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A. Cohen [18]Andrew Jason Cohen [18]Alix Cohen [18]Andrew I. Cohen [16]
Avner Cohen [16]Ariel Cohen [14]Adir Cohen [11]Adam S. Cohen [8]

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See also:
Profile: Alix Cohen (University of Leeds)
Profile: Andrew I. Cohen (Georgia State University)
Profile: Alix Cohen (University of Edinburgh)
Profile: Annabel Cohen (University of Prince Edward Island)
Profile: Andrew Jason Cohen (Georgia State University, Georgetown University)
  1.  92
    Joshua Knobe, Adam Cohen & Alan Leslie (2006). Acting Intentionally and the Side-Effect Effect: 'Theory of Mind' and Moral Judgment. Psychological Science 17:421-427.
    The concept of acting intentionally is an important nexus where ‘theory of mind’ and moral judgment meet. Preschool children’s judgments of intentional action show a valence-driven asymmetry. Children say that a foreseen but disavowed side-effect is brought about 'on purpose' when the side-effect itself is morally bad but not when it is morally good. This is the first demonstration in preschoolers that moral judgment influences judgments of ‘on-purpose’ (as opposed to purpose influencing moral judgment). Judgments of intentional action are usually (...)
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  2.  85
    Anthony P. Cohen (1989). Reviews : Clifford Geertz, Works and Lives: The Anthropologist as Author, Oxford: Polity Press, 1988, £19.50, Vi + 157 Pp. [REVIEW] History of the Human Sciences 2 (3):395-397.
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  3.  6
    N. U. Dosenbach, D. A. Fair, A. L. Cohen, B. L. Schlaggar & S. E. Petersen (2008). A Dual-Networks Architecture of Top-Down Control. Trends in Cognitive Sciences 12 (3):99-105.
  4. Andrew I. Cohen & Christopher H. Wellman (eds.) (2014). Contemporary Debates in Applied Ethics. Wiley Blackwell.
     
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  5.  17
    Andrew I. Cohen (2007). Contractarianism, Other-Regarding Attitudes, and the Moral Standing of Nonhuman Animals. Journal of Applied Philosophy 24 (2):188–201.
  6.  22
    Benjamin G. Purzycki, Daniel N. Finkel, John Shaver, Nathan Wales, Adam B. Cohen & Richard Sosis (2012). What Does God Know? Supernatural Agents' Access to Socially Strategic and Non-Strategic Information. Cognitive Science 36 (5):846-869.
    Current evolutionary and cognitive theories of religion posit that supernatural agent concepts emerge from cognitive systems such as theory of mind and social cognition. Some argue that these concepts evolved to maintain social order by minimizing antisocial behavior. If these theories are correct, then people should process information about supernatural agents’ socially strategic knowledge more quickly than non-strategic knowledge. Furthermore, agents’ knowledge of immoral and uncooperative social behaviors should be especially accessible to people. To examine these hypotheses, we measured response-times (...)
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  7.  3
    Adam S. Cohen & Tamsin C. German (2009). Encoding of Others’ Beliefs Without Overt Instruction. Cognition 111 (3):356-363.
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  8. Andrew Jason Cohen (2004). What Toleration Is. Ethics 115 (1):68-95.
    Attempting to settle various debates from recent literature regarding its precise nature, I offer a detailed conceptual analysis of toleration. I begin by isolating toleration from other notions; this provides us some guidance by introducing the eight definitional conditions of toleration that I then explicate and defend. Together, these eight conditions indicate that toleration is an agent’s intentional and principled refraining from interfering with an opposed other (or their behavior, etc.) in situations of diversity, where the agent believes she has (...)
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  9.  57
    Ariel Cohen (1999). Generics, Frequency Adverbs, and Probability. Linguistics and Philosophy 22 (3):221-253.
    Generics and frequency statements are puzzling phenomena: they are lawlike, yet contingent. They may be true even in the absence of any supporting instances, and extending the size of their domain does not change their truth conditions. Generics and frequency statements are parametric on time, but not on possible worlds; they cannot be applied to temporary generalizations, and yet are contingent. These constructions require a regular distribution of events along the time axis. Truth judgments of generics vary considerably across speakers, (...)
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  10.  18
    Andrew I. Cohen (2009). Contractarianism and Interspecies Welfare Conflicts. Social Philosophy and Policy 26 (1):227-257.
    In this essay I describe how contractarianism might approach interspecies welfare conflicts. I start by discussing a contractarian account of the moral status of nonhuman animals. I argue that contractors can agree to norms that would acknowledge the of some animals. I then discuss how the norms emerging from contractarian agreement might constrain any comparison of welfare between humans and animals. Contractarian agreement is likely to express some partiality to humans in a way that discounts the welfare of some or (...)
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  11.  28
    Ariel Cohen (2008). No Alternative to Alternatives. Journal of Semantics 26 (1):1-48.
    Rooth's (1985, 1992) theory of focus requires, in addition to the ordinary semantic value of an expression, the focus semantic value, which is a set of alternatives generated by focus. Rooth claims that the union (disjunction) of the focus semantic value is accommodated into the restrictor of an adverbial quantifier. More recently, however, some researchers (Krifka 2001; Geurts & van der Sandt 2004) have argued convincingly that what is accommodated is, in fact, the existential presupposition induced by focus. It would (...)
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  12.  8
    Alix Cohen (2006). Kant on Epigenesis, Monogenesis and Human Nature. Studies in History and Philosophy of the Biological and Biomedical Sciences 37 (4):675-693.
    The aim of this paper is to show that for Kant, a combination of epigenesis and monogenesis is the condition of possibility of anthropology as he conceives of it and that moreover, this has crucial implications for the biological dimension of his account of human nature. More precisely, I begin by arguing that Kant’s conception of mankind as a natural species is based on two premises: firstly the biological unity of the human species ; and secondly the existence of ‘seeds’ (...)
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  13.  6
    Ariel Cohen (2001). Relative Readings of Many, Often, and Generics. Natural Language Semantics 9 (1):41-67.
    In addition to the familiar cardinal and proportional readings of many and few, there is yet another interpretation, the relative proportional reading. This reading, unlike the ordinary absolute proportional reading, is not conservative. Under the relative reading, 'Many ψs are φs' is true just in case the proportion of φs among ψs is greater than the proportion of φs among members of contextually given alternatives to ψ. I provide a definition of proportional readings that reduces the differences between absolute and (...)
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  14.  35
    Ariel Cohen (2004). Generics and Mental Representations. Linguistics and Philosophy 27 (5):529-556.
    It is widely agreed that generics tolerate exceptions. It turns out, however, thatexceptions are tolerated only so long as they do not violate homogeneity:when the exceptions are not concentrated in a salient ``chunk'''' of the domain ofthe generic. The criterion for salience of a chunk is cognitive: it is dependent onthe way in which the domain is mentally represented. Findings of psychologicalexperiments about the ways in which different domains are represented, and thefactors affecting such representations, account for judgments of generic (...)
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  15.  7
    Andrew Jason Cohen (forthcoming). The Justification of Religious Violence, by Clarke, Steve. Australasian Journal of Philosophy:1-1.
  16.  27
    Ariel Cohen (2004). Existential Generics. Linguistics and Philosophy 27 (2):137-168.
    While opinions on the semantic analysis of generics vary widely, most scholars agree that generics have a quasi-universal flavor. However, there are cases where generics receive what appears to be an existentialinterpretation. For example, B''s response is true, even though only theplatypus and the echidna lay eggs:(1) A: Birds lay eggs. B: Mammals lay eggs too.
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  17. Ariel Cohen (1999). Think Generic! The Meaning and Use of Generic Sentences.
     
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  18.  65
    Alix Cohen (2013). Kant on the Possibility of Ugliness. British Journal of Aesthetics 53 (2):199-209.
    In the recent literature on the issue, a number of commentators have argued that Kant’s aesthetic theory commits him to the position that nothing is ugly. For instance, in ‘Why Kant finds nothing ugly’, Shier argues that ‘within Kant’s aesthetics, there cannot be any negative judgments of taste’ (Shier (1998): 413). And in ‘Kant’s problems with ugliness’, Thomson claims that ‘Kant’s aesthetic theory precludes […] ugliness’ (Thomson (1992): 107). In other words, as it is presented in some of the literature, (...)
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  19.  12
    Alix Cohen (2014). XIV—Kant on the Ethics of Belief. Proceedings of the Aristotelian Society 114 (3pt3):317-334.
    In this paper, I explore the possibility of developing a Kantian account of the ethics of belief by deploying the tools provided by Kant's ethics. To do so, I reconstruct epistemic concepts and arguments on the model of their ethical counterparts, focusing on the notions of epistemic principle, epistemic maxim and epistemic universalizability test. On this basis, I suggest that there is an analogy between our position as moral agents and as cognizers: our actions and our thoughts are subject to (...)
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  20. Annabel J. Cohen (2011). Music as a Source of Emotion in Film. In Patrik N. Juslin & John Sloboda (eds.), Handbook of Music and Emotion: Theory, Research, Applications. OUP Oxford
     
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  21.  50
    Alix A. Cohen (2009). Kant's Concept of Freedom and the Human Sciences. Canadian Journal of Philosophy 39 (1):pp. 113-135.
    The aim of this paper is to determine whether Kant’s account of freedom fits with his theory of the human sciences. Several Kant scholars have recently acknowledged a tension between Kant’s metaphysics and his works on anthropology in particular. I believe that in order to clarify the issue at stake, the tension between Kant’s metaphysics and his anthropology should be broken down into three distinct problems. -/- First, Kant’s Anthropology studies the human being ‘as a freely acting being.’5 This approach (...)
  22.  49
    Andrew I. Cohen (2009). Compensation for Historic Injustices: Completing the Boxill and Sher Argument. Philosophy and Public Affairs 37 (1):81-102.
  23.  10
    A. Cohen (2001). On the Generic Use of Indefinite Singulars. Journal of Semantics 18 (3):183-209.
    The distribution of indefinite singular generics is much more restricted than that of bare plural generics. The former, unlike the latter, seem to require that the property predicated of their subject be, in some sense, ‘definitional’. Moreover, the two constructions exhibit different scopal behaviour, and differ in their felicity in conjunctions, questions, and expressions describing the speaker's confidence. I propose that the reason is that the two expressions, in fact, have rather different meanings. Carlson (1995) makes a distinction between inductivist (...)
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  24.  13
    Ariel Cohen & Nomi Erteschik-Shir (2002). Topic, Focus, and the Interpretation of Bare Plurals. Natural Language Semantics 10 (2):125-165.
    In this paper we show that focus structure determines the interpretation of bare plurals in English: topic bare plurals are interpreted generically, focused bare plurals are interpreted existentially. When bare plurals are topics they must be specific, i.e. they refer to kinds. After type-shifting they introduce variables which can be bound by the generic quantifier, yielding characterizing generics. Existentially interpreted bare plurals are not variables, but denote properties that are incorporated into the predicate.The type of predicate determines the interpretation of (...)
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  25.  0
    Andrew Cohen (1999). Feminist Interpretations of Ayn Rand. Monograph Collection (Matt - Pseudo).
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  26.  14
    Andrew I. Cohen (2004). Must Rights Impose Enforceable Positive Duties? Journal of Social Philosophy 35 (2):264–276.
  27.  5
    A. Cohen (1967). On Methods in the Analysis of Speech Perception. Synthese 17 (1):331 - 343.
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  28.  33
    A. Cohen (1999). How Are Alternatives Computed? Journal of Semantics 16 (1):43-65.
    It is widely assumed that focusing a phrase indicates that alternatives to the phrase are considered. The question is, how are alternatives to a given phrase determined? There are a number of proposed answers to this question (Rooth 1985, 1992; von Stechow 1989; Jacobs 1983, among others). These accounts, however, typically deal only with logically simple phrases; when more complex phrases are considered, they turn out to be inadequate. Current theories fail to provide a principled relation between the alternatives induced (...)
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  29.  31
    Alix Cohen (2008). Kant on Anthropology and Alienology: The Opacity of Human Motivation and its Anthropological Implications. Kantian Review 13 (2):85-106.
    According to Kant, the opacity of human motivation takes two distinct forms – a psychological form: man ‘can never, even by the most strenuous self-examination, get entirely behind [his] covert incentives’ – and a social form: ‘everyone in our race finds it advisable to be on his guard, and not to reveal himself completely’. In other words, first, men's ‘interior’ cannot be entirely revealed to themselves and, second, they tend not to reveal their ‘interior’ to others. A number of Kant (...)
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  30.  10
    Andrew Jason Cohen (2004). Defending Liberalism Against the Anomie Challenge. Social Theory and Practice 30 (3):391-427.
    Some claim that liberalism is detrimental to individuals as it encourages anomie which disallows social confirmation of beliefs, without which the individual is left with uncertainty about her judgments that is opposed to firm conviction, and thus, confidence and self-respect. All agree that self-respect is important; disagreement arises about how self-respect is best supported. Both anomie and loss of self-respect are meant to follow from liberalism’s unwillingness to endorse a conception of the Good. This is the “anomie challenge.” I begin (...)
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  31.  15
    Ariel Cohen, Michael Kaminski & Johann A. Makowsky (2008). Notions of Sameness by Default and Their Application to Anaphora, Vagueness, and Uncertain Reasoning. Journal of Logic, Language and Information 17 (3):285-306.
    We motivate and formalize the idea of sameness by default: two objects are considered the same if they cannot be proved to be different. This idea turns out to be useful for a number of widely different applications, including natural language processing, reasoning with incomplete information, and even philosophical paradoxes. We consider two formalizations of this notion, both of which are based on Reiter’s Default Logic. The first formalization is a new relation of indistinguishability that is introduced by default. We (...)
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  32.  17
    Andrew Jason Cohen (1998). A Defense of Strong Voluntarism. American Philosophical Quarterly 35 (3):251-265.
    Critics of liberalism in the past two decades have argued that the fact that we are necessarily "situated" or "embedded" means that we can not always choose our own ends (for example, our conceptions of the good or our loyalties to others). Some suggest that we simply discover ourselves with these "connections." If correct, this would argue against (Rawlsian) hypothetical contract models and liberalism more broadly, make true impartiality impossible, and give support to traditionalist views like those of Alasdair MacIntyre, (...)
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  33.  57
    Andrew Jason Cohen (1999). Communitarianism 'Social Constitution,' and Autonomy. Pacific Philosophical Quarterly 80 (2):121–135.
    Communitarians like Alasdair MacIntyre, Charles Taylor, and Michael Sandel, defend what we may call the ‘social constitution thesis.’ This is the view that participation in society makes us what we are. This claim, however, is ambiguous. In an attempt to shed some light on it and to better understand the impact its truth would have on our beliefs regarding autonomy, I offer four possible ways it could be understood and four corresponding senses of individual independence and autonomy. I also indicate (...)
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  34.  1
    Alix A. Cohen (2008). Kantian Philosophy and the Human Sciences. Studies in History and Philosophy of Science Part A 39 (4):459-461.
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  35.  72
    D. F. Aberle, A. K. Cohen, A. K. Davis, M. J. Levy Jr & F. X. Sutton (1950). The Functional Prerequisites of a Society. Ethics 60 (2):100 - 111.
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  36.  49
    Andrew Jason Cohen (2000). Does Communitarianism Require Individual Independence? Journal of Ethics 4 (3):283-304.
    Critics of liberalism have argued that liberal individualismmisdescribes persons in ignoring the degree to which they aredependent on their communities. Indeed, they argue that personsare essentially socially constituted. In this paper, however, Iprovide two arguments – the first concerning communitariandescriptive claims about persons, our society, and the communitarian ideal society, and the second regarding thecommunitarian view of individual autonomy – that the communitariantheory of Alasdair MacIntyre, Charles Taylor, and Michael Sandel,relies on individuals either being independent from theircommunities or having a (...)
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  37.  6
    Alix Cohen (2004). Kant's Antinomy of Reflective Judgment: A Re-Evaluation. Teorema: International Journal of Philosophy 23 (1):183.
    The aim of this paper is to show that there is a genuine difficulty in Kant’s argument regarding the connection between mechanism and teleology. But this difficulty is not the one that is usually underlined. Far from consisting in a contradiction between the first and the third Critique, I argue that the genuine difficulty is intrinsic to the antinomy of reflective judgement: rather than having any hope of resolving anything, it consists in an inescapable conflict. In order to support this (...)
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  38.  33
    Andrew J. Cohen (2000). Liberalism, Communitarianism, and Asocialism. Journal of Value Inquiry 34 (2/3):249-261.
    In this paper I look at three versions of the charge that liberalism’s emphasis on individuals is detrimental to community—that it encourages a pernicious disregard of others by fostering a particular understanding of the individual and the relation she has with her society. According to that understanding, individuals are fundamentally independent entities who only enter into relations by choice and society is seen as nothing more than a venture voluntarily entered into in order to better oneself. Communitarian critics argue that (...)
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  39.  80
    Alix A. Cohen (2008). Kant's Biological Conception of History. Journal of the Philosophy of History 2 (1):1-28.
    The aim of this paper is to argue that Kant's philosophy of biology has crucial implications for our understanding of his philosophy of history, and that overlooking these implications leads to a fundamental misconstruction of his views. More precisely, I will show that Kant's philosophy of history is modelled on his philosophy of biology due to the fact that the development of the human species shares a number of peculiar features with the functioning of organisms, these features entailing important methodological (...)
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  40.  2
    E. W. Beth, Edward W. Barankin, A. Cohen & J. L. Soest (1959). Book Reviews. [REVIEW] Synthese 11 (1):84-94.
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  41.  21
    Alix Cohen (2013). Kant on Doxastic Voluntarism and its Implications for Epistemic Responsibility. Kant Yearbook 5 (1):33-50.
    This paper sets out to show that Kant’s account of cognition can be used to defend epistemic responsibility against the double threat of either being committed to implausible versions of doxastic voluntarism, or failing to account for a sufficiently robust connection between the will and belief. To support this claim, I argue that whilst we have no direct control over our beliefs, we have two forms of indirect doxastic control that are sufficient to ground epistemic responsibility: first, the capacity to (...)
  42.  52
    Andrew Jason Cohen (2007). What the Liberal State Should Tolerate Within its Borders. Canadian Journal of Philosophy 37 (4):479-513.
    Two normative principles of toleration are offered, one individual-regarding, the other group-regarding. The first is John Stuart Mill’s harm principle; the other is “Principle T,” meant to be the harm principle writ large. It is argued that the state should tolerate autonomous sacrifices of autonomy, including instances where an individual rationally chooses to be enslaved, lobotomized, or killed. Consistent with that, it is argued that the state should tolerate internal restrictions within minority groups even where these prevent autonomy promotion of (...)
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  43.  3
    Nurit Gronau, Asher Cohen & Gershon Ben-Shakhar (2003). Dissociations of Personally Significant and Task-Relevant Distractors Inside and Outside the Focus of Attention: A Combined Behavioral and Psychophysiological Study. Journal of Experimental Psychology: General 132 (4):512.
  44.  8
    Andrew Jason Cohen (2012). Exchanges and Relationships. Social Theory and Practice 38 (2):231-257.
    Many social scientists think of exchange in terms far broader than philosophers. I defend the broader use of the term as well as the claim that meaningful human relationships are usefully understood as constituted by exchanges. I argue, though, that we must recognize that a great number of non-monetary and non-material goods are part of our daily lives and exchanges. Particularly important are emotional goods. I defend my view against the important objection that it demeans intimate relationships. As an addendum, (...)
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  45.  2
    Adam Cohen (2002). Spiritual Seeing: Picturing God's Invisibility in Medieval Art (Review). Common Knowledge 8 (1):211-212.
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  46.  14
    Ariel Cohen (2000). The King of France Is, In Fact, Bald. Natural Language Semantics 8 (4):291-295.
    According to current theories, sentences with definite descriptions that fail to refer are either false or lack a truth value; but they cannot be true. However, I present examples where such sentences are, in fact, judged true. I propose that a definite description may be accommodated as a conditional, and that, in such cases, it is precisely the failure to refer that makes the sentence true.
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  47.  43
    Andrew Jason Cohen (2008). Existentialist Voluntarism as a Source of Normativity. Philosophical Papers 37 (1):89-129.
    I defend a neo-Kantian view wherein we are capable of being completely autonomous and impartial and argue that this ability can ground normativity. As this view includes an existentialist conception of the self, I defend radical choice, a primary component of that conception, against arguments many take to be definitive. I call the ability to use radical choice “existentialist voluntarism” and bring it into a current debate in normative philosophy, arguing that it allows that we can be distanced from all (...)
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  48. Govert den Hartogh, Andrew Altman, Christopher Heath Wellman, Andrew Jason Cohen, Sarah Conly & Thomas Christiano (2004). 10. Philip Stratton‐Lake, Ed., Ethical Intuitionism: Re‐Evaluations Philip Stratton‐Lake, Ed., Ethical Intuitionism: Re‐Evaluations (Pp. 175-177). [REVIEW] Ethics 115 (1).
     
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  49.  54
    Andrew I. Cohen (2008). Dependent Relationships and the Moral Standing of Nonhuman Animals. Ethics and the Environment 13 (2):pp. 1-21.
    This essay explores whether dependent relationships might justify extending direct moral consideration to nonhuman animals. After setting out a formal conception of moral standing as relational, scalar, and unilateral, I consider whether and how an appeal to dependencies might be the basis for an animal’s moral standing. If dependencies generate reasons for extending direct moral consideration, such reasons will admit of significant variations in scope and stringency.
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  50.  9
    Alain J.-J. Cohen (2008). Godard/Lang/Godard-The Film-Within-The-Film. American Journal of Semiotics 9 (4):115-129.
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