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Profile: John N. Williams (Singapore Management University)
  1. Heather Roberts & John Williams, Chapter 5 Constitutional Law.
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  2. John Williams, In Defence of an Argument for Evans's Principle 167.
    In this case (5) yields the result that A and D are I-related, but neither is I-related to B or C – the original person has two beginnings of existence. To get round this we need to add to (5)’s right-hand side the condition that there is no pair of distinct, simultaneously occurring person-stages u and v such that u is R-related to x and y and v is R-related to x and no pair of distinct, simultaneously occurring personstages u (...)
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  3. John Williams, Orwell and Huxley: Making Dissent Unthinkable.
    Neither novel should be read as predictions, the accuracy of which can be used to judge them. Rather, both attempt to portray what humanity could conceivably become. The authenticity of this conceivability is a necessary condition of the power of both works to raise central philosophical questions about the human condition. What is ethically wrong with control? How far can Man go in recreating himself? In what sense are these worlds anti-utopian? Are they really possible worlds? How credible are they (...)
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  4. John N. Williams, Moore's Paradox, Defective Interpretation, Justified Belief and Conscious Belieftheo_1073 221..248.
    In this journal, Hamid Vahid argues against three families of explanation of Mooreparadoxicality. The first is the Wittgensteinian approach; I assert that p just in case I assert that I believe that p. So making a Moore-paradoxical assertion involves contradictory assertions. The second is the epistemic approach, one committed to: if I am justified in believing that p then I am justified in believing that I believe that p. So it is impossible to have a justified omissive Mooreparadoxical belief. The (...)
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  5. John N. Williams & T. Brian Mooney (Forthcoming). The Confucian Filial Duty to Care (Xiao 孝) for Elderly Parents. In Janis Ozolins (ed.), Culture and Christianity in Dialogue. Springer.
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  6. John N. Williams & Neil Sinhababu (forthcoming). The Backward Clock, Truth-Tracking, and Safety. Journal of Philosophy.
    We present Backward Clock, an original counterexample to Robert Nozick’s truth-tracking analysis of propositional knowledge, which works differently from other putative counterexamples and avoids objections to which they are vulnerable. We then argue that four ways of analysing knowledge in terms of safety, including Duncan Pritchard’s, cannot withstand Backward Clock either.
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  7. John R. Williams (forthcoming). When Suffering is Unbearable: Physicians, Assisted Suicide, and Euthanasia. Journal of Palliative Care.
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  8. John Williams (2015). Distant Intimacy: Space, Drones, and Just War. Ethics and International Affairs 29 (1):93-110.
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  9. John Williams (2015). Does the Richness of the Few Benefit Us All? By Zygmunt Bauman. Pp. Viii, 101, Cambridge, Polity Press, 2013, £40.00/£9.99/£6.99 . The Locust Effect: Why the End of Poverty Requires the End of Violence. By Gary A. Haugen and Victor Boutros. Pp. Xxii, 346, Oxford University Press, 2014, £18.99. [REVIEW] Heythrop Journal 56 (3):486-487.
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  10. John Williams (2015). Ethics, Diversity, and World Politics: Saving Pluralism From Itself? Oup Oxford.
    This book offers a radical reformulation of the pluralist position in 'English School' theory, providing an account of world politics that is normatively progressive and rooted in the significance of multiple community membership to human lives.
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  11. John N. Williams (2015). Eliminativism, Dialetheism and Moore's Paradox. Theoria 81 (1):27-47.
    John Turri gives an example that he thinks refutes what he takes to be “G. E. Moore's view” that omissive assertions such as “It is raining but I do not believe that it is raining” are “inherently ‘absurd'”. This is that of Ellie, an eliminativist who makes such assertions. Turri thinks that these are perfectly reasonable and not even absurd. Nor does she seem irrational if the sincerity of her assertion requires her to believe its content. A commissive counterpart of (...)
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  12. John N. Williams (2015). Moore's Paradox in Thought: A Critical Survey. Philosophy Compass 10 (1):24-37.
    It is raining but you don’t believe that it is raining. Imagine silently accepting this claim. Then you believe both that it is raining and that you don’t believe that it is raining. This would be an ‘absurd’ thing to believe,yet what you believe might be true. Itmight be raining, while at the same time, you are completely ignorant of the state of the weather. But how can it be absurd of you to believe something about yourself that might be (...)
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  13. John N. Williams (2015). Moore’s Paradox in Speech: A Critical Survey. Philosophy Compass 10 (1):10-23.
    It is raining but you don’t believe that it is raining. Imagine accepting this claim. Then you are committed to saying ‘It is raining but I don’t believe that it is raining’. This would be an ‘absurd’ thing to claim or assert, yet what you say might be true. It might be raining, while at the same time, you are completely ignorant of the state of the weather. But how can it be absurd of you to assert something about yourself (...)
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  14. John N. Williams (2015). Not Knowing You Know: A New Objection to the Defeasibility Theory of Knowledge. Analysis 75 (2):213-217.
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  15. John N. Williams & Eric W. K. Tsang (2015). Classifying Generalization: Paradigm War or Abuse of Terminology? Journal of Information Technology 30 (1):18-19.
    Lee and Baskerville (2003) attempted to clarify the concept of generalization and classify it into four types. In Tsang and Williams (2012) we objected to their account of generalization as well as their classification and offered repairs. Then we proposed a classification of induction, within which we distinguished five types of generalization. In their (2012) rejoinder, they argue that their classification is compatible with ours, claiming that theirs offers a ‘new language.’ Insofar as we resist this ‘new language’ and insofar (...)
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  16. John R. Williams (2015). A History of Political Ideas: From Antiquity to the Middle Ages. By Philippe Nemo, Translated by Kenneth Casler. Pp. Ix, 665, Pittsburgh, PA, Duquesne University Press, 2013, $36.00. [REVIEW] Heythrop Journal 56 (3):467-469.
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  17. John R. Williams (2015). Just War: Authority, Tradition, and Practice. Edited by Anthony F. Lang Jr., Cian O'Driscoll, and John Williams. Pp. Viii, 328, Washington, DC, Georgetown University Press, 2013, $26.50. [REVIEW] Heythrop Journal 56 (3):509-511.
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  18. John R. Williams (2015). The Aesthetics and Ethics of Faith: A Dialogue Between Liberationist and Pragmatic Thought . By Christopher D. Tirres. Pp. Xi, 223, NY, Oxford University Press, 2014, $74.00. [REVIEW] Heythrop Journal 56 (4):715-715.
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  19. John R. Williams (2015). The Economy of Desire: Christianity and Capitalism in a Postmodern World . By Daniel M. Bell Jr. Pp. 224, Grand Rapids, MI, Baker Academic, 2012, $19.99. The Wound and the Blessing: Economics, Relationships and Happiness. By Luigino Bruni . Pp. Xxiv, 123, Hyde Park, NY, New City Press, 2012, £12.50. [REVIEW] Heythrop Journal 56 (3):484-486.
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  20. John N. Williams (2014). Moore's Paradox in Belief and Desire. Acta Analytica 29 (1):1-23.
    Is there a Moore’s paradox in desire? I give a normative explanation of the epistemic irrationality, and hence absurdity, of Moorean belief that builds on Green and Williams’ normative account of absurdity. This explains why Moorean beliefs are normally irrational and thus absurd, while some Moorean beliefs are absurd without being irrational. Then I defend constructing a Moorean desire as the syntactic counterpart of a Moorean belief and distinguish it from a ‘Frankfurt’ conjunction of desires. Next I discuss putative examples (...)
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  21. John N. Williams (2014). True Succession and Inheritance of Traditions: Looking Back on the Debate. Social Epistemology Review and Reply Collective 3 (9):15-19.
    Starting with my (1988) and largely continued by David Ruben’s instructive (2013a), a lively debate has occurred over how one is to analyze the concepts of true succession and membership of a tradition in order to identify the source of the intractability typically found in disputes in which two groups each claim that it, but not its rival, is in the tradition of some earlier group. This debate was initially between myself (2013a, 2013b) and Ruben (2013b, 2013c) but later involved (...)
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  22. John R. Williams (2014). Tradition, Rationality, and Virtue: The Thought of Alasdair MacIntyre. By Thomas D. D'Andrea. Pp. Xviii, 486, Aldershot, Hampshire, Ashgate, 2006, £60.00/$99.95. [REVIEW] Heythrop Journal 55 (1):147-148.
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  23. John Williams, Dominique Sprumont, Marie Hirtle, Clement Adebamowo & Paul Braunschweiger (2014). Consensus Standards for Introductory E-Learning Courses in Human Participants Research Ethics. Journal of Medical Ethics 40 (6):426-428.
    This paper reports the results of a workshop held in January 2013 to begin the process of establishing standards for e-learning programmes in the ethics of research involving human participants that could serve as the basis of their evaluation by individuals and groups who want to use, recommend or accredit such programmes. The standards that were drafted at the workshop cover the following topics: designer/provider qualifications, learning goals, learning objectives, content, methods, assessment of participants and assessment of the course. The (...)
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  24. John N. Williams (2013). David-Hillel Ruben’s 'Traditions and True Successors': A Critical Reply. Social Epistemology Review and Reply Collective 2 (7):40-45.
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  25. John N. Williams, Eliminativism, Williams' Principle and Evans' Principle.
  26. John N. Williams (2013). Further Reflection on True Successors and Traditions. Social Epistemology Review and Reply Collective 2 (9):12-16.
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  27. John N. Williams (2013). Moore's Paradox and the Priority of Belief Thesis. Philosophical Studies 165 (3):1117-1138.
    Moore’s paradox is the fact that assertions or beliefs such asBangkok is the capital of Thailand but I do not believe that Bangkok is the capital of Thailand or Bangkok is the capital of Thailand but I believe that Bangkok is not the capital of Thailand are ‘absurd’ yet possibly true. The current orthodoxy is that an explanation of the absurdity should first start with belief, on the assumption that once the absurdity in belief has been explained then this will (...)
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  28. John N. Williams (2013). The Completeness of the Pragmatic Solution to Moore's Paradox in Belief: A Reply to Chan. Synthese 190 (12):2457-2476.
    Moore’s paradox in belief is the fact that beliefs of the form ‘ p and I do not believe that p ’ are ‘absurd’ yet possibly true. Writers on the paradox have nearly all taken the absurdity to be a form of irrationality. These include those who give what Timothy Chan calls the ‘pragmatic solution’ to the paradox. This solution turns on the fact that having the Moorean belief falsifies its content. Chan, who also takes the absurdity to be a (...)
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  29. John R. Williams (2013). Placing Nature on the Borders of Religion, Philosophy and Ethics (Transcending Boundaries in Philosophy and Theology). Edited by Forrest Clingerman and Mark H. Dixon . Pp. Xiv, 224, Farnham, Surrey, Ashgate, 2011, £50.00. Turning Images in Philosophy, Science, & Religion: A New Book of Nature. Edited by Charles Taliaferro and Jil Evans . Pp. Xii, 256, Oxford University Press, 2011, £30.00/$50.00. The Singing Heart of the World: Creation, Evolution and Faith. By John Feehan. Pp. 204, Dublin, Columba Press, 2010, €14.99/£12.99. [REVIEW] Heythrop Journal 54 (4):706-708.
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  30. John R. Williams (2013). Religious Liberties: Anti‐Catholicism and Liberal Democracy in Nineteenth‐Century U.S. Literature and Culture (Imagining the Americas Series). By Elizabeth Fenton. Pp. Xi, 178, New York, Oxford University Press, 2011, $65.00. [REVIEW] Heythrop Journal 54 (6):1063-1064.
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  31. Ilya Farber, T. Brian Mooney, Mark Nowacki, Yoo Guan Tan & John N. Williams, Thinking Things Through: An Introduction to Analytical Skills.
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  32. Farber Ilya, Thomas Brian Mooney, Mark Nowacki, Yoo Guan Tan & John N. Williams, Thinking Things Through: An Introduction to Analytical Skills Second Edition.
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  33. Eric W. K. Tsang & John N. Williams (2012). Generalization and Induction: Misconceptions, Clarifications and a Classification of Induction. Management Information Systems Quarterly 36 (3):729-748.
    In “Generalizing Generalizability in Information Systems Research,” Lee and Baskerville try to clarify generalization and classify it into four types. Unfortunately, their account is problematic. We propose repairs. Central among these is our balance-of-evidence argument that we should adopt the view that Hume’s problem of induction has a solution, even if we do not know what it is. We build upon this by proposing an alternative classification of induction. There are five types of generalization: theoretical, within-population, cross-population, contextual, and temporal, (...)
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  34. John Williams (2012). Politics Most Unusual: Violence, Sovereignty and Democracy in the 'War on Terror'. Contemporary Political Theory 11 (1):e1 - e3.
  35. John N. Williams (2012). Moore-Paradoxical Assertion, Fully Conscious Belief and the Transparency of Belief. Acta Analytica 27 (1):9-12.
    I offer a novel account of the absurdity of Moore-paradoxical assertion in terms of an interlocutor’s fully conscious beliefs. This account starts with an original argument for the principle that fully conscious belief collects over conjunction. The argument is premised on the synchronic unity of consciousness and the transparency of belief.
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  36. John N. Williams (2012). Moore-Paradoxical Belief, Conscious Belief and the Epistemic Ramsey Test. Synthese 188 (2):231-246.
    Chalmers and Hájek argue that on an epistemic reading of Ramsey’s test for the rational acceptability of conditionals, it is faulty. They claim that applying the test to each of a certain pair of conditionals requires one to think that one is omniscient or infallible, unless one forms irrational Moore-paradoxical beliefs. I show that this claim is false. The epistemic Ramsey test is indeed faulty. Applying it requires that one think of anyone as all-believing and if one is rational, to (...)
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  37. John N. Williams & Eric W. K. Tsang, Generalization and Induction: More Misconceptions and Clarifications.
    In ‘Generalization and Induction: Misconceptions, Clarifications, and a Classification of Induction’, we comment on Lee and Baskerville’s paper ‘Generalizing Generalizability in Information Systems Research’, which attempts to clarify the concept of generalization and classify it into four types. Our commentary discusses the misconceptions in their paper and proposes an alternative classification of induction. Their response ‘Conceptualizing Generalizability: New Contributions and a Reply’ perpetuates their misconceptions and create new ones. The purpose of this rejoinder is to highlight the major problems both (...)
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  38. John R. Williams (2012). A Liberal Catholic Bioethics (Ethik in der Praxis/Practical Ethics Studien/Studies). By James F. Drane. Pp. 296, Berlin, Germany, LIT Verlag, 2010, € 24.90. [REVIEW] Heythrop Journal 53 (5):875-875.
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  39. John R. Williams (2012). Cosmopolitanism: A Philosophy for Global Ethics. By Stan van Hooft . Pp. V, 200, Stocksfield, Acumen, 2009, £50.00/£16.99. [REVIEW] Heythrop Journal 53 (5):901-902.
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  40. John R. Williams (2012). Chimeras, Hybrids and Interspecies Research: Politics and Policymaking. By Andrea L. Bonnicksen. Pp. Xiii, 166, Washington, DC, Georgetown University Press, 2009, $26.95. [REVIEW] Heythrop Journal 53 (5):873-874.
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  41. John R. Williams (2012). Driven From Home: Protecting the Rights of Forced Migrants. Edited by David Hollenbach, SJ . Pp. Viii, 287, Washington, DC, Georgetown University Press, 2010, $29.95. [REVIEW] Heythrop Journal 53 (3):533-534.
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  42. John R. Williams (2012). Exploitation and Developing Countries: The Ethics of Clinical Research. Edited by Jennifer S. Hawkins and Ezekiel J. Emanuel . Pp. 327, Princeton and Oxford, Princeton University Press, 2008, $14.95. [REVIEW] Heythrop Journal 53 (5):895-897.
  43. John R. Williams (2012). Ecological Hermeneutics: Biblical, Historical and Theological Perspectives. Edited by David G. Horrell , Cherryl Hunt , Christopher Southgate and Francesca Stavrakopoulou. Pp. Xii, 333, London, T & T Clark, 2010, £24.99. Ecological Awareness: Exploring Religion, Ethics and Aesthetics. Edited by Sigurd Bergmann and Heather Eaton [Studies in Religion and the Environment, Vol. 3]. Pp. Ii, 263, Berlin, Germany, LIT Verlag, 2011, €29.90. [REVIEW] Heythrop Journal 53 (5):898-900.
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  44. John R. Williams (2012). Gifts, Corruption, Philanthropy: The Ambiguity of Gift Practices in Business (Frontiers of Business Ethics 5). By Peter Verhezen. Pp. Xxi, 321, Bern, Peter Lang, 2009, €42.00/£42.00/$65.95. [REVIEW] Heythrop Journal 53 (5):888-889.
  45. John R. Williams (2012). Living the Truth: A Theory of Action (Moral Traditions Series). By Klaus Demmer, MSC. Translated by Brian McNeil. Pp. X, 164, Washington, DC, Georgetown University Press, 2010, $24.25. [REVIEW] Heythrop Journal 53 (4):707-708.
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  46. John R. Williams (2012). Market Complicity and Christian Ethics (New Studies in Christian Ethics 29). By Albino Barrera. Pp. Xii, 312, Cambridge, Cambridge University Press, 2011, £55.00/$88.00. [REVIEW] Heythrop Journal 53 (5):887-888.
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  47. John R. Williams (2012). Nature and Altering It. By Allen Verhey. Pp. X, 150, Grand Rapids, Michigan, Eerdmans, 2010, $15.00/£10.99. [REVIEW] Heythrop Journal 53 (5):877-878.
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  48. John R. Williams (2012). New Directions in Development Ethics: Essays in Honor of Denis Goulet. Edited by Charles K. Wilber and Amitava Krishna Dutt . Pp. Xv, 495, Notre Dame, IN, University of Notre Dame Press, 2010, $60.00. [REVIEW] Heythrop Journal 53 (5):895-895.
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  49. John R. Williams (2012). Philosophy of Love, Sex, and Marriage: An Introduction. By Raja Halwani. Pp. Viii, 334, New York, Routledge, 2010, $17.99. [REVIEW] Heythrop Journal 53 (5):881-882.
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  50. John R. Williams (2012). Trusting Doctors: The Decline of Moral Authority in American Medicine. By Jonathan B. Imber. Pp. Xix, 275, Princeton/Oxford, Princeton University Press, 2008, $17.95. [REVIEW] Heythrop Journal 53 (5):879-880.
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