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Profile: Graham Oddie (University of Colorado, Boulder)
  1. Graham Oddie, Fitting Attitudes, Value Bearers, Unappreciated Goods.
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  2. Graham Oddie (forthcoming). Desire and the Good: In Search of the Right Fit. In Deonna J. & Lauria F. (eds.), The Nature of Desire. Oxford University Press.
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  3. Graham Oddie (forthcoming). Truth and Truthlikeness. In Glanzberg M. (ed.), Oxford Handbook of Truth. Oxford University Press.
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  4. Graham Oddie (forthcoming). Thinking Globally, Acting Locally: Partiality, Preferences and Perspective. Les Ateliers De L’Éthique (La Revue de Créum).
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  5. Graham Oddie (forthcoming). Value and Desires. In Olson J. & Hirose J. (eds.), Oxford Handbook of Value. Oxford University Press.
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  6. Graham Oddie (forthcoming). What Do We See in Museums? Philosophy.
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  7. Graham Oddie, Truthlikeness. Stanford Encyclopedia.
    Truth is the aim of inquiry. Nevertheless, some falsehoods seem to realize this aim better than others. Some truths better realize the aim than other truths. And perhaps even some falsehoods realize the aim better than some truths do. The dichotomy of the class of propositions into truths and falsehoods should thus be supplemented with a more fine-grained ordering — one which classifies propositions according to their closeness to the truth, their degree of truthlikeness or verisimilitude. The logical problem of (...)
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  8. Graham Oddie (2013). The Content, Consequence and Likeness Approaches to Verisimilitude: Compatibility, Trivialization, and Underdetermination. Synthese 190 (9):1647-1687.
    Theories of verisimilitude have routinely been classified into two rival camps—the content approach and the likeness approach—and these appear to be motivated by very different sets of data and principles. The question thus naturally arises as to whether these approaches can be fruitfully combined. Recently Zwart and Franssen (Synthese 158(1):75–92, 2007) have offered precise analyses of the content and likeness approaches, and shown that given these analyses any attempt to meld content and likeness orderings violates some basic desiderata. Unfortunately their (...)
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  9. Graham Oddie (2013). Value Realism. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell.
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  10. Graham Oddie (2012). Reasons From Within. [REVIEW] Journal of Moral Philosophy 9 (3):473-476.
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  11. Graham Oddie (2010). Experiences of Value. In Charles R. Pigden (ed.), Hume on Motivation and Virtue. Palgrave Macmillan. 121.
  12. Graham Oddie, Pavel Tichý. A Companion to Philosophy in Australia and New Zealand.
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  13. Graham Oddie (2009). Values Education. In Harvey Siegel (ed.), The Oxford Handbook of Philosophy of Education. Oxford University Press.
     
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  14. Graham Oddie (2008). Truthlikeness and Value. In Pihlstrom S. (ed.), Approaching Truth: Essays in Honour of Ilkka Niiniluoto. College Publications. 225-40.
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  15. Dan Demetriou & Graham Oddie (2007). Moral Fictionalism. [REVIEW] Mind 116 (462):439-446.
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  16. Graham Oddie & Dan Demetriou (2007). The Fictionalist's Attitude Problem. Ethical Theory and Moral Practice 10 (5):485 - 498.
    According to John Mackie, moral talk is representational (the realists go that bit right) but its metaphysical presuppositions are wildly implausible (the non-cognitivists got that bit right). This is the basis of Mackie’s now famous error theory: that moral judgments are cognitively meaningful but systematically false. Of course, Mackie went on to recommend various substantive moral judgments, and, in the light of his error theory, that has seemed odd to a lot of folk. Richard Joyce has argued that Mackie’s approach (...)
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  17. Graham Oddie (2006). A Refutation of Peircean Idealism. In Cheyne C. (ed.), Rationality and Reality. Kluwer. 155-66.
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  18. Graham Oddie (2006). Metaphysics. In Borchert D. (ed.), The Encyclopedia of Philosophy. Macmillan.
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  19. Graham Oddie (2005/2009). Value, Reality, and Desire. Clarendon Press.
    Value, Reality, and Desire is an extended argument for a robust realism about value. The robust realist affirms the following distinctive theses. There are genuine claims about value which are true or false--there are facts about value. These value-facts are mind-independent - they are not reducible to desires or other mental states, or indeed to any non-mental facts of a non-evaluative kind. And these genuine, mind-independent, irreducible value-facts are causally efficacious. Values, quite literally, affect us. These are not particularly fashionable (...)
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  20. David Boonin & Graham Oddie (eds.) (2004). What's Wrong?: Applied Ethicists and Their Critics. Oxford University Press.
    What's Wrong?: Applied Ethicists and Their Critics is a thorough and engaging introduction to applied ethics that covers virtually all of the issues in the field. Featuring more than ninety-five articles, it addresses standard topics--such as abortion, euthanasia, capital punishment, world hunger, and animal rights--and also delves into cutting-edge areas like cloning, racial profiling, same-sex marriage, prostitution, and slave reparations. The volume includes seminal essays by prominent philosophers (Robert Nozick, James Rachels, Peter Singer, and Judith Jarvis Thomson) alongside work by (...)
     
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  21. Graham Oddie (2001). Axiological Atomism. Australasian Journal of Philosophy 79 (3):313 – 332.
    Value is either additive or else it is subject to organic unity. In general we have organic unity where a complex whole is not simply the sum of its parts. Value exhibits organic unity if the value of a complex, whether a complex state or complex quality, is greater or less than the sum of the values of its components or parts. Whether or not value is additive might be thought to be of purely metaphysical interest, but it is also (...)
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  22. Graham Oddie (2001). Hume, the BAD Paradox, and Value Realism. Philo 4 (2):109-122.
    A recent slew of arguments, if sound, would demonstrate that realism about value involves a kind of paradox-I call it the BAD paradox.More precisely, they show that if there are genuine propositions about the good, then one could maintain harmony between one’s desires and one’s beliefs about the good only on pain of violating fundamental principles of decision theory. I show. however, the BAD paradox turns out to be a version of Newcomb’s problem, and that the cognitivist about value can (...)
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  23. Graham Oddie (2001). Recombinant Values. Philosophical Studies 106 (3):259 - 292.
    An attractive admirer of George Bernard Shaw once wrote to him with a not-so modest proposal: ``You have the greatest brain in the world, and I have the most beautiful body; so we ought to produce the most perfect child.'' Shaw replied: ``What if the child inherits my body and your brains?''What if, indeed? Shaw's retort is interesting not because it revealsa grasp of elementary genetics, but rather because it suggests his grasp of an interesting and important principle of axiology. (...)
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  24. Graham Oddie (2001). Reduction: Varieties Of. In N. J. Smelser & B. Baltes (eds.), International Encyclopedia of the Social and Behavioral Sciences. 12.
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  25. Graham Oddie (2001). Scrumptious Functions. Grazer Philosophische Studien 62 (1):137-156.
    The taste of this particular chunk of fresh pineapple, the one which I am just now eating, is scrumptious. That taste is something the chunk has in common with other such chunks, like the one I had a few seconds ago and the one I will have in a few seconds time. The taste of this pineapple chunk is thus a feature,a property,which this and various otherchunks of pineapple share. Now, intuitively at least, no purely mathematical entity, like a function, (...)
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  26. Graham Oddie (2001). Truth, Verification, Confirmation, Verisimilitude. In Smelser Niel J. (ed.), International Encyclopedia of the Social and Behavioral Sciences. Elsevier. 12857-64.
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  27. Graham Oddie (2000). Control, Consequence and Compatibilism. In T. Childers (ed.), Between Words and Worlds. Filosofia. 143-56.
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  28. Graham Oddie (2000). Permanent Possibilities of Sensation. Philosophical Studies 98 (3):345-359.
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  29. Graham Oddie (1998). Moral Realism, Moral Relativism and Moral Rules (a Compatibility Argument). Synthese 117 (2):251-274.
  30. Graham Oddie (1998). The Moral Case for the Legalization of Voluntary Euthanasia. Victoria University of Wellington Law Review 28:207-24.
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  31. Graham Oddie (1997). Conditionalization, Cogency, and Cognitive Value. British Journal for the Philosophy of Science 48 (4):533-541.
  32. Graham Oddie (1997). Killing and Letting-Die: Bare Differences and Clear Differences. Philosophical Studies 88 (3):267-287.
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  33. Graham Oddie (1996). Rescuing Reason. Philosophy 71 (277):445 - 460.
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  34. Graham Oddie (1996). The Consequences of Actions. In J. Copeland (ed.), Logic and Reality. Oxford University Press. 273-99.
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  35. Graham Oddie (1994). Harmony, Purity, Truth. Mind 103 (412):451-472.
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  36. Graham Oddie (1994). Moral Uncertainty and Human Embryo Experimentation. In K. W. M. Fulford, Grant Gillett & Janet Martin Soskice (eds.), Medicine and Moral Reasoning. Cambridge University Press. 3--144.
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  37. Graham Oddie & Pavel Tichý (1994). What Agents Can Do. In N. Foo (ed.), Record of the Workshop on Logic and Action. University of Sydney. 144-61.
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  38. Graham Oddie (1993). Act and Maxim: Value-Discrepancy and Two Theories of Power. Philosophy and Phenomenological Research 53 (1):71-92.
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  39. Graham Oddie (1993). Addiction and the Value of Freedom. Bioethics 7 (5):373-401.
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  40. Graham Oddie (1992). The Possibility and Value of Possibilities for Value. From the Logical Point of View 3:46-62.
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  41. Graham Oddie & Peter Menzies (1992). An Objectivist's Guide to Subjective Value. Ethics 102 (3):512-533.
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  42. Graham Oddie & Roy W. Perrett (eds.) (1992). Justice, Ethics, and New Zealand Society. Oxford University Press.
    What is sovereignty? Was it ceded to the Crown in the Treaty of Waitangi? If land was unjustly confiscated over a century ago, should it be returned? Is an ecosystem valuable in itself, or only because of its value to people? Does a property right entail a right to destroy? Can collectives (such as tribes) bear moral responsibility? Do they have moral rights? If so, what are the implications for the justice system? These questions are essentially philosophical, yet all thoughtful (...)
     
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  43. Graham Oddie & Roy W. Perrett (1992). Simultaneity and God's Timelessness. Sophia 31 (1-2):123-127.
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  44. Graham Oddie & Jindra Tichý (1992). Is the Treaty of Waitangi a Social Contract. In Oddie Graham & Perrett Roy W. (eds.), Justice, Ethics and New Zealand Society. Oxford University Press. 73-90.
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  45. Graham Oddie (1991). Supervenience, Goodness, and Higher-Order Universals. Australasian Journal of Philosophy 69 (1):20 – 47.
    Supervenience theses promise ontological economy without reducibility. The problem is that they face a dilemma: either the relation of supervenience entails reducibility or it is mysterious. Recently higher-order universals have been invoked to avoid the dilemma. This article develops a higher-order framework in which this claim can be assessed. It is shown that reducibility can be avoided, but only at the cost of a rather radical metaphysical proposal.
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  46. Graham Oddie & Peter Milne (1991). Act and Value: Expectation and the Representability of Moral Theories. Theoria 57 (1-2):42-76.
    According to the axiologist the value concepts are basic and the deontic concepts are derivative. This paper addresses two fundamental problems that arise for the axiologist. Firstly, what ought the axiologist o understand by the value of an act? Second, what are the prospects in principle for an axiological representation of moral theories. Can the deontic concepts of any coherent moral theory be represented by an agent-netural axiology: (1) whatever structure those concepts have and (2) whatever the causal structure of (...)
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  47. Graham Oddie (1990). Backwards Causation and the Permanence of the Past. Synthese 85 (1):71 - 93.
    Can a present or future event bring about a past event? An answer to this question is demanded by many other interesting questions. Can anybody, even a god, do anything about what has already occurred? Should we plan for the past, as well as for the future? Can anybody precognise the future in a way quite different from normal prediction? Do the causal laws and the past jointly preclude free action? Does current physical theory entail a consistent version of backwards (...)
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  48. Graham Oddie (1990). Creative Value. Inquiry 33 (3):297 – 315.
    Free agents can create and destroy value, for how much value is realized may well depend on what such agents choose to do. Not only may such agents create and destroy value, but such creation and destruction seem to involve a dimension of value: I call it creative value. An explication of the twin concepts of creating value and creative value is given, motivated by two desiderata. It is then shown that creative value turns out to be equivalent to what (...)
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  49. Graham Oddie (1990). Verisimilitude by Power Relations. British Journal for the Philosophy of Science 41 (1):129-135.
    A number of different theories of truthlikeness have been proposed, but most can be classified into one of two different main programmes: the probability-content programme and the likeness programme.1 In Brink and Heidema [1987] we are offered a further proposal, with the attraction of some novelty. I argue that while the heuristic path taken by the authors is rather remote from what they call ‘the well-worn paths’,2 in fact their point of arrival is rather closer to existing proposals within the (...)
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  50. Graham Oddie & Peter Milne (1990). Act and Value. Theoria 57:42-76.
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