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  1. Adrian M. S. Piper, Cambridge University Press Reader B.
    I would put RSS2 into a group of books/papers that began more or less with Thomas Nagel’s The Possibility of Altruism. Nagel’s idea was to appeal to Kant to find a rational grounding for such important moral duties as altruism. The idea in this tradition (and RSS2 follows this) is to appeal to Kant’s work to solve the contemporary problem of finding the right way to explain and justify ethical behavior; it is only secondarily intended to be exegesis of Kant’s (...)
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  2. Adrian M. S. Piper, Volume II: A Kantian Conception.
    I require of a critique of pure practical reason that when it is completed, we must be able to show its unity with the speculative in a common principle, because in the end there can be only one and the same reason, which must be differentiated solely in its application. [G, Ak.391].
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  3. Adrian M. S. Piper, Kant on the Objectivity of the Moral Law (1994).
    In 1951 John Rawls expressed these convictions about the fundamental issues in metaethics: [T]he objectivity or the subjectivity of moral knowledge turns, not on the question whether ideal value entities exist or whether moral judgments are caused by emotions or whether there is a variety of moral codes the world over, but simply on the question: does there exist a reasonable method for validating and invalidating given or proposed moral rules and those decisions made on the basis of them? For (...)
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  4. Adrian M. S. Piper (2012). Kant's Two Solutions to the Free Rider Problem. Kant Yearbook 4 (1).
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  5. Adrian M. S. Piper (2009). Intuition and Concrete Particularity in Kant's Transcendental Aesthetic. In Francis Halsall, Julia Jansen & Tony O'Connor (eds.), Rediscovering Aesthetics: Transdisciplinary Voices From Art History, Philosophy, and Art Practice. Stanford University Press.
    By transcendental aesthetic, Kant means “the science of all principles of a priori sensibility” (A 21/B 35). 1 These, he argues, are the laws that properly direct our judgments of taste (B 35 – 36 fn.), i.e. our aesthetic judgments as we ordinarily understand that notion in the context of contemporary art. Thus the first part of the Critique of Pure Reason, entitled the Transcendental Aesthetic, enumerates the necessary presuppositions of, among other things, our ability to make empirical judgments (...)
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  6. Adrian M. S. Piper (2008). Rationality and the Structure of the Self, Volume I: The Humean Conception. APRA Foundation Berlin.
    The Humean conception of the self consists in the belief-desire model of motivation and the utility-maximizing model of rationality. This conception has dominated Western thought in philosophy and the social sciences ever since Hobbes’ initial formulation in Leviathan and Hume’s elaboration in the Treatise of Human Nature. Bentham, Freud, Ramsey, Skinner, Allais, von Neumann and Morgenstern and others have added further refinements that have brought it to a high degree of formal sophistication. Late twentieth century moral philosophers such as Rawls, (...)
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  7. Sue Weinberg, Joshua Cohen, Adrian M. S. Piper, Linda Nicholson & Alison Jaggar (2001). Marcia Lind, 1951-2000. Proceedings and Addresses of the American Philosophical Association 75 (2):118 - 121.
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  8. Adrian M. S. Piper (1996). Making Sense of Value. Ethics 106 (3):525-537.
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  9. Adrian M. S. Piper (1993). Xenophobia and Kantian Rationalism. Philosophical Forum 24 (1-3):188-232.
  10. Adrian M. S. Piper (1991). Impartiality, Compassion, and Modal Imagination. Ethics 101 (4):726-757.
  11. Adrian M. S. Piper (1991). “Seeing Things”. Southern Journal of Philosophy 29 (S1):29-60.
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  12. Adrian M. S. Piper (1988). Hume on Rational Final Ends. Philosophy Research Archives 14:193-228.
    Historically, the view, prevalent in contemporary economics and decision theory as well as philosophy, that rational action consists simply in satisfying one’s desires, whatever they may be, as efficiently as possible, is to be found first in Book II of Hume’s Treatise of Human Nature. This view has counterintuitive and self-refuting implications, in that it recognizes as rational behavior that may reveal a clear degree of irresponsibility or psychological instability. Accordingly, many Hume scholars have tried to show recently that this (...)
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  13. Adrian M. S. Piper (1987). Moral Theory and Moral Alienation. Journal of Philosophy 84 (2):102-118.
    Contemporary Debates in Moral Theory features pairs of newly commissioned essays by some of the leading theorists working in the field today. Brings together fresh debates on the most controversial issues in moral theory Questions include: Are moral requirements derived from reason? How demanding is morality? Are virtues the proper starting point for moral theorizing? Lively debate format sharply defines the issues, and paves the way for further discussion. Will serve as an accessible introduction to the major topics in contemporary (...)
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  14. Adrian M. S. Piper (1987). Personal Continuity and Instrumental Rationality in Rawls' Theory of Justice. Social Theory and Practice 13 (1):49-76.
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  15. Adrian M. S. Piper (1986). Instrumentalism, Objectivity, and Moral Justification. American Philosophical Quarterly 23 (4):373 - 381.
    "instrumentalism" claims that a moral theory is objectively justified if the actions it prescribes are the most efficient means to any agent's final ends. Insofar as instrumentalism objectively justifies a moral theory, It fails to morally justify it. Insofar as it morally justifies the theory, Either it fails to objectively justify it, Or else the humean model of instrumental rationality is doing no justificatory work. In either case, Instrumentalism cannot justify a moral theory that enjoins us to modify or sacrifice (...)
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  16. Adrian M. S. Piper (1985). Critical Hegemony and Aesthetic Acculturation. Noûs 19 (1):29-40.
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  17. Adrian M. S. Piper (1982). A Distinction Without a Difference. Midwest Studies in Philosophy 7 (1):403-435.
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  18. Adrian M. S. Piper (1980). Property and the Limits of the Self. Political Theory 8 (1):39-64.
    THE MAIN OBJECTIVES of the following discussions are, first, to show the logical inconsistency of Hegel’s theory of the necessity of private property and, second, to show its exegetical inconsistency with the most plausible and consistent interpretations of Hegel’s theory of the self and its relation to the state in Ethical Life. I begin with the latter objective, by distinguishing three basic conceptions of the self that can be gleaned from various passages in the Philosophy of Right. I suggest viable (...)
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  19. Adrian M. S. Piper (1978). Utility, Publicity, and Manipulation. Ethics 88 (3):189-206.
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