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Profile: Alastair Norcross (University of Colorado, Boulder)
  1. Alastair Norcross (2013). Death for Animals. In Fred Feldman Ben Bradley (ed.), The Oxford Handbook of Philosophy of Death. 465.
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  2. Alastair Norcross (2012). Puppies, Pigs, and Potency: A Response to Galvin and Harris. Ethics, Policy and Environment 15 (3):384 - 388.
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  3. Alastair Norcross (2011). Beastly Violence, or How Kant Screws Everything Up Yet Again. Southwest Philosophy Review 27 (2):63-66.
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  4. Alastair Norcross (2010). Why Legitimacy Doesn't Entail Obligation. Southwest Philosophy Review 26 (2):13-16.
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  5. Alastair Norcross (2009). Moral Intuitions and fMRI Research. Southwest Philosophy Review 25 (2):19-23.
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  6. Alastair Norcross (2009). Two Dogmas of Deontology: Aggregation, Rights, and the Separateness of Persons. Social Philosophy and Policy 26 (1):76-95.
    One of the currently popular dogmata of anti-consequentialism is that consequentialism doesn't respect, recognize, or in some important way account for what is referred to as the The charge is often made, but rarely explained in any detail, much less argued for. In this paper I explain what I take to be the most plausible interpretation of the separateness of persons charge. I argue that the charge itself can be deconstructed into at least two further objections to consequentialist theories. These (...)
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  7. Alastair Norcross (2008). Causal Impotence and Eating Meat. Southwest Philosophy Review 24 (2):5-10.
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  8. Alastair Norcross (2008). Off Her Trolley? Frances Kamm and the Metaphysics of Morality. Utilitas 20 (1):65-80.
  9. Alastair Norcross (2007). Animal Experimentation. In Bonnie Steinbock (ed.), The Oxford Handbook of Bioethics. Oxford University Press.
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  10. Alastair Norcross (2007). Pt. VII. Research Ethics. Clinical Equipoise: Foundational Requirement or Fundamental Error / Alex John London ; Research on Cognitively Impaired Adults / Jason Karlawish ; Research in Developing Countries / Florencia Luna ; Animal Experimentation. [REVIEW] In Bonnie Steinbock (ed.), The Oxford Handbook of Bioethics. Oxford University Press.
     
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  11. Alastair Norcross (2007). Varieties of Hedonism in Feldman's Pleasure and the Good Life. Utilitas 19 (3):388-397.
    In these comments on Fred Feldman's Pleasure and the Good Life, I first challenge the dichotomy between sensory and attitudinal hedonisms as perhaps presenting a false dilemma. I suggest that there may be a form of hedonism that employs the concept of a that is not purely sensory. Next, I raise some problems for several of the versions of hedonism explored in the book.
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  12. Alastair Norcross (2007). Was Mill an “India House” Utilitarian? Southwest Philosophy Review 23 (2):1-4.
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  13. Alastair Norcross (2006). Aggregation, Rights, and the Separateness of Persons. Southwest Philosophy Review 22 (1):1-15.
  14. Alastair Norcross (2006). Reasons Without Demands: Rethinking Rightness. In James Lawrence Dreier (ed.), Contemporary Debates in Moral Theory. Blackwell Pub.. 6--38.
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  15. Alastair Norcross (2006). “The Scalar Approach to Utilitarianism”. In Henry West (ed.), The Blackwell Guide to Mill's Utilitarianism. Wiley-Blackwell. 217--32.
  16. Alastair Norcross (2005). Contextualism for Consequentialists. Acta Analytica 20 (2):80-90.
    If, as I have argued elsewhere, consequentialism is not fundamentally concerned with such staples of moral theory as rightness, duty, obligation, moral requirements, goodness (as applied to actions), and harm, what, if anything, does it have to say about such notions? While such notions have no part to play at the deepest level of the theory, they may nonetheless be of practical significance. By way of explanation I provide a linguistic contextualist account of these notions. A contextualist approach to all (...)
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  17. Alastair Norcross (2005). Harming in Context. Philosophical Studies 123 (1-2):149 - 173.
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  18. Alastair Norcross (2005). Peacemaking Philosophy or Appeasement? Sterba's Argument for Compromise. International Journal of Applied Philosophy 19 (2):285-296.
    In The Triumph of Practice over Theory in Ethics James Sterba is not concerned merely to show that there is much convergence in the practical application of Utilitarianism, Kantianism, and Aristotelian virtue ethics. His project is the much more ambitious one of arguing that the theories do not really diverge very much at the theoretical level, and thus supplying an explanation for the apparent convergence at the practical level. Although I applaud him for the boldness, some might even say audacity, (...)
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  19. Alastair Norcross (2004). Puppies, Pigs, and People: Eating Meat and Marginal Cases. Philosophical Perspectives 18 (1):229–245.
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  20. Älastair Norcross (2004). Torturing Puppies and Eating Meat. Southwest Philosophy Review 20 (1):117-123.
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  21. Alastair Norcross (2002). Contractualism and Aggregation. Social Theory and Practice 28 (2):303-314.
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  22. Alastair Norcross (2000). Contractualism and the Ethical Status of Animals. Southwest Philosophy Review 17 (1):137-143.
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  23. Alastair Norcross (1999). Intending and Foreseeing Death. Southwest Philosophy Review 15 (1):115-123.
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  24. Alastair Norcross (1999). Intransitivity and the Person-Affecting Principle. Philosophy and Phenomenological Research 59 (3):769-776.
    Philosophy journals and conferences have recently seen several attempts to argue that 'all-things-considered better than' does not obey strict transitivity. This paper focuses on Larry Temkin's argument in "Intransitivity and the Mere Addition Paradox." Although his argument is not aimed just at utilitarians or even consequentialists in general, it is of prticular significance to consequentialists. If 'all-things-considered better than' does not obey transitivity, there may be choice situations in which there is no optimal choice, which would seem to open the (...)
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  25. Alastair Norcross (1998). Great Harms From Small Benefits Grow: How Death Can Be Outweighed by Headaches. Analysis 58 (2):152–158.
    Suppose that a very large number of people, say one billion, will suffer a moderately severe headache for the next twenty-four hours. For these billion people, the next twenty-four hours will be fairly unpleasant, though by no means unbearable. However, there will be no side-effects from these headaches; no drop in productivity in the work-place, no lapses in concentration leading to accidents, no unkind words spoken to loved ones that will later fester. Nonetheless, it is clearly desirable that these billion (...)
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  26. Alastair Norcross (1998). Speed Limits, Human Lives, and Convenience: A Reply to Ridge. Philosophy and Public Affairs 27 (1):59–64.
  27. Alastair Norcross (1997). Consequentialism and Commitment. Pacific Philosophical Quarterly 78 (4):380–403.
    It is sometimes claimed that a consequentialist theory such as utilitarianism has problems accommodating the importance of personal commitments to other people. However, by emphasizing the distinction between criteria of rightness and decision procedures, a consequentialist can allow for non-consequentialist decision procedures, such as acting directly on the promptings of natural affection. Furthermore, such non-consequentialist motivational structures can co-exist happily with a commitment to consequentialism. It is possible to be a self-reflective consequentialist who has genuine commitments to individuals and to (...)
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  28. Alastair Norcross (1997). Comparing Harms: Headaches and Human Lives. Philosophy and Public Affairs 26 (2):135–167.
  29. Alastair Norcross (1997). Good and Bad Actions. Philosophical Review 106 (1):1-34.
    It is usually assumed to be possible, and sometimes even desirable, for consequentialists to make judgments about both the rightness and the goodness of actions. Whether a particular action is right or wrong is one question addressed by a consequentialist theory such as utilitarianism. Whether the action is good or bad, and how good or bad it is, are two others. I will argue in this paper that consequentialism cannot provide a satisfactory account of the goodness of actions, on the (...)
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  30. Alastair Norcross (1997). Trading Lives for Convenience. Southwest Philosophy Review 13 (1):29-37.
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  31. Alastair Norcross (1996). Rationality and the Sure-Thing Principle. Australasian Journal of Philosophy 74 (2):324 – 327.
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  32. Alastair Norcross (1996). Rational Rouletie. Southwest Philosophy Review 12 (1):191-196.
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  33. Alastair Norcross (1995). Rights Violations and Distributive Constraints: Three Scenarios. Pacific Philosophical Quarterly 76 (2):159-167.
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  34. Alastair Norcross (1995). Should Utilitarianism Accommodate Moral Dilemmas? Philosophical Studies 79 (1):59 - 83.
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  35. Anto Knezevic, Frank B. Dilley, C. Tabor Fisher, Eric Hoffman, Alastair Norcross, Thomas Urban, Dick Howard, Adrian Kuzminski & William J. Massicotte (1994). Letters to the Editor. Proceedings and Addresses of the American Philosophical Association 67 (6):57 - 66.
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  36. Bonnie Steinbock & Alastair Norcross (eds.) (1994). Killing and Letting Die. Fordham University Press.
    This collection contains twenty-one thought-provoking essays on the controversies surrounding the moral and legal distinctions between euthanasia and "letting die." Since public awareness of this issue has increased this second edition includes nine entirely new essays which bring the treatment of the subject up-to-date. The urgency of this issue can be gauged in recent developments such as the legalization of physician-assisted suicide in the Netherlands, "how-to" manuals topping the bestseller charts in the United States, and the many headlines devoted to (...)
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  37. Frances Howard-Snyder & Alastair Norcross (1993). A Consequentialist Case for Rejecting the Right. Journal of Philosophical Research 18:109-125.
    Satisficing and maximizing versions of consequentialism have both assumed that rightness is an alI-or-nothing property. We argue thal this is inimical to the spirit of consequentialism, and that, from the point of view of the consequentialist, actions should be evaluated purely in terms that admit of degree. We first consider the suggestion that rightness and wrongness are a matter of degree. If so, this raises the question of whether the claim that something is wrong says any more than that it (...)
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  38. Alastair Norcross (1990). Consequentialism and the Unforeseeable Future. Analysis 50 (4):253 - 256.
    If consequentialism is understood as claiming, at least, that the moral character of an action depends only on the consequences of the action, it might be thought that the difficulty of knowing what all the consequences of any action will be poses a problem for consequentialism. J. J. C. Smart writes that in most cases..
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  39. Alastair Norcross (1990). Killing, Abortion, and Contraception: A Reply to Marquis. Journal of Philosophy 87 (5):268-277.
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  40. Alastair Norcross (1989). A Reply to Margery Naylor. Philosophy and Phenomenological Research 49 (4):715-719.
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