John K. Davis California State University, Fullerton
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  • Faculty, California State University, Fullerton
  • PhD, University of Washington, 2001.

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  1. John K. Davis (2015). Faultless Disagreement, Cognitive Command, and Epistemic Peers. Synthese 192 (1):1-24.
    Relativism and contextualism are the most popular accounts of faultless disagreement, but Crispin Wright once argued for an account I call divergentism. According to divergentism, parties who possess all relevant information and use the same standards of assessment in the same context of utterance can disagree about the same proposition without either party being in epistemic fault, yet only one of them is right. This view is an alternative to relativism, indexical contextualism, and nonindexical contextualism, and has advantages over those (...)
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  2. John Davis (2012). Buddha, the Apostle Paul, and John Hick: The Challenge of Inter-Religious Epistemologies. Philosophia Christi 14 (1):145-164.
     
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  3. John K. Davis (2012). Applying Principles to Cases and the Problem of Judgment. Ethical Theory and Moral Practice 15 (4):563 - 577.
    We sometimes decide what to do by applying moral principles to cases, but this is harder than it looks. Principles are more general than cases, and sometimes it is hard to tell whether and how a principle applies to a given case. Sometimes two conflicting principles seem to apply to the same case. To handle these problems, we use a kind of judgment to ascertain whether and how a principle applies to a given case, or which principle to follow when (...)
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  4. John Davis (2011). How Personal Agents Are Located in Space: Implications for Worship, Eucharist, and Union with Christ. Philosophia Christi 13 (2):437-444.
     
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  5. John K. Davis (2010). An Alternative to Relativism. Philosophical Topics 38 (2):17-37.
    Some moral disagreements are so persistent that we suspect they are deep: we would disagree even when we have all relevant information and no one makes any mistakes (this is also known as faultless disagreement). The possibility of deep disagreement is thought to drive cognitivists toward relativism, but most cognitivists reject relativism. There is an alternative. According to divergentism, cognitivists can reject relativism while allowing for deep disagreement. This view has rarely been defended at length, but many philosophers have implicitly (...)
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  6. John K. Davis (2009). Subjectivity, Judgment, and the Basing Relationship. Pacific Philosophical Quarterly 90 (1):21-40.
    Moral and legal judgments sometimes depend on personal traits in this sense: the subject offers good reasons for her judgment, but if she had a different social or ideological background, her judgment would be different. If you would judge the constitutionality of restrictions on abortion differently if you were not a secular liberal, is your judgment really based on the arguments you find convincing, or do you find them so only because you are a secular liberal? I argue that a (...)
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  7. John Davis (2008). Selecting Potential Children and Unconditional Parental Love. Bioethics 22 (5):258–268.
    For now, the best way to select a child's genes is to select a potential child who has those genes, using genetic testing and either selective abortion, sperm and egg donors, or selecting embryos for implantation. Some people even wish to select against genes that are only mildly undesirable, or to select for superior genes. I call this selection drift– the standard for acceptable children is creeping upwards. The President's Council on Bioethics and others have raised the parental <span class='Hi'>love</span> (...)
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  8. John K. Davis (2008). Futility, Conscientious Refusal, and Who Gets to Decide. Journal of Medicine and Philosophy 33 (4):356-373.
    Most discussions of medical futility try to answer the Futility Question: when is a medical procedure futile? No answer enjoys universal support. Some futility policies say that the health care provider will answer this question when the provider and patient cannot agree. This raises the Decision Question: who has the moral authority to decide what to do in cases where futility is disputed? I look for a procedural answer to this question, an answer that does not turn on whether a (...)
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  9. John Davis (2007). Precedent Autonomy, Advance Directives, and End-of-Life Care. In Bonnie Steinbock (ed.), The Oxford Handbook of Bioethics. Oxford University Press.
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  10. John K. Davis (2006). Surviving Interests and Living Wills. Public Affairs Quarterly 20 (1):17-30.
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  11. John K. Davis (2005). Life-Extension and the Malthusian Objection. Journal of Medicine and Philosophy 30 (1):27 – 44.
    The worst possible way to resolve this issue is to leave it up to individual choice. There is no known social good coming from the conquest of death (Bailey, 1999). - Daniel Callahan Dramatically extending the human lifespan seems increasingly possible. Many bioethicists object that life-extension will have Malthusian consequences as new Methuselahs accumulate, generation by generation. I argue for a Life-Years Response to the Malthusian Objection. If even a minority of each generation chooses life-extension, denying it to them deprives (...)
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  12. John K. Davis (2004). Conscientious Refusal and a Doctors's Right to Quit. Journal of Medicine and Philosophy 29 (1):75 – 91.
    Patients sometimes request procedures their doctors find morally objectionable. Do doctors have a right of conscientious refusal? I argue that conscientious refusal is justified only if the doctor's refusal does not make the patient worse off than she would have been had she gone to another doctor in the first place. From this approach I derive conclusions about the duty to refer and facilitate transfer, whether doctors may provide 'moral counseling,' whether doctors are obligated to provide objectionable procedures when no (...)
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  13. John K. Davis (2004). Precedent Autonomy and Subsequent Consent. Ethical Theory and Moral Practice 7 (3):267-291.
    Honoring a living will typically involves treating an incompetent patient in accord with preferences she once had, but whose objects she can no longer understand. How do we respect her precedent autonomy by giving her what she used to want? There is a similar problem with subsequent consent: How can we justify interfering with someone''s autonomy on the grounds that she will later consent to the interference, if she refuses now?Both problems arise on the assumption that, to respect someone''s autonomy, (...)
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  14. John Davis (2003). Collective Intentionality Analysis, Complex Economic Behavior, and Valuation. ProtoSociology: An International Journal of Interdisciplinary Research 18.
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  15. John Davis (2001). Hermeneutical Issues in the Dispensational Understanding of the Abrahamic Covenant. Quodlibet 3.
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  16. John Davis (1994). Book Review. [REVIEW] Economics and Philosophy 10 (2):359-364.
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  17. John Davis (1994). D. E. Moggridge's "Maynard Keynes: An Economist's Biography". Economics and Philosophy 10:359.
     
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  18. John Davis (1994). No Title Available: Reviews. Economics and Philosophy 10 (2):359-364.
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  19. J. Davis (1992). History and the People Without Europe.
     
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  20. J. Davis (1992). The Anthropology of Suffering.
     
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  21. John Davis (1992). Exchange. Univ of Minnesota Press.
    In the introduction to Geography and Ethics: Journeys in a Moral Terrain, Proctor claims that 'there is a strong resonance among all the essays [in the edited volume] as to the geographical embeddedness of ethics, an argument made implicitly or explicitly that geography matters in finding clarifications of, or solutions to, ethical questions'. There is no doubt that geography, broadly enough construed, can function so as to clarify not only ethical questions but political, social and legal ones as well. While (...)
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  22. J. Davis (1991). Times and Identities an Inaugural Lecture Delivered Before the University of Oxford on 1 May 1991. Monograph Collection (Matt - Pseudo).
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  23. J. Davis (1984). Yashj Nandan, Ed., "Emile Durkheim: Contributions to L'Année Sociologique". [REVIEW] Theory and Society 13 (1):140.
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  24. John Davis (1979). Amores 1, 4, 45-48 and the Ovidian Aside. Hermes 107 (2):189-199.
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  25. John Davis (1979). Dramatic and Comic Devices in Amores 3, 2. Hermes 107 (1):51-69.
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  26. John Davis (1971). Quo Desiderio:: The Structure of Catullus 96. Hermes 99 (2):297-302.
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  27. Charles Hutton, J. Davis, Johnson & G. G. Robinson (1796). A Mathematical and Philosophical Dictionary Containing an Explanation of the Terms, and an Account of the Several Subjects, Comprized Under the Heads Mathematics, Astronomy, and Philosophy Both Natural and Experimental: With an Historical Account of the Rise, Progress, and Present State of These Sciences: Also Memoirs of the Lives and Writings of the Most Eminent Authors, Both Ancient and Modern, Who by Their Discoveries or Improvements Have Contributed to the Advance of Them. In Two Volumes. With Many Cuts and Copper Plates. Printed by J. Davis, for J. Johnson, in St. Paul's Church-Yard; and G. G. And J. Robinson, in Paternoster-Row.
     
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