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John Hare [22]John E. Hare [15]John Edmund Hare [1]
  1. Louise Antony, William Lane Craig, John Hare, Donald C. Hubin, Paul Kurtz, C. Stephen Layman, Mark C. Murphy, Walter Sinnott-Armstrong & Richard Swinburne (2009). Is Goodness Without God Good Enough?: A Debate on Faith, Secularism, and Ethics. Rowman & Littlefield Publishers.
    Is Goodness Without God Good Enough contains a lively debate between William Lane Craig and Paul Kurtz on the relationship between God and ethics, followed by seven new essays that both comment on the debate and advance the broader discussion of this important issue. Written in an accessible style by eminent scholars, this book will appeal to students and academics alike.
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  2.  12
    John Hare (2004). Is There an Evolutionary Foundation for Human Morality? In Phillip Clayton & Jeffrey Schloss (eds.), Evolution and Ethics: Human Morality in Biological and Religious Perspective. Wm. B. Eerdmans Publishing Co. 187--203.
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  3.  41
    John Hare (2000). Kant on Recognizing Our Duties As God's Commands. Faith and Philosophy 17 (4):459-478.
    Kant both says that we should recognize our duties as God’s commands, and objects to the theological version of heteronomy, ‘which derives morality from a divine and supremely perfect will’. In this paper I discuss how these two views fit together, and in the process I develop a notion of autonomous submission to divine moral authority. I oppose the ‘constitutive’ view of autonomy proposed by J. B. Schneewind and Christine Korsgaard. I locate Kant’s objection to theological heteronomy against the background (...)
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  4.  22
    John E. Hare (2013). Divine Command. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell
    Divine Command defends the thesis that what makes something morally obligatory is that God commands it, and what makes something morally forbidden is that God forbids it. John E. Hare successfully defends a version of divine command theory, but also shows that there is considerable overlap with some versions of natural law theory. Hare engages with a number of Christian theologians, most especially Karl Barth, and extends into a discussion of divine command within Judaism and Islam. The work concludes by (...)
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  5.  64
    John Hare (2011). Kant, The Passions, and The Structure of Moral Motivation. Faith and Philosophy 28 (1):54-70.
    This paper is an account of Kant’s view of the passions, and their place in the structure of moral motivation. The paper lays out the relations Kant sees be­tween feelings, inclinations, affects and passions, by looking at texts in Metaphysics of Morals, Religion within the Boundaries of Mere Reason, Anthropology, and Lectures on Education. Then it discusses a famous passage in Groundwork about sympathetic inclination, and ends by proposing two ways in which Kant thinks feelings and inclinations enter into moral (...)
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  6.  64
    John Hare (2011). Ethics and Religion: Two Kantian Arguments. Philosophical Investigations 34 (2):151-168.
    This paper describes and defends two arguments connecting ethics and religion that Kant makes in Religion within the Boundaries of Mere Reason. The first argument is that the moral demand is too high for us in our natural capacities, and God's assistance is required to bridge the resulting moral gap. The second argument is that because humans desire to be happy as well as to be morally good, morality will be rationally unstable without belief in a God who can bring (...)
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  7.  16
    John Hare (2000). Scotus on Morality and Nature. Medieval Philosophy and Theology 9 (1):15-38.
    This article is part of a larger project defending a version of divine command theory in ethics. What I am interested in from Scotus is that he combines such a theory with a view that grounds ethics in nature, especially human nature. In order to understand this combination, we need to start with his view of the two affections. Scotus takes from Anselm the idea that humans have in their will two basic affections (or intellectual appetites), what he calls the (...)
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  8.  21
    John Hare (2000). Review: Korsgaard, Creating the Kingdom of Ends. [REVIEW] Faith and Philosophy 17 (3):371-383.
  9. John P. Holdren, Paul R. Ehrlich, Anne Ehrlich, Gary Stahl, Berel Lang, Richard H. Popkin, Joseph Margolis, Patrick Morgan, John Hare, Russell Hardin, Richard A. Watson, Gregory S. Kavka, Jean Bethke Elshtain, Sidney Axinn, Terry Nardin, Douglas P. Lackey, Jefferson McMahan, Edmund Pellegrino, Stephen Toulmin, Dietrich Fischer, Edward F. McClennen, Louis Rene Beres, Arne Naess, Richard Falk & Milton Fisk (1986). Nuclear Weapons and the Future of Humanity: The Fundamental Questions. Rowman & Littlefield Publishers.
    The excellent quality and depth of the various essays make [the book] an invaluable resource....It is likely to become essential reading in its field.—CHOICE.
     
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  10.  35
    John Hare (2011). Morality Without God? Journal of Moral Philosophy 8 (3):476-478.
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  11. John Hare (2005). Kant on the Rational Instability of Atheism. In Andrew Dole & Andrew Chignell (eds.), God and the Ethics of Belief: New Essays in Philosophy of Religion. Cambridge University Press
  12.  6
    John Hare (1987). Commentary on Timothy J. Brennan, “Academic Disciplines and Representative Advocacy”. Business and Professional Ethics Journal 6 (1):56-62.
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  13.  33
    John Hare (2004). Review: An Essay on Divine Authority. [REVIEW] Mind 113 (450):375-379.
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  14.  15
    John Hare (1988). Έλευθεριότης in Aristotle's Ethics. Ancient Philosophy 8 (1):19-32.
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  15. John Hare (2007). Kant and Depravity. Philosophia Christi 9 (1):21-28.
  16.  7
    John Hare (1987). Aristotelian Justice and the Pull to Consensus. International Journal of Applied Philosophy 3 (3):37-49.
  17.  11
    John E. Hare (1984). Philosophy in the Legislative Process. International Journal of Applied Philosophy 2 (2):81-88.
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  18.  13
    John Hare (1994). Puffing Up the Capacity. Journal of Philosophical Research 19:75-88.
    This paper is about the failure of a particular strategy to overcome the problem of the gap between the moral demand and natural human capacities to meet that demand. The strategy is that of the optimist, who thinks that humans do in fact have the resources to empower themselves to Iive by the moral demand. A conspicuous optimist of this sort is Shelly Kagan, in his book The Limits of Morality. The optimist makes a counterfactual claim about morality: If all (...)
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  19.  23
    John Hare, Religion and Morality. Stanford Encyclopedia of Philosophy.
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  20.  17
    John E. Hare (2002). R. M. Hare: A Memorial Address. Utilitas 14 (3):306.
    My assigned task is to lay out the shape of my father's life and faith. This is daunting, but it is also a privilege because I loved him and admired him, and his life has been central in shaping my own. I am speaking also on behalf of my mother, my three sisters, Bridget, Louise and Ellie, and our children, Catherine and Andrew, Sam and Anisa, Hannah and Matty.
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  21.  7
    John Hare (2013). A Kantian Response to Jean Porter. Studies in Christian Ethics 26 (2):174-175.
  22.  11
    John Hare (1994). Review: Rossi & Wreen (Eds.), Kant's Philosophy of Religion Reconsidered. [REVIEW] Faith and Philosophy 11 (1):138-144.
  23.  5
    John Hare (2013). Philosophical Comments on Ahmed's Proposal. Studies in Christian Ethics 26 (2):184-185.
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  24.  14
    John Hare (2005). Review of Linda Zagzebski, Divine Motivation Theory. [REVIEW] Notre Dame Philosophical Reviews 2005 (2).
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  25. John E. Hare (2010). Goodness. In Charles Taliaferro & Chad V. Meister (eds.), The Cambridge Companion to Christian Philosophical Theology. Cambridge University Press
     
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  26.  3
    John R. Clarke, John H. Sorenson & John E. Hare (1980). The Limits of Paternalism in Emergency Care. Hastings Center Report 10 (6):20-22.
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  27. John E. Hare (2009). Pt. 2. Praecipue de Hominibus. The Supervenience of Goodness on Being. In Kevin Timpe & Eleonore Stump (eds.), Metaphysics and God: Essays in Honor of Eleonore Stump. Routledge
     
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  28.  1
    John E. Hare (1984). Law, Morality, and the Relations of States. Philosophical Books 25 (4):240-241.
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  29.  1
    John Hare (2004). An Essay on Divine Authority. Mind 113 (450):375-379.
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  30. John E. Hare (2010). A Companion to Philosophy of Religion (Second Edition). Wiley Blackwell.
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  31. John E. Hare (2010). Atonement, Justification, and Sanctification. In A Companion to Philosophy of Religion (Second Edition). Wiley Blackwell
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  32. John E. Hare (2008). God and Morality: A Philosophical History. Wiley-Blackwell.
    _God and Morality_ evaluates the ethical theories of four principle philosophers, Aristotle, Duns Scotus, Kant, and R.M. Hare. Uses their thinking as the basis for telling the story of the history and development of ethical thought more broadly Focuses specifically on their writings on virtue, will, duty, and consequence Concentrates on the theistic beliefs to highlight continuity of philosophical thought.
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  33. John E. Hare (2008). God and Morality: A Philosophical History. Wiley-Blackwell.
    _God and Morality_ evaluates the ethical theories of four principle philosophers, Aristotle, Duns Scotus, Kant, and R.M. Hare. Uses their thinking as the basis for telling the story of the history and development of ethical thought more broadly Focuses specifically on their writings on virtue, will, duty, and consequence Concentrates on the theistic beliefs to highlight continuity of philosophical thought.
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  34. John E. Hare (2007). God and Morality: A Philosophical History. Wiley-Blackwell.
    _God and Morality_ evaluates the ethical theories of four principle philosophers, Aristotle, Duns Scotus, Kant, and R.M. Hare. Uses their thinking as the basis for telling the story of the history and development of ethical thought more broadly Focuses specifically on their writings on virtue, will, duty, and consequence Concentrates on the theistic beliefs to highlight continuity of philosophical thought.
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  35. John E. Hare (2009). God and Morality: A Philosophical History. Wiley-Blackwell.
    _God and Morality_ evaluates the ethical theories of four principle philosophers, Aristotle, Duns Scotus, Kant, and R.M. Hare. Uses their thinking as the basis for telling the story of the history and development of ethical thought more broadly Focuses specifically on their writings on virtue, will, duty, and consequence Concentrates on the theistic beliefs to highlight continuity of philosophical thought.
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  36. John E. Hare (2015). God's Command. OUP Oxford.
    This work is an exploration of divine command theory, which is the theory that what makes something morally obligatory is that God commands it.
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  37. John E. Hare (2006). Prescriptive Realism. Philosophia Reformata 71 (1):14-30.
    In my book God’s Call1 I gave an historical account of the debate within twentieth century analytic philosophy between moral realism and expressivism. Moral realism is the view that moral properties like goodness or cruelty exist independently of our making judgements that things have such properties. Such judgements are, on this theory, objectively true when the things referred to have the specified properties and objectively false when they do not. Expressivism is the view that when a person makes a moral (...)
     
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