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Value Theory, Miscellaneous

Edited by Gwen Bradford (Rice University)
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  1. added 2016-05-01
    Andrew Reisner (forthcoming). Two Thesis About the Distinctness of Practical and Theoretical Normativity. In C. McHugh, J. Way & D. Whiting (eds.), Normativity: Practical and Theoretical. Oxford University Press
    In tradition linked to Aristotle and Kant, many contemporary philosophers treat practical and theoretical normativity as two genuinely distinct domains of normativity. In this paper I consider the question of what it is for normative domains to be distinct. I suggest that there are two different ways that the distinctness thesis might be understood and consider the different implications of the two different distinctness theses.
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  2. added 2016-04-30
    Thaddeus Metz (forthcoming). Happiness and Meaning in Life: The Sweet Spot Where They Meet. In Leo Bormans (ed.), The World Book of Happiness: Happiness 2.0. Lannoo Publishing
    A 750 word statement, composed for a lay audience, of respects in which happiness and meaningfulness can come apart, but highlighting the aim of engaging in projects in which they are co-present.
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  3. added 2016-04-25
    Brooke Alan Trisel (2016). Human Extinction, Narrative Ending, and Meaning of Life. Journal of Philosophy of Life 6 (1):1-22.
    Some people think that the inevitability of human extinction renders life meaningless. Joshua Seachris has argued that naturalism can be conceptualized as a meta-narrative and that it narrates across important questions of human life, including what is the meaning of life and how life will end. How a narrative ends is important, Seachris argues. In the absence of God, and with knowledge that human extinction is a certainty, is there any way that humanity could be meaningful and have a good (...)
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  4. added 2016-04-22
    Guy Bennett-Hunter (2016). Review of "Philosophy in a Meaningless Life: A System of Nihilism, Consciousness, and Reality” by James Tartaglia. [REVIEW] Notre Dame Philosophical Reviews 201604.
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  5. added 2016-04-19
    John Broome (1985). Professor. Economica 52:281-94.
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  6. added 2016-04-14
    Julie Tannenbaum (2016). Richard Kraut, Against Absolute Goodness , Pp. Xii+ 224. Utilitas 28 (1):119-122.
    In Against Absolute Goodness Richard Kraut aims to show that absolute goodness (or badness) is not reason-giving; it plays no role is justifying or requiring certain attitudes and no role in reasoning about what to do. It passes the buck (it never adds to the weightiness of more specific reasons) and so for practical purposes can be ignored. However, he claims that the notions of ‘a good R’ (e.g. a good play) and ‘good for S’ do justify certain attitudes and (...)
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  7. added 2016-04-14
    Dustin Garlitz (2014). Social Values. In Sherwood Thompson (ed.), Encyclopedia of Diversity and Social Justice. Rowman & Littlefield Publishers
  8. added 2016-04-14
    Dustin Garlitz (2014). Social Realism. In Sherwood Thompson (ed.), Encyclopedia of Diversity and Social Justice. Rowman & Littlefield Publishers
  9. added 2016-04-14
    Dustin Garlitz (2014). Society. In Sherwood Thompson (ed.), Encyclopedia of Diversity and Social Justice. Rowman & Littlefield Publishers
  10. added 2016-04-14
    Dustin Garlitz (2014). Morality. In Sherwood Thompson (ed.), Encyclopedia of Diversity and Social Justice. Rowman & Littlefield Publishers
  11. added 2016-04-13
    Dustin Garlitz (2014). Surplus Labor and Crime. In J. Mitchell Miller (ed.), The Encyclopedia of Theoretical Criminology. Wiley-Blackwell
    Surplus labor and crime have complemented one another since the nineteenth century, when social philosopher Karl Marx propounded a now classical theory of surplus labor, exploitation, and crime in the material sense. As illustrated in Volume 1 of Capital (Marx, 1867/1976), Marx's concept of “surplus labor”—a type of unpaid labor—represented a moral injustice, a sort of crime against humanity. In the twentieth century a distinct form of surplus labor was linked to crime in a wider range of studies, which redefined (...)
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  12. added 2016-04-10
    Douglas W. Portmore, Transitivity, Moral Latitude, and Supererogation.
    On what I take to be the standard account of supererogation, an act is supererogatory if and only if it is morally optional and there is more moral reason to perform it than to perform some permissible alternative. And, on this account, an agent has more moral reason to perform one act than to perform another if and only if she morally ought to prefer how things would be if she were to perform the one to how things would be (...)
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  13. added 2016-04-09
    Veronica Alfano & Mark Alfano (forthcoming). Still Lives: The History and Philosophy of Mourning Texts. Routledge.
    “Call no one happy until they are dead.” “Never speak ill of the dead.” If we still heed the injunctions of Solon and Chilon of Sparta, then obituaries, which represent a prominent way of expressing the human universal of grief, are a resource for philosophical anthropology. Philosophers have emphasized that we can determine what counts as a virtue for a given type of person in a given cultural context by analyzing what people say about the dead (Zagzebski 1996, p. 135). (...)
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  14. added 2016-04-09
    Arto Laitinen (2011). Recognition, Acknowledgement, and Acceptance. In Heikki Ikäheimo & Arto Laitinen (eds.), Recognition and Social Ontology. Brill 309-347.
    In this chapter I distinguish between a) recognition of persons, b) normative acknowledgement and c) institution-creating acceptance. All of these go beyond a fourth, merely descriptive sense of the word “recognition,” namely identification or re-identification of something as something. I distinguish four aspects of "taking someone as a person": R1 A Belief that the other is a person, and can engage in agency-regarding relations.R2 Moral Opinion that the choice whether and when to engage with persons is ethically significant.R3 Willingness to (...)
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  15. added 2016-04-07
    Jeffrey Epstein (2016). Democracy and Its Others. Bloomsbury.
    Today's unprecedented levels of human migration present urgent challenges to traditional conceptualizations of national identity, nation-state sovereignty, and democratic citizenship. Foreigners are commonly viewed as outsiders whose inclusion within or exclusion from “the people” of the democratic state rests upon whether they benefit or threaten the unity of the nation. Against this instrumentalization of the foreigner, this book traces the historical development of the concepts of sovereignty and foreignness through the thought of philosophers such as Plato, Locke, Hobbes, Rousseau, Derrida, (...)
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  16. added 2016-04-03
    Eduardo Duque (2007). Os Jovens e a Religião na Sociedade Actual. Comportamentos, Crenças, Atitudes e Valores no Distrito de Braga. Council of Europe, Secretaria de Estado da Juventude, Instituto Português da Juventude.
    As sociedades ocidentais têm considerado, pelo menos nas últimas décadas, a juventude como um elemento motriz e dinamizador do processo de transformação social. É por isso vista, pela sociedade, como a impulsionadora da História, agente de reforma, de motivação, de esperança e, até mesmo, em alguns casos, como “sujeito revolucionário”. O certo é que os jovens, nos anos sessenta e setenta, determinaram uma importante função no desenvolvimento da modernização das estruturas sociais e, rompendo com as estruturas normativas dominantes em busca (...)
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  17. added 2016-03-25
    Leslie Allan, Animal Rights and the Wrongness of Killing.
    This essay explores the moral reasoning underpinning the common view that it is worse to kill a human compared with killing an animal. After examining the serious deficiencies of traditional approaches, the author develops an alternative utilitarian-based framework that proportions the seriousness of killing to levels of sentience. He demonstrates how this new approach avoids the problems faced by the application of standard utilitarian formulae in weighing the seriousness of killing many low-sentience animals vis-á-vis killing a single human. The author (...)
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  18. added 2016-03-25
    Tobies Grimaltos, Pablo Rychter & Pablo Aguayo (eds.) (2014). XX Congrés Valencià de Filosofia. Societat de Filosofia Del País Valencià.
  19. added 2016-03-23
    Thomas Schramme (2011). The Body as Source of Prudential Value. In Sebastian Schleidgen (ed.), Human Nature and Self Design. Mentis 67-81.
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  20. added 2016-03-16
    Peter Baumann & Monika Betzler (eds.) (2009). Practical Conflicts: New Philosophical Essays. Cambridge University Press.
    Practical conflicts pervade human life. Agents have many different desires, goals, and commitments, all of which can come into conflict with each other. How can practical reasoning help to resolve these practical conflicts? In this collection of essays a distinguished roster of philosophers analyse the diverse forms of practical conflict. Their aim is to establish an understanding of the sources of these conflicts, to investigate the challenge they pose to an adequate conception of practical reasoning, and to assess the degree (...)
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  21. added 2016-03-16
    Peter Baumann & Monika Betzler (eds.) (2006). Practical Conflicts: New Philosophical Essays. Cambridge University Press.
    Practical conflicts pervade human life. Agents have many different desires, goals, and commitments, all of which can come into conflict with each other. How can practical reasoning help to resolve these practical conflicts? In this collection of essays a distinguished roster of philosophers analyse the diverse forms of practical conflict. Their aim is to establish an understanding of the sources of these conflicts, to investigate the challenge they pose to an adequate conception of practical reasoning, and to assess the degree (...)
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  22. added 2016-03-10
    John Jung Park (2015). The Theory-Theory of Moral Concepts. Journal of Cognition and Neuroethics 3 (2).
    There are many views about the structure of concepts, a plausible one of which is the theory-theory. Though this view is plausible for concrete concepts, it is unclear that it would work for abstract concepts, and then for moral concepts. The goal of this paper is to provide a plausible theory-theory account for moral concepts and show that it is supported by results in the moral psychology literature. Such studies in moral psychology do not explicitly contend for the theory-theory of (...)
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  23. added 2016-03-08
    Christopher Davidson (2014). Ethics After the Genealogy of the Subject. Dissertation, Villanova University
    This work examines Michel Foucault’s critique of the present, through his analysis of our hidden but still active historical legacies. His works from the Eighties are the beginning of what he called a “genealogy of the desiring subject,” in which he shows that practices such as confession—in its juridical, psychological, and religious forms—have largely dictated how we think about our ethical selves. This constrains our notions of ethics to legalistic forbidden/required dichotomies, and requires that we engage in a hermeneutics of (...)
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  24. added 2016-03-07
    Fred Feldman (2007). Precis of Pleasure and the Good Life: Concerning the Nature, Varieties, and Plausiblity of Hedonism. Philosophical Studies 136 (3):405-408.
  25. added 2016-03-06
    Jack Woods (forthcoming). The Normative Force of Promising. Oxford Studies in Normative Ethics 6.
  26. added 2016-03-04
    Eden Lin (forthcoming). How to Use the Experience Machine. Utilitas:1-19.
    The experience machine was traditionally thought to refute hedonism about welfare. In recent years, however, the tide has turned: many philosophers have argued not merely that the experience machine doesn't rule out hedonism, but that it doesn't count against it at all. I argue for a moderate position between those two extremes: although the experience machine doesn't decisively rule out hedonism, it provides us with some reason to reject it. I also argue for a particular way of using the experience (...)
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  27. added 2016-03-04
    Ruth Chang (2016). Parity, Imprecise Comparability, and the Repugnant Conclusion. Theoria 82 (2):183-215.
    This article explores the main similarities and differences between Derek Parfit’s notion of imprecise comparability and a related notion I have proposed of parity. I argue that the main difference between imprecise comparability and parity can be understood by reference to ‘the standard view’. The standard view claims that 1) differences between cardinally ranked items can always be measured by a scale of units of the relevant value, and 2) all rankings proceed in terms of the trichotomy of ‘better than’, (...)
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  28. added 2016-03-04
    Ruth Chang (2015). Value Incomparability and Incommensurability. In Iwao Hirose & Jonas Olson (eds.), The Oxford Handbook of Value Theory. Oxford University Press
    This introductory article describes the phenomena of incommensurability and incomparability, how they are related, and why they are important. Since incomparability is the more significant phenomenon, the paper takes that as its focus. It gives a detailed account of what incomparability is, investigates the relation between the incomparability of values and the incomparability of alternatives for choice, distinguishes incomparability from the related phenomena of parity, indeterminacy, and noncomparability, and, finally, defends a view about practical justification that vindicates the importance of (...)
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  29. added 2016-03-04
    Konstantina Kalfa (2014). On Creatively Destructing. Rethinking Marxism 26 (4):581-591.
    Capitalism—as Marx has shown and Schumpeter has reminded us—has always promoted creative destruction practices. What in fact helps capitalism survive is the constant renewal of its products, modes of production, and needs through its own self-destructiveness. Capitalist destruction is a clearing out, a maneuver, a revaluation, and the presupposition for creation, all at once. It is a unification, the embracing of multiple and seemingly incompatible activities whose common component mainly consists in positivity: in their ability to reverse, to beautify destruction (...)
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  30. added 2016-03-04
    Ruth Chang (2013). Raz on Reasons, Reason, and Rationality: On Raz's From Normativity to Responsibility. Jerusalem Review of Legal Studies:1-21.
    This is a synoptic and critical commentary on Joseph Raz’s From Normativity to Responsibility.
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  31. added 2016-03-03
    James Goodrich (2016). Mereological Dominance and the Logic of Better-Than. Utilitas:1-7.
    It's been argued that better-than is non-transitive – that there are some value bearers for which better-than fails to generate an acyclic ordering. Michael Huemer has offered a powerful objection to this view, which he dubs ‘The Dominance Argument’. In what follows, I consider the extent to which there is a plausible response to be made on behalf of those who hold that better-than is non-transitive. I conclude that there is.
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  32. added 2016-02-29
    Gusztáv KOVÁCS (2012). “Solidarity Between Generations” in the Family: Opportunities and Obstacles. ET Studies 4 (2):341-348.
  33. added 2016-02-29
    Valentin Muresan (ed.) (2009). Legea morală la Kant. Editura Universităţii Din Bucureşti.
    This volume contains a series of articles which are comments on the works of Immanuel Kant's practical philosophy, especially on 'Groundwork of the Metaphysic of Morals".
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  34. added 2016-02-28
    Ramakrishnan Ramachandran (2004). Engineering Ethics. Dhanam Publications.
    A text book on Engineering Ethics for BE/B.Tech students VII semester (all branches) as per syllabus of Anna University.
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  35. added 2016-02-26
    Hallvard Lillehammer (forthcoming). The Nature and Ethics of Indifference. Journal of Ethics:1-19.
    Indifference is sometimes said to be a virtue. Perhaps more frequently it is said to be a vice. Yet who is indifferent; to what; and in what way is poorly understood, and frequently subject to controversy and confusion. This paper presents a framework for the interpretation and analysis of ethically significant forms of indifference in terms of how subjects of indifference are variously related to their objects in different circumstances; and how an indifferent orientation can be either (...)
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  36. added 2016-02-26
    Hallvard Lillehammer (forthcoming). The Nature and Ethics of Indifference. Journal of Ethics:1-19.
    Indifference is sometimes said to be a virtue. Perhaps more frequently it is said to be a vice. Yet who is indifferent; to what; and in what way is poorly understood, and frequently subject to controversy and confusion. This paper presents a framework for the interpretation and analysis of ethically significant forms of indifference in terms of how subjects of indifference are variously related to their objects in different circumstances; and how an indifferent orientation can be either (...)
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  37. added 2016-02-25
    John McAteer (2016). How to Be a Moral Taste Theorist. Essays in Philosophy 17 (1):05-21.
    In this paper, I attempt to recover an 18th Century approach to moral theory that can be called Moral Taste Theory. Through an exploration of 18th Century sources I define the characteristics of moral taste theory and to distinguish it from its closest rival, moral sense theory. In general a moral taste theorist holds that moral judgments are analogous to aesthetic judgments while a moral sense theorist holds that moral judgments are analogous to physical sense perception. Francis Hutcheson was a (...)
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  38. added 2016-02-21
    Mauro Rossi (forthcoming). Value and Preference Relations: Are They Symmetric? Utilitas:1-15.
  39. added 2016-02-14
    Jane Friedman, Epistemically Transformative Experience.
    A discussion of L.A. Paul's 'Transformative Experience' from an Author Meets Critics session at the 2015 Pacific APA.
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  40. added 2016-02-13
    Nick Riggle, High Five! Awesomeness as the Imperative of Our Time. Aeon Magazine, 2/9/2016.
    Nearly every day we hear that something or someone is awesome or sucks. Are these just empty words meaning little more than “good” and “bad”? Or is there something deeply important about our obsession with awesomeness and our fear of suckiness? What exactly is it to be awesome? What is it to suck? I sketch a way of thinking about awesomeness and suckiness and suggest that it illuminates what I call “the ethics of awesomeness.” .
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