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  1. Edward Andrew (1999). The Cost of Nietzschean Values. New Nietzsche Studies 3 (3-4):63-76.
  2. Samantha Brennan & Jennifer Epp (forthcoming). Children’s Rights, Well-Being, and Sexual Agency. In Alexander Bagattini and Colin MacLeod (ed.), The Wellbeing of Children in Theory and Practice.
  3. Bruce Brower (1998). Welfare, Happiness, and Ethics. Philosophical Review 107 (2):309-312.
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  4. John Martin Fischer (2005). Free Will, Death, and Immortality: The Role of Narrative. Philosophical Papers 34 (3):379-403.
    In this paper I explore in a preliminary way the interconnections among narrative explanation, narrative value, free will, an immortality. I build on the fascinating an suggestive work of David Velleman. I offer the hypothesis that our acting freely is what gives our lives a distinctive kind of value - narrative value. Free Will, then, is connected to the capacity to lead a meaningful life in a quite specific way: it is the ingredient which, when aded to others, enows us (...)
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  5. Christel Fricke (ed.) (2011). The Ethics of Forgiveness: A Collection of Essays. Routledge.
    We are often pressed to forgive or in need of forgiveness: Wrongdoing is common. Even after a perpetrator has been taken to court and punished, forgiveness still has a role to play. How should a victim and a perpetrator relate to each other outside the courtroom, and how should others relate to them? Communicating about forgiveness is particularly urgent in cases of civil war and crimes against humanity inside a community where, if there were no forgiveness, the community would fall (...)
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  6. Irwin Goldstein (2003). Malicious Pleasure Evaluated: Is Pleasure an Unconditional Good? Pacific Philosophical Quarterly 84 (1):24–31.
    Pleasure is one of the strongest candidates for an occurrence that might be good, in some respect, unconditionally. Malicious pleasure is one of the most often cited alleged counter-examples to pleasure’s being an unconditional good. Correctly evaluating malicious pleasure is more complex than people realize. I defend pleasure’s unconditionally good status from critics of malicious pleasure.
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  7. Irwin Goldstein (1989). Pleasure and Pain: Unconditional Intrinsic Values. Philosophy and Phenomenological Research 50 (December):255-276.
    That all pleasure is good and all pain bad in itself is an eternally true ethical principle. The common claim that some pleasure is not good, or some pain not bad, is mistaken. Strict particularism (ethical decisions must be made case by case; there are no sound universal normative principles) and relativism (all good and bad are relative to society) are among the ethical theories we may refute through an appeal to pleasure and pain. Daniel Dennett, Philippa Foot, R M (...)
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  8. Irwin Goldstein (1988). The Rationality of Pleasure-Seeking Animals. In Sander Lee (ed.), Inquiries Into Value. Edwin Mellen Press
    Reason guides pleasure-seeking animals in leading them to prefer pleasure to pain.
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  9. Laurence James (2005). Achievement and the Meaningfulness of Life. Philosophical Papers 34 (3):429-442.
    In this paper I present a novel account of achievement and I argue that, all other things being equal, the presence of this particular type of achievement in a person’s life makes that life more meaningful. In arguing for this conclusion, I explore the connections between m-achievements and a person’s self-conception and especially the idea that m-achievements provide a reason for the revision of one’s self-conception.
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  10. Elinor Mason (2013). Objectivism and Prospectivism About Rightness. Journal of Ethics and Social Philosophy 7 (2).
    In this paper I present a new argument for prospectivism: the view that, for a consequentialist, rightness depends on what is prospectively best rather than what would actually be best. Prospective bestness depends on the agent’s epistemic position, though exactly how that works is not straightforward. I clarify various possible versions of prospectivism, which differ in how far they go in relativizing to the agent’s limitations. My argument for prospectivism is an argument for moderately objective prospectivism, according to which the (...)
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  11. Mozaffar Qizilbash (2000). Comparability of Values, Rough Equality, and Vagueness: Griffin and Broome on Incommensurability. Utilitas 12 (2):223.
    There are several different forms of comparability involving prudential values. Comparisons of values in the abstract, of realizations of some value, and of options which realize values, are distinct, and related, though not mutually exclusive. Furthermore, if rough equality is thought of as an evaluative relation in terms of which comparisons can be made, it does not imply incomparability. If it involves epistemic vagueness, this does not imply incomparability, since our not knowing which relation holds does not imply that no (...)
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  12. Erich Rast (2016). Harming Yourself and Others: A Note on the Asymmetry of Agency in Action Evaluations. Polish Journal of Philosophy, Vol. VIII, No. 2 (2014) (2):65-74.
    Principles are investigated that allow one to establish a preference ordering between possible actions based on the question of whether the acting agent himself or other agents will benefit or be harmed by the consequences of an action. It is shown that a combination of utility maximization, an altruist principle, and weak negative utilitarianism yields an ordering that seems to be intuitively appealing, although it does not necessarily reflect common everyday evaluations of actions.
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  13. Angelo Scola (2007). Il Valore Dell'uomo. Bompiani.
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  14. Julie Tannenbaum (2010). Categorizing Goods. In Russ Shafer-Landau (ed.), Oxford Studies in Metaethics. Vol 5. Oxford University Press
    Historically the terms “final,” “unconditional,” and “intrinsic” have played a foundational role in ethical theory. I argue that final/instrumental distinction is best understood in terms of the for-sake-of relation and involves a tri-part division of goods. I show that this first way of categorizing goods is more closely aligned with a second way of categorizing goods in terms of intrinsic/extrinsic goods than has thus far been acknowledged. Lastly, I distinguish yet a third way of categorizing goods: unconditional/conditional goods. While the (...)
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  15. Shelley Tremain (forthcoming). Review of Why Have Children? The Ethical Debate by Christine Overall. [REVIEW] Apa Newsletter on Feminism and Philosophy.
  16. Arnold Zuboff (2002). Morality and Hot Mud. Philosophy Now 37:39-40.
    For a while in this article it seems impossible to articulate a compelling reason for refraining from killing an innocent stranger with the press of a button when this would earn one a small prize and would be done with absolutely guaranteed immunity from any punishment or other harm (including even an instantaneous elimination of any chance of a guilty memory, achieved through hypnosis, and an ironclad commitment from God not to condemn the killing). After many failed attempts, a compelling (...)
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  17. Arnold Zuboff (2001). Why Should I Care About Morality? Philosophy Now 31:24-27.
    For a while in this article it seems impossible to articulate a compelling reason for refraining from killing an innocent stranger with the press of a button when this would earn one a small prize and would be done with absolutely guaranteed immunity from any punishment or other harm (including even an instantaneous elimination of any chance of a guilty memory, achieved through hypnosis, and an ironclad commitment from God not to condemn the killing). After many failed attempts, a compelling (...)
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  18. Arnold Zuboff (1995). Morality as What One Really Desires. Midwest Studies in Philosophy 20 (1):142-164.
    If I desire to drink some stuff thinking it is hot chocolate when actually it is hot mud, my desire is not a real one - it’s mistaken or only apparent. This example illustrates how a desire must always depend on a belief about its object, a belief about what it is and what it’s like. But beliefs are correctable, so desires are correctable. This leads us directly to a very sweeping principle - that I only really desire what I (...)
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