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Profile: Bill (William Giles) Wringe (Bilkent University)
Profile: Bill Wringe (Bilkent University)
  1. Bill Wringe (forthcoming). Perp Walks as Punishment. Ethical Theory and Moral Practice:1-15.
    When Dominique Strauss-Kahn, then head of the IMF, was arrested on charges of sexual assault arising from events that were alleged to have occurred during his stay in an up-market hotel in New York, a sizeable portion of French public opinion was outraged - not by the possibility that a well-connected and widely-admired politician had assaulted an immigrant hotel worker, but by the way in which the accused had been treated by the American authorities. I shall argue that in one (...)
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  2. Bill Wringe (2014). Collective Obligations: Their Existence, Their Explanatory Power, and Their Supervenience on the Obligations of Individuals. European Journal of Philosophy 21 (4).
    In this paper I discuss a number of different relationships between two kinds of (moral) obligation: those which have individuals as their subject, and those which have groups of individuals as their subject. I use the name collective obligations to refer to obligations of the second sort. I argue that there are collective obligations, in this sense; that such obligations can give rise to and explain obligations which fall on individuals; that because of these facts collective obligations are not simply (...)
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  3. Bill Wringe (2014). From Global Collective Obligations to Institutional Obligations. Midwest Studies in Philosophy 38 (1):171-186.
  4. Bill Wringe (2014). May I Treat A Collective As A Mere Means. American Philosophical Quarterly 51 (3):273-284.
    According to Kant, it is impermissible to treat humanity as a mere means. If we accept Kant's equation of humanity with rational agency, and are literalists about ascriptions of agency to collectives it appears to follow that we may not treat collectives as mere means. On most standard accounts of what it is to treat something as a means this conclusion seems highly implausible. I conclude that we are faced with a range of options. One would be to rethink the (...)
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  5. Bill Wringe (2014). The Contents of Perception and the Contents of Emotion. Noûs 48 (1):n/a-n/a.
    Several philosophers think there are important analogies between emotions and perceptual states. Furthermore, considerations about the rational assessibility of emotions have led philosophers—in some cases, the very same philosophers—to think that the content of emotions must be propositional content. If one finds it plausible that perceptual states have propositional contents, then there is no obvious tension between these views. However, this view of perception has recently been attacked by philosophers who hold that the content of perception is object-like. I shall (...)
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  6. Bill Wringe (2013). Christian List and Philip Pettit , Group Agency: The Possibility, Design and Status of Corporate Agents . Reviewed By. Philosophy in Review 33 (2):138-141.
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  7. Bill Wringe (2013). Must Punishment Be Intended to Cause Suffering? Ethical Theory and Moral Practice 16 (4):863-877.
    It has recently been suggested that the fact that punishment involves an intention to cause suffering undermines expressive justifications of punishment. I argue that while punishment must involve harsh treatment, harsh treatment need not involve an intention to cause suffering. Expressivists should adopt this conception of harsh treatment.
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  8. Bill Wringe (2013). Wolfgang Prinz , Open Minds: The Social Making of Agency and Intentionality . Reviewed By. Philosophy in Review 33 (2):138-141.
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  9. Bill Wringe (2012). Collective Agents and Communicative Theories of Punishment. Journal of Social Philosophy 43 (4):436-456.
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  10. Bill Wringe (2012). Pre-Punishment, Communicative Theories of Punishment, and Compatibilism. Pacific Philosophical Quarterly 93 (2):125-136.
    Saul Smilansky holds that there is a widespread intuition to the effect that pre-punishment – the practice of punishing individuals for crimes which they have not committed, but which we are in a position to know that they are going to commit – is morally objectionable. Smilanksy has argued that this intuition can be explained by our recognition of the importance of respecting the autonomy of potential criminals. (Smilansky, 1994) More recently he has suggested that this account of the intuition (...)
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  11. Bill Wringe (2011). Aggression and Crimes Against Peace – Larry May. Philosophical Quarterly 61 (242):216-218.
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  12. Bill Wringe (2011). Cognitive Individualism and the Child as Scientist Program. Studies in History and Philosophy of Science Part C 42 (4):518-529.
    n this paper, I examine the charge that Gopnik and Meltzoff’s ‘Child as Scientist’ program, outlined and defended in their 1997 book Words, Thoughts and Theories is vitiated by a form of ‘cognitive individualism’ about science. Although this charge has often been leveled at Gopnik and Meltzoff’s work, it has rarely been developed in any detail. -/- I suggest that we should distinguish between two forms of cognitive individualism which I refer to as ‘ontic’ and ‘epistemic’ cognitive individualism (OCI and (...)
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  13. Bill Wringe (2011). May , Larry . Genocide: A Normative Account .New York: Cambridge University Press. Pp. Xviii+295. $88.00 (Cloth). Ethics 121 (2):465-469.
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  14. Bill Wringe (2011). Posidonius on Emotions and Non-Conceptual Content. Prolegomena 10 (2):185-213.
    In this paper I argue that the work of the unorthodox Stoic Posidonius - as reported to us by Galen - can be seen as making an interesting contribution to contemporary debates about the nature of emotion. Richard Sorabji has already argued that Posidonius' contribution highlights the weaknesses in some well-known contemporary forms of cognitivism. Here I argue that Posidonius might be seen as advocating a theory of the emotions which sees them as being, in at least some cases, two-level (...)
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  15. Bill Wringe (2011). Posidonije o Emocijama I Nekonceptualnom Sadržaju. Prolegomena 10 (2):185-213.
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  16. Bill Wringe (2010). Global Obligations and the Agency Objection. Ratio 23 (2):217-231.
    Many authors hold that collectives, as well as individuals can be the subjects of obligations. Typically these authors have focussed on the obligations of highly structured groups, and (less often) of small, informal groups. One might wonder, however, whether there could also be collective obligations which fall on everyone – what I shall call 'global collective obligations'. One reason for thinking that this is not possible has to do with considerations about agency: it seems as though an entity can only (...)
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  17. Bill Wringe (2010). Needs and Moral Necessity – Soran Reader. Philosophical Quarterly 60 (241):882-884.
    This is a review of Soran Reader's monograph 'Needs and Moral Necessity'. Although my response to her book is largely positive, I have reservations about her views of the scope of the ethical, and the coherence of her views with the McIntyrean concept of practice which she espouses.
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  18. Bill Wringe (2010). War Crimes and Expressive Theories of Punishment: Communication or Denunciation? Res Publica 16 (2):119-133.
    In a paper published in 2006, I argued that the best way of defending something like our current practices of punishing war criminals would be to base the justification of this practice on an expressive theory of punishment. I considered two forms that such a justification could take—a ‘denunciatory’ account, on which the purpose of punishment is supposed to communicate a commitment to certain kinds of standard to individuals other than the criminal and a ‘communicative’ account, on which the purpose (...)
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  19. Bill Wringe (2009). Making the Lightness of Being Bearable. Canadian Journal of Philosophy 38 (3):453-487.
    In this paper I argue against Divers and Miller's 'Lightness of Being' objection to Hale and Wright's neo-Fregean Platonism. According to the 'Lightness of Being' objection, the neo-Fregean Platonist makes existence too cheap: the same principles which allow her to argue that numbers exist also allow her to claim that fictional objects exist. I claim that this is no objection at all" the neo-Fregean Platonist should think that fictional characters exist. However, the pluralist approach to truth developed by Wright in (...)
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  20. Bill Wringe (2009). Simulation, Theory and Collapse. Erkenntnis 71 (2):223 - 232.
    Recent philosophical discussions of our capacity to attribute mental states to other human beings, and to produce accurate predictions and informative explanations of their behavior which make reference to the content of those states have focused on two apparently contrasting ways in which we might hope to account for these abilities. The first is that of regarding our competence as being under-girded by our grasp of a tacit psychological theory. The second builds on the idea that in trying to get (...)
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  21. Bill Wringe (2008). Making the Lightness of Being Bearable: Arithmetical Platonism, Fictional Realism and Cognitive Command. Canadian Journal of Philosophy 38 (3):pp. 453-487.
    In this paper I argue against Divers and Miller's 'Lightness of Being' objection to Hale and Wright's neo-Fregean Platonism. According to the 'Lightness of Being' objection, the neo-Fregean Platonist makes existence too cheap: the same principles which allow her to argue that numbers exist also allow her to claim that fictional objects exist. I claim that this is no objection at all" the neo-Fregean Platonist should think that fictional characters exist. However, the pluralist approach to truth developed by WQright in (...)
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  22. Bill Wringe (2006). Collective Action and the Peculiar Evil of Genocide. Metaphilosophy 37 (3-4):376–392.
  23. Bill Wringe (2006). Why Punish War Crimes? Victor's Justice and Expressive Justifications of Punishment. Law and Philosophy 25 (2):159-191.
  24. Bill Wringe (2005). Needs, Rights, and Collective Obligations. Royal Institute of Philosophy Supplement 80 (57):187-.
    In this paper, I argue that a well-known objection to subsistence rights developed by Onora O'Neill - namely, that such rights would generate obligations without an obligation-bearer, can be answered if we take such rights to impose an objection on the wrold's population, taken collectively.
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  25. Bill Wringe (2003). Simulation, Co-Cognition, and the Attribution of Emotional States. European Journal of Philosophy 11 (3):353-374.
  26. Bill Wringe (2002). Is Folk Psychology a Lakatosian Research Program? Philosophical Psychology 15 (3):343-358.
    It has often been argued, by philosophers and more recently by developmental psychologists, that our common-sense conception of the mind should be regarded as a scientific theory. However, those who advance this view rarely say much about what they take a scientific theory to be. In this paper, I look at one specific proposal as to how we should interpret the theory view of folk psychology--namely, by seeing it as having a structure analogous to that of a Lakatosian research program. (...)
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