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  1. Imtiaz Moosa (2007). Naturalistic Explanations of Apodictic Moral Claims: Brentano's Ethical Intuitionism and Nietzsche's Naturalism. [REVIEW] Ethical Theory and Moral Practice 10 (2):159 - 182.
    In this article (1) I extract from Brentano’s works (three) formal arguments against “genealogical explanations” of ethical claims. Such explanation can also be designated as “naturalism” (not his appellation); (2) I counter these arguments, by showing how genealogical explanations of even apodictic moral claims are logically possible (albeit only if certain unlikely, stringent conditions are met); (3) I show how Nietzsche’s ethics meets these stringent conditions, but evolutionary ethics does not. My more general thesis is that naturalism and intuitionism in (...)
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  2. Imtiaz Moosa (2002). Does the Failure of Utilitarianism Justify a Belief in Intrinsic Value? Philo 5 (2):123-142.
    Intrinsic goodness is a non-Ielational property, in that the worth of an intrinsically good thing does not consist in it standing in a beneficial relationship to anyone. Except for the non-relational intrinsic goodness, which if it exists must be acknowledged by all (rational) beings, the only relational good we humans can logically and plausibly deem good is the “human-related” good. Thus, only these two options exist: from our human viewpoint, either all good things are human-related goods, or some good things (...)
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  3. Imtiaz Moosa (1995). Formalism of Kant's A Priori Versus Scheler's Material A Priori. International Studies in Philosophy 27 (2):33-47.
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  4. Imtiaz Moosa (1991). A Critical Examination of Scheler's Justification of the Existence of Values. Journal of Value Inquiry 25 (1):23-41.
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  5. Imtiaz Moosa (1990). Building a Moral System. Idealistic Studies 20 (2):178-179.
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  6. Imtiaz Moosa (1989). The Possibility of Transcendental Philosophy. Idealistic Studies 19 (2):179-180.
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