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A. W. Moore [134]Andrew Moore [110]Asher Moore [18]Adam D. Moore [15]
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Profile: Andrew Moore (University of Birmingham)
Profile: Andrew Moore (University of Otago)
Profile: Adam Moore (University of Kansas)
Profile: Alfred Moore
Profile: Adrian Edward Moore (University of Queensland)
Profile: Aaron Moore
Profile: Allesandro Moore
Profile: ALisa Moore (Boise State University)
Profile: Augusta Moore (University of Wisconsin, Madison)
Profile: Anna Moore
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  1. Andrew Moore (2005). Response to D'Costa and Verbin. Ars Disputandi 5.
     
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  2.  19
    A. W. Moore (2012). The Evolution of Modern Metaphysics: Making Sense of Things. Cambridge University Press.
    This book charts the evolution of metaphysics since Descartes, providing an unusually wide-ranging history that includes both analytic and non-analytic schools of thought.
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  3. Andrew Moore (2005). Realism and Christian Faith in Outline. Ars Disputandi 5.
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  4. Addison W. Moore (1912). Thought and its Function. Mind 21 (82):233-237.
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  5.  65
    Adam Moore & Peter Malinowski (2009). Meditation, Mindfulness and Cognitive Flexibility. Consciousness and Cognition 18 (1):176--186.
    This study investigated the link between meditation, self-reported mindfulness and cognitive flexibility as well as other attentional functions. It compared a group of meditators experienced in mindfulness meditation with a meditation-naïve control group on measures of Stroop interference and the “d2-concentration and endurance test”. Overall the results suggest that attentional performance and cognitive flexibility are positively related to meditation practice and levels of mindfulness. Meditators performed significantly better than non-meditators on all measures of attention. Furthermore, self-reported mindfulness was higher in (...)
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  6.  30
    Eric Schwitzgebel, Joshua Rust, Linus Ta-Lun Huang, Alan T. Moore & Justin Coates (2012). Ethicists' Courtesy at Philosophy Conferences. Philosophical Psychology 25 (3):331-340.
    If philosophical moral reflection tends to promote moral behavior, one might think that professional ethicists would behave morally better than do socially comparable non-ethicists. We examined three types of courteous and discourteous behavior at American Philosophical Association conferences: talking audibly while the speaker is talking (versus remaining silent), allowing the door to slam shut while entering or exiting mid-session (versus attempting to close the door quietly), and leaving behind clutter at the end of a session (versus leaving one's seat tidy). (...)
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  7. Alfred Moore (2014). Democratic Reason, Democratic Faith, and the Problem of Expertise. Critical Review 26 (1-2):101-114.
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  8.  62
    Alfred Moore & John Beatty (2010). Should We Aim for Consensus? Episteme 7 (3):198-214.
    There can be good reasons to doubt the authority of a group of scientists. But those reasons do not include lack of unanimity among them. Indeed, holding science to a unanimity or near-unanimity standard has a pernicious effect on scientific deliberation, and on the transparency that is so crucial to the authority of science in a democracy. What authorizes a conclusion is the quality of the deliberation that produced it, which is enhanced by the presence of a non-dismissible minority. Scientists (...)
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  9. A. W. Moore (1990/2002). The Infinite. Routledge.
    This historical study of the infinite covers all its aspects from the mathematical to the mystical. Anyone who has ever pondered the limitlessness of space and time, or the endlessness of numbers, or the perfection of God will recognize the special fascination of the subject. Beginning with an entertaining account of the main paradoxes of the infinite, including those of Zeno, A.W. Moore traces the history of the topic from Aristotle to Kant, Hegel, Cantor, and Wittgenstein.
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  10.  17
    Martin Wilkinson & Andrew Moore (1997). Inducement in Research. Bioethics 11 (5):373-389.
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  11.  65
    A. W. Moore (1987). Points of View. Philosophical Quarterly 37 (146):1-20.
    A. W. Moore argues in this bold, unusual, and ambitious book that it is possible to think about the world from no point of view. His argument involves discussion of a very wide range of fundamental philosophical issues, including the nature of persons, the subject-matter of mathematics, realism and anti-realism, value, the inexpressible, and God. The result is a powerful critique of our own finitude.
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  12.  3
    Andy P. Field & Annette C. Moore (2005). Dissociating the Effects of Attention and Contingency Awareness on Evaluative Conditioning Effects in the Visual Paradigm. Cognition and Emotion 19 (2):217-243.
  13.  33
    Adam D. Moore (2003). Privacy: Its Meaning and Value. American Philosophical Quarterly 40 (3):215 - 227.
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  14.  11
    Adam D. Moore (2010). Privacy Rights: Moral and Legal Foundations. Penn State University Press.
    "Provides a definition and defense of individual privacy rights. Applies the proposed theory to issues including privacy versus free speech; drug testing; and national security and public accountability"--Provided by publisher.
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  15.  23
    Adam Moore (2008). Defining Privacy. Journal of Social Philosophy 39 (3):411-428.
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  16.  9
    Andrew Moore (2013). On the State of Scientific English and How to Improve It–Part 3. Bioessays 35 (8):667-667.
  17. A. W. Moore (2006). Williams, Nietzsche, and the Meaninglessness of Immortality. Mind 115 (458):311-330.
    In this essay I consider the argument that Bernard Williams advances in ‘The Makropolus Case’ for the meaninglessness of immortality. I also consider various counter-arguments. I suggest that the more clearly these counter-arguments are targeted at the spirit of Williams's argument, rather than at its letter, the less clearly they pose a threat to it. I then turn to Nietzsche, whose views about the eternal recurrence might appear to make him an opponent of Williams. I argue that, properly interpreted, these (...)
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  18.  40
    Eric Schwitzgebel, Joshua Rust, Linus Ta-Lun Huang, Alan T. Moore & D. Justin Coates (2011). Ethicists' Courtesy at Philosophy Conferences. Philosophical Psychology 25 (3):331 - 340.
    If philosophical moral reflection tends to promote moral behavior, one might think that professional ethicists would behave morally better than do socially comparable non-ethicists. We examined three types of courteous and discourteous behavior at American Philosophical Association conferences: talking audibly while the speaker is talking (versus remaining silent), allowing the door to slam shut while entering or exiting mid-session (versus attempting to close the door quietly), and leaving behind clutter at the end of a session (versus leaving one's seat tidy). (...)
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  19.  39
    A. W. Moore (1904). “Humanism”. The Monist 14 (5):747-752.
  20.  52
    Adam Moore (forthcoming). Intellectual Property. Stanford Encyclopedia of Philosophy.
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  21.  63
    A. W. Moore (2003). Ineffability and Nonsense. Aristotelian Society Supplementary Volume 77 (1):169–193.
    [A. W. Moore] There are criteria of ineffability whereby, even if the concept of ineffability can never serve to modify truth, it can sometimes (non-trivially) serve to modify other things, specifically understanding. This allows for a reappraisal of the dispute between those who adopt a traditional reading of Wittgenstein's Tractatus and those who adopt the new reading recently championed by Diamond, Conant, and others. By maintaining that what the nonsense in the Tractatus is supposed to convey is ineffable understanding, rather (...)
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  22.  22
    A. W. Moore (2003). Noble in Reason, Infinite in Faculty: Themes and Variations in Kant's Moral and Religious Philosophy. Routledge.
    In this bold and innovative new work, Adrian Moore provides a refreshing but challenging new interpretation of Kant's moral philosophy and argues that it can enrich our understanding of a central problem in contemporary ethical debate: the problem of rationality. Noble in Reason, Infinite in Faculty is essential reading for all those interested in Kant, ethics and philosophy of religion.
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  23. A. W. Moore (1913). The Aviary Theory of Truth and Error. Journal of Philosophy, Psychology and Scientific Methods 10 (20):542-546.
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  24.  65
    Andrew Moore (2012). Men in Science. Bioessays 34 (12):1003-1003.
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  25.  81
    Andrew Moore & Roger Crisp (1996). Welfarism in Moral Theory. Australasian Journal of Philosophy 74 (4):598 – 613.
    We take welfarism in moral theory to be the claim that the well-being of individuals matters and is the only consideration that fundamentally matters, from a moral point of view. We argue that criticisms of welfarism due to G.E. Moore, Donald Regan, Charles Taylor and Amartya Sen all fail. The final section of our paper is a critical survey of the problems which remain for welfarists in moral theory.
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  26. A. W. Moore (2012). The Infinite. Routledge.
    Anyone who has pondered the limitlessness of space and time, or the endlessness of numbers, or the perfection of God will recognize the special fascination of this question. Adrian Moore's historical study of the infinite covers all its aspects, from the mathematical to the mystical.
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  27. Asher Moore (1952). The Principle of Induction. Journal of Philosophy 49 (24):741-747.
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  28.  10
    A. W. Moore (2013). Varieties of Sense‐Making. Midwest Studies in Philosophy 37 (1):1-10.
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  29.  6
    Andrew Moore (2013). On the State of Scientific English and How to Improve It–Part 4. Bioessays 35 (11):925-925.
  30. Asher Moore (1950). Verifiability and Phenomenalism. Journal of Philosophy 47 (7):169-177.
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  31.  21
    A. W. Moore (2006). Maxims and Thick Ethical Concepts. Ratio 19 (2):129–147.
    I begin with Kant's notion of a maxim and consider the role which this notion plays in Kant's formulations of the fundamental categorical imperative. This raises the question of what a maxim is, and why there is not the same requirement for resolutions of other kinds to be universalizable. Drawing on Bernard Williams' notion of a thick ethical concept, I proffer an answer to this question which is intended neither in a spirit of simple exegesis nor as a straightforward exercise (...)
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  32.  2
    Alison Melissa Moore (2016). Historicising Historical Theory’s History of Cultural Historiography. Cosmos and History: The Journal of Natural and Social Philosophy 12 (1):257-291.
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  33.  5
    A. Moore & A. Donnelly (forthcoming). The Job of 'Ethics Committees'. Journal of Medical Ethics.
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  34.  5
    Andrew Moore (2012). Cancer: Escape Route From a “Doomed” Host? Bioessays 34 (1):2-2.
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  35. A. W. Moore (1997). The Underdetermination/Indeterminacy Distinction and the Analytic/Synthetic Distinction. Erkenntnis 46 (1):5-32.
    Two of W. V. Quine''s most familiar doctrines are his endorsement of the distinction between underdetermination and indeterminacy, and his rejection of the distinction between analytic and synthetic truths. The author argues that these two doctrines are incompatible. In terms wholly acceptable to Quine, and based on the underdetermination/indeterminacy distinction, the author draws an exhaustive and exclusive distinction between two kinds of true sentences, and then argues that this corresponds to the traditional analytic/synthetic distinction. In an appendix the author expands (...)
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  36. AW Moore (1999). Critical Notice. One or Two Dogmas of Objectivism. Mind 108 (430):381-394.
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  37.  29
    Andrew Moore, Hedonism. Stanford Encyclopedia of Philosophy.
  38.  7
    Martin Wilkinson & Andrew Moore (1999). Inducements Revisited. Bioethics 13 (2):114–130.
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  39.  9
    Andrew Moore (2012). TOR: The Ancient Link Between Cancer and Ageing? Bioessays 34 (6):443-444.
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  40.  13
    Adam Moore (2011). The Eventfulness of Social Reproduction. Sociological Theory 29 (4):294 - 314.
    The work of William Sewell and Marshall Sahlins has led to a growing interest in recent years in events as a category of analysis and their role in the transformation of social structures. I argue that tying events solely to instances of significant structural transformation entails problematic theoretical assumptions about stability and change and produces a circumscribed field of events, undercutting the goal of developing an "eventful" account of social life. Social continuity is a state that is achieved just as (...)
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  41.  5
    Andrew Moore (2012). Life Defined. Bioessays 34 (4):253-254.
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  42.  69
    A. W. Moore (2009). Not to Be Taken at Face Value. Analysis 69 (1):116-125.
    It is a long time since I have admired a book as much as I admire this one. It is a long time since I have disagreed with a book as profoundly as I disagree with this one. I hope this combination of reactions on my part has more than whatever limited biographical interest it has. I hope it helps to signal the combination of excellence and provocation that mark Timothy Williamson's book, which is at once beautifully clear, forcefully argued, (...)
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  43.  29
    A. W. Moore (2001). Kantian Humility: Our Ignorance of Things in Themselves. Philosophical Review 110 (1):117-120.
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  44.  19
    Adam Moore (2000). Employee Monitoring and Computer Technology: Evaluative Surveillance V. Privacy. Business Ethics Quarterly 10 (3):697-709.
    In this article I address the tension between evaluative surveillance and privacy against the backdrop of the current explosion of information technology. More specifically, and after a brief analysis of privacy rights, I argue that knowledge of the different kinds ofsurveillance used at any given company should be made explicit to the employees. Moreover, there will be certain kinds of evaluativemonitoring that violate privacy rights and should not be used in most cases.
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  45.  18
    A. W. Moore (1998). More on 'The Philosophical Significance of Gödel's Theorem'. Grazer Philosophische Studien 55:103-126.
    In Michael Dummett's celebrated essay on Gödel's theorem he considers the threat posed by the theorem to the idea that meaning is use and argues that this threat can be annulled. In my essay I try to show that the threat is even less serious than Dummett makes it out to be. Dummett argues, in effect, that Gödel's theorem does not prevent us from "capturing" the truths of arithmetic; I argue that the idea that meaning is use does not require (...)
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  46.  83
    A. W. Moore (2012). From a Point of View. [REVIEW] Philosophical Quarterly 62 (247):392-398.
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  47.  9
    Andrew Moore (2003). Realism and Christian Faith: God, Grammar, and Meaning. Cambridge University Press.
    The question of realism - that is, whether God exists independently of human beings - is central to much contemporary theology and church life. It is also an important topic in the philosophy of religion. This book discusses the relationship between realism and Christian faith in a thorough and systematic way and uses the resources of both philosophy and theology to argue for a Christocentric narrative realism. Many previous defences of realism have attempted to model Christian belief on scientific theory (...)
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  48.  63
    Adam D. Moore (2000). Owning Genetic Information and Gene Enhancement Techniques: Why Privacy and Property Rights May Undermine Social Control of the Human Genome. Bioethics 14 (2):97–119.
  49. Andrew Moore (2000). Objective Human Goods. In Roger Crisp & Brad Hooker (eds.), Well-Being and Morality: Essays in Honour of James Griffin. Clarendon Press 75--89.
     
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  50.  57
    A. W. Moore (1986). How Significant Is the Use/Mention Distinction? Analysis 46 (4):173 - 179.
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