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  1. Edward Harcourt (2013). Attachment Theory, Character, and Naturalism. In Julia Peters (ed.), Aristotelian Ethics in Contemporary Perspective. Routledge. 114.
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  2. Edward Harcourt (2013). 'Happenings Outside One's Moral Self': Reflections on Utilitarianism and Moral Emotion. Philosophical Papers 42 (2):239-258.
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  3. Edward Harcourt (2013). 'Happenings Outside One's Moral Self': Reflections on Utilitarianism and Moral Emotion: Bernard Williams,'A Critique of Utilitarianism', in JJC Smart and Bernard Williams, Utilitarianism: For and Against 1977. Philosophical Papers 42 (2):239-258.
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  4. Edward Harcourt (2013). 1uustotle, Plato, and The. Anti—Psychiatristsi Comment on Irwin. In K. W. M. Fulford (ed.), The Oxford Handbook of Philosophy and Psychiatry. Oxford University Press. 47.
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  5. Edward Harcourt (2013). Wittgenstein, Ludwig. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell.
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  6. Edward Harcourt (2011). Self-Love and Practical Rationality. In Carla Bagnoli (ed.), Morality and the Emotions. Oxford University Press.
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  7. Edward Harcourt (2010). Truth and the 'Work' of Literary Fiction. British Journal of Aesthetics 50 (1):93-97.
    As Lamarque agrees, to read philosophy is to read for truth, so if literary fiction non-accidentally conveys philosophical claims, Lamarque's anti-cognitivist position on it must be flawed. Deploying Iris Murdoch's notion of the ‘work’ an author does in a text, I try to expand what should be understood by an argument in this context, and thus address Lamarque's argument that literary fiction cannot non-accidentally convey philosophical claims because it typically contains no arguments. The main literary example is George Eliot's Felix (...)
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  8. Edward Harcourt (2009). Velleman on Love and Ideals of Rational Humanity. [REVIEW] Philosophical Quarterly 59 (235):349-356.
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  9. Edward Harcourt (2008). Wittgenstein and Bodily Self-Knowledge. Philosophy and Phenomenological Research 77 (2):299-333.
  10. Edward Harcourt (2007). Crisp's ‘Ethics Without Reasons?’: A Note on Invariance. Journal of Moral Philosophy 4 (1):50-54.
    Crisp is right to detect a clash between Dancy's leading formulation of holism about reasons and the phenomenon of invariance. Replying to Crisp on behalf of the particularist, I suggest a better formulation of holism modelled on a standard treatment in the philosophy of language of context-sensitive expressions. Key Words: context-sensitivity • Crisp • Dancy • holism • invariance • particularism.
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  11. Edward Harcourt (2005). Quasi-Realism and Ethical Appearances. Mind 114 (454):249-275.
    The paper develops an attack on quasi-realism in ethics, according to which expressivism about ethical discourse—understood as the thesis that the states that discourse expresses are non-representational—is consistent with some of the discourse's familiar surface features, thus ‘saving the ethical appearances’. A dilemma is posed for the quasi-realist. Either ethical discourse appears, thanks to those surface features, to express representational states, or else there is no such thing as its appearing to express such states. If the former then, by expressivism, (...)
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  12. Edward Harcourt (2004). Instrumental Desires, Instrumental Rationality. Aristotelian Society Supplementary Volume 78 (1):111–129.
    [Michael Smith] The requirements of instrumental rationality are often thought to be normative conditions on choice or intention, but this is a mistake. Instrumental rationality is best understood as a requirement of coherence on an agent's non-instrumental desires and means-end beliefs. Since only a subset of an agent's means-end beliefs concern possible actions, the connection with intention is thus more oblique. This requirement of coherence can be satisfied either locally or more globally, it may be only one among a number (...)
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  13. Edward Harcourt (2002). Review of Joseph Raz, Value, Respect, and Attachment. [REVIEW] Notre Dame Philosophical Reviews 2002 (6).
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  14. Edward Harcourt (ed.) (2000). Morality, Reflection, and Ideology. Oxford University Press.
    The relationship among morality, reflection, and ideology is extremely intricate, with many avenues open for investigation. In this intriguing collection, an eminent group of scholars, including Bernard Williams, address the question of how far our moral beliefs and practices can survive the reflective understanding we have of them. From the work of a particular historical figure to the discussion of moral metaphysics, psychology, and political theory, the contributors approach the question from a variety of different fascinating angles.
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  15. Edward Harcourt (2000). The First Person: Problems of Sense and Reference. Royal Institute of Philosophy Supplement 46:25-.
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  16. Edward Harcourt (1999). Frege on 'I', 'Now', 'Today' and Some Other Linguistic Devices. Synthese 121 (3):329 - 356.
    In this paper, I argue against an influential view of Frege''s writings on indexical and other context-sensitive expressions, and in favour of an alternative. The centrepiece of the influential view, due to (among others) Evans and McDowell, is that according to Frege, context-sensitiveword-meaning plus context combine to express senses which are essentially first person, essentially present tense and so on, depending on the context-sensitive expression in question. Frege''s treatment of indexicals thus fits smoothly with his Intuitive Criterion of difference of (...)
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  17. Edward Harcourt (1999). Interpretationism, the First Person and "That"-Clauses. Noûs 33 (3):459-472.
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  18. Edward Harcourt (1998). Integrity, Practical Deliberation and Utilitarianism. Philosophical Quarterly 48 (191):189-198.
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  19. Edward Harcourt (1998). Mill's 'Sanctions', Internalization and the Self. European Journal of Philosophy 6 (3):318–334.
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  20. Edward Harcourt (1995). The Problem of the Essential Indexical and Other Essays. Philosophical Books 36 (1):53-55.
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  21. Edward Harcourt (1993). Are Hybrid Proper Names the Solution to the Completion Problem? A Reply to Wolfgang Künne. Mind 102 (406):301-313.
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