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  • PhD, State University of New York, Stony Brook, 2001.

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About me
My current work is centrally on neo-Aristotelian ethical naturalism. I am writing a book on Philippa Foot's moral philosophy.
My works
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  1. John Hacker-Wright (2013). Human Nature, Virtue, and Rationality. In Julia Peters (ed.), Aristotelian Ethics in Contemporary Perspective. Routledge. 83.
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  2. John Hacker-Wright (2012). Ethical Naturalism and the Constitution of Agency. Journal of Value Inquiry 46 (1):13-23.
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  3. John Hacker-Wright (2012). Teichmann , Roger . Nature, Reason, and the Good Life: Ethics for Human Beings . Oxford: Oxford University Press, 2011. Pp. 224. $65.00 (Cloth). [REVIEW] Ethics 122 (3):637-641.
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  4. John Hacker-Wright (2011). Normativity Judith Jarvis Thomson Chicago: Open Court Press, 2008, Ix + 271 Pp., $39.93 (Paperback). [REVIEW] Dialogue 50 (1):220-222.
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  5. John Hacker-Wright (2010). Virtue Ethics Without Right Action: Anscombe, Foot, and Contemporary Virtue Ethics. [REVIEW] Journal of Value Inquiry 44 (2):209-224.
  6. John Hacker-Wright (2009). Human Nature, Personhood, and Ethical Naturalism. Philosophy 84 (3):413-427.
    John McDowell has argued that for human needs to matter in practical deliberation, we must have already acquired the full range of character traits that are imparted by an ethical upbringing. Since our upbringings can diverge considerably, his argument makes trouble for any Aristotelian ethical naturalism that wants to support a single set of moral virtues. I argue here that there is a story to be told about the normal course of human life according to which it is no coincidence (...)
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  7. John Hacker-Wright (2009). What is Natural About Foot's Ethical Naturalism? Ratio 22 (3):308-321.
    Philippa Foot's Natural Goodness is in the midst of a cool reception. It appears that this is due to the fact that Foot's naturalism draws on a picture of the biological world at odds with the view embraced by most scientists and philosophers. Foot's readers commonly assume that the account of the biological world that she must want to adhere to, and that she nevertheless mistakenly departs from, is the account offered by contemporary neo-Darwinian biological sciences. But as is evident (...)
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  8. John Hacker-Wright (2007). Moral Status in Virtue Ethics. Philosophy 82 (3):449-473.
    My contention is that virtue ethics offers an important critique of traditional philosophical conceptions of moral status as well as an alternative view of important moral issues held to depend on moral status. I argue that the scope of entities that deserve consideration depends on our conception of the demands of virtues like justice; which entities deserve consideration emerges from a moral view of a world shaped by that conception. The deepest disputes about moral status depend on conflicting conceptions of (...)
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  9. John R. Wright (2006). Common Morality. Teaching Philosophy 29 (1):60-62.
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  10. John R. Wright (2006). Moral Discourse, Pluralism, and Moral Cognitivism. Metaphilosophy 37 (1):92–111.
    In the face of pluralism, moral constructivists attempt to salvage cognitivism by separating moral and ethical issues. Divergence over ethical issues, which concern the good life, would not threaten moral cognitivism, which is based on identifying generalizable interests as worthy of defending, using reason. Yet this approach falters given the inability of the constructivist to provide us a sure path by which to discern generalizable interests in difficult cases. Still, even if this approach to constructivism fails, cognitivist aspirations may not (...)
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  11. John R. Wright (2005). Transcendence Without Reality. Philosophy 80 (3):361-384.
    Thomas Nagel has held that transcendence requires attaining a point of view stripped of features unique to our perspective. The aim of transcendence on this view is to get at reality as it is, independent of our contributions to it. I show this notion of transcendence to be incoherent, yet defend a contrasting notion of transcendence. As conceived here, transcendence does not require striving for an external, objective viewpoint on nature or looking at matters from someone else's or an impartial (...)
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  12. John R. Wright (2004). Ethical Formation. Teaching Philosophy 27 (3):279-281.
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  13. John R. Wright (2003). Latin American Thought. Teaching Philosophy 26 (4):394-396.
  14. Gaile Pohlhaus & John R. Wright (2002). Using Wittgenstein Critically: A Political Approach to Philosophy. Political Theory 30 (6):800-827.
  15. John R. Wright (2002). Conflicts of Value and the Political Ideal of Citizenship. Social Philosophy Today 18:167-181.
    In this paper, I take up Habermas’s recent writing on Rawls in Inclusion of the Other and focus on an example that Habermas discusses there, the Catholic stance on abortion. He brings in this example to question how such views could be rationally negotiated, under Rawls’s views of political liberalism, prior to arriving at an overlapping consensus. Habermas argues that Rawls must affirm the truth of moral constructivism in order to resolve the question of which conceptions of the good make (...)
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  16. John R. Wright (2001). Understanding Racism as an Ethical Ideology. Social Philosophy Today 17:217-231.
    To be fully understood, contemporary forms of racism must be grasped as ethical ideologies rooted in an independent system of value classification. Racism does not merely result from an intrusion of strategic action on communicative action, as discourse ethicists might argue. In contemporary racism, the minority group is seen as perversely incapable of developing a capacity for the behavior that would constitute just moral reciprocity as decided in the contractual situation. Their standing as members of the moral community is thereby (...)
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