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  1.  75
    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. 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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  3.  42
    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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  4. Joel J. Kupperman (1980). Vulgar Consequentialism. Mind 89 (355):321-337.
  5. 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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  6. Joel J. Kupperman (1971). Confucius and the Nature of Religious Ethics. Philosophy East and West 21 (2):189-194.
  7.  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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  8.  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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  9.  8
    Joel J. Kupperman (2003). Comfort, Hedonic Treadmills, and Public Policy. Public Affairs Quarterly 17 (1):17-28.
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  10.  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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  11.  38
    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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  12.  50
    Joel J. Kupperman (1981). A Case For Consequentialism. American Philosophical Quarterly 18 (October):305-313.
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  13.  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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  14. 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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  15. Joel J. Kupperman (2009). Virtue in Virtue Ethics. Journal of Ethics 13 (2-3):243-255.
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  16.  14
    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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  17.  47
    Joel J. Kupperman (1975). Art and Aesthetic Experience. British Journal of Aesthetics 15 (1):29-39.
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  18.  18
    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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  19.  23
    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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  20.  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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  21.  9
    Joel J. Kupperman (1966). Reasons In Support of Evaluations of Works of Art. The Monist 50 (2):222-236.
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  22.  10
    Joel J. Kupperman (2000). How Values Congeal Into Facts. Ratio 13 (1):37–53.
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  23.  21
    Joel J. Kupperman (1968). Confucius and the Problem of Naturalness. Philosophy East and West 18 (3):175-185.
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  24.  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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  25.  23
    Joel J. Kupperman (1978). Do We Desire Only Pleasure? Philosophical Studies 34 (4):451 - 454.
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  26.  6
    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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  27.  4
    Joel J. Kupperman (1996). Same-Kind Coincidence and the Ship of Theseus, Christopher Hughes. The Monist 79 (4).
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  28.  5
    Joel J. Kupperman (1972). Aesthetic Value. American Philosophical Quarterly 9 (3):259 - 264.
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  29.  9
    Joel J. Kupperman (1975). Precision in History. Mind 84 (335):374-389.
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  30.  11
    Joel J. Kupperman (1996). Axiological Realism. Philosophy 71 (276):185 - 203.
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  31.  9
    Joel J. Kupperman (1991). Ethics for Extraterrestrials. American Philosophical Quarterly 28 (4):311 - 320.
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  32.  2
    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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  33.  7
    Joel J. Kupperman (1992). Three Rival Versions of Moral Enquiry: Encyclopaedia, Genealogy, and Tradition, by Alasdair MacIntyre. Philosophy and Phenomenological Research 52 (3):737-740.
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  34.  9
    Joel J. Kupperman (1974). The Supra-Moral in Chinese Ethics. Journal of Chinese Philosophy 1 (2):153-160.
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  35.  11
    Joel J. Kupperman (1986). Reply to David Wong. Philosophy East and West 36 (3):283.
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  36.  10
    Joel J. Kupperman (1997). Felt and Unfelt Emotions: A Rejoinder to Dalgleish. Philosophical Psychology 10 (1):91.
  37.  11
    Joel J. Kupperman (1984). Investigations of the Self. Philosophy East and West 34 (1):37-51.
  38.  2
    Joel J. Kupperman (1988). Ethical Fallibility. Ratio 1 (1):33-46.
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  39.  8
    Joel J. Kupperman (1969). Nuance and Ethical Choice. Ethics 79 (2):105-114.
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  40.  6
    Joel J. Kupperman (2012). Half-Truths. Ratio 25 (2):148-163.
    Half-truths are statements that have some insight or truth in them, but do not amount to a final or definitive truth that all competent judges should be able to accept. Complete truth requires that the relevant interpretative structures can be taken for granted, and can be expected to be understood by all competent language users. Disciplines such as philosophy, history, and sociology do contain a small number of complete truths, concerning some logical relations or such matters as the year of (...)
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  41.  8
    Joel J. Kupperman (1979). Chisholm's View of Person and Object. Metaphilosophy 10 (1):62–73.
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  42.  6
    Joel J. Kupperman (1975). Realism Vs. Idealism. American Philosophical Quarterly 12 (3):199 - 210.
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  43.  6
    Joel J. Kupperman (1973). The Supra-Moral in Religious Ethics: The Case of Buddhism. Journal of Religious Ethics 1:65 - 71.
    Characteristically religious ethical systems consist of much more than a morality: that is, much more than judgments marked by serious societal pressure and the appropriateness in offenders of a sense of moral guilt. Religious ethics characteristically demands also control and modification of thoughts and desires. This supra-moral element is prominent in Buddhism, where it flourishes primarily in the "Samgha". The ethics of Buddhism can be understood only by means of a concept of the supra-moral.
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  44.  4
    Joel J. Kupperman (1978). Is the Nature of Physical Reality Unknowable? American Philosophical Quarterly 15 (2):99 - 105.
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  45.  7
    Joel J. Kupperman (1982). Value Judgments. Philosophy and Phenomenological Research 42 (4):506-518.
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  46.  3
    Joel J. Kupperman (1992). Book Reviews. [REVIEW] Mind 101 (401):160-162.
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  47.  2
    Joel J. Kupperman (1981). Confucian Ethics and Weakness of Will. Journal of Chinese Philosophy 8 (1):1-8.
  48.  2
    Joel J. Kupperman (1985). Francis Hutcheson: Morality and Nature. History of Philosophy Quarterly 2 (2):195 - 202.
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  49.  2
    Joel J. Kupperman (2005). A New Look at the Logic of the - Relation. Philosophy 80 (3):343.
    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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  50. Joel J. Kupperman (1995). Character. OUP Usa.
    Politicians, preachers, and ordinary people speak often of character; psychologists study `personality', used as a term of art with meanings close to `character'. Most ethical philosophers in the last two hundred years, on the other hand, have not had much to say about character. This book attempts to understand character and to refocus ethical philosophy so that character is central.
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