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Brian Leiter [106]B. Leiter [3]Brian Russell Leiter [1]
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Profile: Brian Leiter (University of Chicago)
  1. Brian Leiter (2014). Nietzsche on Morality. Routledge.
    Nietzsche's _On the Genealogy of Morality_ is one of the most widely read books of philosophy, by philosophers and non-philosophers alike. Many of the ideas Nietzsche raises – such as 'the will to power', the 'slave revolt' in morality and perspectivism - are startling and disturbing and resonate in subjects as diverse as ethics, continental philosophy, literature and religion. Brian Leiter's _Nietzsche on Morality_ is an outstanding introduction to Nietzsche's famous work and is essential reading for any student of Nietzsche. (...)
     
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  2. Brian Leiter (2002/2014). Nietzsche on Morality. Routledge.
    Both an introduction to Nietzsche’s moral philosophy, and a sustained commentary on his most famous work, On the Genealogy of Morality, this book has become the most widely used and debated secondary source on these topics over the past dozen years. Many of Nietzsche’s most famous ideas - the "slave revolt" in morals, the attack on free will, perspectivism, "will to power" and the "ascetic ideal" - are clearly analyzed and explained. The first edition established the centrality of naturalism to (...)
     
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  3. Brian Leiter (2007). Naturalizing Jurisprudence: Essays on American Legal Realism and Naturalism in Legal Philosophy. Oxford University Press.
    Introduction: From legal realism to naturalized jurisprudence -- A note on legal indeterminacy -- Part I. American legal realism and its critics -- Rethinking legal realism: toward a naturalized jurisprudence (1997) -- Legal realism and legal positivism reconsidered (2001) -- Is there an "American" jurisprudence? (1997) -- Postscript to Part I: Interpreting legal realism -- Part II. Ways of naturalizing jurisprudence -- Legal realism, hard positivism, and the limits of conceptual analysis (1998, 2001) -- Why Quine is not a postmodernist (...)
     
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  4.  50
    Brian Leiter (2012). Why Tolerate Religion? Princeton University Press.
    "--Christopher L. Eisgruber, Princeton University "This is a provocative and bracing essay, one that is bound to stimulate much discussion.
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  5.  51
    Brian Leiter, Explaining Theoretical Disagreement.
    Shapiro has recently argued that Dworkin posed a new objection to legal positivism in Law's Empire, to which positivists, he says, have not adequately responded. Positivists, the objection goes, have no satisfactory account of what Dworkin calls “theoretical disagreement” about law, that is, disagreement about “the grounds of law” or what positivists would call the criteria of legal validity. I agree with Shapiro that the critique is new, and disagree that it has not been met. Positivism can not offer an (...)
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  6.  40
    Brian Leiter (2015). Normativity For Naturalists. Philosophical Issues 25 (1):64-79.
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  7.  95
    Brian Leiter (ed.) (2004). The Future for Philosophy. Oxford University Press.
    Where does philosophy, the oldest academic subject, stand at the beginning of the new millennium? This remarkable volume brings together leading figures from most major branches of the discipline to offer answers. What remains of the "linguistic turn" in twentieth-century philosophy? How should moral philosophy respond to and incorporate developments in empirical psychology? Where might Continental and Anglophone feminist theory profitably interact? How has our understanding of ancient philosophy been affected by the emergence of analytic philosophy? Where does the mind-body (...)
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  8. Brian Leiter (2001). Moral Facts and Best Explanations. Social Philosophy and Policy 18 (2):79.
    Do moral properties figure in the best explanatory account of the world? According to a popular realist argument, if they do, then they earn their ontological rights, for only properties that figure in the best explanation of experience are real properties. Although this realist strategy has been widely influential—not just in metaethics, but also in philosophy of mind and philosophy of science—no one has actually made the case that moral realism requires: namely, that moral facts really will figure in the (...)
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  9.  87
    Joshua Knobe & Brian Leiter (2007). The Case for Nietzschean Moral Psychology. In Brian Leiter & Neil Sinhababu (eds.), Nietzsche and Morality. Oxford University Press
    Contemporary moral psychology has been dominated by two broad traditions, one usually associated with Aristotle, the other with Kant. The broadly Aristotelian approach emphasizes the role of childhood upbringing in the development of good moral character, and the role of such character in ethical behavior. The broadly Kantian approach emphasizes the role of freely chosen conscious moral principles in ethical behavior. We review a growing body of experimental evidence that suggests that both of these approaches are predicated on an implausible (...)
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  10. Brian Leiter (2001). Legal Realism and Legal Positivism Reconsidered. Ethics 111 (2):278-301.
  11.  77
    Brian Leiter & Michael Weisberg (2010). Why Evolutionary Biology is (so Far) Irrelevant to Legal Regulation. Law and Philosophy 29 (1):31-74.
    Evolutionary biology – or, more precisely, two (purported) applications of Darwin's theory of evolution by natural selection, namely, evolutionary psychology and what has been called human behavioral biology – is on the cusp of becoming the new rage among legal scholars looking for interdisciplinary insights into the law. We argue that as the actual science stands today, evolutionary biology offers nothing to help with questions about legal regulation of behavior. Only systematic misrepresentations or lack of understanding of the relevant biology, (...)
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  12. Brian Leiter (2007). Nietzsche's Theory of the Will. Philosophers' Imprint 7 (7):1-15.
    The essay offers a philosophical reconstruction of Nietzsche’s theory of the will, focusing on (1) Nietzsche’s account of the phenomenology of “willing” an action, the experience we have which leads us (causally) to conceive of ourselves as exercising our will; (2) Nietzsche’s arguments that the experiences picked out by the phenomenology are not causally connected to the resulting action (at least not in a way sufficient to underwrite ascriptions of moral responsibility); and (3) Nietzsche’s account of the actual causal genesis (...)
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  13.  8
    B. Leiter (2003). Beyond the Hart/Dworkin Debate: The Methodology Problem in Jurisprudence. American Journal of Jurisprudence 48 (1):17-51.
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  14. Brian Leiter, Moral Skepticism and Moral Disagreement in Nietzsche.
    This essay offers a new interpretation of Nietzsche's argument for moral skepticism (i.e., the metaphysical thesis that there do not exist any objective moral properties or facts), an argument that should be of independent philosophical interest as well. On this account, Nietzsche offers a version of the argument from moral disagreement, but, unlike familiar varieties, it does not purport to exploit anthropological reports about the moral views of exotic cultures, or even garden-variety conflicting moral intuitions about concrete cases. Nietzsche, instead, (...)
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  15.  8
    Brian Leiter (forthcoming). Reply to Five Critics of Why Tolerate Religion? Criminal Law and Philosophy:1-12.
    This is my contribution to a symposium on my book Why Tolerate Religion?, in which I respond to essays by François Boucher and Cécile Laborde, Frederick Schauer, Corey Brettschneider, and Peter Jones. I clarify and revise my view of the sense in which some religious beliefs are “insulated from reasons and evidence” in response to the criticisms of Boucher and Laborde, but take issue with other aspects of their critique. I defend most of my original argument against utilitarian and egalitarian (...)
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  16. Brian Leiter (ed.) (2004). The Future for Philosophy. Clarendon Press.
    Where does philosophy, the oldest academic subject, stand at the beginning of the new millennium? This remarkable volume brings together leading figures from most major branches of the discipline to offer answers. What remains of the 'linguistic turn' in twentieth-century philosophy? How should moral philosophy respond to and incorporate developments in empirical psychology? Where might Continental and Anglophone feminist theory profitably interact? How has our understanding of ancient philosophy been affected by the emergence of analytic philosophy? Where does the mind-body (...)
     
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  17.  63
    Brian Leiter & Neil Sinhababu (eds.) (2007). Nietzsche and Morality. Oxford University Press.
    This volume capitalizes on a growth of interest in Nietzsche's work on morality from two sides -- from scholars of the history of philosophy and from ...
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  18. John Richardson & Brian Leiter (eds.) (2001). Nietzsche. Oxford University Press.
    The latest volume in the Oxford Readings in Philosophy series, this work brings together some of the best and most influential recent philosophical scholarship on Nietzsche. Opening with a substantial introduction by John Richardson, it covers: Nietzsche's views on truth and knowledge, his 'doctrines' of the eternal recurrence and will to power, his distinction between Apollinian and Dionysian art, his critique of morality, his conceptions of agency and self-creation, and his genealogical method. For each of these issues, the papers show (...)
     
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  19.  86
    Brian Leiter (2000). Nietzsche's Metaethics: Against the Privilege Readings. European Journal of Philosophy 8 (3):277–297.
  20. Jules L. Coleman & Brian Leiter (1996). Legal Positivism. In Dennis M. Patterson (ed.), A Companion to Philosophy of Law and Legal Theory. Blackwell Publishers
     
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  21. Brian Leiter (1998). Naturalism and Naturalized Jurisprudence. In Brian Bix (ed.), Analyzing Law: New Essays in Legal Theory. Oxford University Press 79.
     
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  22.  17
    Brian Leiter (2013). Moralities Are a Sign-Language of the Affects. Social Philosophy and Policy 30 (1-2):237-258.
    This essay offers an interpretation and partial defense of Nietzsche's idea that moralities and moral judgments are or of our affects, that is, of our emotions or feelings. According to Nietzsche, as I reconstruct his view, moral judgments result from the interaction of two kinds of affective responses: first, a of inclination toward or aversion from certain acts, and then a further affective response (the ) to that basic affect (that is, sometimes we can be either inclined towards or averted (...)
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  23.  23
    Brian Leiter (2002). Routledge Philosophy Guidebook to Nietzsche on Morality. Routledge.
    Nietzsche is one of the most important and controversial thinkers in the history of philosophy. His writings on moral philosophy are among the most widely read works in philosophy- many of his ideas are both startling and disturbing.
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  24.  22
    Brian Leiter (1995). Legal Indeterminacy. Legal Theory 1 (4):481-492.
    To say that the law is indeterminate is to say that the class of legal reasons is indeterminate. The Class, in turn, consists of four components: 1. Legitimate sources of law ; 2. Legitimate interpretive operations that can be performed on the sources in order to generate rules of law ; 3. Legitimate interpretive operations that can be performed on the facts of record in order to generate facts of legal significance ; and 4. Legitimate rational operations that can be (...)
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  25.  23
    Brian Leiter, Nietzsche's Moral and Political Philosophy. Stanford Encyclopedia of Philosophy.
  26.  56
    Brian Leiter (2009). Nietzsche's Theory of the Will. In Ken Gemes & Simon May (eds.), Philosophical Topics. Oxford University Press 119-137.
    The essay offers a philosophical reconstruction of Nietzsche's theory of the will, focusing on (1) Nietzsche's account of the phenomenology of "willing " an action, the experience we have which leads us (causally) to conceive of ourselves as exercising our will; (2) Nietzsche's arguments that the experiences picked out by the phenomenology are not causally connected to the resulting action (at least not in a way sufficient to underwrite ascriptions of moral responsibility); and (3) Nietzsche's account of the actual causal (...)
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  27. B. Leiter (1996). Review. Nietzsche: The Ethics of an Immoralist. Peter Berkowitz. Mind 105 (419):487-491.
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  28. Brian Leiter (2009). Naturalizing Jurisprudence. In John R. Shook & Paul Kurtz (eds.), The Future of Naturalism. Humanity Books
     
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  29.  10
    Brian Leiter (2011). The Demarcation Problem in Jurisprudence: A New Case for Scepticism. Oxford Journal of Legal Studies 31 (4):663-677.
    Legal philosophers have been preoccupied with specifying the differences between two systems of normative guidance that are omnipresent in all modern human societies: law and morality. Positivists propose a solution to this ‘Demarcation Problem’ according to which the legal validity of a norm cannot depend on its being morally valid, either in all or at least some possible legal systems. The proposed analysis purports to specify the essential and necessary features of law in virtue of which this is true. Yet, (...)
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  30.  60
    Brian Leiter (2009). Naturalizing Jurisprudence. In John R. Shook & Paul Kurtz (eds.), The Future of Naturalism. Humanity Books
    General jurisprudence-that branch of legal philosophy concerned with the nature of law and adjudication-has been relatively unaffected by the "naturalistic" strains so evident, for example, in the epistemology, philosophy of mind and moral philosophy of the past forty years. This paper sketches three ways in which naturalism might affect jurisprudential inquiry. The paper serves as a kind of precis of the main themes in my book NATURALIZING JURISPRUDENCE: ESSAYS ON AMERICAN LEGAL REALISM AND NATURALISM IN LEGAL PHILOSOPHY (Oxford University Press, (...)
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  31. Brian Leiter (1995). Morality in the Pejorative Sense: On the Logic of Nietzsche's Critique of Morality. British Journal for the History of Philosophy 3 (1):113 – 145.
    (1995). Morality in the pejorative sense: On the logic of Nietzsche's critique of morality. British Journal for the History of Philosophy: Vol. 3, No. 1, pp. 113-145.
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  32.  72
    Brian Leiter (1992). Nietzsche and Aestheticism. Journal of the History of Philosophy 30 (2):275-290.
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  33.  56
    Brian Leiter (1997). Nietzsche and the Morality Critics. Ethics 107 (2):250-285.
  34. Brian Leiter, Nietzsche's Philosophy of Action.
    Nietzsche holds that people lack freedom of the will in any sense that would be sufficient for ascriptions of moral responsibility; that the conscious experience we have of willing is actually epiphenomenal with respect to the actions that follow that experience; and that our actions largely arise through non-conscious processes (psychological and physiological) of which we are only dimly aware, and over which we exercise little or no conscious control. At the same time, Nietzsche, always a master of rhetoric, engages (...)
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  35.  34
    Brian Leiter, In Praise of Realism (and Against 'Nonsense' Jurisprudence).
    Ronald Dworkin describes an approach to how courts should decide cases that he associates with Judge Richard Posner as a Chicago School of anti-theoretical, no-nonsense jurisprudence. Since Professor Dworkin takes his own view of adjudication to be diametrically opposed to that of the Chicago School, it might seem fair, then, to describe Dworkin's own theory as an instance of pro-theoretical, nonsense jurisprudence. That characterization is not one, needless to say, that Professor Dworkin welcomes. Dworkin describes his preferred approach to jurisprudential (...)
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  36. Brian Leiter (2005). American Legal Realism. In Martin P. Golding & William A. Edmundson (eds.), The Blackwell Guide to the Philosophy of Law and Legal Theory. Blackwell Pub.
     
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  37.  87
    Brian Leiter, Who is the 'Sovereign Individual'? Nietzsche on Freedom.
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  38.  93
    Brian Leiter (2003). Review: Nietzsche's Postmoralism: Essays on Nietzsche's Prelude to Philosophy's Future. [REVIEW] Mind 112 (445):175-178.
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  39.  86
    Brian Leiter, Nietzsche's Naturalism Reconsidered.
    According to one recent scholar, "Most commentators on Nietzsche would agree that he is in a broad sense a naturalist in his mature philosophy" (Janaway 2007: 34). This may come as a surprise to those who think of Heidegger, Kaufmann, DeMan, Kofman, Deleuze, and Nehamas, among others, as "commentators" on Nietzsche. And yet there are, indeed, clear signs that in the last twenty years, as Nietzsche studies has become more philosophically sophisticated, the naturalist reading of Nietzsche has come to the (...)
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  40.  86
    Brian Leiter, The Epistemic Status of the Human Sciences: Critical Reflections on Foucault.
    Any reader of Foucault's corpus recognizes fairly quickly that it is animated by an ethical impulse, namely, to liberate individuals from a kind of oppression from which they suffer. This oppression, however, does not involve the familiar tyranny of the Leviathan or the totalitarian state; it exploits instead values that the victim of oppression herself accepts, and which then leads the oppressed agent to be complicit in her subjugation. It also depends, crucially, on a skeptical thesis about the epistemology of (...)
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  41.  87
    Brian Leiter, Janaway on Nietzsche, Genealogy, and Naturalism: A Critical Review.
    This is a review essay (forthcoming in Notre Dame Philosophical Reviews) discussing Christopher Janaway's book "Beyond Seflessness: Reading Nietzsche's 'Genealogy' (OUP, 2007). Particular attention is given to the question of Nietzsche's style, and the relationship between his philosophical positions and his therapeutic objectives; to Janaway's critique of my account of Nietzsche's naturalism; and to Nietzsche's conception of agency and the meaning of the image (from GM II:2) of "the sovereign individual.".
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  42.  62
    Brian Leiter & Alexander Miller (1994). Mind Doesn't Matter Yet. Australasian Journal of Philosophy 72 (2):220-28.
  43. Brian Leiter (2001). The Paradox of Fatalism and Self-Creation in Nietzsche. In John Richardson & Brian Leiter (eds.), Nietzsche. OUP Oxford
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  44.  16
    Brian Leiter (2008). Review of Christopher Janaway, Beyond Selflessness: Reading Nietzsche's Genealogy. [REVIEW] Notre Dame Philosophical Reviews 2008 (6).
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  45.  51
    Brian Leiter (2011). Naturalized Jurisprudence and American Legal Realism Revisited. Law and Philosophy 30 (4):499-516.
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  46.  31
    Brian Leiter (2001). Classical Realism. Noûs 35 (s1):244 - 267.
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  47. Brian Leiter (ed.) (2004). The Future for Philosophy. Oxford University Press Uk.
    Where does philosophy, the oldest academic subject, stand at the beginning of the new millennium? This remarkable volume brings together leading figures from most major branches of the discipline to offer answers.What remains of the 'linguistic turn' in twentieth-century philosophy? How should moral philosophy respond to and incorporate developments in empirical psychology? Where might Continental and Anglophone feminist theory profitably interact? How has our understanding of ancient philosophy been affected by the emergence of analytic philosophy? Where does the mind-body problem (...)
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  48.  26
    Brian Leiter (2000). The Philosophical Gourmet. The Philosophers' Magazine 8 (9):8-8.
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  49.  18
    Brian Leiter (1993). Nietzsche on Truth and Philosophy. Journal of the History of Philosophy 31 (1):148-150.
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  50.  3
    B. Leiter (1997). Is There an 'American' Jurisprudence? Oxford Journal of Legal Studies 17 (2):367-387.
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