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  1. Rem B. Edwards (ed.) (1995). Formal Axiology and its Critics. Rodopi.
    Formal Axiology and Its Critics consists of two parts, both of which present criticisms of the formal theory of values developed by Robert S. Hartman, replies to these criticisms, plus a short introduction to formal axiology.Part I consists of articles published or made public during the lifetime of Hartman to which he personally replied. It contains previously published replies to Hector Neri Castañeda, William Eckhardt, and Robert S. Brumbaugh, and previously unpublished replies to Charles Hartshorne, Rem B. Edwards, Robert E. (...)
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  2. Federico Gay (1973). Toward A New Axiology. Southwest Philosophical Studies.
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  3. Leslaw Hostynski (2009). Chapter 1: AXIOLOGY-Formal Axiology of Henryk Elzenberg. Dialogue and Universalism 19 (8):19.
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  4. Sigmund Koch (1969). Axiology, and Science. In Marjorie Glicksman Grene (ed.), The Anatomy of Knowledge: Papers Presented to the Study Group on Foundations of Cultural Unity, Bowdoin College, 1965 and 1966. London, Routledge & K. Paul. 119.
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  5. Richard Leggett (1975). Toward An Axiology Of Nature. Southwest Philosophical Studies.
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  6. E. Moutsopoulos (1987). Art as an Axiology of Man. Filosofia 17:120-152.
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  7. Sven Nyholm (2006). Reason-Based Value or Value-Based Reasons? In Björn Haglund & Helge Malmgren (eds.), Kvantifikator För En Dag. Essays Dedicated to Dag Westerståhl on His Sixtieth Birthday. Philosophical Communications. 193-202.
    In this paper, I discuss practical reasons and value, assuming a coexistence thesis according to which reasons and value always go together. I start by doing some taxonomy, distinguishing among three different ways of accounting for the relation between practical reasons and the good. I argue that, of these views, the most plausible one is that according to which something’s being good just consists in how certain facts about the thing in question – other than that of how it is (...)
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  8. Panos Theodorou (2014). Pain, Pleasure, and the Intentionality of Emotions as Experiences of Values: A New Phenomenological Perspective. Phenomenology and the Cognitive Sciences 13 (4):625-641.
    The article starts with a brief overview of the kinds of approaches that have been attempted for the presentation of Phenomenology’s view on the emotions. I then pass to Husserl’s unsatisfactory efforts to disclose the intentionality of emotions and their intentional correlation with values. Next, I outline the idea of a new, “normalized phenomenological” approach of emotions and values. Pleasure and pain, then, are first explored as affective feelings . In the cases examined, it is shown that, primordially, pleasure and (...)
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  9. B. Zboril (1992). The Foundations of Axiology. Filosoficky Casopis 40 (3):468-475.
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Axiology
  1. Seema Arif (2010). Axiology of Mathnavi Maulana Rumi: The Art of Human Relationship and the Science of Peace. Transcendent Philosophy Journal 11:75-92.
    The philosophical study of axiology provides us means and ways tojudge our value claims objectively and endow ourselves with a criticalframe of reference to reflect upon one’s own thought and actions, aswell as, persons, objects and situations around us. It helps us frameethics, rules governing individual and social conduct, as well as,aesthetics, concepts of beauty and harmony. Axiology gives us thenecessary freedom to explore our inner worlds of thoughts and beliefsand the emotions generated by such mental activity. The purpose is (...)
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  2. Gustaf Arrhenius (1999). An Impossibility Theorem in Population Axiology with Weak Ordering Assumptions. Philosophical Studies 49:11-21.
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  3. Gustaf Arrhenius & Wlodek Rabinowicz (2005). Millian Superiorities. Utilitas 17 (2):127-146.
    Suppose one sets up a sequence of less and less valuable objects such that each object in the sequence is only marginally worse than its immediate predecessor. Could one in this way arrive at something that is dramatically inferior to the point of departure? It has been claimed that if there is a radical value difference between the objects at each end of the sequence, then at some point there must be a corresponding radical difference between the adjacent elements. The (...)
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  4. Robert Audi (1998). The Axiology of Moral Experience. Journal of Ethics 2 (4):355-375.
    This paper clarifies the nature of moral experience, examines its evidential role in supporting moral judgments, and argues that moral experiences can be among the things having intrinsic value. Moral experience is compared with aesthetic experience and contrasted with its close relative, non-moral experience combined with moral beliefs. The concluding sections explore the case for the organicity of intrinsic value and the kind of role such value can play in grounding moral obligation.
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  5. L. K. B. (1961). La Estructura Del Valor. Review of Metaphysics 14 (3):568-568.
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  6. Archie J. Bahm (ed.) (1993). Axiology: Science of Value. Rodopi.
    This book expounds the basic principles of Axiology as a major field of philosophical inquiry. Those principles can be discovered and demonstrated by scientific method. In treating scientific inquiry the book throws light on what values are and how they are known. It explores questions of Good and Bad, Ends and Means, and Appearance and Reality as applied to values. Axiology, argues the author, provides the basis for ethics as the science of oughtness: the power that a greater good has (...)
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  7. Archie J. Bahm (1980). Axiology, the Science of Values ; Ethics, the Science of Oughtness. World Books.
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  8. Lawrence C. Becker (1972). Axiology, Deontology, and Agent Morality: The Need for Coordination. [REVIEW] Journal of Value Inquiry 6 (3):213-220.
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  9. John B. Berthrong (2008). Riding the Third Wave: T U Weiming's Confucian Axiology. Dao: A Journal of Comparative Philosophy 7 (4):423-435.
    Weiming) has assisted in defining the New Confucian movement, a philosophical discourse that depends on axiological themes and traits based on an exegesis and defense of the revival and reform of traditional Confucian discourse inherited from the Classical and Neo-Confucian waves in East Asia. Thomas A. Metzger’s discussion of the profound difference between modern Western post-Enlightenment discourse and New Confucian discourse challenges many of Du’s primary assumptions. My conclusion is that Du is both a citizen of the modern Western academy (...)
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  10. Ben Bramble (forthcoming). On Susan Wolf's 'Good-For-Nothings'. Ethical Theory and Moral Practice:1-11.
    In her recent Presidential Address to the American Philosophical Association, “Good-For-Nothings”, Susan Wolf (2011) argues against welfarism about value by appeal to great works of art, literature, music, and philosophy. Wolf gives three main arguments, which I call The Superfluity Argument, The Explanation of Benefit Argument, and The Welfarist’s Mistake. In this paper, I reconstruct these arguments and explain where, in my view, each goes wrong.
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  11. David Brax (2008). Pleasure in the Motivational System: Towards an Empirically Responsible Theory of Value. In Martin Jönsson (ed.), Proceedings of the Lund-Rutgers Conference. Lund University.
    Theories about value struggles with the problem how toaccount for the motivational force inherent to value judgments. Whereasthe exact role of motivation in evaluation is the subject of somecontroversy, it’s arguably a truism that value has something to do withmotivation. In this paper, I suggest that given that the role of motivationin ethical theory is left quite unspecific by the “truisms” or “platitudes”governing evaluative concepts, a scientific understanding of motivationcan provide a rich source of clues for how we might go (...)
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  12. Franz Brentano (1990). L'origine de la connaissance morale (1889). Revue de Métaphysique et de Morale 95 (1):3 - 32.
  13. Franz Brentano (1889/1969). The Origin of Our Knowledge of Right and Wrong. Routledge.
    First published in 1969. Routledge is an imprint of Taylor & Francis, an informa company.
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  14. Franz Brentano (1889). Vom Ursprung Sittlicher Erkenntnis. Duncker & Humblot.
    Vom Ursprung sittlicher Erkenntnis. Ein Vortrag. Brentano, Vom Ursprung sittl, Erkenntnis, 1 I. Die Einladung zu einem Vortrage, welche die Iuristische Gesellschaft Vom Ursprung sittlicher Erkenntnis Ein Vortrag Seite Wert der Geschichte und ...
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  15. John Broome (1991). Weighing Goods: Equality, Uncertainty and Time. Wiley-Blackwell.
  16. Campbell Brown (2007). Two Kinds of Holism About Values. Philosophical Quarterly 57 (228):456–463.
    I compare two kinds of holism about values: G.E. Moore's 'organic unities', and Jonathan Dancy's 'value holism'. I propose a simple formal model for representing evaluations of parts and wholes. I then define two conditions, additivism and invariabilism, which together imply a third, atomism. Since atomism is absurd, we must reject one of the former two conditions. This is where Moore and Dancy part company: whereas Moore rejects additivism, Dancy rejects invariabilism. I argue that Moore's view is more plausible. Invariabilism (...)
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  17. Robert S. Brumbaugh (1977). Robert Hartman's Formal Axiology: An Extension. [REVIEW] Journal of Value Inquiry 11 (4):259-263.
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  18. C. A. Campbell (1935). Moral and Non-Moral Values: A Study in the First Principles of Axiology. Mind 44 (175):273-299.
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  19. Thomas L. Carson (2007). Axiology, Realism, and the Problem of Evil. Philosophy and Phenomenological Research 75 (2):349–368.
    Discussions of the problem of evil presuppose and appeal to axiological and metaethical assumptions, but seldom pay adequate attention to those assumptions. I argue that certain theories of value are consistent with theistic answers to the argument from evil and that several other well-known theories of value, such as hedonism, are difficult, if not impossible, to reconcile with theism. Although moral realism is the subject of lively debate in contemporary philosophy, almost all standard discussions of the problem of evil presuppose (...)
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  20. Alan Carter (2011). Some Groundwork for a Multidimensional Axiology. Philosophical Studies 154 (3):389 - 408.
    By distinguishing between contributory values and overall value, and by arguing that contributory values are variable values insofar as they contribute diminishing marginal overall value, this article helps to establish the superiority of a certain kind of maximizing, value-pluralist axiology over both sufficientarianism and prioritarianism, as well as over all varieties of value-monism, including utilitarianism and pure egalitarianism.
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  21. Alan Carter (2011). Towards a Multidimensional, Environmentalist Ethic. Environmental Values 20 (3):347-374.
    There has been a process of moral extensionism within environmental ethics from anthropocentrism, through zoocentrism, to ecocentrism. This article maps key elements of that process, and concludes that each of these ethical positions fails as a fully adequate, environmentalist ethic, and does so because of an implicit assumption that is common within normative theory. This notwithstanding, each position may well contribute a value. The problem that then arises is how to trade off those values against each other when they conflict. (...)
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  22. Robert E. Carter (1970). The Structure of Value: Foundations of Scientific Axiology. By Robert S. Hartman. Carbondale, Southern Illinois University Press, 1967. Pp. Vii, 384. $10.00; Second Edition, Paperback, 1969, $2.85. [REVIEW] Dialogue 8 (04):727-730.
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  23. 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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  24. Ruth Chang (2004). All Things Considered. Philosophical Perspectives 18 (1):1–22.
    One of the most common judgments of normative life takes the following form: With respect to some things that matter, one item is better than the other, with respect to other things that matter, the other item is better, but all things considered – that is, taking into account all the things that matter – the one item is better than the other. In this paper, I explore how all-things-considered judgments are possible, assuming that they are. In particular, I examine (...)
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  25. Ruth Chang (2001). Against Constitutive Incommensurability or Buying and Selling Friends. Noûs 35 (s1):33 - 60.
    Recently, some of the leading proponents of the view that there is widespread incommensurability among goods have suggested that the incommensurability of some goods is a constitutive feature of the goods themselves. So, for example, a friendship and a million dollars are incommensurable because it is part of what it is to be a friendship that it be incommensurable with money. According to these ‘constitutive incommensurabilists’ incommensurability follows from the very nature of certain goods. In this paper, I examine this (...)
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  26. Ruth Chang (ed.) (1997). Introduction, Incommensurability, Incomparability, and Practical Reasoning. Harvard University Press.
    This paper is the introduction to the volume. It gives an argumentative view of the philosophical landscape concerning incommensurability and incomparability. It argues that incomparability, not incommensurability, is the important phenomenon on which philosophers should be focusing and that the arguments for the existence of incomparability are so far not compelling.
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  27. Richard Yetter Chappell, Value Holism.
    This paper considers the relation between the value of a whole (person, society) and its parts (timeslices, individuals), arguing that the contributory value of a part cannot be determined in isolation. For example, the value of an additional life may depend on what other lives there are. This has important implications for population ethics, and especially Parfit's 'repugnant conclusion'.
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  28. Christian Coons (forthcoming). The Best Expression of Welfarism. In Mark C. Timmons (ed.), Oxford Studies in Normative Ethics. Oxford University Press.
  29. Christian Coons (2014). Hope for Fools: Four Proposals for Meeting Temkin's Challenge. Analysis 74 (2):292-306.
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  30. Christian Coons (2012). Toni Rønnow-Rasmussen, Personal Value. [REVIEW] Ethics 123 (1):183-188.
  31. Luigi Dappiano (1996). Theories of Value. In Liliana Albertazzi, Massimo Libardi & Roberto Poli (eds.), The School of Franz Brentano. Kluwer.
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  32. Charles J. Dougherty (1992). An Axiology for National Health Insurance. Journal of Law, Medicine and Ethics 20 (1-2):82-91.
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  33. Antoine C. Dussault, Fitting-Attitude Analyses and the Relation Between Final and Intrinsic Value.
  34. W. E. (1964). What is Value? An Introduction to Axiology. [REVIEW] Review of Metaphysics 18 (1):174-174.
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  35. Javier Echeverría (2003). Some Questions From the Point of View of an Axiology of Science. Poznan Studies in the Philosophy of the Sciences and the Humanities 81 (1):311-315.
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  36. Rem B. Edwards (2010). The Essentials of Formal Axiology. Upa.
    This book explains and advances formal axiology as originally developed by Robert S. Hartman. Formal axiology identifies the general patterns involved in the meaning of "good" and other value concepts, in what we value , and in how we value.
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  37. Rem B. Edwards (1999). Fetz's Misunderstandings of Formal Axiology. Kriterion 13 (1):24-30.
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  38. Nicolas Espinoza (2009). Some New Monadic Value Predicates. American Philosophical Quarterly 46 (1):31-37.
    Some things have positive value and some things have negative value. The things with positive value are good and the things with negative value are bad. There are also things in-between that are neither good nor bad, which are neutral. All in all, then, there are three monadic value predicates: “good,” “bad,” and “neutral.”.
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  39. Austin Fagothey (1959). The Problem of Being and Value in Contemporary American Axiology. Proceedings of the American Catholic Philosophical Association 33:73-83.
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  40. Guy Fletcher (2010). Brown and Moore's Value Invariabilism Vs Dancy's Variabilism. Philosophical Quarterly 60 (238):162-168.
    Campbell Brown has recently argued that G.E. Moore's intrinsic value holism is superior to Jonathan Dancy's. I show that the advantage which Brown claims for Moore's view over Dancy's is illusory, and that Dancy's view may be superior.
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  41. Karyn Freedman (1999). Laudan's Naturalistic Axiology. Philosophy of Science 66 (3):537.
    Doppelt (1986,1990), Siegel (1990), and Rosenberg (1996) argue that the pivotal feature of Laudan's normative naturalism, namely his axiology, lacks a naturalistic foundation. In this paper I show that this objection turns on a misunderstanding of Laudan's use of the term 'naturalism'. Specifically, I argue that there are two important senses of naturalism running through Laudan's work. Once these two strands are made explicit, the objection raised by Doppelt and others simply disappears.
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