In Rabinowicz , I considered how value relations can best be analysed in terms of fitting pro-attitudes. In the formal model of that paper, fitting pro-attitudes are represented by the class of permissible preference orderings on a domain of items that are being compared. As it turns out, this approach opens up for a multiplicity of different types of value relationships, along with the standard relations of , , and . Unfortunately, the approach is vulnerable to a number of objections. (...)
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  3. Andrew Reisner (2015). Fittingness, Value and Trans-World Attitudes. Philosophical Quarterly:1-22.
    Philosophers interested in the fitting attitude analysis of final value have devoted a great deal of attention to the wrong kind of reasons problem. This paper offers an example of the reverse difficulty, the wrong kind of value problem. This problem creates deeper challenges for the fitting attitude analysis and provides independent grounds for rejecting it, or at least for doubting seriously its correctness.
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  4. Andras Szigeti (2010). Constitutionalism and Value Theory. In Andras Sajo & Renata Uitz (eds.), Constitutional Topography: Values and Constitutions. ELEVEN INTERNATIONAL PUBLISHING.
    The theory and practice of constitutionalism is tightly interwoven with references and appeals to values. However, these references and appeals frequently remain undertheorized and are seldom connected directly to philosophical theories of value. This chapter outlines some ways in which such connections might be established.
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  5. Scott Zeman (2009). By Grace of Broken Skin. Radical Philosophy Review 12 (1/2):289-313.
    I address the question of the origins and historical meaning of art. Analyzing suggestions from Marx, Derrida, Winnicott, and Todorov, I claim that art doesn’t simply represent conscious, historical events but is also the continuing presentation of the prehistorical break-up of our “original” human family. Indeed, perpetuating yet distancing this archaic scene of community and violence in tension, art performs this mediation not just in history but also as history, as a secretive historiography of splitting and meaning-making. To this end, (...)
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