Search results for 'metaethics' (try it on Scholar)

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  1. Natural Law, Moral Constructivism & Duns Scotus’S. Metaethics (2012). The Centrality of Aesthetic Explanation. In Jonathan Jacobs (ed.), Reason, Religion, and Natural Law: From Plato to Spinoza. Oxford University Press.score: 30.0
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  2. Nadeem J. Z. Hussain & Nishi Shah (2006). Misunderstanding Metaethics: Korsgaard's Rejection of Realism. In Russ Shafer-Landau (ed.), Oxford Studies in Metaethics 1. Clarendon Press. 265-94.score: 25.0
    Contemporary Kantianism is often regarded as both a position within normative ethics and as an alternative to metaethical moral realism. We argue that it is not clear how contemporary Kantianism can distinguish itself from moral realism. There are many Kantian positions. For reasons of space we focus on the position of one of the most prominent, contemporary Kantians, Christine Korsgaard. Our claim is that she fails to show either that Kantianism is different or that it is better than realism. Our (...)
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  3. Carla Bagnoli, Constructivism in Metaethics. Stanford Encyclopedia of Philosophy.score: 24.0
    Constructivism in ethics is the view that insofar as there are normative truths, for example, truths about what we ought to do, they are in some sense determined by an idealized process of rational deliberation, choice, or agreement. As a “first-order moral account”--an account of which moral principles are correct--constructivism is the view that the moral principles we ought to accept or follow are the ones that agents would agree to or endorse were they to engage in a hypothetical or (...)
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  4. Helen Yetter-Chappell & Richard Yetter Chappell (2013). Mind-Body Meets Metaethics: A Moral Concept Strategy. Philosophical Studies 165 (3):865-878.score: 24.0
    The aim of this paper is to assess the relationship between anti-physicalist arguments in the philosophy of mind and anti-naturalist arguments in metaethics, and to show how the literature on the mind-body problem can inform metaethics. Among the questions we will consider are: (1) whether a moral parallel of the knowledge argument can be constructed to create trouble for naturalists, (2) the relationship between such a "Moral Knowledge Argument" and the familiar Open Question Argument, and (3) how naturalists (...)
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  5. Andrew Reisner (2010). Metaethics for Everyone. Problema 4:39-64.score: 24.0
    As Dworkin puts it: moral scepticism is a moral view. This is in contrast to the more popular idea that the real challenge for moral realism is external scepticism, scepticism which arises because of non-moral considerations about the metaphysics of morality. I, too, do not concur with Dworkin’s strongest conclusions about the viability of external scepticism. But, I think his criticism of error scepticism offers a much needed corrective to more traditional metaethical projects. My aim in this paper is to (...)
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  6. Mark Schroeder (2012). Philosophy of Language for Metaethics. In Gillian Russell & Delia Graff Fara (eds.), The Routledge Companion to the Philosophy of Language. Routledge.score: 24.0
    Metaethics is the study of metaphysics, epistemology, the philosophy of mind, and the philosophy of language, insofar as they relate to the subject matter of moral or, more broadly, normative discourse – the subject matter of what is good, bad, right or wrong, just, reasonable, rational, what we must or ought to do, or otherwise. But out of these four ‘core’ areas of philosophy, it is plausibly the philosophy of language that is most central to metaethics – and (...)
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  7. Karen Jones (2006). Metaethics and Emotions Research: A Response to Prinz. Philosophical Explorations 9 (1):45-53.score: 24.0
    Prinz claims that empirical work on emotions and moral judgement can help us resolve longstanding metaethical disputes in favour of simple sentimentalism. I argue that the empirical evidence he marshals does not have the metaethical implications he claims: the studies purporting to show that having an emotion is sufficient for making a moral judgement are tendentiously described. We are entitled to ascribe competence with moral concepts to experimental subjects only if we suppose that they would withdraw their moral judgement on (...)
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  8. Nadeem J. Z. Hussain & Nishi Shah (forthcoming). Metaethics and Its Discontents: A Case Study of Korsgaard. In Carla Bagnoli (ed.), Moral Constructivism: For and Against. Cambridge University Press.score: 24.0
    The maturing of metaethics has been accompanied by widespread, but relatively unarticulated, discontent that mainstream metaethics is fundamentally on the wrong track. The malcontents we have in mind do not simply champion a competitor to the likes of noncognitivism or realism; they disapprove of the supposed presuppositions of the existing debate. Their aim is not to generate a new theory within metaethics, but to go beyond metaethics and to transcend the distinctions it draws between metaethics (...)
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  9. Ben Fraser (2013). Moral Error Theories and Folk Metaethics. Philosophical Psychology (6):1-18.score: 24.0
    In this paper, I distinguish between two error theories of morality: one couched in terms of truth (ET1); the other in terms of justification (ET2). I then present two arguments: the Poisoned Presupposition Argument for ET1; and the Evolutionary Debunking Argument for ET2. I go on to show how assessing these arguments requires paying attention to empirical moral psychology, in particular, work on folk metaethics. After criticizing extant work, I suggest avenues for future research.
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  10. Frederick Rauscher (1997). How a Kantian Can Accept Evolutionary Metaethics. Biology and Philosophy 12 (3):303-326.score: 24.0
    Contrary to widely held assumptions, an evolutionary metaethics need not be non-cognitivist. I define evolutionary metaethics as the claim that certain phenotypic traits expressing certain genes are both necessary and sufficient for explanation of all other phenotypic traits we consider morally significant. A review of the influential cognitivist Immanuel Kants metaethics shows that much of his ethical theory is independent of the anti-naturalist metaphysics of transcendental idealism which itself is incompatible with evolutionary metaethics. By matching those (...)
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  11. Jeff Wisdom (2012). Why a Diachronic View of Base Property Exemplification is Necessary in Metaethics. Metaphysica 13 (1):43-50.score: 24.0
    In a recent issue of this journal, Jorn Sonderholm presents two main criticisms of my 2008 case for a diachronic view of base property exemplification in metaethics. This essay contends that neither of Sonderholm’s criticisms hit their mark, and that there are additional reasons to adopt a diachronic view of base property exemplification. Thus, the case for a diachronic view of base property exemplification in metaethics is stronger than previously thought.
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  12. Alexander Miller (2013). Contemporary Metaethics: An Introduction. Polity.score: 24.0
    1. Introduction. In this chapter, I provide a brief account of the territory covered in metaethics, and of the main philosophical positions in metaethics to be covered in detail in the course of the book.
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  13. Andrew Fisher (2011). Metaethics: An Introduction. Acumen.score: 24.0
    Do moral facts exist? What would they be like if they did? What does it mean to say that a moral claim is true? What is the link between moral judgement and motivation? Can we know whether something is right and wrong? And is morality a fiction? "Metaethics: An Introduction" presents a very clear and engaging survey of the key concepts and positions in what has become one of the most exciting and influential fields of philosophy. Free from technicality (...)
     
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  14. Jussi Suikkanen (forthcoming). Naturalism in Metaethics. In Kelly James Clark (ed.), Blackwell Companion to Naturalism. Wiley-Blackwell.score: 24.0
    This chapter offers an introduction to naturalist views in contemporary metaethics. Such views attempt to find a place for normative properties (such as goodness and rightness) in the concrete physical world as it is understood by both science and common sense. The chapter begins by introducing simple naturalist conceptual analyses of normative terms. It then explains how these analyses were rejected in the beginning of the 20th Century due to G.E. Moore’s influential Open Question Argument. After this, the chapter (...)
     
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  15. Jamin Asay (2013). Truthmaking, Metaethics, and Creeping Minimalism. Philosophical Studies 163 (1):213-232.score: 22.0
    Creeping minimalism threatens to cloud the distinction between realist and anti-realist metaethical views. When anti-realist views equip themselves with minimalist theories of truth and other semantic notions, they are able to take on more and more of the doctrines of realism (such as the existence of moral truths, facts, and beliefs). But then they start to look suspiciously like realist views. I suggest that creeping minimalism is a problem only if moral realism is understood primarily as a semantic doctrine. I (...)
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  16. Kenneth M. Ehrenberg (2008). Archimedean Metaethics Defended. Metaphilosophy 39 (4-5):508-529.score: 22.0
    Abstract: We sometimes say our moral claims are "objectively true," or are "right, even if nobody believes it." These additional claims are often taken to be staking out metaethical positions, representative of a certain kind of theorizing about morality that "steps outside" the practice in order to comment on its status. Ronald Dworkin has argued that skepticism about these claims so understood is not tenable because it is impossible to step outside such practices. I show that externally skeptical metaethical theory (...)
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  17. Mark Eli Kalderon (2013). Does Metaethics Rest on a Mistake? [REVIEW] Analysis 73 (1):129-138.score: 21.0
    Review of part one of Ronald Dworkin's Justice for Hedgehogs.
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  18. Elizabeth S. Radcliffe (2006). Moral Internalism and Moral Cognitivism in Hume's Metaethics. Synthese 152 (3):353 - 370.score: 21.0
    Most naturalists think that the belief/desire model from Hume is the best framework for making sense of motivation. As Smith has argued, given that the cognitive state (belief) and the conative state (desire) are separate on this model, if a moral judgment is cognitive, it could not also be motivating by itself. So, it looks as though Hume and Humeans cannot hold that moral judgments are states of belief (moral cognitivism) and internally motivating (moral internalism). My chief claim is that (...)
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  19. Nadeem J. Z. Hussain (2012). Metaethics and Nihilism in Reginster's The Affirmation of Life. Journal of Nietzsche Studies 43 (1):99-117.score: 21.0
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  20. Andrew Light (2002). Contemporary Environmental Ethics From Metaethics to Public Philosophy. Metaphilosophy 33 (4):426-449.score: 21.0
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  21. James Dreier (2002). Troubling Developments in Metaethics. [REVIEW] Noûs 36 (1):152 - 168.score: 21.0
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  22. Michael Cholbi (2012). Oxford Studies in Metaethics, Vol. 5. [REVIEW] Journal of Moral Philosophy 9 (3):459-462.score: 21.0
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  23. Richard Double (2002). Metaethics, Metaphilosophy, and Free Will Subjectivism. In Robert H. Kane (ed.), The Oxford Handbook of Free Will. Oxford University Press.score: 21.0
  24. Sharon Street (2010). What is Constructivism in Ethics and Metaethics? Philosophy Compass 5 (5):363-384.score: 18.0
    Most agree that when it comes to so-called 'first-order' normative ethics and political philosophy, constructivist views are a powerful family of positions. When it comes to metaethics, however, there is serious disagreement about what, if anything, constructivism has to contribute. In this paper I argue that constructivist views in ethics include not just a family of substantive normative positions, but also a distinct and highly attractive metaethical view. I argue that the widely accepted 'proceduralist characterization' of constructivism in ethics (...)
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  25. Mark Schroeder (forthcoming). What Matters About Metaethics? In Peter Singer (ed.), Does Anything Really Matter? Responses to Parfit.score: 18.0
    According to Part VI of Derek Parfit’s On What Matters, some things matter.1 Indeed, there are normative truths to the effect that some things matter, and it matters that there are such truths. Moreover, according to Parfit, these normative truths are cognitive and irreducible. And in addition to mattering that there are normative truths about what matters, Parfit holds that it also matters that these truths are cognitive and irreducible. Indeed this matters so much that Parfit tells us that if (...)
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  26. Richard Joyce (2006). Metaethics and the Empirical Sciences. Philosophical Explorations 9 (1):133 – 148.score: 18.0
    What contribution can the empirical sciences make to metaethics? This paper outlines an argument to a particular metaethical conclusion - that moral judgments are epistemically unjustified - that depends in large part on a posteriori premises.
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  27. Robert Merrihew Adams (1979). Divine Command Metaethics Modified Again. Journal of Religious Ethics 7 (1):66 - 79.score: 18.0
    This essay presents a version of divine command metaethics inspired by recent work of Donnellan, Kripke, and Putnam on the relation between necessity and conceptual analysis. What we can discover a priori, by conceptual analysis, about the nature of ethical wrongness is that wrongness is the property of actions that best fills a certain role. What property that is cannot be discovered by conceptual analysis. But I suggest that theists should claim it is the property of being contrary to (...)
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  28. David Copp (2007). Morality in a Natural World: Selected Essays in Metaethics. Cambridge University Press.score: 18.0
    The central philosophical challenge of metaethics is to account for the normativity of moral judgment without abandoning or seriously compromising moral realism. In Morality in a Natural World, David Copp defends a version of naturalistic moral realism that can accommodate the normativity of morality. Moral naturalism is often thought to face special metaphysical, epistemological, and semantic problems as well as the difficulty in accounting for normativity. In the ten essays included in this volume, Copp defends solutions to these problems. (...)
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  29. Tristram McPherson (2008). Metaethics & the Autonomy of Morality. Philosophers' Imprint 8 (6):1-16.score: 18.0
    Some philosophers have been attracted to the idea that morality is an autonomous domain. One version of this idea is the thesis that non-moral claims are irrelevant to the justification of fundamental normative ethical theories. However, this autonomy thesis appears to be in tension with a pair of apparent features of metaethical theorizing. On one hand, metaethics seemingly aims to explain how morality fits into our broader conception of the world. On the other, metaethical theorizing appears to have potential (...)
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  30. Terry Horgan & Mark Timmons (eds.) (2006). Metaethics After Moore. Oxford University Press.score: 18.0
    Metaethics, understood as a distinct branch of ethics, is often traced to G. E. Moore's 1903 classic, Principia Ethica. Whereas normative ethics is concerned to answer first-order moral questions about what is good and bad, right and wrong, metaethics is concerned to answer second-order non-moral questions about the semantics, metaphysics, and epistemology of moral thought and discourse. Moore has continued to exert a powerful influence, and the sixteen essays here (most of them specially written for the volume) represent (...)
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  31. Todd Lekan (2006). Pragmatist Metaethics: Moral Theory as a Deliberative Practice. Southern Journal of Philosophy 44 (2):253-271.score: 18.0
    The paper defends a pragmatist account of metaethics that challenges the standard view of justificatory structure at the heart of many rule-based normative ethical theories. The standard view of justificatory structure assumes that deliberation must be constrained by antecedent justificatory procedures. I consider some of the radical implications of the pragmatist idea that deliberation is the conceptual context within which to interpret, evaluate, and explain moral justification.
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  32. Richard Joyce, What Neuroscience Can (and Cannot) Contribute to Metaethics.score: 18.0
    Suppose there are two people having a moral disagreement about, say, abortion. They argue in a familiar way about whether fetuses have rights, whether a woman’s right to autonomy over her body overrides the fetus’s welfare, and so on. But then suppose one of the people says “Oh, it’s all just a matter of opinion; there’s no objective fact about whether fetuses have rights. When we say that something is morally forbidden, all we’re really doing is expressing our disapproval of (...)
     
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  33. Stephen Maitzen (2004). A Semantic Attack on Divine-Command Metaethics. Sophia 43 (2):15-28.score: 18.0
    According to divine-command metaethics (DCM), whatever is morally good or right has that status because, and only because, it conforms to God’s will. I argue that DCM is false or vacuous: either DCM is false, or else there are no instantiated moral properties, and no moral truths, to which DCM can even apply. The sort of criticism I offer is familiar, but I develop it in what I believe is a novel way.
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  34. William A. Rottschaefer & David Martinsen (1990). Really Taking Darwin Seriously: An Alternative to Michael Ruse's Darwinian Metaethics. [REVIEW] Biology and Philosophy 5 (2):149-173.score: 18.0
    Michael Ruse has proposed in his recent book Taking Darwin Seriously and elsewhere a new Darwinian ethics distinct from traditional evolutionary ethics, one that avoids the latter's inadequate accounts of the nature of morality and its failed attempts to provide a naturalistic justification of morality. Ruse argues for a sociobiologically based account of moral sentiments, and an evolutionary based casual explanation of their function, rejecting the possibility of ultimate ethical justification. We find that Ruse's proposal distorts, overextends and weakens both (...)
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  35. Kate Manne (2013). On Being Social in Metaethics. Oxford Studies in Metaethics 8:50.score: 18.0
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  36. Alex Silk (2014). Nietzschean Constructivism: Ethics and Metaethics for All and None. :1-37.score: 18.0
    Nietzschean Constructivism: Ethics and Metaethics for All and None. . ???aop.label???. doi: 10.1080/0020174X.2013.878666.
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  37. Matthew Evans & Nishi Shah (2012). Mental Agency and Metaethics. Oxford Studies in Metaethics 7:80-109.score: 18.0
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  38. Robert Shaver (2000). Sidgwick's Minimal Metaethics. Utilitas 12 (03):261-.score: 18.0
    Non-naturalism has a shady reputation. This reputation is undeserved, at least in the case of one variety of non-naturalism – the variety Sidgwick offers. In section I, I present Sidgwick's view, distinguishing it from views with which it is often lumped. In II and III, I defend Sidgwick against recent objections to non-naturalism from motivation and supervenience. In IV, I briefly consider objections which brought about the downfall of non-naturalism at the middle of the century. In V, I consider the (...)
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  39. Christian Miller (2005). Review of Alexander Miller, An Introduction to Contemporary Metaethics. [REVIEW] Australasian Journal of Philosophy 83:279-281.score: 18.0
    My initial hope when I first saw Miller’s book was that here at least would be a work which satisfies the long standing need for a comprehensive introduction to contemporary metaethics which is accessible enough to be employed in advanced undergraduate courses and introductory graduate seminars. This hope was only partially realized, however, as Miller ends up oscillating between clear presentations of extant debates in the recent literature and his own extended attempts to determine where the truth of the (...)
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  40. Jeffrey Stout (1978). Metaethics and the Death of Meaning: Adams' Tantalizing Closing. Journal of Religious Ethics 6 (1):1 - 18.score: 18.0
    This essay assesses Robert Merrihew Adams' contribution to the religion-morality debate in light of questions in philosophical semantics and metaphilosophy, questions Adams raises without addressing directly. It sketches a holistic theory of the use of language in thought in the hope of providing a context for determining the value and philosophical relevance of Adams' semantic claims. It concludes by suggesting that descriptive metaethics should give way to explicitly historical studies, and by maintaining that historians of ethics need not postulate (...)
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  41. Paul Bloomfield (2009). Archimedeanism and Why Metaethics Matters. Oxford Studies in Metaethics 4:283-302.score: 18.0
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  42. Russ Shafer-Landau (ed.) (2006). Oxford Studies in Metaethics, Volume 1. Oxford University Press.score: 18.0
    The contents of the inaugural volume of Oxford Studies in Metaethics nicely mirror the variety of issues that make this area of philosophy so interesting. The volume opens with Peter Railton's exploration of some central features of normative guidance, the mental states that underwrite it, and its relationship to our reasons for feeling and acting. In the next offering, Terence Cuneo takes up the case against expressivism, arguing that its central account of the nature of moral judgments is badly (...)
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  43. Russ Shafer-Landau (ed.) (2007). Oxford Studies in Metaethics: Volume II. Clarendon Press.score: 18.0
    Oxford Studies in Metaethics is the only periodical publication devoted exclusively to original philosophical work on the foundations of ethics. It provides an annual selection of much of the best new scholarship in the field. Its broad purview includes work at the intersections of ethical theory with metaphysics, epistemology, philosophy of language, and philosophy of mind. OSME provides an excellent basis for understanding recent developments in the field; those who would like to acquaint themselves with the current state of (...)
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  44. Michael Brady (ed.) (2011). New Waves in Metaethics. Palgrave Macmillan.score: 18.0
    Metaethics occupies a central place in analytical philosophy, and the last forty years has seen an upsurge of interest in questions about the nature and practice of morality. This collection presents original and ground-breaking research on metaethical issues from some of the very best of a new generation of philosophers working in this field.
     
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  45. William A. Rottschaefer (2009). Moral Agency and Moral Learning: Transforming Metaethics From a First to a Second Philosophy Enterprise. Behavior and Philosophy 37:195 - 216.score: 18.0
    Arguably, one of the most exciting recent advances in moral philosophy is the ongoing scientific naturalization of normative ethics and metaethics, in particular moral psychology. A relatively neglected area in these improvements that is centrally important for developing a scientifically based naturalistic metaethics concerns the nature and acquisition of successful moral agency. In this paper I lay out two examples of how empirically based findings help us to understand and explain some cases of successful moral agency. These are (...)
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  46. Russ Shafer-Landau (ed.) (2008). Oxford Studies in Metaethics: Volume III. OUP Oxford.score: 18.0
    Oxford Studies in Metaethics is the only publication devoted exclusively to original philosophical work in the foundations of ethics. It provides an annual selection of much of the best new scholarship being done in the field. Its broad purview includes work being done at the intersection of ethical theory and metaphysics, epistemology, philosophy of language, and philosophy of mind. The essays included in the series provide an excellent basis for understanding recent developments in the field; those who would like (...)
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  47. Andrew Fisher (ed.) (2006). Arguing About Metaethics. Routledge.score: 18.0
    Arguing about Metaethics collects together some of the most exciting contemporary work in metaethics in one handy volume. In it, many of the most influential philosophers in the field discuss key questions in metaethics: Do moral properties exist? If they do, how do they fit into the world as science conceives it? If they don't exist, then how should we understand moral thought and language? What is the relation between moral judgment and motivation? As well as these (...)
     
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  48. Douglas B. Rasmussen (2007). Rejoinder to Robert Hartford, "Objectivity and the Proof of Egoism" (Spring 2007): Rand's Metaethics. Journal of Ayn Rand Studies 8 (2):307 - 316.score: 18.0
    In response to Robert Hartford's criticisms of his Spring 2006 Journal of Ayn Rand Studies essay, "Regarding Choice and the Foundations of Morality," Rasmussen argues against "the official" interpretation of Rand's ethics as resting on a basic "choice to live." Drawing from his work with Douglas Den Uyl, Rasmussen argues that Rand's metaethics is best understood in "biocentric," neo-Aristotelian terms: that human choice does not set the context in which it operates and that "man's life qua man" is the (...)
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  49. Peg O'Connor (2008). Morality and Our Complicated Form of Life: Feminist Wittgensteinian Metaethics. Penn State University Press.score: 18.0
    "A reassessment of metaethics that attempts to undermine the nature/normativity or world/language divide, and offer an alternative account of the world-language relationship.
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  50. Joshua Gert (2011). Naturalistic Metaethics at Half Price. In Michael Brady (ed.), New Waves in Metaethics. Palgrave Macmillan.score: 18.0
     
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