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James A. Montmarquet [31]James Montmarquet [18]
  1.  53
    James Montmarquet (1993). Epistemic Virtue and Doxastic Responsibility. Rowman & Littlefield.
    A detailed account of certain traits of intellectual character—the epistemic virtues—and of their relation to the responsibility for one's beliefs.
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  2. Alvin Goldman, Ernest Sosa, Hilary Kornblith, John Greco, Jonathan Dancy, Laurence Bonjour, Linda Zagrebsky, Julia Driver, James Montmarquet, Chirstopher Hookway, Ricard Paul, Guy Axtell & Casey Swank (eds.) (2000). Knowledge, Belief, and Character: Readings in Contemporary Virtue Epistemology. Rowman & Littlefield Publishers.
    This is a unique collection of new and recently-published articles which debate the merits of virtue-theoretic approaches to the core epistemological issues of knowledge and justified belief. The readings all contribute to our understanding of the relative importance, for a theory of justified belief, of the reliability of our cognitive faculties and of the individuals responsibility in gathering and weighing evidence. Highlights of the readings include direct exchanges between leading exponents of this approach and their critics.
     
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  3.  37
    James Montmarquet (2003). Moral Character and Social Science Research. Philosophy 78 (3):355-368.
    Gilbert Harman and John Doris (among others) have maintained that experimental studies of human behaviour give good grounds for denying the very existence of moral character. This research, according to Harman and Doris, shows human behaviour to be dependent not on character but mainly on one's ‘situation.’ My paper develops a number of criticisms of this view, among them that social science experiments are ill-suited to study character, insofar as they do not estimate the role of character in continuously shaping (...)
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  4. Tamar Schapiro, A. John Simmons, Seana Valentine Shiffrin, Sarah Buss, Julia Driver, G. F. Schueler, James Montmarquet, Mark van Roojen & Samantha Brennan (1999). 10. Nicholas Rescher, Objectivity: The Obligations of Impersonal Reason Nicholas Rescher, Objectivity: The Obligations of Impersonal Reason (Pp. 917-919). [REVIEW] Ethics 109 (4).
     
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  5. James A. Montmarquet (1987). Epistemic Virtue. Mind 96 (384):482-497.
  6.  63
    James Montmarquet (1986). Prosthesis and Pre-Emption. Analysis 46 (3):147 - 152.
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  7.  60
    James Montmarquet (2012). Huck Finn, Aristotle, and Anti-Intellectualism in Moral Psychology. Philosophy 87 (01):51-63.
    Jonathan Bennett, Nomy Arpaly, and others see in Huckleberry Finn's apparent praiseworthiness for not turning Jim in (even though this goes against his own moral judgments in the matter) a model for an improved, non-intellectualist approach to moral appraisal. I try to show – both on Aristotelian and on independent grounds – that these positions are fundamentally flawed. In the process, I try to show how Huck may be blameless for lacking what would have been a praiseworthy belief (that I (...)
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  8.  68
    James Montmarquet (1986). The Voluntariness of Belief. Analysis 46 (1):49 - 53.
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  9.  68
    James A. Montmarquet (2008). The Voluntariness of Virtue – and Belief. Philosophy 83 (3):373-390.
    This paper examines the relative voluntariness of three types of virtue: 'epistemic' virtues like open-mindedness; 'motivational' virtues like courage, and more robustly 'moral' virtues like justice. A somewhat novel conception of the voluntariness of belief is offered in terms of the limited, but quite real, voluntariness of certain epistemic virtues.
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  10.  44
    James A. Montmarquet (1982). Causal Deviancy and Multiple Intentions. Analysis 42 (2):106 - 110.
  11.  38
    James A. Montmarquet (2007). "Pure" Versus "Practical" Epistemic Justification. Metaphilosophy 38 (1):71–87.
    In this article I distinguish a type of justification that is "epistemic" in pertaining to the grounds of one's belief, and "practical" in its connection to what act(s) one may undertake, based on that belief. Such justification, on the proposed account, depends mainly on the proportioning of "inner epistemic virtue" to the "outer risks" implied by one's act. The resulting conception strikes a balance between the unduly moralistic conception of William Clifford and contemporary naturalist virtue theories.
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  12.  5
    James A. Montmarquet (2000). An “Internalist” Conception of Epistemic Virtue. In Guy Axtell (ed.), Knowledge, Belief, and Character: Readings in Virtue Epistemology. Rowman & Littlefield Publishers 135--148.
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  13.  76
    James Montmarquet (2008). Virtue and Voluntarism. Synthese 161 (3):393 - 402.
    My aim here is to characterize a certain type of ‘virtue approach’ to questions of responsibility for belief; then to explore the extent to which this is helpful with respect to one fundamental puzzle raised by the claims that we have, and that we do not have, voluntary control over our beliefs; and then ultimately to attempt a more exact statement of doxastic responsibility and, with it a plausible statement of ‘weak doxastic voluntarism.’.
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  14.  62
    James Montmarquet (1987). A First-Person Asymmetry. Analysis 47 (3):167 - 170.
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  15.  71
    James Montmarquet (1978). Actions and Bodily Movements. Analysis 38 (3):137 - 140.
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  16.  31
    James A. Montmarquet (2005). Epistemic Virtue, Religious Experience, and Belief. Faith and Philosophy 22 (4):469-481.
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  17.  49
    James A. Montmarquet (1995). Culpable Ignorance and Excuses. Philosophical Studies 80 (1):41-49.
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  18.  33
    James Montmarquet (1999). Zimmerman on Culpable Ignorance. Ethics 109 (4):842-845.
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  19.  32
    James A. Montmarquet (1982). On Doing Good: The Right and the Wrong Way. Journal of Philosophy 79 (8):439-455.
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  20.  15
    James A. Montmarquet (1985). Philosophical Foundations for Agrarianism. Agriculture and Human Values 2 (2):5-14.
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  21.  42
    James Montmarquet (2004). Review: Intellectual Virtue. [REVIEW] Mind 113 (452):791-794.
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  22. Mark Schroeder, Jonathan Way, Gregg Strauss, Tim Willenken, Matthew Talbert, Angela M. Smith, James A. Montmarquet, Nicole Hassoun, Virginia Held & Nicholas Wolterstorff (2012). 10. Robert S. Taylor, Reconstructing Rawls: The Kantian Foundations of Justice as Fairness Robert S. Taylor, Reconstructing Rawls: The Kantian Foundations of Justice as Fairness (Pp. 632-637). [REVIEW] Ethics 122 (3).
     
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  23.  13
    James A. Montmarquet (2002). Wallace's ‘Kantian’ Strawsonianism. [REVIEW] Philosophy and Phenomenological Research 64 (3):687–692.
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  24.  12
    James A. Montmarquet (1985). Epistemological Internalism. Southern Journal of Philosophy 23 (2):229-240.
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  25.  26
    James Montmarquet (2003). Review: Belief's Own Ethics. [REVIEW] Mind 112 (448):703-705.
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  26.  27
    James A. Montmarquet (2003). Review: Virtue Epistemology and Responsibility. [REVIEW] Mind 112 (445):178-181.
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  27.  8
    James Montmarquet (2011). Prometheus: Ayn Rand's Ethic of Creation. Journal of Ayn Rand Studies 11 (1):3 - 18.
    Like Prometheus, Ayn Rand's heroes would seem valuable much less for what they do for themselves, than for others. I argue, first, however, that the ethical scheme implied by her treatment of these figures is properly classed as neither "egoist" nor "altruist,"for the value invested by the creator in his creation eludes both views. A more satisfactory Randian ethic of creation, it becomes clear, must involve a distinction between Nietzschean "self-reverence" versus mere "self-interest" and, much more substantially, Aristotle's distinction between (...)
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  28.  7
    James A. Montmarquet (2003). Virtue Epistemology and Responsibility. Mind 112 (445):178-181.
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  29.  15
    James A. Montmarquet (2009). Jaspers, the Axial Age, and Christianity. American Catholic Philosophical Quarterly 83 (2):239-254.
    Karl Jaspers celebrates the “Axial Age” as marking a fundamental advance in humanity’s self-understanding, but rejects Christianity as “fettering” this new enlightenment to a notion of Jesus as the sole incarnation of the divine. Here I try to show that, relative to Jaspers’ own account of Existenz and especially of existential “foundering,” Jesus becomes distinctive in a way that Socrates, Buddha, and Confucius are not (even on Jaspers’ own accounts of these four “paradigmatic individuals”). I go on to show how, (...)
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  30.  14
    James A. Montmarquet (2012). Baehr , Jason . The Inquiring Mind: On Intellectual Virtue and Virtue Epistemology . Oxford: Oxford University Press, 2011. Pp. 235. $65.00 (Cloth). [REVIEW] Ethics 122 (3):590-594.
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  31.  9
    James A. Montmarquet (2012). In Search of James's Middle Path. Faith and Philosophy 29 (4):431-443.
    William James indicated a “middle path” according to which religious experience yields something like knowledge for the mystic, but not a kind that others, who do not share his experience, are compelled to accept. Such a middle way is initially appealing, but how is it to be developed? Here I suggest three leading ideas—the epistemic analogue of “agent-relative permissions,” the complementary relationship between the Jamesian virtues of bold exploration and sober caution, and the kind of special access the lover may (...)
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  32.  14
    James A. Montmarquet (1998). An Asymmetry Concerning Virtue and Vice. Canadian Journal of Philosophy 28 (2):149 - 159.
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  33. James Montmarquet (2003). Beliefs Own Ethics. Mind 112 (448):703-705.
     
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  34.  11
    James Montmarquet (2007). Planned Forgiveness. American Philosophical Quarterly 44 (3):285 - 296.
    My argument is that, strictly, forgiveness cannot be planned in advance in part because ’to plan to forgive when X happens’ is already to forgive (as long as one foresees X happening). I go on to argue that if one foresees that X would involve great moral harm to an innocent, it is clearly better to prevent X (if possible) and forgive without it. The main interest of these arguments is their bearing on certain Christian accounts of the atonement for (...)
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  35.  6
    James A. Montmarquet (1987). Agrarianism, Wealth, and Economics. Agriculture and Human Values 4 (2-3):47-52.
    Is it possible to avoid “the agrarian myth” while recognizing the genuine value—which is not necessarily the economic or monetary value—of agrarian pursuits? My answer is that such a recognition of genuine agrarian values is possible, but only if we recapture a lost sense of the value of productive activities generally.An impediment to this recognition, I maintain, is modern economics—both socialist and free market; one important means to it, the natural law philosophy of the eighteenth century French Physiocrats.
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  36. James A. Montmarquet (1982). Doing Good. Journal of Philosophy 79 (8):439-455.
  37.  12
    James Montmarquet (1982). Nagel on Motivation. Australasian Journal of Philosophy 60 (1):20 – 28.
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  38.  10
    James A. Montmarquet (1998). Linda Zagzebski, Virtues of the Mind:Virtues of the Mind. Ethics 108 (4):808-810.
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  39.  3
    James A. Montmarquet (2002). Review: Wallace's 'Kantian' Strawsonianism. [REVIEW] Philosophy and Phenomenological Research 64 (3):687 - 692.
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  40.  7
    James A. Montmarquet (1988). Castañeda on Agency. Philosophy and Phenomenological Research 48 (4):733-743.
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  41.  8
    James A. Montmarquet (1982). On the Explanatory Power of Some Metaethical Views. Journal of Value Inquiry 16 (4):249-257.
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  42.  7
    James A. Montmarquet (1982). Messing with Mother Nature: Fleck and the Omega Pill. Philosophical Studies 41 (3):407 - 419.
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  43.  2
    James A. Montmarquet (1998). Book ReviewsZagzebski, Linda. Virtues of the Mind. Cambridge: Cambridge University Press, 1996. Pp. 365. 64.95(Cloth); 19.95 (Paper). [REVIEW] In Stephen Everson (ed.), Ethics. Cambridge University Press 108--4.
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  44.  5
    James A. Montmarquet (1987). Justification: Ethical and Epistemic. Metaphilosophy 18 (3-4):186-199.
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  45. James A. Montmarquet (1987). Belief: Spontaneous and Reflective. Pacific Philosophical Quarterly 68 (2):94.
     
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  46. James Montmarquet (1992). ``Epistemic Virtue&Quot. In Jonathan Dancy & Ernest Sosa (eds.), A Companion of Epistemology. Oxford: Blackwell
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  47. James A. Montmarquet (1999). Hedonism. In Robert Audi (ed.), The Cambridge Dictionary of Philosophy. Cambridge University Press 2.
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  48. James A. Montmarquet (1991). Philosophy and Agrarianism. In Charles V. Blatz (ed.), Ethics and Agriculture: An Anthology on Current Issues in World Context. University of Idaho Press 181.
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  49. James A. Montmarquet & William H. Hardy (2000). Reflections an Anthology of African American Philosophy. Monograph Collection (Matt - Pseudo).