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John Kekes [156]J. Kekes [7]
  1.  3
    John Kekes (1996). The Morality of Pluralism. Princeton University Press.
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  2.  32
    John Kekes (2005). The Roots of Evil. Cornell University Press.
    Uses case studies of evil, the most serious of our moral Problems, to explain why people act with cruelty, greed, prejudice and fanatacism.
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  3. John Kekes (2002). On the Supposed Obligation to Relieve Famine. Philosophy 77 (4):503-517.
    In an influential paper, Peter Singer claims that affluent people have a strong obligation to relieve famine. If they fail, they allow others to die, and makes them murderers. In responding to this outrageous claim, which has given uneasy conscience to many, I show that Singer is engaged in indefensible moralizing that substitutes bullying for reasoned argument and gives a bad name to morality.
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  4.  19
    John Kekes (2006). The Enlargement of Life: Moral Imagination at Work. Cornell University Press.
    Moral imagination, according to John Kekes, is indispensable to a fulfilling and responsible life.
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  5.  6
    John Kekes (1998). Moral Wisdom and Good Lives. Mind 107 (428):898-900.
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  6. John Kekes (1993). Facing Evil. Princeton University Press.
    Arguing that the prevalence of evil presents a fundamental problem for our secular sensibility, John Kekes develops a conception of character-morality as a response.
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  7. John Kekes (2000). The Meaning of Life. Midwest Studies in Philosophy 24 (1):17–34.
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  8. J. Kekes (2000). A Case for Conservatism (B. Smart). Philosophical Books 41 (1):64-64.
     
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  9. John Kekes (1984). `Ought Implies Can' and Two Kinds of Morality. Philosophical Quarterly 34 (137):459-467.
    The principle, Ought implies can, Has two versions. The strong version expresses a necessary condition for the appropriateness of moral judgments; the weak version expresses a possible ground for excusing wrongdoing. The strong version is presupposed by choice-Morality, While the weak one is presupposed by character-Morality. It is argues that the strong version and choice-Morality are mistaken and that the weak version and character-Morality give a much more plausible account of our moral experience. The general conclusion is that choice is (...)
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  10.  32
    John Kekes (2009). Blame Versus Forgiveness. The Monist 92 (4):488-506.
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  11.  32
    John Kekes (1982). Logicism. Idealistic Studies 12 (1):1-13.
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  12.  22
    John Kekes (1972). Metaphysics and Rationality. Idealistic Studies 2 (2):133-150.
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  13.  38
    John Kekes (2002). The Art of Life. Cornell University Press.
    The art of life, according to John Kekes, consists in living a life of personal and moral excellence.
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  14. John Kekes (1966). Physicalism, the Identity Theory, and the Concept of Emergence. Philosophy of Science 33 (December):360-75.
    I physicalism1 and the weak identity theory deny, while physicalism2 and the radical identity theory assert, that raw feels can be accomodated in a purely physicalistic framework. II A way of interpreting the claim of physicalism1 is that raw feels are emergents. III The doctrine of emergence asserts that: (i) there are different levels of existence, (ii) these levels of existence are distinguishable on the basis of the behaviour of entities of that level, and (iii) an adequate scientific explanation of (...)
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  15.  3
    John Kekes (1991). Moral Tradition and Individuality. Princeton University Press.
    This book is a nontechnical yet closely reasoned attempt to provide a contemporary answer to the age-old question of how to live well.
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  16.  89
    John Kekes (1982). Happiness. Mind 91 (363):358-376.
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  17.  47
    John Kekes (1983). Wisdom. American Philosophical Quarterly 20 (3):277 - 286.
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  18.  2
    John Kekes (1998). [Book Review] Against Liberalism. [REVIEW] Ethics 108 (3):602-606.
  19.  27
    John Kekes (2000). The Enforcement of Morality. American Philosophical Quarterly 37 (1):23 - 35.
  20.  10
    John Kekes (1991). Moral Imagination, Freedom, and the Humanities. American Philosophical Quarterly 28 (2):101 - 111.
  21.  26
    John Kekes (2011). Doubts About Autonomy. Philosophy 86 (3):333-351.
    Most of us are more or less dissatisfied with some aspect of our present self and want to change it to a better future self. This makes us divided beings. The beliefs, emotions, and motives of our present self prompt us to act in one way and our desired future and better self often prompts us to act in another way. This makes us ambivalent. One of the shibboleths of the present age is that the key to overcoming our ambivalence (...)
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  22.  66
    John Kekes (1986). The Informed Will and the Meaning of Life. Philosophy and Phenomenological Research 47 (1):75-90.
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  23.  56
    John Kekes (1997). A Question for Egalitarians. Ethics 107 (4):658-669.
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  24.  64
    John Kekes (2010). The Human Condition. Oxford University Press.
    The Human Condition is a response to the growing disenchantment in the Western world with contemporary life. John Kekes provides rationally justified answers to questions about the meaning of life, the basis of morality, the contingencies of human lives, the prevalence of evil, the nature and extent of human responsibility, and the sources of values we prize. He offers a realistic view of the human condition that rejects both facile optimism and gloomy pessimism; acknowledges that we are vulnerable to contingencies (...)
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  25.  37
    John Kekes (1992). Disgust and Moral Taboos. Philosophy 67 (262):431 - 446.
    Disgust is not a pleasant subject. It is perhaps partly for this reason that it has not been much discussed in philosophical literature, or, indeed anywhere else. Disgust has considerable moral significance however, and appreciating its significance will illuminate the present state of our morality. One may be led to this view by reflecting on several recent works on pollution. The pollution in question, of course, is not of the air, soil, or water, but that of people who have violated (...)
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  26.  23
    John Kekes (1988/1992). The Examined Life. Pennsylvania State University Press.
    A well-thought-out project, engaging, enlightening, and highly accessible for the audience it addresses.
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  27.  99
    John Kekes (1977). Physicalism and Subjectivity. Philosophy and Phenomenological Research 37 (June):533-6.
    This note is a reply to nagel's "what is it like to be a bat?" I argue that nagel is right in claiming that members of each species have a unique point of view due to physiological differences; no member of another species can have the same experiences. Nagel is wrong, However, In concluding from this truism that no objective account of experiences is possible. Such an account can give everything physicalism needs. What it cannot give, And what it was (...)
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  28.  31
    John Kekes (1988). Shame and Moral Progress. Midwest Studies in Philosophy 13 (1):282-296.
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  29.  13
    John Kekes (1977). Feeling and Imagination In Metaphysics. Idealistic Studies 7 (1):76-93.
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  30.  90
    John Kekes (2010). The Right to Private Property: A Justification. Social Philosophy and Policy 27 (1):1-20.
    The proposed justification avoids problems that invalidate the familiar entitlement, utility, and interest-based justifications; interprets private property as necessary for controlling resources we need for our well-being; recognizes that the possession, uses, and limits of private property must be justified differently; and combines the defensible portions of the familiar but unsuccessful attempts at justification with a more complex account that combines the defensible portions of previous justificatory attempts with a new pluralistic approach that treats the right to private property as (...)
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  31.  3
    John Kekes (2008/2010). Enjoyment: The Moral Significance of Styles of Life. Oxford University Press.
    In this book John Kekes examines the indispensable role enjoyment plays in a good life. The key to it is the development of a style of life that combines an attitude and a manner of living and acting that jointly express one's deepest concerns. Since such styles vary with characters and circumstances, a reasonable understanding of them requires attending to the particular and concrete details of individual lives. Reflection on works of literature is a better guide to this kind of (...)
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  32.  47
    John Kekes (2000). Pluralism in Philosophy: Changing the Subject. Cornell University Press.
    Introduction : At a turning point -- Everyday life -- Modes of reflection -- Philosophical problems -- The pluralistic approach -- The meaning of life -- The possibility of free action -- The place of morality in good lives -- The art of life -- The nature of human self-understanding --Conclusion : The human world.
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  33.  27
    John Kekes (1996). Cruelty and Liberalism. Ethics 106 (4):834-844.
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  34.  61
    John Kekes (2011). A Life Worth Living. The Philosophers' Magazine 53 (53):73-78.
    To enjoy life is to be pleased, delighted, and satisfied with it; to live with relish, to savour and take pleasure especially in parts of it we regard as important, and to want the life to continue by and large in the way it has been going. The most important thing we can do is live in a way that reflects what we most deeply care about.
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  35.  22
    John Kekes (1977). Essentially Contested Concepts: A Reconsideration. Philosophy and Rhetoric 10 (2):71 - 89.
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  36.  63
    John Kekes (2011). The Dangerous Ideal of Autonomy. Criminal Justice Ethics 30 (2):192-204.
    The ideal of autonomy has a positive and a negative aim. Its positive aim is to create the conditions in which more and more people can be more and more autonomous. Its negative aim is to prevent actions that cause serious harm and are normally both immoral and criminal. These two aims are incompatible. Increasing autonomy increases the frequency of crimes and decreasing the frequency of crimes requires decreasing autonomy. The incompatibility of these two aims has radical implications for much (...)
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  37.  57
    John Kekes (2002). Objections to Democratic Egalitarianism. Journal of Social Philosophy 33 (2):163–169.
  38.  10
    John Kekes (1980). The Nature of Philosophy. Rowman and Littlefield.
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  39.  11
    John Kekes (1981). The Philosophers. Teaching Philosophy 4 (1):89-91.
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  40.  14
    John Kekes (1983). Contancy and Purity. Mind 92 (368):499-518.
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  41.  28
    John Kekes (1981). Morality and Impartiality. American Philosophical Quarterly 18 (4):295 - 303.
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  42.  11
    John Kekes (1986). Moral Intuition. American Philosophical Quarterly 23 (1):83 - 93.
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  43.  20
    John Kekes (1979). Perennial Arguments. Idealistic Studies 9 (2):115-130.
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  44.  19
    John Kekes (2005). Shaking Shibboleths. The Philosophers' Magazine 31 (31):60-63.
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  45.  10
    John Kekes (1992). The Incompatibility of Liberalism and Pluralism. American Philosophical Quarterly 29 (2):141 - 151.
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  46.  75
    John Kekes (1983). An Argument Against Foundationalism. Philosophia 12 (March):273-281.
    This paper argues against foundationalism not on the familiar ground that a person may be mistaken about the object of any of his cognitive states, But on the new ground that a person may be mistaken in identifying any mental states as cognitive. The argument is claimed to hold against all version of foundationalism.
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  47.  65
    John Kekes (2002). Review: Philosophy in the New Century. [REVIEW] Mind 111 (442):458-461.
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  48.  71
    John Kekes (2006). Justice: A Conservative View. Social Philosophy and Policy 23 (2):88-108.
    According to the conservative view defended in this paper, justice holds when people have what they deserve and do not have what they do not deserve. Some of the questions considered are: how to tell what people deserve, why people should get what they deserve, how mistakes in the distribution of good and bad things can be corrected, why all egalitarian theories of justice are fundamentally mistaken, what makes the conservative view of justice practical, and what implications the (...)
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  49.  49
    J. Kekes (2005). Review: Hiding From Humanity: Disgust, Shame, and the Law. [REVIEW] Mind 114 (454):439-444.
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  50.  50
    John Kekes (2006). Against Egalitarianism. Royal Institute of Philosophy Supplement 81 (58):137-.
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