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David S. Oderberg [100]David Simon Oderberg [11]
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Profile: David S. Oderberg (University of Reading)
  1. David S. Oderberg (2007). Real Essentialism. Routledge.
    Contemporary essentialism and real essentialism -- Against modalism -- Reductionism : the illusory search for inner constitution -- Why real essentialism? -- Some varieties of anti-essentialism -- Empiricist anti-essentialism -- Quinean animadversions -- Popper : avoiding what-is questions -- Wittgenstein : the shadow of grammar -- The reality and knowability of essence -- Why essences are real -- The problem of the universal accidental -- An empirical test for essence? -- Coming to know essence -- Paradigms, stereotypes, and classification -- (...)
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  2.  22
    David S. Oderberg, All for the Good.
    The Guise of the Good thesis has received much attention since Anscombe's brief defence in her book Intention. I approach it here from a less common perspective - indirectly, via a theory explaining how it is that moral behaviour is even possible. After setting out how morality requires the employment of a fundamental test, I argue that moral behaviour involves orientation toward the good. Immoral behaviour cannot, however, involve orientation to evil as such, given the theory of evil as privation. (...)
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  3.  20
    David S. Oderberg, Religion and Normative Ethics.
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  4.  17
    David S. Oderberg, Finality Revived: Powers and Intentionality.
    Proponents of physical intentionality argue that the classic hallmarks of intentionality highlighted by Brentano are also found in purely physical powers. Critics worry that this idea is metaphysically obscure at best, and at worst leads to panpsychism or animism. I examine the debate in detail, finding both confusion and illumination in the physical intentionalist thesis. Analysing a number of the canonical features of intentionality, I show that they all point to one overarching phenomenon of which both the mental and the (...)
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  5. David S. Oderberg (2011). Essence and Properties. Erkenntnis 75 (1):85-111.
    The distinction between the essence of an object and its properties has been obscured in contemporary discussion of essentialism. Locke held that the properties of an object are exclusively those features that ‘flow’ from its essence. Here he follows the Aristotelian theory, leaving aside Locke’s own scepticism about the knowability of essence. I defend the need to distinguish sharply between essence and properties, arguing that essence must be given by form and that properties flow from form. I give a precise (...)
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  6.  13
    David S. Oderberg, Divine Premotion.
    According to divine premotionism, God does not merely create and sustain the universe. He also moves all secondary causes to action as instruments without undermining their intrinsic causal efficacy. I explain and uphold the premotionist theory, which is the theory of St Thomas Aquinas and his most prominent exponents. I defend the premotionist interpretation of Aquinas in some textual detail, with particular reference to Suarez and to a recent paper by Louis Mancha. Critics, including Molinists and Suarezians, raise various objections (...)
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  7.  90
    David S. Oderberg (2000). Applied Ethics: A Non-Consequentialist Approach. Blackwell.
    Most of these books, however, defend approaches that are consequentialist or specifically utilitarian in nature.
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  8.  4
    David S. Oderberg, Further Clarity on Co-Operation and Morality.
    I explore the increasingly important issue of co-operation in immoral actions, particularly in connection with health care. Conscientious objection, especially as pertains to religious freedom in health care, has become a pressing issue in the light of the US Supreme Court judgment in Hobby Lobby. Section 2 outlines a theory of co-operation inspired by Catholic moral theologians such as those cited by the Court. The theory has independent plausibility and is at least worthy of serious consideration – in part because (...)
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  9.  37
    David S. Oderberg (1996). Coincidence Under a Sortal. Philosophical Review 105 (2):145-171.
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  10.  14
    David S. Oderberg (2016). Finality Revived: Powers and Intentionality. Synthese:1-39.
    Proponents of physical intentionality argue that the classic hallmarks of intentionality highlighted by Brentano are also found in purely physical powers. Critics worry that this idea is metaphysically obscure at best, and at worst leads to panpsychism or animism. I examine the debate in detail, finding both confusion and illumination in the physical intentionalist thesis. Analysing a number of the canonical features of intentionality, I show that they all point to one overarching phenomenon of which both the mental and the (...)
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  11.  93
    David S. Oderberg (2000). Moral Theory: A Non-Consequentialist Approach. Blackwell.
    While this is a welcome development, it is also true that the discipline has been dominated by one particular ethical theory, namely consequentialism.
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  12.  10
    Friedrich Beck, Carl Johnson, Franz von Kutschera, E. Jonathan Lowe, Uwe Meixner, David S. Oderberg, Ian J. Thompson & Henry Wellman (2008). Psycho-Physical Dualism Today: An Interdisciplinary Approach. Lexington Books.
    Until quite recently, mind-body dualism has been regarded with deep suspicion by both philosophers and scientists. This has largely been due to the widespread identification of dualism in general with one particular version of it: the interactionist substance dualism of Réné Descartes. This traditional form of dualism has, ever since its first formulation in the seventeenth century, attracted numerous philosophical objections and is now almost universally rejected in scientific circles as empirically inadequate. During the last few years, however, renewed attention (...)
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  13.  5
    David S. Oderberg (2015). All for the Good. Philosophical Investigations 38 (1-2):72-95.
    The Guise of the Good thesis has received much attention since Anscombe's brief defence in her book Intention. I approach it here from a less common perspective - indirectly, via a theory explaining how it is that moral behaviour is even possible. After setting out how morality requires the employment of a fundamental test, I argue that moral behaviour involves orientation toward the good. Immoral behaviour cannot, however, involve orientation to evil as such, given the theory of evil as privation. (...)
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  14. David S. Oderberg (1989). Johnston on Human Beings. Journal of Philosophy 86 (March):137-41.
  15. David S. Oderberg (2007). Real Essentialism. Routledge.
    _Real Essentialism_ presents a comprehensive defence of neo-Aristotelian essentialism. Do objects have essences? Must they be the kinds of things they are in spite of the changes they undergo? Can we know what things are really like – can we define and classify reality? Many, if not most, philosophers doubt this, influenced by centuries of empiricism, and by the anti-essentialism of Wittgenstein, Quine, Popper, and other thinkers. _Real Essentialism_ reinvigorates the tradition of realist, essentialist metaphysics, defending the reality and knowability (...)
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  16.  96
    David S. Oderberg (2005). Hylemorphic Dualism. Social Philosophy and Policy 22 (2):70-99.
    To the extent that dualism is even taken to be a serious option in contemporary discussions of personal identity and the philosophy of mind, it is almost exclusively either Cartesian dualism or property dualism that is considered. The more traditional dualism defended by Aristotelians and Thomists, what I call hylemorphic dualism, has only received scattered attention. In this essay I set out the main lines of the hylemorphic dualist position, with particular reference to personal identity. First I argue that overemphasis (...)
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  17.  85
    David S. Oderberg (2013). Editorial Introduction. Ratio 26 (1):1-2.
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  18.  70
    David S. Oderberg (2009). The Non-Identity of the Categorical and the Dispositional. Analysis 69 (4):677-684.
    1. Consider a circle. It has both a radius and a circumference. There is obviously a real distinction between the properties having a radius and having a circumference. This is not because, when confining ourselves to circles,1 having a radius can ever exist apart from having a circumference. A real distinction does not depend on that. Descartes thought that a real distinction between x and y meant that x could exist without y or vice versa, if only by the power (...)
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  19.  4
    David S. Oderberg, Could There Be a Superhuman Species?
    Transhumanism is the school of thought that advocates the use of technology to enhance the human species, to the point where some supporters consider that a new species altogether could arise. Even some critics think this at least a technological possibility. Some supporters also believe the emergence of a new, improved, superhuman species raises no special ethical questions. Through an examination of the metaphysics of species, and an analysis of the essence of the human species, I argue that the existence (...)
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  20.  78
    David S. Oderberg (2004). Temporal Parts and the Possibility of Change. Philosophy and Phenomenological Research 69 (3):686–708.
    Things change. If anything counts as a datum of metaphysics, that does. Change occurs in many ways: it can be accidental or substantial; essential or non-essential; intrinsic or extrinsic; subjective (a change in the knower) or objective (a change in the known). Changes can be physical, spatial, quantitative, qualitative, natural, artefactual, conceptual, linguistic. Events are arguably best defined as changes in an object or objects. All change is from something and into something, and hence is at least a two-term relation, (...)
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  21. David S. Oderberg (2011). Morality, Religion, and Cosmic Justice. Philosophical Investigations 34 (2):189-213.
    There is a famous saying, whose origin is uncertain, that no good deed goes unpunished. Although not cited by him, this was no doubt the thought that inspired George Mavrodes’s (1986) well-known article “Religion and the Queerness of Morality.” In it he argued that although not logically incoherent, a certain sort of world in which moral obligations existed would be “absurd . . . a crazy world” (Mavrodes 1986, 581). The world he had in mind was what he called “Russellian,” (...)
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  22.  83
    David S. Oderberg (2010). The World is Not an Asymmetric Graph. Analysis 71 (1):3-10.
    mix of the concrete and the abstract (if we include universals, laws, propositions and the like), but whichever of these is the case, the world is not purely abstract, as a formal structure is. One might claim, however, that the world is a structure1 in the sense that it instantiates a structure and is nothing else. In other words, all there is to the..
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  23.  18
    David S. Oderberg (2016). Divine Premotion. International Journal for Philosophy of Religion 79 (3):207-222.
    According to divine premotionism, God does not merely create and sustain the universe. He also moves all secondary causes to action as instruments without undermining their intrinsic causal efficacy. I explain and uphold the premotionist theory, which is the theory of St Thomas Aquinas and his most prominent exponents. I defend the premotionist interpretation of Aquinas in some textual detail, with particular reference to Suarez and to a recent paper by Louis Mancha. Critics, including Molinists and Suarezians, raise various objections (...)
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  24. David S. Oderberg, The Illusion of Animal Rights.
    You might be wondering what an article 0n animal rights is doing in a journal devoted to the defence of human life. It turns out that the connections are closer than you may think. Grasping them is crucial to a proper understanding of just why innocent human life must be defended, of why the killing of even the tiniest, youngest member of the human species is an unspeakable crime. For it is by analysing the issue of whether animals have rights (...)
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  25. David S. Oderberg, The Doctrine of Double Effect.
    Few moral theorists would disagree that the fundamental principle of morality – perhaps of practical rationality itself – is “ Do good and avoid evil. ” Yet along with such an uncontroversial principle comes a major question: Can you fulfi l both halves satisfactorily across your life as a moral agent? We all have opportunities to perform acts that do good with no accompanying evil, but these are not as common as we might think. We can avoid evil by doing (...)
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  26. David S. Oderberg (2003). The Beginning of Existence. International Philosophical Quarterly 43 (2):145-157.
    Central to recent debate over the Kalam Cosmological Argument, and over the origin of the universe in general, has been the issue of whether the universe began to exist and, if so, how this is to be understood. Adolf Grünbaum has used two cosmological models as a basis for arguing that the universe did not begin to exist according to either of them. Concentrating in this paper on the second (“open interval”) model, I argue that he is wrong on both (...)
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  27.  34
    David S. Oderberg (1997). Modal Properties, Moral Status, and Identity. Philosophy and Public Affairs 26 (3):259–276.
  28. David S. Oderberg & T. D. J. Chappell (eds.) (2004). Human Values: New Essays on Ethics and Natural Law. Palgrave Macmillan.
    In recent decades, the revival of natural law theory in modern moral philosophy has been an exciting and important development. Human Values brings together an international group of moral philosophers who in various respects share the aims and ideals of natural law ethics. In their diverse ways, these authors make distinctive and original contributions to the continuing project of developing natural law ethics as a comprehensive treatment of modern ethical theory and practice.
     
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  29.  27
    David S. Oderberg (2013). The Morality of Reputation and the Judgment of Others. Journal of Practical Ethics 1 (2):3-33.
    There is a tension between the reasonable desire not to be judgmental of other people’s behaviour or character, and the moral necessity of making negative judgments in some cases. I sketch a way in which we might accommodate both, via an evaluation of the good of reputation and the ethics of judgment of other people’s character and behaviour. I argue that a good reputation is a highly valuable good for its bearer, akin to a property right, and not to be (...)
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  30.  10
    David S. Oderberg (1993). The Metaphysics of Identity Over Time. St. Martin's Press.
  31. David S. Oderberg (2000). Moral Theory: A Non-Consequentialist Approach. Wiley-Blackwell.
    _Moral Theory_ sets out the basic system used to solve moral problems, the system that consequentialists deride as 'traditional morality'. The central concepts, principles and distinctions of traditional morality are explained and defended: rights; justice; the good; virtue; the intention/foresight distinction; the acts/omissions distinction; and, centrally, the fundamental value of human life.
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  32.  1
    David S. Oderberg (2005). Towards a Natural Law Critique of Genetic Engineering. In Nafsika Athanassoulis (ed.), Philosophical Reflections on Medical Ethics. Palgrave Macmillan
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  33.  32
    David S. Oderberg (1999). On the Cardinality of the Cardinal Virtues. International Journal of Philosophical Studies 7 (3):305 – 322.
    This paper is a detailed study of what are traditionally called the cardinal virtues: prudence, justice, temperance and fortitude. I defend what I call the Cardinality Thesis, that the traditional four and no others are cardinal. I define cardinality in terms of three sub-theses, the first being that the cardinal virtues are jointly necessary for the possession of every other virtue, the second that each of the other virtues is a species of one of the four cardinals, and the third (...)
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  34.  79
    David S. Oderberg, Hylomorphism and Individuation.
    in J. Haldane (ed.), Mind, Metaphysics, and Value in the Thomistic and Analytical Traditions (University of Notre Dame Press, 2002: 125-42).
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  35.  25
    David S. Oderberg (2008). The Metaphysical Status of the Embryo: Some Arguments Revisited. Journal of Applied Philosophy 25 (4):263-276.
    abstract This paper re-examines some well-known and commonly accepted arguments for the non-individuality of the embryo, due mainly to the work of John Harris. The first concerns the alleged non-differentiation of the embryoblast from the trophoblast. The second concerns monozygotic twinning and the relevance of the primitive streak. The third concerns the totipotency of the cells of the early embryo. I argue that on a proper analysis of both the empirical facts of embryological development, and the metaphysical importance or otherwise (...)
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  36.  73
    David S. Oderberg, Instantaneous Change Without Instants.
    In this essay, I first set out the principles of change, paying particular attention to the need for a support for all changes and to the need for prime matter. I then discuss the nature of time, arguing that time is not actually composed of durationless instants but that instants can be understood as limits to an infinite process of potential division. I then give a definition of instants in terms of intervals and propose a way of modeling them. In (...)
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  37.  59
    David S. Oderberg, Why I Am Not a Consequentialist.
    This is an introductory talk on why I am not a consequentialist. I am not going to go into the details of consequentialist theory, or to compare and contrast different versions of consequentialism. Nor am I going to present all the reasons I am not a consequentialist, let alone all the reasons why you should not be one. All I want to do is focus on some key problems that in my view, and the view of many others, make consequentialism (...)
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  38.  63
    David S. Oderberg, The Metaphysical Status of the Embryo: Blackwell Publishing Ltd Oxford, Uk.
    This paper re-examines some well-known and commonly accepted arguments for the non-individuality of the embryo, due mainly to the work of John Harris. The first concerns the alleged non-differentiation of the embryoblast from the trophoblast. The second concerns monozygotic twinning and the relevance of the primitive streak. The third concerns the totipotency of the cells of the early embryo. I argue that on a proper analysis of both the empirical facts of embryological development, and the metaphysical importance or otherwise of (...)
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  39.  18
    David S. Oderberg (2014). Could There Be a Superhuman Species? Southern Journal of Philosophy 52 (2):206-226.
    Transhumanism is the school of thought that advocates the use of technology to enhance the human species, to the point where some supporters consider that a new species altogether could arise. Even some critics think this at least a technological possibility. Some supporters also believe the emergence of a new, improved, superhuman species raises no special ethical questions. Through an examination of the metaphysics of species, and an analysis of the essence of the human species, I argue that the existence (...)
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  40.  33
    David S. Oderberg (1991). A Paradox About Authority. Analysis 51 (3):153 - 160.
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  41.  33
    David S. Oderberg (2012). Hume, the Occult, and the Substance of the School. Metaphysica 13 (2):155-174.
    I have not been able to locate any critique of Hume on substance by a Schoolman, at least in English, dating from Hume's period or shortly thereafter. I have, therefore, constructed my own critique as an exercise in ‘post facto history’. This is what a late eighteenth-century/early nineteenth-century Scholastic could, would, and should have said in response to Hume's attack on substance should they have been minded to do so. That no one did is somewhat mysterious. My critique is precisely (...)
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  42.  56
    David S. Oderberg (2008). Self-Love, Love of Neighbour, and Impartiality. In Samantha Vice & Nafsika Athanassoulis (eds.), The Moral Life. Palgrave Macmillan 58.
  43.  32
    David S. Oderberg (2001). J'accuse Peter Singer. The Philosophers' Magazine (13):48-49.
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  44.  30
    David S. Oderberg (2004). Conceivability and Possibility. International Philosophical Quarterly 44 (4):587-589.
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  45.  49
    David S. Oderberg, Bioethics Today.
    There can be no doubt that the public face of contemporary philosophy is the professional who goes by the name of “bioethicist.” Since the bioethics industry—which is what it is—sprang up in the 1970s, large numbers of professional philosophers have found it a congenial and remunerative way in which to make a reputation for themselves. A few general observations can be made about bioethicists. Some of them are well-meaning. For example, they are dedicated to the laudable notion that philosophy should (...)
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  46. David S. Oderberg (1997). Modal Properties, Moral Status, and Identity. Philosophy and Public Affairs 26 (3):259-276.
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  47.  42
    David S. Oderberg, A Response to Graham Oppy.
    l. ln `“Time, Successive Addition. and Kn/uni Cosmological Arguments," Graham Oppy accuses supporters ofthe KCA of being committed to a strict Hnitist metaphysics. lfthis is supposed to mean that we deny continua in nature, that is quite wrong. All it means is that we deny the existence of actual intinities. ln fact, Oppy protesses not to be tackling that question but throughout his paper he suggests or implies that the KCA falls down on this score.
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  48.  44
    David S. Oderberg (1987). Kripke and "Quus". Theoria 53 (2-3):115-20.
  49.  35
    David S. Oderberg (2002). Intelligibility and Intensionality. Acta Analytica 17 (1):171-178.
    A common argumentative strategy employed by anti-reductionists involves claiming that one kind of entity cannot be identified with or reduced to a second because what can intelligibly be predicated of one cannot be predicated intelligibly of the other. For instance, it might be argued that mind and brain are not identical because it makes sense to say that minds are rational but it does not make sense to say that brains are rational. The scope and power of this kind of (...)
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  50.  28
    David S. Oderberg (ed.) (1999). Form and Matter: Themes in Contemporary Metaphysics. Blackwell Publishers.
    This collection brings together six papers by leading philosophers working within the Aristotelian tradition, covering a number of topics in contemporary ...
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