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Kai Nielsen [326]Kai E. Nielsen [1]
  1.  35
    Kai Nielsen (1973). Social Science and Hard Data. Philosophy and Social Criticism 1 (1):115-143.
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  2. Lawrence Blum, Claudia Card, Marilyn Friedman, Carol C. Gould, Mark S. Halfon, Virginia Held, Eva Feder Kittay, Leo Kittay, John W. Lango, Patricia S. Mann, Larry May, Diana T. Meyers, Kai Nielsen, Nel Noddings, Sara Ruddick, Michael Slote & Sue Weinberg (1998). Norms and Values: Essays on the Work of Virginia Held. Rowman & Littlefield Publishers.
    Virginia Held, best known for her landmark book Rights and Goods, has made an indelible mark on the fields of ethics, feminist philosophy, and social and political thought. Her impact on a generation of feminist thinkers is unrivaled and she has been at the forfront of discussions about the way in which an ethic of care can affect social and political matters. These new essays by leading contemporary philosophers range over all of these areas. While each stands alone, the essays (...)
     
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  3.  48
    Kai Nielsen (1982). Wittgensteinian Fideism. In Steven M. Cahn & David Shatz (eds.), International Journal for Philosophy of Religion. Oxford University Press 191-.
    Wittgenstein did not write on the philosophy of religion. But certain strands of his later thought readily lend themselves to what I call Wittgensteinian Fideism. There is no text that I can turn to for an extended statement of this position, but certain remarks made by Winch, Hughes, Malcolm, Geach, Cavell, Cameron and Coburn can either serve as partial statements of this position, or can be easily used in service of such a statement. Some of their contentions will serve as (...)
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  4. Kai Nielsen (1991). After the Demise of the Tradition: Rorty, Critical Theory, and the Fate of Philosophy. Westview Press.
  5. Marsha Hanen & Kai Nielsen (eds.) (1987). Science, Morality and Feminist Theory. University of Calgary Press.
     
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  6.  48
    Kai Nielsen (2007). There is No Dilemma of Dirty Hands. In Igor Primoratz (ed.), Politics and Morality. Palgrave Macmillan 1-7.
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  7. Kai Nielsen (1967). Is to Abandon Determinism to Withdraw From the Enterprise of Science? Philosophy and Phenomenological Research 28 (1):117-121.
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  8. Kai Nielsen (1990). Ethics Without God. Prometheus Books.
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  9.  27
    Kai Nielsen (1998). Naturalism and Religion. Philo 1 (1):45-62.
    There are, it is argued, conceptually and empirically adequate naturalistic explanations of religion that explain religion without explaining it away and without leaving out anything needed fully to comprehend religious phenomena. Moreover, naturalistic explanations arc sometimes also critiques of religion. This article concerns itself with a subspecies of such explanations through articulating and defending some naturalistic criticisms of the truth-claims of religion. The rationale is displayed for naturalistic thinkers going from truth-claim analyses to functional analyses and the central naturalistic explanations (...)
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  10.  11
    Kai Nielsen (1991). Rawls and the Socratic Ideal. Analyse & Kritik 13 (1):67-92.
    John Rawls's recommendation that political philosophy should be kept free of metaphysics has recently come under attack by Jean Hampton. According to her philosophy as a Socratic quest has to orient itself by radical probing and that unavoidingly involves us in metaphysical commitment. Non-Socratic philosophy in the later Rawls, she claims, reduces itself to a mere modus vivendi. In defending Rawls the article makes clear how Hampton underrates the method of reflective equilibrium. Rawls makes a rationally reconstructed use of the (...)
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  11. Kai Nielsen (1989). Autonomy, Equality and a Just Health Care System. International Journal of Applied Philosophy 4 (3):39-44.
  12. Kai Nielsen (1995). On Transforming Philosophy: A Metaphilosophical Inquiry. Westview Press.
    Since Rorty, the crisis of method and interests in philosophy has been at the forefront of metaphilosophy. In this book, Kai Nielsen, one of the most prominent critics of philosophy-as-usual, examines critically the most important claims made on behalf of philosophy. After rejecting as chimerical the ambitious claims of traditional, especially foundational, epistemology and metaphysics, he presents the case for a more modest view of what philosophy can accomplish.Nielsen insists that philosophy must be devoted to actual problems of real people (...)
     
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  13.  91
    Kai Nielsen (1989). A Moral Case for Socialism. Critical Review 3 (3-4):542-553.
    A moral case for socialism is made, eschewing efficiency arguments?as crucial as they are in other contexts. The best feasible models of socialism and capitalism are compared with respect to such fundamental values as well?being, rights, autonomy, equality and justice. It is argued that a feasible democratic socialism is superior in all these dimensions to even the best feasible forms of capitalism.
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  14.  1
    Kai Nielsen (1989). Why Be Moral? Prometheus Books.
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  15.  82
    Kai Nielsen (1979). Radical Egalitarian Justice. Social Theory and Practice 5 (2):209-226.
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  16.  99
    Kai Nielsen (1987). Can There Be Progress in Philosophy? Metaphilosophy 18 (1):1–30.
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  17.  29
    Kai Nielsen (1993). Relativism and Wide Reflective Equilibrium. The Monist 76 (3):316-332.
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  18.  94
    Kai Nielsen (1994). How to Proceed in Philosophy: Remarks After Habermas. Theoria 60 (2):99-128.
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  19.  96
    Kai Nielsen (1975). On the Diversity of Moral Beliefs. Philosophy and Social Criticism 2 (3):281-303.
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  20. Kai Nielsen (1977). Rationality, Needs and Politics: Remarks on Rationality as Emancipation and Enlightenment: Enlightenment is Man's Release From His Self-Incurred Tutelage. Philosophy and Social Criticism 4 (3):281-308.
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  21.  98
    Kai Nielsen (1989). Liberal and Socialist Egalitarianism. Philosophy and Social Criticism 15 (1):137-154.
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  22.  5
    Kai Nielsen (2005). Pragmatism as Atheoreticism: Richard Rorty. Contemporary Pragmatism 2 (1):1-34.
    This essay offers an account of Rorty's version of pragmatism after the so-called linguistic turn, including his attack on epistemology and metaphysics, his metaphilosophy, his theory of morality, and his political philosophy. Woven into this account of Rorty are some of the most important criticisms made of Rorty, and considerations about how Rorty has responded or could have responded.
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  23.  12
    Kai Nielsen (1999). Cosmopolitan Nationalism. The Monist 82 (3):446-468.
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  24. Kai Nielsen (1971). Contemporary Critiques of Religion. London,Macmillan.
     
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  25.  8
    Kai Nielsen (1976). On Philosophic Method. International Philosophical Quarterly 16 (3):349-368.
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  26.  29
    Kai Nielsen (1993). Analytical Marxism: A Form of Critical Theory. [REVIEW] Erkenntnis 39 (1):1 - 21.
  27.  83
    Kai Nielsen (1982). Egalitarianism, Socialism and Just Land Use. Philosophy and Social Criticism 9 (1):68-79.
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  28.  12
    Kai Nielsen (1972). A Note on Rationality. Journal of Critical Analysis 4 (1):16-19.
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  29.  7
    Kai Nielsen (1973). What Egoism Distortedly Asks. Journal of Critical Analysis 5 (1):1-2.
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  30.  42
    Kai Nielsen (1984). Why Should I Be Moral? Revisited. American Philosophical Quarterly 21 (1):81 - 91.
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  31. Jocelyne Couture & Kai Nielsen (2005). Cosmopolitanism and the Compatriot Priority Principle. In Gillian Brock & Harry Brighouse (eds.), The Political Philosophy of Cosmopolitanism. Cambridge University Press
     
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  32.  52
    Kai Nielsen (1998). Is Global Justice Impossible? Res Publica 4 (2):131-166.
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  33.  18
    Kai Nielsen (1993). Skeptical Remarks on the Scope of Philosophy. Social Theory and Practice 19 (2):117-160.
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  34.  61
    Kai Nielsen (1981). On Justifying Violence. Inquiry 24 (1):21 – 57.
    I discuss the justification of political violence even within democracies. I define ?violence? and indicate how its evaluative force sometimes has conceptually distorting effects. Though acts of violence are at least prima facie wrong, circumstances can arise where, even in democracies, some of them are morally justified. To establish this, three paradigm cases of non?revolutionary political violence are examined. The question is then discussed whether revolutionary violence is ever justified as a means of establishing or promoting human freedom and happiness. (...)
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  35.  22
    Kai Nielsen (1982). On Needing a Moral Theory: Rationality, Considered Judgements and the Grounding of Morality. Metaphilosophy 13 (2):97–116.
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  36.  6
    Kai Nielsen (1981). Probing Critical Theory. International Studies in Philosophy 13 (1):61-83.
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  37.  12
    Kai Nielsen (1993). Secession: The Case of Quebec. Journal of Applied Philosophy 10 (1):29-43.
  38. Kai Nielsen (1996). Naturalism Without Foundations. Prometheus Books.
     
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  39.  69
    Kai Nielsen (2003). Toward a Liberal Socialist Cosmopolitan Nationalism. International Journal of Philosophical Studies 11 (4):437 – 463.
    I explicate and defend a form of liberal socialist nationalism. It is also a nationalism which is cosmopolitan. Explication and explanation are crucially in order here, for it is not unreasonable to believe that 'cosmopolitan nationalism' and 'liberal socialist nationalism' and even 'liberal nationalism' are oxymoronic. Against that I argue that there is a straightforward understanding of these concepts and their relations to each other that does not have inconsistencies or even paradoxes. Liberal socialism properly understood goes well with cosmopolitanism (...)
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  40.  17
    Kai Nielsen (1996). An Un-Rortyan Defence of Rorty's Pragmatism. Inquiry 39 (1):71 – 95.
    An identification is made of the core metaphilosophical, philosophical, and intellectual history theses in Richard Rorty's pragmatism. Their rationale is displayed and it is argued that his metaphilosophical theses are very much dependent on certain of his non?metaphilosophical philosophical theses, most centrally his anti?representationalism. Questions emerge about the status and justification of these theses. Rorty, in his programmatic pronouncements, resists providing a vindication of them. Seeking to avoid what has been called performative contradictions, he regards it as sufficient to provide (...)
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  41.  58
    Kai Nielsen (1962). Conventionalism in Morals and the Appeal to Human Nature. Philosophy and Phenomenological Research 23 (2):217-231.
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  42.  48
    Kai Nielsen (1981). Marxism and Political Obligation. Journal of Social Philosophy 12 (1):1-3.
  43.  29
    Kai Nielsen (1985). Ideal and Non-Ideal Theory. International Journal of Applied Philosophy 2 (3):33-41.
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  44.  14
    Kai Nielsen (1978). Rationality as Emancipation and Enlightenment. International Studies in Philosophy 10:33-50.
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  45.  8
    Kai Nielsen (1988). The Tradition in Retreat. Grazer Philosophische Studien 31:195-200.
    The traditional ways in which philosophy is conceived are in retreat. Classical foundationalism, in both its epistemological and its semantical phrasing, not only rests on a mistake, its very self-image of philosophy is both presumptuous and unsound. Richard Rorty's work has done much to establish these things. Most of his critics have accepted his critique of classical foundationalism while continuing to espouse either some form of modest foundationalism or a coherentist naturalized epistemology. But in doing so they have, either explicitly (...)
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  46.  58
    Kai Nielsen (1961). Some Remarks on the Independence of Morality From Religion. Mind 70 (278):175-186.
    The author's thesis is that moral agency and determination of the good are independent of any divine will. he also proposes that morality cannot be based on religion, although a religious belief can be dependent on our own sense of good and bad, but only to the extent that moral understanding must be logically prior to any religious assent. (staff).
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  47.  45
    Kai Nielsen (2007). Metaphilosophy, Pragmatism and a Kind of Critical Theory: Kai Nielsen and Richard Rorty. Philosophical Papers 36 (1):119-150.
    Metaphilosophy is itself philosophy about philosophy. It is not something before or independent of philosophy. Both Kai Nielsen and Richard Rorty are deeply concerned (someone might say obsessively preoccupied) with metaphilosophy. They both are thoroughly historicist and contextualist resolutely rejecting any form of a transcendental or metaphysical turn. They argue against claims to absolute validity (as well as against absolutism in any form) and a natural order of reasons: some 'Reason' to which any rational agent must be committed. They both (...)
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  48.  13
    Kai Nielsen (1990). Wittgenstein, Wittgensteinians and the End of Philosophy. Grazer Philosophische Studien 38:1-34.
    The very enterprise of philosophy itself became problematical under Wittgenstein's probing. Rorty, extending Wittgenstein's conception and aligning certain prominent features of Wittgenstein's work with pragmatism, argues that philosophy is only problematic when taken as a disciplinary matrix. Where it is viewed as a non-disciplinary attempt to see how things hang together, it is unproblematic. But Wittgenstein himself in effect argues that philosophy in both senses is problematic even when the synthetic side is taken in a metaphysically innocuous way. This conception (...)
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  49.  43
    Kai Nielsen (1958). Is "Why Should I Be Moral?" An Absurdity? Australasian Journal of Philosophy 36 (1):25 – 32.
  50.  24
    Kai Nielsen (1982). Considered Judgements Again. Human Studies 5 (1):109 - 118.
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