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  1.  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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  2. 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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  3.  64
    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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  4.  38
    A. W. Moore (1904). “Humanism”. The Monist 14 (5):747-752.
  5. 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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  6.  21
    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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  7.  60
    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, (...)
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  8. 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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  9. 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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  10.  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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  11. 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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  12.  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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  13.  26
    A. W. Moore (2001). Kantian Humility: Our Ignorance of Things in Themselves. Philosophical Review 110 (1):117-120.
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  14.  83
    A. W. Moore (2012). From a Point of View. [REVIEW] Philosophical Quarterly 62 (247):392-398.
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  15.  57
    A. W. Moore (1986). How Significant Is the Use/Mention Distinction? Analysis 46 (4):173 - 179.
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  16. A. W. Moore (ed.) (1993). Meaning and Reference. Oxford University Press.
    This volume presents a selection of the most important writings in the debate on the nature of meaning and reference which started one hundred years ago with Frege's classic essay "On Sense and Reference." Contributors include Bertrand Russell, P.F. Strawson, W.V. Quine, Donald Davidson, John McDowell, Michael Dummett, Hilary Putnam, Saul Kripke, David Wiggins, and Gareth Evans. The aim of this series is to bring together important recent writings in major areas of philosophical inquiry, selected from a wide variety of (...)
     
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  17.  68
    A. W. Moore (1984). Possible Worlds and Diagonalization. Analysis 44 (1):21 - 22.
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  18.  21
    A. W. Moore (2003). Ineffability and Religion. European Journal of Philosophy 11 (2):161–176.
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  19.  64
    A. W. Moore (1985). Set Theory, Skolem's Paradox and the Tractatatus. Analysis 45 (1):13--20.
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  20.  61
    A. W. Moore (2003). On the Right Track. [REVIEW] Mind 112 (446):307-322.
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  21. A. W. Moore (2011). Vats, Sets, and Tits. In Joel Smith & Peter Sullivan (eds.), Transcendental Philosophy and Naturalism. Oxford University Press 41--54.
     
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  22.  17
    A. W. Moore (1990). A Kantian View of Moral Luck. Philosophy 65 (253):297 - 321.
    Some of the most interesting questions about Kant, and more particularly about his moral philosophy, arise when he is placed alongside the giants of antiquity. Where does he come together with Plato? Where with Aristotle? Where does he diverge from each? He comes together with Plato in a shared conception of Ideas. When he first outlines how he is using the term ‘Idea’ in the Critique of Pure Reason , he insists that he is using it in none other than (...)
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  23. A. W. Moore (2010). The Transcendental Doctrine of Method. In Paul Guyer (ed.), The Cambridge Companion to Kant's Critique of Pure Reason. Cambridge University Press
     
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  24.  32
    A. W. Moore (2014). Immanuel Kant's Prolegomena to Any Future Metaphysics That Will Be Able to Come Forward as Science. Topoi 33 (1):277-283.
    It is only two years since Immanuel Kant published his monumental Critique of Pure Reason.As part of entering into the spirit of this ‘untimely review’, I shall pretend that only the first edition of the Critique exists. This has a bearing on some claims that I shall make about differences between the content of the Prolegomena and that of the Critique. Despite its formidable difficulty, that book has already generated intense interest in the philosophical community. Those who are still struggling (...)
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  25.  5
    A. W. Moore (2015). I—The Presidential Address: Being, Univocity, and Logical Syntax. Proceedings of the Aristotelian Society 115 (1pt1):1-23.
    In this essay I focus on the idea of the univocity of being, championed by Duns Scotus and given prominence more recently by Deleuze. Although I am interested in how this idea can be established, my primary concern is with something more basic: how the idea can even be properly thought. In the course of exploring this issue, which I do partly by borrowing some ideas about logical syntax from Wittgenstein's Tractatus, I try to show how there can be dialogue (...)
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  26.  73
    A. W. Moore (1987). Beauty in the Transcendental Idealism of Kant and Wittgenstein. British Journal of Aesthetics 27 (2):129-137.
  27.  26
    A. W. Moore (1985). Transcendental Idealism in Wittgenstein, and Theories of Meaning. Philosophical Quarterly 35 (139):134-155.
  28.  41
    A. W. Moore (2012). Engagement and Metaphysical Dissatisfaction: Modality and Value, by Barry Stroud. Mind 120 (480):1309-1312.
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  29.  30
    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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  30.  27
    A. W. Moore (1987). On Saying and Showing. Philosophy 62 (242):473 - 497.
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  31. A. W. Moore (2003). Noble in Reason, Infinite in Faculty: Themes and Variations in Kants Moral and Religious Philosophy. Routledge.
    In this bold and innovative new work, Adrian Moore poses the question of whether it is possible for ethical thinking to be grounded in pure reason. In order to understand and answer this question, he takes a refreshing and challenging look at Kant’s moral and religious philosophy. Identifying three Kantian Themes – morality, freedom and religion – and presenting variations on each of these themes in turn, Moore concedes that there are difficulties with the Kantian view that morality can be (...)
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  32.  58
    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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  33.  7
    A. W. Moore (2001). Apperception and the Unreality of Tense. In Christoph Hoerl & Teresa McCormack (eds.), Time and Memory: Issues in Philosophy and Psychology. Oxford University Press 375--391.
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  34.  26
    A. W. Moore (2000). Arguing with Derrida. Ratio 13 (4):355–386.
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  35.  12
    A. W. Moore (1991). Can Reflection Destroy Knowledge? Ratio 4 (2):97-106.
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  36.  33
    A. W. Moore (1992). Human Finitude, Ineffability, Idealism, Contingency. Noûs 26 (4):427-446.
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  37.  32
    A. W. Moore (1988). Aspects of the Infinite in Kant. Mind 97 (386):205-223.
  38.  53
    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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  39.  13
    A. W. Moore (2006). The Bounds of Sense. Philosophical Topics 34 (1/2):327-344.
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  40.  9
    A. W. Moore (1992). The Philosophy of W. V. Quine. Idealistic Studies 22 (3):271-273.
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  41.  49
    A. W. Moore (2002). Quasi-Realism and Relativism. [REVIEW] Philosophy and Phenomenological Research 65 (1):150–156.
  42.  18
    A. W. Moore (2013). Gilles Deleuze's Philosophy of Time: A Critical Introduction and Guide – By James Williams. [REVIEW] Euopean Journal of Philosophy 21 (S2):e15-e17.
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  43.  11
    A. W. Moore & Andrew Rein (1987). Frege's Permutation Argument. Notre Dame Journal of Formal Logic 28 (1):51-54.
  44.  21
    A. W. Moore (1992). A Note on Kant's First Antinomy. Philosophical Quarterly 42 (169):480-485.
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  45.  3
    A. W. Moore (1987). On Saying and Showing: A. W. Moore. Philosophy 62 (242):473-497.
    There is not, and may there never be, any treatise by me …onthese things, for the subject is not communicable in words, as othersciences are. Rather is it that, after long association in the business itself and a shared life, a light is lit in the soul, kindled, as it were, by a leaping flame, and thenceforward feeds itself.
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  46.  3
    A. W. Moore (1987). Thomas Nagel, "The View From Nowhere". [REVIEW] Philosophical Quarterly 37 (48):323.
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  47.  12
    A. W. Moore (2013). Was the Author of the Tractatus a Transcendental Idealist? In Peter Sullivan Michael Potter (ed.), Wittgenstein's Tractatus. History and Interpretation. OUP 239.
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  48. A. W. Moore (1999). Misplaced Celebrations? Reply to Mark Sacks' Critical Notice of'Points of View'. International Journal of Philosophical Studies 7 (3):387-392.
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  49.  15
    A. W. Moore (1989). A Problem for Intuitionism: The Apparent Possibility of Performing Infinitely Many Tasks in a Finite Time. Proceedings of the Aristotelian Society 90:17 - 34.
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  50.  33
    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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