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  1. Iddo Landau (2014). Standards, Perspectives, and the Meaning of Life: A Reply to Seachris. [REVIEW] Ethical Theory and Moral Practice 17 (3):457-468.
    IntroductionIn a recent article in this journal, Joshua W. Seachris (2012) argues that the distinction I make between perspectives and standards in sub specie aeternitatis arguments for the meaninglessness of life does not hold for a salient component of the sub specie aeternitatis perspective: the ontological-normative component. In this article I suggest that Seachris’s argument is problematic in a number of ways and ought to be rejected.BackgroundVarious authors, such as Albert Camus (1969, p. 78), Nicholas Rescher (1990, p. 153) and (...)
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  2. Iddo Landau (2013). Conceptualizing Great Meaning in Life: Metz on the Good, the True, and the Beautiful. Religious Studies 49 (4):505-514.
    This article is a reply to Thaddeus Metz's (2011). I suggest that Metz's theory is too broad since it entails that merely understanding Einstein's or Darwin's views can make a life highly meaningful. Furthermore, it is unclear whether , toward which highly meaningful lives are oriented, may or may not be necessary conditions to , how completely the former should explain the latter, and whether Metz's account is indeed non-consequentialist. While acknowledging the importance of Metz's contribution, I consider alternative directions (...)
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  3. Annie Cohen-Solal, Jonathan Judaken, Iddo Landau, Matthew Eshleman, Daniel O'Shiel, Michael Peckitt & Ian Birchall (2012). Sartre Societies. Sartre Studies International 18 (1):103-118.
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  4. Iddo Landau (2012). Coherentism, Brain Science, and the Meaning of Life: A Response to Thagard. Philosophical Psychology 26 (4):622-624.
    In his ?Nihilism, Skepticism, and Philosophical Method,? Paul Thagard claims that my critique of his The Brain and the Meaning of Life misapprehends his argument. According to Thagard, the critique wrongly assumes that the book offers foundationalist justifications for Thagard's views whereas, in fact, the justifications his book presents are coherentist. In my response, I show that the claim that my critique depends on foundationalist assumptions is ungrounded. Moreover, the appeal to coherentist rather than foundationalist justifications does not salvage Thagard's (...)
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  5. Iddo Landau (2012). Foundationless Freedom and Meaninglessness of Life in Sartre's: Being and Nothingness. Sartre Studies International 18 (1):1-8.
    This paper critically examines Sartre's argument for the meaninglessness of life from our foundationless freedom. According to Sartre, our freedom to choose our values is completely undetermined. Hence, we cannot rely on anything when choosing and cannot justify our choices. Thus, our freedom is the foundation of our world without itself having any foundation, and this renders our lives absurd. Sartre's argument presupposes, then, that although we can freely choose all our values we have a meta-value that we cannot choose: (...)
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  6. Iddo Landau (2012). Neurology, Psychology, and the Meaning of Life: On Thagard's The Brain and the Meaning of Life. Philosophical Psychology 26 (4):604-618.
    The Brain and the Meaning of Life Paul Thagard Princeton: Princeton University Press, 2010 274 pages, ISBN: 9780691142722 (hbk): $29.95 This paper criticizes central arguments in Paul Thagard's The Brain and the Meaning of Life, concluding, contrary to Thagard, that there is very little that we can learn from brain research about the meaning of life. The paper offers a critical review of Thagard's argument against nihilism and his argument that it is love, work, and play, rather than other activities, (...)
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  7. Iddo Landau (2012). Sartre's Absolute Freedom in Being and Nothingness. Philosophy Today 56 (4):463-473.
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  8. Iddo Landau (2012). Should Marital Relations Be Non-Hierarchical? Ratio 25 (1):51-67.
    The paper explores an egalitarian norm widely accepted today, which I call the Marital Non-Hierarchy Standard. According to this standard, marital relationships should be non-hierarchical; neither partner may be more dominant than the other. The Marital Non-Hierarchy Standard is exceptional: in almost all associations, including many financial, professional, educational and recreational ones, in almost all spheres of life, some hierarchies, within certain limits, are widely believed to be morally legitimate. I argue that in marital relations, too, some hierarchies should be (...)
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  9. Iddo Landau (2011). Immorality and the Meaning of Life. Journal of Value Inquiry 45 (3):309-317.
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  10. Iddo Landau (2011). On the Marginalization of Feminist Philosophy. International Journal of Philosophical Studies 18 (4):551-568.
  11. Iddo Landau (2011). The Meaning of Life Sub Specie Aeternitatis. Australasian Journal of Philosophy 89 (4):727 - 734.
    Several philosophers have argued that if we examine our lives in context of the cosmos at large, sub specie aeternitatis, we cannot escape life's meaninglessness. To see our lives as meaningful, we have to shun the point of view of the cosmos and consider our lives only in the narrower context of the here and now. I argue that this view is incorrect: life can be seen as meaningful also sub specie aeternitatis. While criticizing arguments by, among others, Simon Blackburn, (...)
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  12. Iddo Landau (2008). Problems with Feminist Standpoint Theory in Science Education. Science and Education 17 (10):1081-1088.
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  13. Iddo Landau (2007). Haack on Preferential Hiring. In Cornelis De Waal (ed.), Susan Haack: A Lady of Distinctions: The Philosopher Responds to Critics. Prometheus Books.
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  14. Iddo Landau (2007). Iddo Landau Responds. Philosophy and Literature 31 (1):158-161.
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  15. Iddo Landau (2007). Is Philosophy Androcentric? Penn State University Press.
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  16. Iddo Landau (2007). Two Notions of Objectification. Philosophy Today 51 (3):312-319.
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  17. Iddo Landau (2005). To Kill a Mandarin. Philosophy and Literature 29 (1):89-96.
    IN LE P È R E GO R I O T, Balzac has the main character, Rastignac, ask his friend Bianchon whether he would agree to the killing of a Chinese Mandarin in far-away China if this would yield Bianchon a great fortune. After some joking, Bianchon answers negatively.1 For Rastignac, this thought experiment is connected to a practical dilemma: he is deliberating whether to agree that a man he has never seen, and who has done Rastignac no harm, should (...)
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  18. Iddo Landau (2005). The Law of Sexual Harassment. Business Ethics Quarterly 15 (3):531-536.
  19. Iddo Landau (2004). An Argument for Marriage. Philosophy 79 (3):475-481.
    This paper replies to two arguments against marriage presented by Dan Moller (Philosophy 78, 2003: 79–91). One of Moller's arguments examines several ways in which the marriage promise could be explained, and shows that none of them is viable. The other argument suggests that marriage may not be a worthwhile enterprise since marriages frequently fail, in that they become loveless or end up in divorce. I argue that the marriage promise can be explained in a way unconsidered by Moller, which (...)
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  20. Iddo Landau (2004). Sexual Harassment and the "Repetition Requirement". Philosophy of the Social Sciences 34 (1):79-83.
    In his "Reply to Iddo Landau," Edmund Wall responds to the author’s critique of some of the views expressed in his "Sexual Harassment and Wrongful Communication." The present article concentrates on what the author takes to be the main problem in Wall’s definition: by requiring that any act, even if intentional and cruel in nature, needs to be repeated to count as sexual harassment, Wall allows too much leeway and renders permissible a wide range of intentional, mean, and harmful actions (...)
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  21. Iddo Landau (2003). Sexual Harassment as "Wrongful Communication". Philosophy of the Social Sciences 33 (2):225-234.
  22. Iddo Landau (2000). Ethics and Sex. Social Theory and Practice 26 (3):527-529.
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  23. Iddo Landau (1999). Is Sexual Harassment Research Biased. Public Affairs Quarterly 13 (3):241-254.
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  24. Iddo Landau (1999). On the Definition of Sexual Harassment. Australasian Journal of Philosophy 77 (2):216 – 223.
  25. Iddo Landau (1998). Feminist Criticisms of Metaphors in Bacon's Philosophy of Science. Philosophy 73 (1):47-61.
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  26. Iddo Landau (1997). Good Women and Bad Men: A Bias in Feminist Research. Journal of Social Philosophy 28 (1):141-150.
  27. Iddo Landau (1997). Are You Entitled to Affirmative Action? International Journal of Applied Philosophy 11 (2):17-22.
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  28. Iddo Landau (1997). Mendus on Philosophy and Pervasiveness. Philosophical Quarterly 47 (186):89–93.
    In ‘How Androcentric is Western Philosophy?’ (The Philosophical Quarterly, 46 (1996), pp. 48–59), I criticized five claims for the androcentrism of philosophy. In her ‘How Androcentric is Western Philosophy? A Reply’ (ibid., pp. 60–6), Susan Mendus finds my arguments faulty in a number of ways. Much of her criticism has to do with the distinction introduced in my article between pervasive and non-pervasive androcentrism. Pervasive androcentrism in a philosophical theory calls for substantial reform, complete rejection or replacement by a feminist (...)
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  29. Iddo Landau (1997). Why has the Question of the Meaning of Life Arisen in the Last Two and a Half Centuries? Philosophy Today 41 (2):263-269.
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  30. Iddo Landau (1996). How Androcentric is Western Philosophy? Philosophical Quarterly 46 (182):48-59.
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  31. Iddo Landau (1995). The Paradox of the End. Philosophy 70 (274):555 - 565.
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  32. Iddo Landau (1995). Modernism, Postmodernism and Politics. International Journal of Applied Philosophy 10 (1):39-45.
    Many modernists and postmodernists have adduced moral and political considerations in attacking the views of the other side and defending their own. In the face of the multiplicity of these claims and the ardor with which they are expressed, it is surprising that no attempts have been made to systematically examine the nature and validity of the arguments, nor to ask whether it is useful to engage in them at all. This paper provides such an analysis and demonstrates that in (...)
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  33. Iddo Landau (1994). What's Old in Derrida? Philosophy 69 (269):279 - 290.
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  34. Iddo Landau (1994). Should There Be Separatist Feminist Epistemologies? The Monist 77 (4):462-471.
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  35. Iddo Landau (1992). An Answer of Behalf of Guanilo. Philosophy and Theology 7 (1):81-96.
    The ontological proof is wrong because it can be used to prove not only the existence of God, but also of imaginary entities such as spirits of stones and trees. etc. It is faulty because it proves too much; it can be used to prove not only the existence of God, but also the existence of a vast number of imaginary entities to the existence of which theists would not like to commit themselves.
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  36. Iddo Landau, The Role of Reflexivity in Philosophical Systems.
    An analysis of the nature of reflexivity--a relation which relates a thing to itself although it is regularly used to relate two different things--is followed by specific discussions of its place and functions in the writings of various philosophers. These discussions substantiate the following theses: reflexivity is a basic structure common to different phenomena; although traditionally unacknowledged, it is a useful and important concept in philosophy as well as in other disciplines; acknowledging its existence and understanding its structure deepens our (...)
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