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  1. John R. Wright (2006). Common Morality. Teaching Philosophy 29 (1):60-62.
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  2. John R. Wright (2006). Moral Discourse, Pluralism, and Moral Cognitivism. Metaphilosophy 37 (1):92–111.
    In the face of pluralism, moral constructivists attempt to salvage cognitivism by separating moral and ethical issues. Divergence over ethical issues, which concern the good life, would not threaten moral cognitivism, which is based on identifying generalizable interests as worthy of defending, using reason. Yet this approach falters given the inability of the constructivist to provide us a sure path by which to discern generalizable interests in difficult cases. Still, even if this approach to constructivism fails, cognitivist aspirations may not (...)
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  3. John R. Wright (2005). Transcendence Without Reality. Philosophy 80 (3):361-384.
    Thomas Nagel has held that transcendence requires attaining a point of view stripped of features unique to our perspective. The aim of transcendence on this view is to get at reality as it is, independent of our contributions to it. I show this notion of transcendence to be incoherent, yet defend a contrasting notion of transcendence. As conceived here, transcendence does not require striving for an external, objective viewpoint on nature or looking at matters from someone else's or an impartial (...)
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  4. John R. Wright (2004). Ethical Formation. Teaching Philosophy 27 (3):279-281.
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  5. John R. Wright (2003). Latin American Thought. Teaching Philosophy 26 (4):394-396.
  6. Gaile Pohlhaus & John R. Wright (2002). Using Wittgenstein Critically: A Political Approach to Philosophy. Political Theory 30 (6):800-827.
  7. John R. Wright (2002). Conflicts of Value and the Political Ideal of Citizenship. Social Philosophy Today 18:167-181.
    In this paper, I take up Habermas’s recent writing on Rawls in Inclusion of the Other and focus on an example that Habermas discusses there, the Catholic stance on abortion. He brings in this example to question how such views could be rationally negotiated, under Rawls’s views of political liberalism, prior to arriving at an overlapping consensus. Habermas argues that Rawls must affirm the truth of moral constructivism in order to resolve the question of which conceptions of the good make (...)
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  8. John R. Wright (2001). Understanding Racism as an Ethical Ideology. Social Philosophy Today 17:217-231.
    To be fully understood, contemporary forms of racism must be grasped as ethical ideologies rooted in an independent system of value classification. Racism does not merely result from an intrusion of strategic action on communicative action, as discourse ethicists might argue. In contemporary racism, the minority group is seen as perversely incapable of developing a capacity for the behavior that would constitute just moral reciprocity as decided in the contractual situation. Their standing as members of the moral community is thereby (...)
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