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Profile: Andrew Moore (University of Birmingham)
Profile: Andrew Moore (University of Otago)
Profile: Adam Moore (University of Kansas)
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Profile: Adrian Edward Moore (University of Queensland)
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  1.  153 DLs
    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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  2.  101 DLs
    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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  3.  91 DLs
    Addison W. Moore (1912). Thought and its Function. Mind 21 (82):233-237.
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  4.  90 DLs
    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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  5.  90 DLs
    AW Moore (1999). Critical Notice. One or Two Dogmas of Objectivism. Mind 108 (430):381-394.
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  6.  85 DLs
    Andrew Moore (2005). Response to D'Costa and Verbin. Ars Disputandi 5.
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  7.  81 DLs
    A. W. Moore (2012). From a Point of View. [REVIEW] Philosophical Quarterly 62 (247):392-398.
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  8.  71 DLs
    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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  9.  66 DLs
    A. W. Moore (1987). Beauty in the Transcendental Idealism of Kant and Wittgenstein. British Journal of Aesthetics 27 (2):129-137.
  10.  62 DLs
    Andrew Moore (2005). Realism and Christian Faith in Outline. Ars Disputandi 5.
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  11.  59 DLs
    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.  57 DLs
    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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  13.  57 DLs
    A. W. Moore (1997). Taming the Infinite. Foundations of Science 2 (1):53-56.
    For over two thousand years thought about the infinite was dominated by Aristotelian hostility to the idea that the infinite could be a legitimate object of mathematical study. Then Cantor's work late in the nineteenth century seemed to overturn this orthodoxy. However, by highlighting ways in which infinitude still could not be brought under the control of mathematicians, Cantor's work may in fact have reinforced the orthodoxy.
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  14.  55 DLs
    A. W. Moore (2003). On the Right Track. [REVIEW] Mind 112 (446):307-322.
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  15.  54 DLs
    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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  16.  54 DLs
    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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  17.  53 DLs
    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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  18.  52 DLs
    A. W. Moore (1984). Possible Worlds and Diagonalization. Analysis 44 (1):21 - 22.
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  19.  51 DLs
    Asher Moore (1952). The Principle of Induction. Journal of Philosophy 49 (24):741-747.
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  20.  50 DLs
    Adam Moore (forthcoming). Intellectual Property. Stanford Encyclopedia of Philosophy.
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  21.  50 DLs
    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.
  22.  49 DLs
    A. W. Moore (1985). Set Theory, Skolem's Paradox and the Tractatatus. Analysis 45 (1):13--20.
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  23.  47 DLs
    Asher Moore (1959). Rationalism, Empiricism and the a Priori. Philosophical Quarterly 9 (36):250-258.
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  24.  47 DLs
    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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  25.  46 DLs
    A. K. Moore (1973). The Instruments of Oracular Expression. Diogenes 21 (82):1-30.
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  26.  46 DLs
    Andrew Moore (2007). Ethical Theory, Completeness & Consistency. Ethical Theory and Moral Practice 10 (3):297 - 308.
    This paper argues that many leading ethical theories are incomplete, in that they fail to account for both right and wrong. It also argues that some leading ethical theories are inconsistent, in that they allow that an act can be both right and wrong. The paper also considers responses on behalf of the target theories.
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  27.  46 DLs
    A. W. Moore (2002). Quasi-Realism and Relativism. [REVIEW] Philosophy and Phenomenological Research 65 (1):150–156.
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  28.  45 DLs
    Robert Hanna & A. W. Moore (2007). Reason, Freedom and Kant: An Exchange. Kantian Review 12 (1):113-133.
    According to Kant, being purely rational or purely reasonable and being autonomously free are one and the same thing. But how can this be so? How can my innate capacity for pure reason ever motivate me to do anything, whether the right thing or the wrong thing? What I will suggest is that the fundamental connection between reason and freedom, both for Kant and in reality, is precisely our human biological life and spontaneity of the will, a conjunctive intrinsic structural (...)
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  29.  40 DLs
    A. W. Moore (1986). How Significant Is the Use/Mention Distinction? Analysis 46 (4):173 - 179.
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  30.  39 DLs
    A. W. Moore (2012). Engagement and Metaphysical Dissatisfaction: Modality and Value, by Barry Stroud. Mind 120 (480):1309-1312.
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  31.  36 DLs
    Asher Moore (1951). The Emotive Theory and Rational Methods in Moral Controversy. Mind 60 (238):233-240.
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  32.  32 DLs
    A. W. Moore (1988). Aspects of the Infinite in Kant. Mind 97 (386):205-223.
  33.  30 DLs
    Adam D. Moore (1998). Intangible Property: Privacy, Power, and Information Control. American Philosophical Quarterly 35 (4):365 - 378.
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  34.  28 DLs
    A. W. Moore (2003). Williams on Ethics, Knowledge, and Reflection. Philosophy 78 (3):337-354.
    The author begins with an outline of Bernard William's moral philosophy, within which he locates William's notorious doctrine that reflection can destroy ethical knowledge. He then gives a partial defence of this doctrine, exploiting an analogy between ethical judgements and tensed judgements. The basic idea is that what the passage of time does for the latter, reflection can do for the former: namely, prevent the re-adoption of an abandoned point of view (an ethical point of view in the one case, (...)
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  35.  27 DLs
    A. W. Moore (1999). Review of P. Mancosu, Ed., From Brouwer to Hilbert: The Debate on the Foundations of Mathematics in the 1920s. [REVIEW] Philosophia Mathematica 7 (1):126-128.
  36.  27 DLs
    Asher Moore (1960). Chisholm on Intentionality. Philosophy and Phenomenological Research 21 (December):248-254.
  37.  27 DLs
    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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  38.  26 DLs
    Andrew Moore (2012). The Buck-Passing Stops Here. In Rationis Defensor.
    Thomas Scanlon influentially argues that, in the provision of reasons to act or believe, goodness and value ‘pass the buck’ to other properties. This paper first extends his arguments: if Scanlon shows that goodness and value pass the buck, then relevantly analogous arguments show that, contrary to Scanlon, duty and wrongness too pass this same buck. The paper then reverses Scanlon’s buck-passing arguments: if they show that goodness and value pass the reason-providing buck, then reasons themselves also pass the buck (...)
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  39.  24 DLs
    A. W. Moore (1987). On Saying and Showing. Philosophy 62 (242):473 - 497.
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  40.  24 DLs
    Adam D. Moore (2003). Privacy: Its Meaning and Value. American Philosophical Quarterly 40 (3):215 - 227.
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  41.  24 DLs
    Adam Moore (2011). Privacy, Security, and Government Surveillance: Wikileaks and the New Accountability. Public Affairs Quarterly 25 (2):141-156.
    In times of national crisis, citizens are often asked to trade liberty and privacy for security. And why not, it is argued, if we can obtain a fair amount of security for just a little privacy? The surveillance that enhances security need not be overly intrusive or life altering. It is not as if government agents need to physically search each and every suspect or those connected to a suspect. Advances in digital technology have made such surveillance relatively unobtrusive. Video (...)
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  42.  24 DLs
    A. W. Moore (2000). Arguing with Derrida. Ratio 13 (4):355–386.
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  43.  24 DLs
    A. W. Moore (1992). Human Finitude, Ineffability, Idealism, Contingency. Noûs 26 (4):427-446.
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  44.  23 DLs
    A. W. Moore (2007). Is the Feeling of Unity That Kant Identifies in His Third Critique a Type of Inexpressible Knowledge? Philosophy 82 (3):475-485.
    Kant, in his third Critique, confronts the issue of how rule-governed objective judgement is possible. He argues that it requires a particular kind of aesthetic response to one's experience. I dub this response 'the Feeling of Unity', and I raise the question whether it is a type of inexpressible knowledge. Using David Bell's account of these matters as a touchstone, I argue that it is.
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  45.  22 DLs
    A. W. Moore (1985). Transcendental Idealism in Wittgenstein, and Theories of Meaning. Philosophical Quarterly 35 (139):134-155.
  46.  22 DLs
    Asher Moore (1967). Existential Phenomenology. Philosophy and Phenomenological Research 27 (3):408-414.
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  47.  22 DLs
    Adam Moore (2008). Defining Privacy. Journal of Social Philosophy 39 (3):411-428.
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  48.  22 DLs
    Aw Moore, John Allen Paulos, Ad Irvine, Brian Rotman, Mark Steiner & Neil Tennant (unknown). 320 Index. Philosophical Papers 1896 (99).
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  49.  21 DLs
    A. Moore (2002). Ideal Code, Real World: A Rule-Consequentialist Theory of Morality. Australasian Journal of Philosophy 80 (1):113 – 114.
    Book Information Ideal Code, Real World: A Rule-Consequentialist Theory of Morality. By Brad Hooker. Oxford University Press. Oxford. 2000. Pp. xiii + 213. Hardback, 25.
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  50.  21 DLs
    Adam D. Moore (2000). Employee Monitoring and Computer Technology. 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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