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  1. Eric Aarons (1972). Philosophy for an Exploding World: Today's Values Revolution. Sydney,Brolga Books.
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  2. Diana Abad (2012). Groundhog Day and the Good Life. Film-Philosophy 16 (1):149-164.
    Normal 0 21 false false false MicrosoftInternetExplorer4 One of the most important questions of moral philosophy is what makes a life a good life. A good way of approaching this issue is to watch the film Groundhog Day which can teach us a lot about what a good life consists in - and what not. While currently there are subjective and objective theories contending against each other about what a good life is, namely hedonism and desire satisfaction theories on the (...)
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  3. John M. Abbarno (1993). Role Responsibility and Values. Journal of Value Inquiry 27 (3-4):305-316.
    When a collective is blamed, the responsibility does not escape individuals. Spheres of influence are designed to determine the scale of blame; namely, by proximity and ability to influence a different result. Agents in the respective role types will be responsible upon our examining their extent of influence. Although you may be inclined to say that the responsibility lies with those who have access to policy-making, this doesn't allow for the deviants we expect at appropriate times. Here we are compelled (...)
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  4. Olivier Abel (1998). J.M. Ferry: L'éthique Reconstructive. [REVIEW] Ethical Theory and Moral Practice 1 (1):133-134.
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  5. Felicia Ackerman (2000). "For Now Have I My Death": The "Duty to Die" Versus the Duty to Help the Ill Stay Alive. Midwest Studies in Philosophy 24 (1):172–185.
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  6. Joseph Q. Adams (2013). Retributive Prepunishment. Social Theory and Practice 39 (2):213-222.
    This paper argues that many of our most important theories of retributivism are unwittingly committed to the radical thesis that prepunishment—punishment before an offense—is morally permissible. From the perspective of diachronic justice on which these theories crucially depend, the timing of retribution is, ceteris paribus, irrelevant. But retributivism’s counterintuitive support does not stop there: there are conditions under which pre-offense apprehension and punishment guarantees a higher probability of justice being done. Under these conditions, the popular retributive theories I have in (...)
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  7. Judith C. Adams, E. Anne McBride, A. Carr & K. Carnelly, The Human-Animal Bond: Role of Anthropomorphism in Diversity and Variation.
    Adams et.al (2007) suggested a predictive model based on the dimensions of empathy, attachment and sexual attraction to differentiate between zoophilia and bestiality (animal sexual abuse). This paper develops this model by considering the role of anthropomorphism. It is known that anthropomorphism changes ‘normal’ care giving practices of pet owners (White, 2007). We suggest that anthropomorphism may have a significant effect on the human – animal bond by blurring the lines between sensual and sexual feelings (zoophilia) for a family pet (...)
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  8. Anthony Curtis Adler (2012). The Abject Life of Things. Angelaki 17 (1):115 - 130.
    This paper attempts a philosophically rigorous interpretation of H.C. Andersen?s tales. Through a radically conceived sentimentality ? the unmediated juxtaposition of the abjection of things, conceived as a paradoxical ?desire for desire? having no place in the world, with a cruel, apathetic gaze ? Andersen challenges the existence of the soul or subjectivity as what, by combining the theoretical gaze with contemplative pleasure, grants coherence to experience. Thus undermining not only Romantic self-reflection, and its suturing of philosophy to criticism, but (...)
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  9. Jonathan E. Adler (1999). Epistemic Dependence, Diversity of Ideas, and a Value of Intellectual Vices. The Proceedings of the Twentieth World Congress of Philosophy 3:117-129.
    The present argument assumes that teaching through modeling attempts to teach the intellectual virtues not primarily as an independent goal of education as, for example, a way to build good character, but for its value to inquiry. I argue that intellectual vices (such as being gullible, dogmatic, pigheaded, or prejudiced)—while harmful to inquiry in certain ways—are essential to its well functioning. Furthermore, to the extent that teaching models critical inquiry, there are educational lessons for which some students ought to take (...)
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  10. Evental Aesthetics (2013). Animals and Aesthetics (Volume 2, Number 2, 2013). Evental Aesthetics 2 (2):1-123.
    In this special issue on animals and aesthetics, contributors explore encounters with animals in art and thought.
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  11. K. Aggestam & C. Jönson (1997). (Un) Ending Conflict'. Millennium 36 (3).
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  12. Marcus Agnafors (2012). When Do We Share Moral Norms? Journal of Value Inquiry 46 (3):303-315.
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  13. Marin Aiftincă (2008). The Part of Feeling Into Knowledge of Value. Proceedings of the Xxii World Congress of Philosophy 49:5-18.
    Starting again of thesis that the value appear to us like value in self, transcendental, and value for somebody, this paper enlarging upon idea that the value is object of knowledge but different of any others objects of the reality. The knowledge of value involve a emotional constituent and other rational constituent. Advancing the judgement of value, the feeling of value is essential for detection and to converted the being of value into reality of life and culture. This part of (...)
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  14. Henry David Aiken (1962). Reason and Conduct. New York, Knopf.
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  15. Timo Airaksinen (1991). Of Glamor, Sex, and de Sade. Monograph Collection (Matt - Pseudo).
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  16. Mansour Ajami (1988). The Alchemy of Glory the Dialectic of Truthfulness and Untruthfulness in Medieval Arabic Literary Criticism. Monograph Collection (Matt - Pseudo).
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  17. Virgil C. Aldrich (1966). Telling, Acknowledging and Asserting. Analysis 27 (2):53 - 56.
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  18. Virgil C. Aldrich (1959). Beyond Ethics? Philosophy East and West 9 (1/2):50-52.
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  19. John London Alex (1998). Virtue and Consequences: Hobbes on the Value of the Moral Virtues. Social Theory and Practice 24 (1).
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  20. Larry Alexander (2013). Other People's Errors. Ethical Theory and Moral Practice 16 (5):1049-1059.
    The question of when other people’s bad acts belong on our moral ledger arises in a number of different scenarios. Each scenario has received some philosophical attention, but no one has noted the structural similarities of these various scenarios or the implications of a proposed approach to one for how the others should be approached. That is the ambition of this article. In it, seemingly disparate moral phenomena—blunt rules, preemptive restrictions, moral blackmail, complicity, retreat and proportional response, and the duty (...)
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  21. S. Alexander (1928). Morality As an Art. Philosophy 3 (10):143-.
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  22. Mark Alfano (2013). Toni Rønnow-Rasmussen, Personal Value. Social Theory and Practice 39 (1):166-170.
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  23. Caroline Allard (2004). Accès aux Médicaments: Quelle Responsabilité Pour Les Compagnies Pharmaceutiques? Dialogue 43 (4):645-670.
    On invoque souvent la responsabilité morale des compagnies pharmaceutiques lorsqu’il s’agit de réfléchir aux difficultés qu’affrontent les pays en voie de développement en matière d’acces aux médicaments. Dans cet article, je désire faire la critique d’une stratégie d’attribution de la responsabilité morale aux compagnies pharmaceutiques selon laquelle cette responsabilité proviendrait de leur statut similaire à celui d’agents moraux individuels. Je proposerai ensuite une autre stratégie qui lie la responsabilité des entreprises à leurs fonctions en utilisant une distinction entre fonctions organisationnelles (...)
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  24. Prudence Allen (1996). Foundational Virtues for Community. Maritain Studies/Etudes Maritainiennes 12.
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  25. Brenda Almond & Bryan R. Wilson (eds.) (1988). Values: A Symposium. Humanities Press International.
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  26. Marije Altorf, Iris Murdoch, or What It Means To Be A Serious Philosopher.
    The last few years have seen a growing interest in the philosophical work of Iris Murdoch. Where the interest in her literary work started early in her career, with the first monograph published in 1965, the first monograph on her philosophical work did not appear until 1996. It is now clear that this first work was not a one-off, but the start of a new area of research.
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  27. David Alvarez, Axel Gosseries, Martin Marchman Andersen, Lasse Nielsen, David V. Axelsen, Daniel Weinstock & Shlomi Segall (2012). Symposium & Debate. Ethical Perspectives 19 (2):277-334.
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  28. Sarah S. Amsler, Bringing Hope to Crisis: Critical Thinking, Ethical Action and Social Change.
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  29. Ar Anderson, M. Black, Im Copi, C. Crockett, A. Edel & A. Pap (1956). The Normative in the Descriptive-Comment. Review of Metaphysics 10 (1):108-117.
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  30. John Anderson (1928). Ii. Another Outbreak of Virtue. Australasian Journal of Philosophy 6 (2):151 – 152.
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  31. Kym Anderson, Agriculture, Trade Reform and Poverty Reduction: Implications for Sub-Saharan Africa.
    The current WTO negotiations have a strong focus on development, but a number of developing countries are uncertain as to how to approach these negotiations. Trade liberalization tends to boost economic growth and contribute to the reduction of poverty in the longer term, but it may also impose important short-term adjustment costs. This paper explores the poverty implications of the current post-Doha multilateral trade reform agenda of the WTO for developing countries, so those benefits can be weighed against perceived adjustment (...)
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  32. Stephen Anderson (2013). Thoughts on Oughts. Philosophy Now 99:26-29.
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  33. Sharon Anderson-Gold (2002). Objective Value in Environmental Ethics. Social Philosophy Today 18:111-124.
    In this paper I explore and reject the claim that an anthropocentric ethic necessarily excludes recognition of the intrinsic value of nature. Part One reviews thereasons for attributing intrinsic value to nature and considers how a teleological view of nature can transform the role of the moral subject and the nature of moral judgment. Following Tim Hayward, I argue that anthropocentrism does not entail “speciesism” and can accommodate the extension of moral consideration to non-human nature, thus reconstituting an anthropocentric ethic. (...)
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  34. Bonnie St Andrews (1986). Forbidden Fruit on the Relationship Between Women and Knowledge in Doris Lessing, Selma Lagerlöf, Kate Chopin, Margaret Atwood. Monograph Collection (Matt - Pseudo).
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  35. C. W. Andrews (1869). On the Duty of Carrying the Voluntary Principle Into the Conduct of the Foreign Missions of the Protestant Episcopal Church. Published at No.Sansom Street 1869.
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  36. Nobel Ang (2012). Procrastination as Rational Weakness of Will. Journal of Value Inquiry 46 (4):403-416.
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  37. J. Angelo Corlett (2010). Editor-in-Chiefs Introduction. Journal of Ethics 14 (3-4):181-183.
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  38. Edgar Omar Angelone (1992). Sense of Well-Being: An Empirical Study of Frankl's Existential Theory. Dissertation, University of Missouri - Columbia
    Proposed and examined an existential theory of sense of well-being based on the writings of Viktor Frankl, using a structural equation model. Sense of well-being was defined as the human capacity to confront life, including not only the ability to take a stand on the physical and psychological dimensions, but also on the noological dimension. More specifically, sense of well-being emerges from our purpose and meaning in life. Well-being was proposed to relate to constructs such as meaning in life, hope, (...)
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  39. Julia Annas (forthcoming). Naturalism in Greek Ethics: Aristotle and After. Proceedings of the Boston Area Colloquium in Ancient Philosophy.
    This paper examines the ancient appeal to nature in ethics to support the account of the final end in life offered by the various schools from aristotle onwards. various modern objections against the appeal to nature are examined and found not to hold. as a result certain features of the ancient position emerge: the appeal to human nature is not an attempt to end ethical argument by appeal to undisputed fact; nor does it depend on a metaphysics which we can (...)
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  40. Julia Annas (1995). Reply to Cooper. Philosophy and Phenomenological Research 55 (3):599 - 610.
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  41. Review Author[S.]: Julia Annas (1995). Reply to Cooper. Philosophy and Phenomenological Research 55 (3):599-610.
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  42. Mrs Nouchafarine Ansari (1976). His Life. Pakistan Philosophical Journal 15:51.
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  43. Audrey L. Anton (2006). Duty and Inclination. Southwest Philosophy Review 22 (1):199-207.
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  44. Norbert Anwander (2012). Thomas L. Carson: Lying and Deception. Theory and Practice, Oxford. [REVIEW] Ethical Theory and Moral Practice 15 (2):277-279.
    Thomas L. Carson: Lying and Deception. Theory and Practice, Oxford Content Type Journal Article Pages 1-3 DOI 10.1007/s10677-011-9320-9 Authors Norbert Anwander, Humboldt-Universität zu Berlin, Institut für Philosophie, Unter den Linden 6, 10099 Berlin, Germany Journal Ethical Theory and Moral Practice Online ISSN 1572-8447 Print ISSN 1386-2820.
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  45. Norbert Anwander & Daniel Friedrich (2012). Apologies and Relationships: Solving a Puzzle. [REVIEW] Journal of Value Inquiry 46 (3):331-338.
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  46. R. G. Apressyan (2009). The Ethics of Force: Against Aggression and Violence. Diogenes 56 (2-3):95-109.
    In opposition to the absolutist ethics of non-violence, the author argues that in response to aggression and violence one has to use every means possible to prevent them. To resist violence is a moral duty of the individual. It would be desirable for violence to be prevented by strength of mind, but if strength of mind is not enough or the aggressor is insensitive to intellectual, spiritual and psychological impacts, one has to employ by accretion all necessary means. Ethics is (...)
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  47. Bettina Aptheker (2006). Fireweed: Fusion of the Personal and Political in an Extraordinary Life. [REVIEW] Science and Society 70 (3):411 - 417.
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  48. Lennart Åqvist (1967). Good Samaritans, Contrary-to-Duty Imperatives, and Epistemic Obligations. Noûs 1 (4):361-379.
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  49. Alfred Archer (2012). Roger Teichmann, Nature, Reason, and the Good Life. Journal of Value Inquiry 46 (1):113-116.
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  50. A. MacC Armstrong (1970). On Not Being Well-Meaning. Journal of Value Inquiry 4 (2):134-139.
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