Search results for 'David William Archard' (try it on Scholar)

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  1.  12
    S. Baucus Melissa, I. Norton William, A. Baucus David & E. Human Sherrie (2008). Fostering Creativity and Innovation Without Encouraging Unethical Behavior. Journal of Business Ethics 81 (1).
    Many prescriptions offered in the literature for enhancing creativity and innovation in organizations raise ethical concerns, yet creativity researchers rarely discuss ethics. We identify four categories of behavior proffered as a means for fostering creativity that raise serious ethical issues: (1) breaking rules and standard operating procedures; (2) challenging authority and avoiding tradition; (3) creating conflict, competition and stress; and (4) taking risks. We discuss each category, briefly identifying research supporting these prescriptions for fostering creativity and then we delve (...)
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  2.  2
    Lane Harlan, Kopp James, Sheppard William, Anderson Thomas & Carlson David (1967). Acquisition, Maintenance, and Retention in the Differential Reinforcement of Vocal Duration. Journal of Experimental Psychology 74 (2, Pt.2):1-16.
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  3.  0
    David Archard (2000). 9. JUSTICE David Archard. In Guillaume de Stexhe & Johan Verstraeten (eds.), Matter of Breath: Foundations for Professional Ethics. Peeters 3--147.
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    David Archard (1987). The Marxist Ethic of Self-Realization: Individuality and Community: David Archard. Royal Institute of Philosophy Supplement 22:19-34.
    If, for Marx and Marxists, communism would be the most ideal of human societies, this is because it would make possible the maximum use of human and natural resources to the equal benefit of all. This means that, under communism, human beings would ‘realize themselves’. In direct and pointed contrast to capitalism wherein all individuals lead alienated, stunted, and fragmented lives, communism for Marx would provide the preconditions for a flowering, a full and final development of all human potentialities.
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  5. Archard David (forthcoming). Should We Teach Patriotism?/David Archard. Studies in Philosophy and Education.–Ny.
     
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  6. William Charlton, John Haldane, David Archard, Thom Brooks & Martha C. Nussbaum (2008). Review Symposium: Hiding From Humanity by Martha Nussbaum. Journal of Applied Philosophy 25 (4):291-349.
     
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  7.  15
    David Archard (1996). Classical Liberalism: The Unvanquished Ideal by David Conway Basingstoke: Macmillan, 1995, Ix + 150 Pp., £40.00. [REVIEW] Philosophy 71 (278):628-.
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  8. Andrew Collier, David Archard & Andrew Coates (1991). Letters: Response to Archard; Response to Elliott. Radical Philosophy 58.
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  9.  40
    David Archard (2004). Children: Rights and Childhood. Routledge.
    Whether children have rights is a debate that in recent years has spilled over into all areas of public life. It has never been more topical than now as the assumed rights of parents over their children is challenged on an almost daily basis. David Archard offers the first serious and sustained philosophical examination of children and their rights. Archard reviews arguments for and against according children rights. He concludes that every child has at least the right (...)
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  10.  9
    David Archard, Children.
    Whether children have rights is a debate that in recent years has spilled over into all areas of public life. It has never been more topical than now as the assumed rights of parents over their children is challenged on an almost daily basis. David Archard offers the first serious and sustained philosophical examination of children and their rights. Archard reviews arguments for and against according children rights. He concludes that every child has at least the right (...)
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  11.  32
    David Archard (1999). Should We Teach Patriotism? Studies in Philosophy and Education 18 (3):157-173.
    This article examines a particular debate between Eamonn Callan and William Galston concerning the need for a civic education which counters the divisive pull of pluralism by uniting the citizenry in patriotic allegiance to a single national identity.
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  12.  6
    Michael A. Bishop, J. D. Trout, L. Johannes Brandl, Marian David, Leopold Stubenberg, Herman Cappelen & Ernie Lepore (2005). Appearance in This List Neither Guarantees nor Precludes a Future Review of the Book. Agamben, Giorgio, Trans. Kevin Attell, State of Exception, London and Chicago: Univer-Sity of Chicago Press, 2005, Pp. Vii+ 95,£ 8.50, $12.00. Aiken, William and John Haldane (Eds), Philosophy and Its Public Role, Exeter, UK and Charlottesville, VA: Imprint Academic, 2004, Pp. Vi+ 272,£ 14.95, $29.90. [REVIEW] Mind 114:454.
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  13. D. Archard (forthcoming). David Copp, Jean Hampton and John E. Roemer (Eds), The Idea of Democracy. Radical Philosophy.
     
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  14. D. Archard (forthcoming). Ferdinand David Schoeman, Privacy and Social Freedom. Radical Philosophy.
     
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  15. David David (1936). Perry, Ralph Barton, The Thought and Character of William James. [REVIEW] Studies in Philosophy and Social Science 5:270.
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  16. David Archard (2011). Why Moral Philosophers Are Not and Should Not Be Moral Experts. Bioethics 25 (3):119-127.
    Professional philosophers are members of bioethical committees and regulatory bodies in areas of interest to bioethicists. This suggests they possess moral expertise even if they do not exercise it directly and without constraint. Moral expertise is defined, and four arguments given in support of scepticism about their possession of such expertise are considered and rejected: the existence of extreme disagreement between moral philosophers about moral matters; the lack of a means clearly to identify moral experts; that expertise cannot be claimed (...)
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  17.  9
    David Archard & Amartya Sen (1995). Inequality Re-Examined. Philosophical Quarterly 45 (181):553.
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  18.  69
    David Archard & David Benatar (eds.) (2010). Procreation and Parenthood: The Ethics of Bearing and Rearing Children. Oxford University Press.
    Procreation and Parenthood offers new and original essays by leading philosophers on some of the main ethical issues raised by these activities.
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  19.  8
    David Archard, Children, Family and the State.
  20.  83
    David Archard, Children's Rights. Stanford Encyclopedia of Philosophy.
    Children are young human beings. Some children are very young human beings. As human beings children evidently have a certain moral status. There are things that should not be done to them for the simple reason that they are human. At the same time children are different from adult human beings and it seems reasonable to think that there are things children may not do that adults are permitted to do. In the majority of jurisdictions, for instance, children are not (...)
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  21. David Archard (2007). The Wrong of Rape. Philosophical Quarterly 57 (228):374–393.
    If rape is evaluated as a serious wrong, can it also be defined as non-consensual sex (NCS)? Many do not see all instances of NCS as seriously wrongful. I argue that rape is both properly defined as NCS and properly evaluated as a serious wrong. First, I distinguish the hurtfulness of rape from its wrongfulness; secondly, I classify its harms and characterize its essential wrongfulness; thirdly, I criticize a view of rape as merely ‘sex minus consent’; fourthly, I criticize mistaken (...)
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  22.  38
    David Archard (2012). Moral Compromise. Philosophy 87 (03):403-420.
    A moral compromise is a compromise on moral matters; it is agreement in the face of moral disagreement but where there is agreement on the importance of consensus -namely that it secures a morally desirable outcome. It is distinguishable from other forms of agreement, and an important distinction between moral compromise with public agreement and moral compromise with public disagreement is also made. Circumstances in which the former might be permissible are outlined, and the sense in which it is allowed (...)
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  23.  81
    David Archard, Sexual Consent. [REVIEW]
  24.  56
    David Archard (2008). Informed Consent: Autonomy and Self-Ownership. Journal of Applied Philosophy 25 (1):19–34.
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  25.  46
    David Archard (2004). Wrongful Life. Philosophy 79 (3):403-420.
    I argue that it is wrong deliberately to bring into existence an individual whose life we can reasonably expect will be of very poor quality. The individual's life would on balance be worth living but would nevertheless fall below a certain threshold. Additionally the prospective parents are unable to have any other child who would enjoy a better existence. Against the claims of John Harris and John Robertson I argue that deliberately to conceive such a child would not be to (...)
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  26.  55
    David Archard (1990). Child Abuse: Parental Rights and the Interests of the Child. Journal of Applied Philosophy 7 (2):183-194.
    I criticise the ‘liberal’view of the proper relationship between the family and State, namely that, although the interests of the child should be paramount, parents are entitled to rights of both privacy and autonomy which should be abrogated only when the child suffers a specifiable harm. I argue that the right to bear children is not absolute, and that it only grounds a right to rear upon an objectionable proprietarian picture of the child as owned by its producer. If natural (...)
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  27.  49
    David Archard & Marit Skivenes, Balancing a Child's Best Interests and a Child's Views.
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  28.  84
    David Archard & Colin M. Macleod (eds.) (2002). The Moral and Political Status of Children. OUP Oxford.
    The book contains original essays by distinguished moral and political philosophers on the topic of the moral and political status of children. It covers the themes of children's rights, parental rights and duties, the family and justice, and civic education.
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  29.  49
    David Archard & Colin M. Macleod (eds.) (2002). The Moral and Political Status of Children. OUP Oxford.
    The book contains original essays by distinguished moral and political philosophers on the topic of the moral and political status of children. It covers the themes of children's rights, parental rights and duties, the family and justice, and civic education.
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  30. David Archard (2007). Is It Rape? On Acquaintance Rape and Taking Women's Consent Seriously - by Joan McGregor, Making Sense of Sexual Consent - by Mark Cowling & Paul Reynolds, the Logic of Consent, the Diversity and Deceptiveness of Consent as a Defence to Criminal Conduct - by Peter Westen, and Consent to Sexual Relations - by Lan Wertheimer. Journal of Applied Philosophy 24 (2):209–221.
  31.  39
    David Archard, You Have Full Text Access to This contentInformed Consent: Autonomy and Self-Ownership.
    Using the example of an unconsented mouth swab I criticise the view that an action of this kind taken in itself is wrongful in respect of its being a violation of autonomy. This is so much inasmuch as autonomy merits respect only with regard to ‘critical life choices’. I consider the view that such an action is nevertheless harmful or risks serious harm. I also respond to two possible suggestions: that the action is of a kind that violates autonomy; and, (...)
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  32.  34
    David Archard (2009). Applying Philosophy: A Response to O'Neill. Journal of Applied Philosophy 26 (3):238-244.
    abstract I consider the putative originality of applied philosophy and seek to defend a version of it often called 'bottom up'. I review ways in which imagined cases may cause us to reconsider our normative commitments, and endorse a general attentiveness to the matter of how the world is and how it might reasonably be imagined. This is important if practical philosophers want to form the correct normative judgements, to be able to recognize the sui generis character of some moral (...)
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  33.  32
    David Archard (2014). Insults, Free Speech and Offensiveness. Journal of Applied Philosophy 31 (2):127-141.
    This article examines what is wrong with some expressive acts, ‘insults’. Their putative wrongfulness is distinguished from the causing of indirect harms, aggregated harms, contextual harms, and damaging misrepresentations. The article clarifies what insults are, making use of work by Neu and Austin, and argues that their wrongfulness cannot lie in the hurt that is caused to those at whom such acts are directed. Rather it must lie in what they seek to do, namely to denigrate the other. The causing (...)
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  34.  32
    David Archard (2008). Disgust, Offensiveness and the Law. Journal of Applied Philosophy 25 (4):314-321.
    abstract Martha Nussbaum's concern is to limit the role that emotions can legitimately play in the definition of the criminal law. She would allow nuisance laws to curtail the occasioning of disgust but only disgust of a certain kind. Problems arise for her account when she extends this analysis to the prevention of offensiveness. Unavoidable is an evaluation of those beliefs subscription to which explains the taking of offence. Hence the principal problem for a liberalism of the kind Nussbaum defends (...)
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  35.  68
    David Archard (1990). Freedom Not to Be Free: The Case of the Slavery Contract in J. S. Mill's on Liberty. Philosophical Quarterly 40 (161):453-465.
  36.  49
    David Archard (2012). The Future of the Family. Ethics and Social Welfare 6 (2):132-142.
    Much is said about the decline of the family, often in connection with the prevalence of certain social problems. In this article I consider two kinds of fear: (i) that the traditional family is disappearing; (ii) that new forms of family emerging are, in some or other respect, not worthy of the title. In themselves, neither fear, I argue, should give rise to pressing ethical concerns as such. On fear (i): if by ?traditional family? we mean one whose adult members (...)
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  37.  46
    David Archard (2002). Selling Yourself: Titmuss's Argument Against a Market in Blood. [REVIEW] Journal of Ethics 6 (1):87-102.
    This article defends Richard Titmuss''s argument, and PeterSinger''s sympathetic support for it, against orthodoxphilosophical criticism. The article specifies thesense in which a market in blood is ``dehumanising'''' ashaving to do with a loss of ``imagined community'''' orsocial ``integration'''', and not with a loss of valued or``deeper'''' liberty. It separates two ``domino arguments''''– the ``contamination of meaning'''' argument and the``erosion of motivation'''' argument which support, indifferent but interrelated ways, the claim that amarket in blood is ``imperialistic.'''' Concentrating onthe first domino argument (...)
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  38.  22
    David Archard (1994). For Our Own Good. Australasian Journal of Philosophy 72 (3):283 – 293.
  39.  6
    David Archard (1996). Should Nationalists Be Communitarians? Journal of Applied Philosophy 13 (2):215-220.
  40.  38
    David Archard (2000). British Communitarianism. Res Publica 6 (2):227-235.
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  41.  48
    David Archard, “A Nod's as Good as a Wink”:Consent, Convention, and Reasonable Belief.
    Consider the following examples of behavior by Smith: 1. Smith, seated at her restaurant table, gives an order to the waiter; 2. Smith gets into a cab and names a destination; 3. Smith agrees to Jones's suggestion that they go back to Jones's apartment for a few drinks; 4. Smith casts her vote in some election. In each of these instances what can Smith be understood as consenting to? Is she consenting to pay the bill for whatever meal she orders; (...)
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  42.  28
    David Archard (2001). Political Disagreement, Legitimacy, and Civility. Philosophical Explorations 4 (3):207 – 222.
    For many contemporary liberal political philosophers the appropriate response to the facts of pluralism is the requirement of public reasonableness, namely that individuals should be able to offer to their fellow citizens reasons for their political actions that can generally be accepted.This article finds wanting two possible arguments for such a requirement: one from a liberal principle of legitimacy and the other from a natural duty of political civility. A respect in which conversational restraint in the face of political agreement (...)
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  43.  13
    David Archard, Self-Justifying Paternalism.
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  44.  31
    David Archard, Paternalism Defined.
  45.  29
    David Archard (1998). How Should We Teach Sex? Journal of Philosophy of Education 32 (3):437–450.
    In the face of differences about how sex should be taught to young persons, and consistent with a liberal principle of neutrality, educationalists can adopt one of two strategies. The ‘retreat to basics’ consists in teaching only a basic agreed code of sexual conduct, or a set of agreed principles of sexual morality. The ‘conjunctive–disjunctive’ strategy consists in teaching the facts of sexual activity together with the various possible evaluations of these facts. Both strategies are beset with significant and insuperable (...)
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  46.  25
    David Archard (2013). Dirty Hands and the Complicity of the Democratic Public. Ethical Theory and Moral Practice 16 (4):777-790.
    The alleged problem of the dirty hands of politicians has been much discussed since Michael Walzer’s original piece (Walzer 1974). The discussion has concerned the precise nature of the problem or sought to dissolve the apparent paradox. However there has been little discussion of the putative complicity, and thus also dirtying of hands, of a democratic public that authorizes politicians to act in its name. This article outlines the sense in which politicians do get dirty hands and the degree to (...)
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  47.  4
    David Archard & Raymond A. Belliotti (1995). Good Sex: Perspectives on Sexual Ethics. Philosophical Quarterly 45 (180):407.
  48.  41
    David Archard & Marit Skivenes, Hearing the Child.
    Given that in our view the child has a fundamental right to be heard in all collective deliberative processes determining his or her future, we set out, firstly, what is required of such processes to respect this right – namely that the child's authentic voice is heard and makes a difference – and, secondly, the distance between this ideal and practice exemplified in the work of child welfare and child protection workers in Norway and the UK, chiefly in their display (...)
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  49.  37
    David Archard, Law and Moral Disagreement : The Case of Abortion.
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  50.  15
    David Archard, Do Parents Own Their Children?
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