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Profile: David Phillips
Profile: David Phillips
Profile: David Phillips (University of Houston)
  1. David Phillips (2003). Thomson and the Semantic Argument Against Consequentialism. Journal of Philosophy 100 (9):475 - 486.
    I argue that Judith Jarvis Thomson's attack on consequentialism, premised on the semantic claim that all goodness is goodness-in-a-way, is less powerful and less precisely targeted than she supposes. For we can develop an argument against pure obligation or categorical imperatives that is largely parallel to Thomson's argument against pure goodness. The right response to both arguments is that the existence of pure goodness or pure obligation is neither semantically rule out nor semantically guaranteed.
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  2.  18
    David Phillips (2016). The Point of View of the Universe, by Katarzyna de Lazari-Radek and Peter Singer. [REVIEW] Mind 125 (497):244-248.
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  3.  3
    David Phillips (2011). The Individual and the Social: A Comparative Study of Quality of Life, Social Quality and Human Development Approaches. International Journal of Social Quality 1 (1):71-89.
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  4. David Phillips (2011). Sidgwick on Promises. In Hanoch Sheinman (ed.), Promises and Agreements: Philosophical Essays. Oxford University Press
    Sidgwick believes that his own proto-utilitarian axioms satisfy criteria for self-evidence, while the principles of common sense morality, including the principle requiring fidelity to promises, do not. I articulate Sidgwick's argument for this claim, in Book III of the Methods, but suggest that it fails: its official version is vulnerable to a charge of unfairness, and its unofficial version cannot establish Sidgwick's view against Ross's.
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  5.  38
    David Phillips (1997). How to Be a Moral Relativist. Southern Journal of Philosophy 35 (3):393-417.
    I provide a novel kind of argument for moral relativism which combines a general quasi-indexical semantics for the most important thin moral terms with an indeterminacy thesis. I then argue that the version of moral relativism supported by this strategy of argument allows for good rejoinders to the three most important and familiar objections to moral relativism.
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  6.  33
    David Phillips (2014). Sympathy for the Error Theorist: Parfit and Mackie. [REVIEW] Ethical Theory and Moral Practice 17 (3):559-566.
    Derek Parfit claims that “Williams and Mackie…do not use the normative concepts that I and other Non-Naturalists use.” Whatever we think of Parfit’s interpretation of Williams, his interpretation of Mackie should be rejected. For understandable historical reasons, Mackie’s texts are ambiguous. But if we apply to the interpretation of Mackie the same principle of charity Parfit employs in interpreting Williams, we find decisive reason to interpret Mackie as using the same normative concepts as Non-Naturalists.
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  7.  43
    David Phillips (2000). Butler and the Nature of Self-Interest. Philosophy and Phenomenological Research 60 (2):421-438.
    Butler’s famous arguments in Sermon XI, designed to refute psychological egoism and to mitigate conflict between self-interest and benevolence, turn out to depend crucially on his own distinctive conception of self-interest. Butler does not notice the availability of several alternative conceptions of self-interest. Some such alternatives are available within the framework of Butler’s moral psychology; others can be developed outside that framework. There are a number of interesting reasons to prefer one or other such account of the ordinary concept of (...)
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  8.  28
    David Phillips (1998). Contractualism and Moral Status. Social Theory and Practice 24 (2):183-204.
    Contractualist moral theories are often criticized on the grounds that they have counterintuitive implications for moral status. In this paper I attempt to provide a comprehensive answer to the question: What forms of contractualism face this problem, and how serious is the problem? To do this I develop a classification of different kinds of contractualist theory, based on philosophical motivation.
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  9.  26
    Hubert Ertl & David Phillips (2000). The Enduring Nature of the Tripartite System of Secondary Schooling in Germany: Some Explanations. British Journal of Educational Studies 48 (4):391 - 412.
    This paper suggests explanations for the enduring nature of the tripartite system of secondary education in Germany and the failure to develop the comprehensive school (Gesamtschule) over a long period.
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  10.  27
    David Phillips (2013). Sidgwickian Ethics – An Overview. Revue D’Études Benthamiennes 12.
    My aim in Sidgwickian Ethics is to interpret and evaluate the central argument of The Methods of Ethics, in a way that brings out the important conceptual and historical connections between Sidgwick’s views and contemporary moral philosophy. Sidgwick defines a “method of ethics” as “any rational procedure by which we determine what individual human beings ‘ought’ – or what it is ‘right’ for them – to do, or to seek to realise by voluntary action” (ME 1). He finds just three (...)
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  11.  66
    David Phillips (2007). Mackie on Practical Reason. Ethical Theory and Moral Practice 10 (5):457 - 468.
    I argue that John Mackie’s treatment of practical reason is both attractive and unjustly neglected. In particular, I argue that it is importantly different from, and much more plausible than, the kind of instrumentalist approach famously articulated by Bernard Williams. This matters for the interpretation of the arguments for Mackie’s most famous thesis: moral scepticism, the claim that there are no objective values. Richard Joyce has recently defended a version or variant of moral scepticism by invoking an instrumentalist theory like (...)
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  12.  4
    David Phillips (1906). A Modern SymposiumG. Lowes Dickinson. International Journal of Ethics 17 (1):140-140.
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  13.  22
    David Phillips (1998). The Middle Ground in Moral Semantics. American Philosophical Quarterly 35 (2):141 - 155.
    I aim to develop and defend a simple account of the meaning of some of the most important thin moral judgments, judgments involving "good", "right", and "ought". I suggest that they are judgments about particular systems of norms. I claim the account has 2 principle virtues: it makes "good', "right", and "ought" contribute in the same way to the meaning of multiple judgments; and it makes them normative judgments with truth conditions.
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  14.  11
    David J. Phillips (2013). R. Osborne Athens and Athenian Democracy. Pp. Xx + 462, Ills, Maps. Cambridge: Cambridge University Press, 2010. Paper, £24.99, US$44 . ISBN: 978-0-521-60570-0. [REVIEW] The Classical Review 63 (2):500-502.
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  15.  28
    David Phillips (2005). Hume on Practical Reason. Hume Studies 31 (2):299-316.
    I argue for an interpretation of Hume on practical reason different both from the traditional instrumentalist interpretation and the more recent nihilist interpretation. Both involve reading Hume as making normative claims. On the nihilist interpretation, Hume denies that either passions or actions can violate authoritative norms of reason; on the instrumentalist interpretation, Hume denies that passions can violate authoritative norms of reason, but holds that instrumentally irrational actions violate the one such authoritative norm. I argue instead for a purely psychological (...)
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  16.  5
    David Phillips (2007). Mackie on Practical Reason. Ethical Theory and Moral Practice 10 (5):457-468.
    I argue that Mackie's approach to practical reasons is attractive and unjustly neglected. In particular I argue that it is much more plausible than the kind of instrumentalist approach famously articulated by Bernard Williams. This matters for Mackie's arguments for moral skepticism. Contra Richard Joyce, I argue that it is a serious mistake to invoke instrumentalism in arguing for moral skepticism.
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  17.  16
    David Phillips (2013). Replies to Crisp, Shaver and Skelton. Revue D’Études Benthamiennes 12.
    It is a great privilege to have one’s work critiqued by such a distinguished trio of philosophers and Sidgwick scholars. I owe further debts to Anthony and Rob, who were the OUP referees for my book. As will have been quite evident from the preceding discussion, they would not want to be held responsible for the book’s detailed contents, on which they gave me much excellent commentary. But, in thanking them here, I do want to say in particular that it (...)
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  18.  12
    David Phillips & Klaus Wiegerling (2007). Introduction to IRIE Vol. 8‖. International Review of Information Ethics 8:5-6.
    Ubiquitous Computing, an idea introduced by Mark Weiser , and often bracketed with slight modifications under the concepts of Pervasive Computing or Ambient Intelligence, imagines in the extreme case the entire mesosphere saturated by information and communication technologies . All of the essays of this issue probe the practices, ideologies, and power relations of UbiComp development. They note both the successes and the failures of a variety of ethical and theoretical approaches to UbiComp and they offer alternative approaches. Thus they (...)
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  19.  12
    David Phillips (1999). Fieldwork in Familiar Places. Philosophical Review 108 (3):436-439.
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  20.  26
    David Phillips (1998). Sidgwick, Dualism and Indeterminacy in Practical Reason. History of Philosophy Quarterly 15 (1):57 - 78.
    Sidgwick famously argued that there is an unresolvable conflict between two methods of ethics, utilitarianism and egoism: the dualism of practical reason. On the usual interpretation, the dualism undermines practical reason. I argue instead that Sidgwick's writing suggests an important truth about practical reason: though not incoherent, practical reason is, to a large and perhaps unfortunate degree, indeterminate.
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  21.  2
    David Phillips (1906). An Analysis of Human MotiveF. Carrel. International Journal of Ethics 16 (4):518-519.
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  22.  2
    David Phillips (1911). Christian Ideas and Ideals: An Outline of Christian Ethical TheoryR. L. Otley. International Journal of Ethics 21 (2):225-227.
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  23.  2
    David Phillips (1910). Handbook of Christian EthicsT. Clark Murray. International Journal of Ethics 21 (1):104-107.
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  24.  2
    David Phillips (1912). Personality in Christ and in OurselvesWilliam Sanday. International Journal of Ethics 23 (1):106-110.
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  25.  2
    David Phillips (1906). Studies in the Sermon on the MountE. Lyttleton. International Journal of Ethics 16 (4):498-500.
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  26.  2
    David Phillips (2003). Thomson and the Semantic Argument Against Consequentialism. Journal of Philosophy 100 (9):475-486.
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  27.  2
    David Phillips (1907). The Mystics, Ascetics, and Saints of IndiaJohn Campbell Oman. International Journal of Ethics 17 (3):395-397.
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  28.  2
    David Phillips (1906). The Metaphysics of NatureCarveth Read. International Journal of Ethics 16 (3):393-397.
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  29.  2
    David Phillips (1909). The Philosophical Basis of ReligionJohn Watson. International Journal of Ethics 19 (2):248-250.
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  30.  2
    David Phillips (1909). The Problem of Theism, and Other EssaysA. C. Pigou. International Journal of Ethics 19 (4):510-512.
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  31.  7
    David P. Phillips (2014). Uneven and Unequal People-Centered Development: The Case of Fair Trade and Malawi Sugar Producers. Agriculture and Human Values 31 (4):563-576.
    This paper advances critical Fair Trade literature by exploring reasons for and lessons from uneven and unequal lived experiences of Fairtrade certification. Fieldwork was conducted in 2007 and 2008 to explore views and develop interpretations from various actors directly and indirectly participating in a Fairtrade certified sugar organization in Malawi. By exploring an embedded social and political context in a production place, and challenging assumptions and expectations of a Fair Trade community empowerment approach, research reveals intended and unintended consequences since (...)
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  32.  1
    David Phillips & Michele Moody-Adams (1999). Fieldwork in Familiar Places: Morality, Culture, and Philosophy. Philosophical Review 108 (3):436.
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  33.  1
    David Phillips & Daniel M. Hausman (1994). The Inexact and Separate Science of Economics. Philosophical Review 103 (2):348.
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  34.  22
    David Phillips (2001). Gert, Sidgwick, and Hybrid Theories of Rationality. Journal of Value Inquiry 35 (4):439-448.
    Hybrid theories of rationality of the sort developed by Bernard Gert have significant attractions. I argue, though, that Gert's is not the only way to formulate a hybrid view, and not the best. An improved hybrid view would draw on Sidgwick as well as on Gert.
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  35.  5
    Kimberly Ochs & David Phillips (2002). Comparative Studies and 'Cross-National Attraction' in Education: A Typology for the Analysis of English Interest in Educational Policy and Provision in Germany. Educational Studies 28 (4):325-339.
    This paper describes a 'structural typology' to assist in the analysis of ways in which policy-makers in one country explore educational provision in another and seek to 'borrow' from it. In this analysis we look specifically at England's 'cross-national attraction' to education in Germany over the past 200 years. The paper aims to provide an analytical programme to use in comparative education and to facilitate exploration of the importance of context in shaping educational phenomena.
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  36.  12
    David Phillips (1995). On Moral Relativism. Southwest Philosophy Review 11 (1):69-78.
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  37.  1
    David Phillips (1906). A New MoralityArthur Tisdall Turner. International Journal of Ethics 17 (1):128-128.
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  38.  1
    David Phillips (1906). Religious GeniusL. S. International Journal of Ethics 16 (3):397-398.
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  39.  1
    David Phillips (1907). Some Dogmas of ReligionJohn McTaggart Ellis McTaggart. International Journal of Ethics 17 (3):383-389.
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  40.  1
    David Phillips (1912). The Domain of BeliefHenry John Coke. International Journal of Ethics 22 (2):250-251.
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  41.  1
    David Phillips (1905). The Herbert Spencer LectureFrederick Harrison. International Journal of Ethics 16 (1):123-124.
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  42.  1
    David Phillips (1905). The Logic of Human CharacterCharles J. Welby. International Journal of Ethics 16 (1):125-125.
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  43.  9
    David Phillips (1994). Periodisation in Historical Approaches to Comparative Education: Some Considerations From the Examples of Germany and England and Wales. British Journal of Educational Studies 42 (3):261 - 272.
    This paper examines some of the problems of periodisation that arise in attempts to compare historical developments in the education systems of two or more countries.
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  44.  7
    David Phillips (1907). Book Review:The Mystics, Ascetics, and Saints of India. John Campbell Oman. [REVIEW] Ethics 17 (3):395-.
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  45.  8
    David D. Phillips (2007). Trauma Ek Pronoias in Athenian Law. Journal of Hellenic Studies 127:74-.
    This article presents a comprehensive study of the offence of trauma ek pronoias (intentional wounding) in Athenian law. Part I catalogues every occurrence of the words traËma and titr¿skv in the Attic orators and concludes that the requisite physical element of trauma ek pronoias was the use of a weapon. Part II analyses all attested trauma lawsuits and concludes that the requisite mental element of the offence was a bare intent to wound. Part III addresses the procedural evidence for trauma (...)
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  46.  7
    David Phillips (2002). Comparative Historical Studies in Education: Problems of Periodisation Reconsidered. British Journal of Educational Studies 50 (3):363 - 377.
    This paper develops the arguments in a previous paper on periodisation in comparative historical contexts by the same author in BJES (vol.42, no.3, September 1994, pp. 261-272).
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  47.  3
    David Phillips (1906). Book Review:Studies in the Sermon on the Mount. E. Lyttleton. [REVIEW] Ethics 16 (4):498-.
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  48.  3
    David Phillips (1909). Book Review:The Problem of Theism, and Other Essays. A. C. Pigou. [REVIEW] Ethics 19 (4):510-.
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  49.  2
    David Phillips (1905). Book Review:The Herbert Spencer Lecture. Frederick Harrison. [REVIEW] Ethics 16 (1):123-.
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  50.  6
    David Phillips (1912). Book Review:Personality in Christ and in Ourselves. William Sanday. [REVIEW] Ethics 23 (1):106-.
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