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Anthony Rudd [39]Anthony J. Rudd [4]
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Profile: Anthony Rudd (St. Olaf College)
  1.  4
    Anthony Rudd (2012). Self, Value, and Narrative: A Kierkegaardian Approach. Oxford University Press.
    Anthony Rudd presents a striking new account of the self as an ethical, evaluative being.
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  2.  65
    Anthony Rudd (2009). In Defence of Narrative. European Journal of Philosophy 17 (1):60-75.
    Over the last few decades, a number of influential philosophers, psychologists and others have invoked the notion of narrative as having a central role to play in our thinking about ethics and personal identity. More recently, a backlash against these narrative theories has developed, exemplified in work by, for instance, Galen Strawson, Peter Lamarque and John Christman. This paper defends an approach to personal identity and ethics, influenced mainly by Alasdair MacIntyre and Charles Taylor, in which narrative plays a central (...)
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  3. John J. Davenport, Anthony Rudd, Alasdair C. Macintyre & Philip L. Quinn (2001). Kierkegaard After Macintyre Essays on Freedom, Narrative, and Virtue.
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  4. Anthony Rudd (2003). Expressing the World Skepticism, Wittgenstein, and Heidegger.
     
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  5.  22
    Anthony Rudd (1993). Kierkegaard and the Limits of the Ethical. Oxford University Press.
    This book is a discussion of some of Kierkegaard's central ideas, showing their relevance to contemporary debates in epistemology, ethics, and the philosophy of religion. Anthony Rudd's aim is not simply to expound Kierkegaard's ideas but to draw on them creatively in order to illuminate questions about the foundations of morality and the nature of personal identity, as discussed by analytical philosophers such as MacIntyre, Parfit, Williams, and Foot. Rudd seeks a way forward from the sterile conflict between the view (...)
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  6.  11
    Anthony Rudd (2015). No Self?: Some Reflections on Buddhist Theories of Personal Identity. Philosophy East and West 65 (3):869-891.
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  7.  40
    Anthony Rudd (2007). Kierkegaard, Macintyre and Narrative Unity - Reply to Lippitt. Inquiry 50 (5):541 – 549.
    In a recent article in this journal, John Lippitt mounts a forceful argument against narrativist approaches to issues in personal identity and practical deliberation, with specific reference to the application of such approaches in the interpretation of Kierkegaard's writings. The present critical discussion piece addresses two points in Lippitt's argument. First, it seeks to meet Lippitt's challenge to clarify the notion of "a whole life" as this figures in narrativist positions. Second, it clarifies the sense in which narrative unity, and (...)
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  8.  43
    Anthony J. Rudd (2005). Narrative, Expression and Mental Substance. Inquiry 48 (5):413-435.
    This paper starts from the debate between proponents of a neo-Lockean psychological continuity view of personal identity, and defenders of the idea that we are simple mental substances. Each party has valid criticisms of the other; the impasse in the debate is traced to the Lockean assumption that substance is only externally related to its attributes. This suggests the possibility that we could develop a better account of mental substance if we thought of it as having an internal relation to (...)
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  9. Anthony J. Rudd (1997). Two Types of Externalism. Philosophical Quarterly 47 (189):501-7.
    A contrast is drawn between two types of externalism, one based on ideas of Wittgenstein, the other on arguments from Putnam. Gregory McCulloch’s attempt to combine the two types is then examined and criticized. Putnamian externalism is ambiguous. It can be interpreted either as the empirical claim that we give priority to scientific as opposed to other forms of discourse, or as a metaphysical claim that our language attempts to conform to the structure of the world ‘in itself’. But the (...)
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  10.  48
    Anthony Rudd (2008). Kierkegaard on Patience and the Temporality of the Self: The Virtues of a Being in Time. Journal of Religious Ethics 36 (3):491-509.
    This paper examines Kierkegaard 's discussion of patience in some of his Upbuilding Discourses, and its connection with his understanding of the nature of selfhood as it appears both in the Discourses and in The Sickness unto Death. That understanding stresses that selfhood is not simply given, but is a task to be achieved—although a task that can only be achieved by the self that is formed in the process of undertaking it. For Kierkegaard, an account of the self that (...)
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  11.  16
    Anthony J. Rudd (1999). What It's Like and What's Really Wrong with Physicalism: A Wittgensteinian Perspective. Journal of Consciousness Studies 5 (4):454-63.
    It is often argued that the existence of qualia -- private mental objects -- shows that physicalism is false. In this paper, I argue that to think in terms of qualia is a misleading way to develop what is in itself a valid intuition about the inability of physicalism to do justice to our conscious experience. I consider arguments by Dennett and Wittgenstein which indicate what is wrong with the notion of qualia, but which by so doing, help us to (...)
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  12.  17
    Anthony Rudd (1995). Perception. Cogito 9 (3):275-276.
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  13.  1
    Anthony Rudd (2008). Reason in Ethics Revisited. Kierkegaard Studies Yearbook 2008:179-199.
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  14.  7
    Anthony Rudd (2003). The New Wittgenstein. Common Knowledge 9 (2):349-350.
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  15.  1
    Anthony Rudd (2005). Warming Up the Cool Place: Kierkegaard, Wittgenstein and D. Z. Phillips. Faith and Philosophy 22 (2):127-143.
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  16.  16
    Anthony Rudd (2016). “Strong” Narrativity—a Response to Hutto. Phenomenology and the Cognitive Sciences 15 (1):43-49.
    This paper responds to Dan Hutto’s paper, ‘Narrative Self-Shaping: a Modest Proposal’. Hutto there attacks the “strong” narrativism defended in my recent book, ‘Self, Value and Narrative’ and in recent work by Marya Schechtman. I rebut Hutto’s argument that non-narrative forms of evaluative self-shaping can plausibly be conceived, and defend the notion of implicit narrative against his criticisms. I conclude by briefly indicating some difficulties that arise for the “modest” form of narrativism that Hutto defends.
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  17.  7
    Anthony Rudd (1995). The Fragile 'We'. Cogito 9 (2):187-188.
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  18.  18
    Anthony Rudd (1997). Realism and Time. Philosophical Studies 88 (3):245-265.
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  19. Anthony Rudd (2006). Unnatural Feelings: A Non-Naturalistic Perspective on the Emotions. In Richard Menary (ed.), Radical Enactivism: Intentionality, Phenomenology and Narrative: Focus on the Philosophy of Daniel D. Hutto.
     
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  20.  7
    Anthony Rudd (2000). Scepticism: Epistemic and Ontological. Metaphilosophy 31 (3):251-261.
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  21.  5
    Anthony Rudd (1995). Perception. Cogito 9 (3):275-276.
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  22.  17
    Anthony Rudd (2005). Wittgenstein on the Arbitrariness of Grammar. Review of Metaphysics 58 (4):892-894.
  23.  18
    Anthony Rudd (1996). In Search of Authenticity: From Kierkegaard to Camus. Cogito 10 (1):79-81.
  24.  18
    Anthony Rudd (2009). Intellectual Virtues. Faith and Philosophy 26 (2):209-212.
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  25.  23
    Anthony Rudd (2008). Natural Doubts. Metaphilosophy 39 (3):305–324.
    Many philosophers now argue that the doubts of the philosophical sceptic are unnatural ones, in that they are not forced on us by considerations that any reasonable person would have to accept as compelling but only arise if one has already accepted certain controversial theoretical commitments. In this article I defend the naturalness of philosophical scepticism against such criticisms. After defining "global ontological scepticism," I examine the work of a number of anti-sceptical philosophers—Michael Huemer, Michael Williams, and John McDowell. Although (...)
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  26.  23
    Anthony J. Rudd (2000). Phenomenal Judgment and Mental Causation. Journal of Consciousness Studies 7 (6):53-69.
    This paper defends and develops an argument against epiphenomenalism, broadly construed. I argue first for a definition of epiphenomenalism which includes ‘non-reductive’ materialism as well as classical dualistic epiphenomenalism. I then present an argument that if epiphenomenalism were true it would be impossible to know about or even refer to our conscious states -- and therefore impossible even to formulate epiphenomenalism. David Chalmers has defended epiphenomenalism against such arguments; I consider this defence and attempt to show that it fails. I (...)
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  27.  14
    Anthony Rudd (2008). Skepticism, Sublimity, and Transcendence. International Philosophical Quarterly 48 (3):289-304.
    Stanley Cavell has suggested that the deepest roots of skepticism lie in a sense of alienation between the subject and the world, and this has led him to reassess the philosophical importance of the Romantic project of “re-enchanting” the world. One way to pursue this project is by starting from Kant’s reflections on the sublime. I consider Julian Young’s recent discussion of this topic and the Heideggeran pantheism to which it leads him. I conclude that, while there is much insight (...)
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  28.  11
    Anthony Rudd (1998). Philosophy and the Paranormal. Cogito 12 (3):211-216.
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  29.  9
    Anthony Rudd (2003). Humour and Irony in Kierkegaard's Thought. Faith and Philosophy 20 (2):249-252.
  30.  8
    Anthony Rudd (2004). D.Z. Phillips: Religion and the Hermeneutics of Contemplation. Faith and Philosophy 21 (2):270-273.
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  31.  6
    Anthony Rudd (1994). The Political Philosophy of Hannah Arendt. Cogito 8 (3):290-291.
  32.  7
    Anthony Rudd (2006). Panpsychism in the West. Review of Metaphysics 60 (2):422-424.
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  33.  7
    Anthony Rudd (2005). Warming Up the Cool Place. Faith and Philosophy 22 (2):127-143.
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  34.  4
    Anthony Rudd & Patrick Stokes (2013). The Soul of a Philosopher: Reply to Turnbull. Kierkegaard Studies Yearbook 2013 (1).
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  35. Anthony Rudd (1998). Stanley Hauerwas and Charles Pinches, Christians Among the Virtues: Theological Conversations With Ancient and Modern Ethics Reviewed By. Philosophy in Review 18 (2):108-110.
     
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  36.  5
    Anthony Rudd (1997). Introducing Philosophy. Cogito 11 (2):134-135.
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  37.  4
    Anthony Rudd (1996). From Morality to Virtue. Cogito 10 (2):160-161.
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  38.  5
    Anthony Rudd (2009). Review of W. Glenn Kirkconnell, Kierkegaard on Ethics and Religion: From Either/or to Philosophical Fragments. [REVIEW] Notre Dame Philosophical Reviews 2009 (5).
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  39. Anthony Rudd (1994). Ilham Dilman, Existentialist Critiques of Cartesianism Reviewed By. Philosophy in Review 14 (5):322-324.
     
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  40. Anthony Rudd (1994). Ilham Dilman, Existentialist Critiques of Cartesianism. [REVIEW] Philosophy in Review 14:322-324.
     
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  41. Anthony Rudd (2012). John Davenport: Will as Commitment and Resolve: An Existential Account of Creativity, Love, Virtue, and Happiness. Faith and Philosophy 29 (1):91.
     
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  42. Anthony Rudd (1997). Kierkegaard and the Limits of the Ethical. Oxford University Press Uk.
    Anthony Rudd introduces, explains, and discusses of some of Kierkegaard's central ideas, showing their relevance to current debates in ethics, epistemology, and the philosophy of religion. Rudd uses these ideas to illuminate questions about the foundations of morality and the nature of personal identity, as discussed by analytical philosophers such as MacIntyre, Parfit, Williams, and Foot. Kierkegaard and the Limits of the Ethical offers a way forward from the sterile conflict between the view that morality and religion are based on (...)
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  43. Anthony Rudd (2000). The Moment and the Teacher: Problems in Kierkegaard's 'Philosophical Fragments'. Kierkegaardiana 21.
     
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