61 found
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  1. James Griffin (2008). On Human Rights. Oxford University Press.
    It is our job now - the job of this book - to influence and develop the unsettled discourse of human rights so as to complete the incomplete idea.
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  2. James Griffin (1986). Well-Being: Its Meaning, Measurement, and Moral Importance. Clarendon Press.
    "Well-being," "welfare," "utility," and "quality of life," all closely related concepts, are at the center of morality, politics, law, and economics. Griffin's book, while primarily a volume of moral philosophy, is relevant to all of these subjects. Griffin offers answers to three central questions about well-being: what is the best way to understand it, can it be measured, and where should it fit in moral and political thought. With its breadth of investigation and depth of insight, this work holds significance (...)
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  3.  20
    James Griffin (1996). Value Judgement: Improving Our Ethical Beliefs. Clarendon Press.
    In this elegantly written book James Griffin offers a new examination of the fundamental questions of ethics. Central to the book is the question of how we can improve our ethical judgements and beliefs; in addressing this, Professor Griffin discusses such key issues of moral philosophy as what a good life is like, where the boundaries of the natural world come, how values relate to the world, how great human capacities are, and where moral norms come from. He gives a (...)
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  4. James Griffin (2001). First Steps in an Account of Human Rights. European Journal of Philosophy 9 (3):306–327.
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  5.  88
    James Griffin, Roger Crisp & Brad Hooker (eds.) (2000). Well-Being and Morality: Essays in Honour of James Griffin. Oxford University Press.
    An international line-up of fourteen distinguished philosophers presents new essays in honor of James Griffin, White's Professor of Moral Philosophy at Oxford University. The essays take up topics relating to well-being and morality, prominent themes in contemporary ethics and particularly in Griffin's work. Griffin himself provides replies to these essays, offering a fascinating development of his own thinking on these topics.
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  6.  31
    James Griffin (1964). Wittgenstein's Logical Atomism. Oxford, Clarendon Press.
  7.  58
    James Griffin (2001). Discrepancies Between the Best Philosophical Account of Human Rights and the International Law of Human Rights. Proceedings of the Aristotelian Society 101 (1):1-28.
    The best philosophical account of human rights regards them as protections of the values we attach to human agency. The international law of human rights is embodied in a large number of declarations, conventions, covenants, charters, and judicial decisions. There are many discrepancies between the lists of human rights that emerge from these two authoritative sources. This lecture explores the significance of these discrepancies.
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  8. James Griffin (1982). Modern Utilitarianism. Revue Internationale de Philosophie 36 (3):331.
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  9. James Griffin (1996). Value Judgement: Improving Our Ethical Beliefs. Oxford University Press Uk.
    In this elegantly written book James Griffin offers a new examination of the fundamental questions of ethics. Central to the book is the question of how we can improve our ethical judgements and beliefs; in addressing this, Professor Griffin discusses such key issues of moral philosophy as what a good life is like, where the boundaries of the natural world come, how values relate to the world, how great human capacities are, and where moral norms come from. He gives a (...)
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  10. James Griffin (2010). Human Rights: Questions of Aim and Approach. Ethics 120 (4):741-760.
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  11. John Tasioulas, Allen Buchanan, Rainer Forst, James Griffin, Mikhail Valdman & Louis‐Philippe Hodgson (2010). 10. Daniel Markovits, A Modern Legal Ethics: Adversary Advocacy in a Democratic Age Daniel Markovits, A Modern Legal Ethics: Adversary Advocacy in a Democratic Age (Pp. 864-869). [REVIEW] Ethics 120 (4).
     
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  12.  23
    James Griffin (2012). On Life's Being Valuable. Dialectics and Humanism 8 (2):51-62.
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  13.  92
    James Griffin (2000). Welfare Rights. Journal of Ethics 4 (1-2):27-43.
    The article tries to qualify the contentious issue of whetherthere is a human right to welfare. Our notion of human rightsis practically without criteria for distinguishing between whenit is used correctly and when incorrectly. The first step inany satisfactory resolution of the issue about welfare rightsis to supply duly determinate criteria. I then consider thechief reasons for doubting that there is a human right towelfare, in the light of what seem to be, all things considered,the best criteria to attach to (...)
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  14.  54
    James Griffin (1992). The Human Good and the Ambitions of Consequentialism. Social Philosophy and Policy 9 (2):118.
    I want to look at one aspect of the human good: how it serves as the basis for judgments about the moral right. One important view is that the right is always derived from the good. I want to suggest that the more one understands the nature of the human good, the more reservations one has about that view. I. One Route to Consequentialism Many of us think that different things make a life good, with no one deep value underlying (...)
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  15.  39
    Garrett Cullity, Alex Miller, Duncan McFarland, James Griffin, R. Jay Wallace, Iain Law, Ralph Wedgwood, Maggie Little, Nick Zangwill & Elinor Mason (1998). British Society for Ethical Theory 1998 Conference. Journal of Ethics 2 (189):189-189.
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  16. James Griffin (2010). Human Rights and the Autonomy of International Law. In Samantha Besson & John Tasioulas (eds.), The Philosophy of International Law. Oxford University Press 339--355.
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  17.  52
    James Griffin (2006). Darwall on Welfare as Rational Care. Utilitas 18 (4):427-433.
    Darwall's subject is a person's welfare – or to use his synonyms, a person's ‘good’, ‘interest’, ‘well-being’, ‘benefit’, or ‘eudaimonia’. Darwall is satisfied that there is a univocal notion here. I am unsure and shall come back to that question at the end.
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  18.  62
    James Griffin (1979). Is Unhappiness Morally More Important Than Happiness? Philosophical Quarterly 29 (114):47-55.
    The view that the obligation to promote happiness is, as Popper puts it, "in any case much less urgent" than the obligation to eliminate unhappiness we might call the "Negative Doctrine". I know of no plausible form of the Negative Doctrine.
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  19.  48
    James Griffin (2001). The Presidential Address Discrepancies Between the Bestphilosophical Account of Human Rights and the International Law of Human Rights. Proceedings of the Aristotelian Society 101 (1):1–28.
    The best philosophical account of human rights regards them as protections of the values we attach to human agency. The international law of human rights is embodied in a large number of declarations, conventions, covenants, charters, and judicial decisions. There are many discrepancies between the lists of human rights that emerge from these two authoritative sources. This lecture explores the significance of these discrepancies.
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  20.  52
    James Griffin (1977). Are There Incommensurable Values? Philosophy and Public Affairs 7 (1):39-59.
  21.  14
    Joseph Raz & James Griffin (1991). Mixing Values. Aristotelian Society Supplementary Volume 65 (1):83 - 118.
    Discussion of the possibilities of comparing values of radically different kinds, and values that are essentially constituted by other simpler values.
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  22. James Griffin (2008). On Human Rights. Oxford University Press Uk.
    What is a human right? How can we tell whether a proposed human right really is one? How do we establish the content of particular human rights, and how do we resolve conflicts between them? These are pressing questions for philosophers, political theorists, jurisprudents, international lawyers, and activists. James Griffin offers the answers in his powerful new theory of the foundations of human rights.
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  23. James Griffin (1997). Incommensurability: What's the Problem. In Ruth Chang (ed.), Incommensurability, Incomparability and Practical Reason. Harvard University Press 42.
     
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  24. James Griffin (2010). Part I: Torture. What Should We Do About Torture? In N. Ann Davis, Richard Keshen & Jeff McMahan (eds.), Ethics and Humanity: Themes From the Philosophy of Jonathan Glover. Oxford University Press
     
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  25. James Griffin (2002). Discrepancias entre la mejor explicación filosófica de los derechos humanos y las leyes internacionales de derechos humanos. Anales de la Cátedra Francisco Suárez 36:101-126.
    La mejor explicación filosófica de los derechos humanos los considera como protecciones de los valores que atribuimos al agente humano. La legislación internacional de los derechos humanos está recogida en un amplio número de declaraciones, convenciones, acuerdos, cartas y decisiones judiciales. Existen muchas discrepancias entre las listas de derechos humanos que emanan de estas dos fuentes de autoridad. Esta conferencia explora el significado de estas discrepancias.
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  26.  22
    James Griffin, Ought Implies 'Can'.
    This is the text of The Lindley Lecture for 2010, given by James Griffin, an American philosopher.
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  27.  45
    D. R. Bell, K. Baier, Ronald W. Hepburn, Thomas McPherson, R. D. Bradley, D. D. Raphael, Antony Flew, W. H. F. Barnes, James Griffin, John Wheatley, Heinz-Juergen Schuering, D. P. Henry, Ernest H. Hutten, Anthony Kenny, Mary Warnock, Arthur Thomson & R. F. Holland (1962). New Books. [REVIEW] Mind 71 (284):552-594.
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  28.  37
    James Griffin (1999). What Can Philosophy Contribute to Ethics?: A Dialogue with Moody-Adams. Utilitas 11 (1):122.
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  29. James Griffin (2003). Group Rights. In Lukas H. Meyer, Stanley L. Paulson & Thomas Winfried Menko Pogge (eds.), Rights, Culture, and the Law: Themes From the Legal and Political Philosophy of Joseph Raz. Oxford University Press 161--82.
     
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  30.  1
    T. M. Scanlon & James Griffin (1991). Well-Being: Its Meaning, Measurement and Moral Importance. Philosophical Review 100 (2):312.
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  31.  14
    James Griffin (2004). Derechos humanos: Una idea incompleta. Anales de la Cátedra Francisco Suárez 38:143-152.
    Three impo r tant tasks in the f i eld of human rights w e re achi e v ed in the Enlightenment: the secularization of ancient natural rights, d r a wing up a list of rights and co n v e r ting them into an inst r ument of political demands. Since then there has been no fu r ther theoretical d e v elopment of the idea. In our d a ys, the concept of human rights (...)
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  32.  25
    James T. Griffin (1951). Christ. Thought: A Journal of Philosophy 26 (4):619-621.
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  33.  7
    James Griffin (1993). How We Do Ethics Now. Royal Institute of Philosophy Supplement 35:159-177.
    By far the most common form of argument in ethics nowadays is what can be called piecemeal appeal to intuition. Any reader of philosophy will know the kind of thing I mean. ‘On your principle, it would be all right to do such-and-such. But that's counter-intuitive. So your principle is wrong.’ The word ‘intuition’ here is not used, as it was in earlier times, to refer to a special way of knowing; instead it is used to mean merely a moral (...)
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  34.  6
    James Griffin (2000). Rights, Equality, and Liberty Universidad Torcuato di Tella Law and Philosophy Lectures 1995–1997 Guest Editors: Guido Pincione and Horacio Spector. [REVIEW] Journal of Ethics 4:429-431.
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  35.  25
    James Griffin (1998). Virtue Ethics and Environs. Social Philosophy and Policy 15 (1):56.
    My aim is to map some ethical ground. Many people who reject consequentialism and deontology adopt virtue ethics. Contemporary forms of virtue ethics occupy quite a variety of positions, and we do not yet have any satisfactory view of the whole territory that we call “virtue ethics.” Also, I think that there is a lot of logical space outside consequentialism and deontology not occupied by virtue ethics. In fact, I am myself rather more attracted to the environs of virtue ethics (...)
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  36.  1
    James Griffin (1965). IX—Consequences. Proceedings of the Aristotelian Society 65 (1):167-182.
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  37.  23
    James Griffin (1994). The Distinction Between Criterion and Decision Procedure: A Reply to Madison Powers. Utilitas 6 (2):177.
    Madison Powers raises the difficult problem of repugnant desires. The problem is not only difficult but pervasive, more pervasive even than Powers says. He notes that it affects hedonist, eudaimonist, and desire-fulfilment forms of utilitarianism; but it also affects the form of utilitarianism that uses a list of irreducibly plural values, so long as one of the values on the list is pleasure or happiness, and it can affect non-utilitarian positions as well for the same reason.
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  38.  14
    James Griffin (1985). Some Problems of Fairness. Ethics 96 (1):100-118.
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  39.  20
    James Griffin (2002). Obituary: Richard Mervyn Hare. Journal of Applied Philosophy 19 (3):203–205.
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  40.  6
    James Griffin (1986). How Anthropocentric is Our Notion of Rights? Bowling Green Studies in Applied Philosophy 8:24-35.
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  41.  16
    W. H. Walsh, James Griffin, J. W. N. Watkins, R. G. Swinburne, Bernard Mayo, J. A. Faris, C. H. Whiteley, P. F. Strawson, G. J. Warnock & Christopher Kirwan (1965). New Books. [REVIEW] Mind 74 (295):434-458.
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  42.  14
    James Griffin (1985). Reply to Kurt Baier. Ethics 96 (1):130-135.
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  43.  15
    James Griffin (1981). Equality: On Sen's Weak Equity Axiom. Mind 90 (358):280-286.
  44. James Griffin (1990). Review of Shelly Kagan, The Limits of Morality. [REVIEW] Mind 99:129-31.
     
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  45.  5
    James Griffin (1964). Consequences. Proceedings of the Aristotelian Society 65:167 - 182.
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  46.  2
    James Griffin (1965). A Companion to Wittgenstein's Tractatus. Philosophical Books 6 (3):2-4.
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  47.  4
    James Griffin (1965). New Books. [REVIEW] Mind 74 (295):438-441.
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  48.  1
    James Griffin, Leonard Goddard & Brenda Judge (2006). Harré on Hertz and the Tractatus1. Philosophy 81:357.
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  49. James J. Griffin (1988). Caritas and Ren: A Comparative Study of Thomas Aquinas and Zhu Xi in Thecontexts of Their Traditions. Dissertation, The University of Edinburgh (United Kingdom)
    Available from UMI in association with The British Library. Requires signed TDF. ;The thesis is a comparison of Chinese and Western, Confucian and Christian, ideas and values. Its central focus is on caritas as the primary Christian virtue, and ren as the primary Confucian virtue. The comparison deals eventually with the way in which these virtues are read by Aquinas and Zhu Xi, and situated within their philosophies as a whole. Aquinas and Zhu Xi are in read in relation to (...)
     
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  50. James Griffin (1991). Contra la sistematización en Etica. Agora 10:153.
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