85 found
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  1.  77
    Joel J. Kupperman (2001). The Indispensability of Character. Philosophy 76 (2):239-250.
    Gilbert Harman has argued that it does not make sense to ascribe character traits to people. The notion of morally virtuous character becomes particularly suspect. How plausible this is depends on how broad character traits would have to be. Views of character as entirely invariant behavioural tendencies offer a soft target. This paper explores a view that is a less easy target: character traits as specific to kinds of situation, and as involving probabilities or real possibilities. Such ascriptions are not (...)
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  2.  22
    Joel Kupperman (1991). Character. Oxford University Press.
    We often speak of a person's character--good or bad, strong or weak--and think of it as a guide to how that person will behave in a given situation. Oddly, however, philosophers writing about ethics have had virtually nothing to say about the role of character in ethical behavior. What is character? How does it relate to having a self, or to the process of moral decision? Are we responsible for our characters? Character answers these questions, and goes on to examine (...)
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  3.  26
    Joel Kupperman (1999). Learning From Asian Philosophy. Oxford University Press.
    In an attempt to bridge the vast divide between classical Asian thought and contemporary Western philosophy, Joel J. Kupperman finds that the two traditions do not, by and large, supply different answers to the same questions. Rather, each tradition is searching for answers to their own set of questions--mapping out distinct philosophical investigations. In this groundbreaking book, Kupperman argues that the foundational Indian and Chinese texts include lines of thought that can enrich current philosophical practice, and in some cases provide (...)
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  4.  45
    Joel J. Kupperman (2010). Confucian Civility. Dao: A Journal of Comparative Philosophy 9 (1):11-23.
    A major reason that Confucius should matter to Western ethical philosophers is that some of his concerns are markedly different from those most common in the West. A Western emphasis has been on major choices that are treated in a decontextualized way. Confucius’ emphasis is on paths of life, so that context matters. Further, the nuances of personal relations get more attention than is common (with the exception of feminist ethics) in Western philosophy. What Confucius provides is a valuable aid (...)
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  5. Joel J. Kupperman (2009). Virtue in Virtue Ethics. Journal of Ethics 13 (2-3):243 - 255.
    This paper represents two polemics. One is against suggestions (made by Harman and others) that recent psychological research counts against any claim that there is such a thing as genuine virtue (Cf. Harman, in: Byrne, Stalnaker, Wedgwood (eds.) Fact and value, pp 117–127, 2001 ). The other is against the view that virtue ethics should be seen as competing against such theories as Kantian ethics or consequentialism, particularly in the specification of decision procedures.
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  6.  20
    Joel Kupperman (2006). Classic Asian Philosophy: A Guide to the Essential Texts. Oxford University Press.
    This is a second, revised edition of Kupperman's introduction to Asian philosophy via its canonical texts. Kupperman ranges from the Upanishads to the Bhagavad Gita through Confucius to Zen Buddhism, walking students through the texts, conveying the vitality and appeal of the works, and explaining their philosophical roots. Kupperman has made revisions throughout the text, clarifying where necessary, and added a new chapter on al-Arabi's The Bezels of Wisdom, a classic of Islamic Sufism.
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  7. Bonnie Kent, Jan Steutel, David Carr, John Haldane, Paul Crittenden, Eamonn Callan, Joel J. Kupperman, Ben Spiecker & Kenneth A. Strike (1999). PART 4 107 Weakness and Integrity 8 Moral Growth and the Unity of the Virtues 109. In David Carr & J. W. Steutel (eds.), Virtue Ethics and Moral Education. Routledge
     
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  8. Joel J. Kupperman (1980). Vulgar Consequentialism. Mind 89 (355):321-337.
  9.  33
    Joel J. Kupperman (2010). Why Ethical Philosophy Needs to Be Comparative. Philosophy 85 (2):185-200.
    Principles can seem as entrenched in moral experience as Kant thinks space, time, and the categories are in human experience of the world. However not all cultures have such a view. Classical Indian and Chinese philosophies treat modification of the self as central to ethics. Decisions in particular cases and underlying principles are much less discussed. Ethics needs comparative philosophy in order not to be narrow in its concerns. A broader view can give weight to how people sometimes can change (...)
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  10.  2
    Joel J. Kupperman (2007). Ethics and Qualities of Life. OUP Usa.
    Ethics and Qualities of Life looks at what enters into ethical judgment and choice. Interpretation of a case and of what the options are is always a factor, as is a sense of the possible values at stake. Intuitions also enter in, but often are unreliable. For a long time it seemed only fair that oldest sons inherited, and struck few people as unfair that women were not allowed to attend universities. A moral judgment is putatively part of a moral (...)
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  11. Joel J. Kupperman (1971). Confucius and the Nature of Religious Ethics. Philosophy East and West 21 (2):189-194.
  12.  11
    Joel Kupperman (1999). Value-- And What Follows. Oxford University Press.
    This fresh and engaging work by noted philosopher Joel Kupperman centers on "value"--in the sense of what is worth having or worthy being in life. Kupperman looks first at how judgments of values manifest themselves, whether there can be evidence for them, and whether a realistic account is appropriate. Kupperman then goes on to examine the relations between judgments of value and those of what it is best to do, and whether value has any proper role in social policy. Kupperman (...)
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  13. Joel Kupperman (2002). Naturalness Revisited. In Bryan W. Van Norden (ed.), Confucius and the Analects: New Essays. OUP Usa
     
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  14.  18
    Joel J. Kupperman (2005). A New Look at the Logic of the ‘is’-‘Ought’ Relation. Philosophy 80 (3):343-359.
    In the 1950's some prominent philosophers suggested a logical relation weaker than entailment between primarily descriptive statements and ethical conclusions. The paper revisits this suggestion. It examines four ways in which ethical statemnts can be supported by descriptions and evaluations. This provides a similarity bteween some kinds of reason-giving in ethics and familiar cases of logical inference, making it plausible to speak of a logic. The similarity however is limited, and the strength in ethics of descriptive reasons is never precise (...)
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  15.  8
    Joel J. Kupperman (2003). Comfort, Hedonic Treadmills, and Public Policy. Public Affairs Quarterly 17 (1):17-28.
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  16.  44
    Joel J. Kupperman (1995). An Anti-Essentialist View of the Emotions. Philosophical Psychology 8 (4):341-351.
    Emotions normally include elements of feeling, motivation, and also intentionality; but the argument of this essay is that there can be emotion without feeling, emotion without corresponding motivation, and emotion without an intentional relation to an object such that the emotion is (among other things) a belief about or construal of it. Many recent writers have claimed that some form of intentionality is essential to emotion, and then have created lines of defence for this thesis. Thus, what look like troublesome (...)
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  17.  27
    Joel J. Kupperman (1966). Reasons In Support of Evaluations of Works of Art. The Monist 50 (2):222-236.
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  18. Joel J. Kupperman (2004). Tradition and Community in the Formation of Character and Self. In Kwong-loi Shun & David B. Wong (eds.), Confucian Ethics: A Comparative Study of Self, Autonomy, and Community. Cambridge 103--123.
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  19.  1
    Joel J. Kupperman (2009). Virtue in Virtue Ethics. Journal of Ethics 13 (2-3):243-255.
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  20.  19
    Joel Kupperman (1993). The Unity of the Self. Philosophy and Phenomenological Research 53 (2):484-487.
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  21. Joel Kupperman (1983). The Foundations of Morality. Allen & Unwin.
     
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  22.  53
    Joel J. Kupperman (1981). A Case For Consequentialism. American Philosophical Quarterly 18 (October):305-313.
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  23.  71
    Joel J. Kupperman (2002). A Messy Derivation of the Categorical Imperative. Philosophy 77 (4):485-502.
    Here are two widespread responses to Kant's categorical imperative. On one hand, one might note the absence of detailed rational derivation. On the other hand, even someone who maintains some skepticism is likely to have a sense that (nevertheless) there is something to Kant's central ideas. The recommended solution is analysis of elements of the categorical imperative. Their appeal turns out to have different sources. One aspect of the first formulation rests on the logic of normative utterances. But others can (...)
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  24.  42
    Joel J. Kupperman (1996). Autonomy and the Very Limited Role of Advocacy in the Classroom. The Monist 79 (4):488-498.
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  25.  52
    J. Kupperman (2008). Review: John Kekes: The Enlargement of Life: Moral Imagination at Work. [REVIEW] Mind 117 (468):1086-1091.
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  26.  17
    Joel J. Kupperman (2005). The Epistemology of Non-Instrumental Value. Philosophy and Phenomenological Research 70 (3):659–680.
    Might there be knowledge of non-instrumental values? Arguments are give for two principal claims. One is that if there is such knowledge, it typically will have features that do not entirely match those of other kinds of knowledge. It will have a closer relation to the kind of person one is or becomes, and in the way it combines features of knowing-how with knowing-that. There also are problems of indeterminacy of non-instrumental value which are not commonly found in other things (...)
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  27. Diana Meyers, Joel Kupperman, Margaret Gilbert, Sonia Michel & Walter Sinnott-Armstrong (2008). Paul Bloomfield. In Paul Bloomfield (ed.), Morality and Self-Interest. Oxford University Press
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  28.  20
    Joel J. Kupperman (1987). Moral Realism and Metaphysical Anti-Realism. Metaphilosophy 18 (2):95–107.
    The essay has two purposes. One is to point out connections and parallels between, On one hand, The debates of metaphysical realists and anti-Realists, And on the other hand, The debates surrounding moral realism. The second is to provide the outlines of a case for a kind of position that would generally be classified as moral realism. One feature of this position is that it emerges as parallel to, And compatible with, A metaphysical position that would generally be classified as (...)
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  29.  52
    Joel J. Kupperman (1975). Art and Aesthetic Experience. British Journal of Aesthetics 15 (1):29-39.
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  30. J. J. Kupperman (1999). Virtues, Character and Moral Dispositions. In David Carr & J. W. Steutel (eds.), Virtue Ethics and Moral Education. Routledge 199--209.
     
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  31.  11
    Joel J. Kupperman (2000). How Values Congeal Into Facts. Ratio 13 (1):37–53.
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  32.  4
    Joel Kupperman (1984). Character and Self-Knowledge. Proceedings of the Aristotelian Society 85:219 - 238.
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  33.  9
    Joel J. Kupperman (1996). Same-Kind Coincidence and the Ship of Theseus, Christopher Hughes. The Monist 79 (4).
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  34.  1
    Joel Kupperman (1970). Ethical Knowledge. New York,Humanities P..
    Reissue from the classic Muirhead Library of Philosophy series (originally published between 1890s - 1970s).
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  35.  23
    Joel J. Kupperman (1968). Confucius and the Problem of Naturalness. Philosophy East and West 18 (3):175-185.
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  36.  7
    Joel J. Kupperman (1986). Ethical Theory in the Last Quarter of the Twentieth Century. International Studies in Philosophy 18 (1):66-67.
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  37.  28
    Joel J. Kupperman (1978). Do We Desire Only Pleasure? Philosophical Studies 34 (4):451 - 454.
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  38.  10
    Joel Kupperman (1986). Review: Wong's Relativism and Comparative Philosophy: A Review of "Moral Relativity". [REVIEW] Philosophy East and West 36 (2):169 - 176.
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  39.  28
    Joel J. Kupperman (1989). Not in so Many Words: Chuang Tzu's Strategies of Communication. Philosophy East and West 39 (3):311-317.
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  40.  8
    Brad Hooker, Joseph Hamburger, Henry Sidgwick, Jonathan Riley, D. Weinstein, Margaret Olivia Little, Desmond King, F. Gaus, J. J. Kupperman & Dale Jamieson (2001). Dimensions of Equality Dennis McKerlie 263 Imagining Interest Stephen G. Engelmann 289 the Self-Other Asymmetry and Act-Utilitarianism. [REVIEW] Utilitas 13 (3).
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  41.  5
    Joel Kupperman (2004). Persons and Valuable Worlds: A Global Philosophy (Review). Philosophy East and West 54 (1):106-109.
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  42.  9
    Joel J. Kupperman (1975). Precision in History. Mind 84 (335):374-389.
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  43.  7
    Joel J. Kupperman (1995). The Emotions of Altruism, East and West. In Roger Ames, Robert C. Solomon & Joel Marks (eds.), Emotions in Asian Thought: A Dialogue in Comparative Philosophy. Suny Press 123.
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  44.  13
    Joel Kupperman (1991). Moral Knowledge, by Alan H. Goldman. Philosophy and Phenomenological Research 51 (4):962-964.
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  45.  5
    Joel J. Kupperman (1972). Aesthetic Value. American Philosophical Quarterly 9 (3):259 - 264.
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  46.  1
    Joel Kupperman (1985). XII—Character and Self-Knowledge. Proceedings of the Aristotelian Society 85 (1):219-238.
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  47.  11
    Joel J. Kupperman (1991). Ethics for Extraterrestrials. American Philosophical Quarterly 28 (4):311 - 320.
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  48.  15
    Joel J. Kupperman (1997). Felt and Unfelt Emotions: A Rejoinder to Dalgleish. Philosophical Psychology 10 (1):91.
  49.  3
    Joel J. Kupperman (1996). Axiological Realism: Joel J. Kupperman. Philosophy 71 (276):185-203.
    Many would consider the lengthening debate between moral realists and anti-realists to be draw-ish. Plainly new approaches are needed. Or might the issue, which most broadly concerns realism in relation to normative judgments, be broken down into parts or sectors? Physicists have been saying, in relation to a similarly longstanding debate, that light in some respects behaves like waves and in some respects like particles. Might realism be more plausible in relation to some kinds of normative judgments than others?
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  50.  10
    Joel J. Kupperman (1975). Realism Vs. Idealism. American Philosophical Quarterly 12 (3):199 - 210.
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