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Profile: Damian Cox (Bond University)
  1.  18
    Damian Cox, Marguerite La Caze & Michael Levine (2003). Integrity and the Fragile Self. Ashgate.
    This book examines the centrality of integrity in relation to a variety of philosophical and psychological concerns that impinge upon the ethical life.
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  2. Mark Colyvan, Damian Cox & Katie Steele (2010). Modelling the Moral Dimension of Decisions. Noûs 44 (3):503-529.
  3.  57
    Damian Cox (2006). Agent-Based Theories of Right Action. Ethical Theory and Moral Practice 9 (5):505-515.
    In this paper, I develop an objection to agent-based accounts of right action. Agent-based accounts of right action attempt to derive moral judgment of actions from judgment of the inner quality of virtuous agents and virtuous agency. A moral theory ought to be something that moral agents can permissibly use in moral deliberation. I argue for a principle that captures this intuition and show that, for a broad range of other-directed virtues and motives, agent-based accounts of right action fail to (...)
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  4.  41
    Damian Cox, Marguerite LaCaze & M. P. Levine (1999). Should We Strive for Integrity? Journal of Value Inquiry 33 (4):519-530.
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  5.  34
    Damian Cox (1997). The Trouble with Truth-Makers. Pacific Philosophical Quarterly 78 (1):45–62.
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  6.  10
    Damian Cox & Michael P. Levine, Welcome to Su: The Spectral University.
    While some may argue that universities are in a state of crisis, others claim that we are living in a post-university era; a time after universities. If there was a battle for the survival of the institution it is over and done with. The buildings still stand. Students enrol and may attend lectures, though most do not. But virtually nothing real remains. What some mistakenly take to be a university is, in actuality, an “uncanny” spectral presence. The encompassing ethico-philosophical question (...)
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  7.  3
    Michael P. Levine & Damian Cox (2016). Academic Virtues: Site Specific and Under Threat. Journal of Value Inquiry 50 (4):753-767.
    Extract: Clearly, academic life takes place at the intersection of many social practices. If MacIntyre is right, the role-specific virtues of academic life should be understood in terms of these practices.2 Academic virtues are those excellences required to obtain the internal goods of the social practices constituting academic life. And the social practices of academic life are sustained, competitive and cooperative attempts to achieve a set of academic goals and realize academic forms of excellence. They are also sustained attempts to (...)
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  8.  3
    Damian Cox, Integrity and the Virtues of Reason: Leading a Convincing Life, Written by Greg Scherkoske.
    BOOK REVIEW Extract: Integrity, it seems, is a matter of remaining true to oneself, or rather, it is a matter of remaining true to what one reasonably judges to be the best of oneself. In Integrity and the Virtues of Reason, Greg Scherkoske seeks to overturn this piece of conventional wisdom. It is a fine book and I learned a lot from it. Scherkoske elaborates and defends the idea that integrity is an epistemic virtue; that it is not fundamentally a (...)
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  9.  10
    Damian Cox & Michael Levine (2016). I Am Not Living Next Door to No Zombie. Critical Philosophy of Race 4 (1):74-94.
    Posthumanist film and television is both a vehicle for reflection on discrimination and prejudice and a means of gratifying in fantasy deeply imbedded human impulses towards prejudice. Discrimination lies at the heart of posthuman narratives whenever the posthuman coalesces around an identifiable group in conflict with humans. We first introduce the idea of prejudice as a form of psychological defense, contrasting it with other accounts of prejudice in the philosophical literature. We then apply this notion to number of posthumanist film (...)
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  10.  20
    Damian Cox (2008). Integrity. Stanford Encyclopedia of Philosophy.
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  11.  2
    Damian Cox (2016). Le Fils and the Limits of Philosophical Ethics. Substance 45 (3):84-97.
    This paper is a study in contrasts. In the first part, I describe one prominent set of approaches to representing the ethical: those of analytic philosophy and the experimental moral psychology inspired by it. I argue that what is missing in this approach is a perspicuous representation of the ethical. The term “perspicuous representation” is drawn from the work of Wittgenstein, where it means a way of representing phenomena that reveals the inner connections between their parts or aspects and makes (...)
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  12.  12
    Damian Cox, Overcoming Victimhood: Stoicism, Anti-Stoicism and Le Fils.
    In this chapter I use a film by the Belgian filmmakers Jean-Pierre and Luc Dardenne, Le Fils, to explore the difference between Stoic and Anti-Stoic approaches to overcoming victimhood. The Stoic approach to overcoming victimhood emphasizes the inner-strength and resourcefulness of victims. It sets up an ideal of Stoic independence in which a person responds to becoming a victim by marshalling inner resources to overcome destructive and painful emotions. An Anti-Stoic approach to overcoming victimhood rejects such an appeal to independence (...)
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  13.  69
    Damian Cox (2003). Goodman and Putnam on the Making of Worlds. Erkenntnis 58 (1):33 - 46.
    Hilary Putnam and Nelson Goodman are two of the twentieth century's most persuasive critics of metaphysical realism, however they disagree about the consequences of rejecting metaphysical realism. Goodman defended a view he called irrealism in which minds literally make worlds, and Putnam has sought to find a middle path between metaphysical realism and irrealism. I argue that Putnam's middle path turns out to be very elusive and defend a dichotomy between metaphysical realism and irrealism.
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  14.  67
    Damian Cox (1998). Metaphysical Realism and Idealisation. Philosophia 26 (3-4):465-487.
    Hilary Putnam's famous model-theoretic arguments have the virtue of presenting metaphysical realists with a clear challenge. On pain of embracing either an implausible antifallibilism or the radical indeterminacy of reference, metaphysical realists must appeal to metalinguistic levels of interpretation richer than our own in order to fix meaning. And sense must be made of this appeal. In this paper I begin the task of developing a version of metaphysical realism that takes up this challenge.
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  15.  52
    Damian Cox (2005). Integrity, Commitment, and Indirect Consequentialism. Journal of Value Inquiry 39 (1):61-73.
  16.  3
    Damian Cox & Michael Levine (2014). Diagnosis Without Treatment: Responding to the War on Terror. South African Journal of Philosophy 33 (1):19-33.
    The War on Terror has exposed deep problems within contemporary political practice. It has demonstrated the moral fragility of liberal democracy. Much critical literature on the topic is devoted to uncovering the sources of this fragility. In this paper, we accept the general thrust of much of this literature, but turn our attention to the practical upshot of the criticism. A common feature of the literature is that, when it comes to offering remedies of the problems it identifies, what is (...)
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  17.  2
    Damian Cox & Michael P. Levine (2016). Welcome to Su. Angelaki 21 (2):213-226.
    While some may argue that universities are in a state of crisis, others claim that we are living in a post-university era; a time after universities. If there was a battle for the survival of the institution it is over and done with. The buildings still stand. Students enrol and may attend lectures, though most do not. But virtually nothing real remains. What some mistakenly take to be a university is, in actuality, an “uncanny” spectral presence. The encompassing ethico-philosophical question (...)
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  18.  31
    Damian Cox (2001). Realism and Epistemic Theories of Truth. Southern Journal of Philosophy 39 (4):473-486.
    This paper explores the relation between epistemic conceptions of truth and different kinds of commitment to realism and antirealism. It argues that all epistemic conceptions of truth are versions of antirealism. Although epistemic conceptions of truth can make various concessions to realist intuition, these remain concessions only. One cannot concede all claims to antirealism and remain within the orbit of a genuinely epistemic conception of truth.
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  19.  13
    Damian Cox (2013). Judging Character. American Philosophical Quarterly 50 (4):387-398.
    A lot is at stake in character judgment. How we treat others is influenced by what kinds of persons we take them to be. Our rational plans of life depend upon our insights into our own character and the character of those close to us. Given the importance of the way we judge character, the virtues and vices of character judgment deserve much closer attention than they have received in the philosophical literature. Some philosophers have discussed duties of friendship and (...)
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  20.  11
    Damian Cox (2006). Review of Gerald Vision, Veritas: The Correspondence Theory and its Critics. [REVIEW] Philosophical Books 47 (3):277-279.
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  21.  16
    Damian Cox (2012). Judgment, Deliberation, and the Self-Effacement of Moral Theory. Journal of Value Inquiry 46 (3):289-302.
    ExtractIn developing moral theories, philosophers seek to fulfill at least two tasks: to guide moral judgment and to guide moral deliberation. In moral judgment, moral agents assess moral status. In moral deliberation, moral agents decide how to act. It is important to work out how these two things are related. One suggestion is to posit a direct connection between them according to which moral agents are required to deliberate in terms of correct moral judgment. There are various ways of spelling (...)
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  22.  19
    Damian Cox (1997). Putnam, Equivalence, Realism. Southern Journal of Philosophy 35 (2):155-170.
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  23.  5
    Damian Cox (2000). Integrity and Politics. Professional Ethics, a Multidisciplinary Journal 8 (2):31-45.
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  24.  17
    Damian Cox (2000). Scepticism and the Interpreter. Philosophical Papers 29 (2):61-72.
    Abstract This paper defends an argument from interpretation against the possibility of massive error. The argument shares many important features with Donald Davidson's famous argument, but also key differences. I defend the argument against claims that it begs the question against scepticism and that it leaves the sceptic with an obvious means of escape.
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  25.  14
    Damian Cox (1997). On the Value of Natural Relations. Environmental Ethics 19 (2):173-183.
    In “A Refutation of Environmental Ethics” Janna Thompson argues that by assigning intrinsic value to nonhuman elements of nature either our evaluations become (1) arbitrary, and therefore unjustified, or (2) impractical, or (3) justified and practical, but only by reflecting human interest, thus failing to be truly intrinsic to nonhuman nature. There are a number of possible responses to her argument, some of which have been made explicitly in reply to Thompson and others which are implicit in the literature. In (...)
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  26.  7
    Damian Cox & Michael P. Levine (2013). 7 Avatar: Racism and Prejudice on Pandora. In Dan Flory & Mary Bloodsworth-Lugo (eds.), Race, Philosophy, and Film. Routledge 50--117.
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  27.  14
    Damian Cox (2006). Veritas: The Correspondence Theory and Its Critics By Gerald Vision. Philosophical Books 47 (3):277-279.
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  28.  5
    Damian Cox (2014). Reflections in a Mirror. Diametros 41:1-12.
    In this paper, I develop a solution to the puzzle of mirror perception: why do mirrors appear to reverse the image of an object along a left/right axis and not around other axes, such as the top/bottom axis? I set out the different forms the puzzle takes and argue that one form of it – arguably the key form – has not been satisfactorily solved. I offer a solution in three parts: setting out the conditions in which an apparent left/right (...)
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  29.  10
    Damian Cox & Michael Levine (2006). Violinists Run Amuck in South Dakota: Screen Doors Down in the Badlands! Philosophical Papers 35 (2):267-281.
    Re-Reading: Judith Jarvis Thompson, 'A Defense of Abortion'.
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  30.  4
    Damian Cox & Michael Levine (2004). Believing Badly. Philosophical Papers 33 (3):309-328.
    This paper explores the grounds upon which moral judgment of a person's beliefs is properly made. The beliefs in question are non-moral beliefs and the objects of moral judgment are individual instances of believing. We argue that instances of believing may be morally wrong on any of three distinct grounds: (i) by constituting a moral hazard, (ii) by being the result of immoral inquiry, or (iii) by arising from vicious inner processes of belief formation. On this way of articulating the (...)
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  31.  11
    Damian Cox (2002). Truth, Value, and Consolation. Journal of Value Inquiry 36 (4):413-424.
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  32.  3
    Damian Cox (1998). Review of Soren Haggqvist, Thought Experiments in Philosophy. [REVIEW] Australasian Journal of Philosophy 76 (1):120-132.
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  33.  1
    Damian Cox (2001). Cartesian Questions. International Philosophical Quarterly 41 (2):241-242.
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  34.  1
    Damian Cox (2001). Review of Jean-Luc Marion, Cartesian Questions. [REVIEW] International Philosophical Quarterly 41 (2):241-242.
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  35.  38
    Damian Cox & Michael P. Levine (2011). Thinking Through Film: Doing Philosophy, Watching Movies. Wiley-Blackwell.
    An introduction to philosophy through film, _Thinking Through Film: Doing Philosophy, Watching Movies_ combines the exploration of fundamental philosophical issues with the experience of viewing films, and provides an engaging reading experience for undergraduate students, philosophy enthusiasts and film buffs alike. An in-depth yet accessible introduction to the philosophical issues raised by films, film spectatorship and film-making Provides 12 self-contained, close discussions of individual films from across genres Films discussed include Total Recall, Minority Report, La Promesse, Funny Games, Ikuru, The (...)
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