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  1.  14
    Mary Midgley (1983). Animals and Why They Matter. University of Georgia Press.
    Whether considering vegetarianism, women's rights, or the "humanity" of pets, this book goes to the heart of the question of why all animals matter.
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  2. Mary Midgley (2000). Biotechnology and Monstrosity: Why We Should Pay Attention to the "Yuk Factor". Hastings Center Report 30 (5):7-15.
    We find our way in the world partly by means of the discriminatory power of our emotions. The gut sense that something is repugnant or unsavory—the sort of feeling that many now have about various forms of biotechnology—sometimes turns out to be rooted in articulable and legitimate objections, which with time can be spelled out, weighed, and either endorsed or dismissed. But we ought not dismiss the emotional response at the outset as “mere feeling.”.
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  3.  73
    Mary Midgley (1995). Beast and Man: The Roots of Human Nature. Routledge.
    Philosophers have traditionally concentrated on the qualities that make human beings different from other species. In Beast and Man Mary Midgley, one of our foremost intellectuals, stresses continuities. What makes people tick? Largely, she asserts, the same things as animals. She tells us humans are rather more like other animals than we previously allowed ourselves to believe, and reminds us just how primitive we are in comparison to the sophistication of many animals. A veritable classic for our age, Beast and (...)
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  4. Dr Mary Midgley & Mary Midgley (2015). Wickedness. Routledge.
    To look into the darkness of the human soul is a frightening venture. Here Mary Midgley does so, with her customary brilliance and clarity. Midgley's analysis proves that the capacity for real wickedness is an inevitable part of human nature. This is not however a blanket acceptance of evil. Out of this dark journey she returns with an offering to us: an understanding of human nature that enhances our very humanity.
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  5.  48
    Mary Midgley (1979). Gene-Juggling. Philosophy 54 (210):439.
    Genes cannot be selfish or unselfish, any more than atoms can be jealous, elephants abstract or biscuits teleological. This should not need mentioning, but Richard Dawkins's book The Selfish Gene has succeeded in confusing a number of people about it, including Mr J. L. Mackie. What Mackie welcomes in Dawkins is a new, biological-looking kind of support for philosophic egoism. If this support came from Dawkins's producing important new facts, or good new interpretations of old facts, about animal life, this (...)
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  6. Mary Midgley (2014). Are You an Illusion? Routledge.
    Renowned philosopher Mary Midgley explores the remarkable gap that has opened up between our own understanding of our sense of our self and today's scientific orthodoxy that claims the self to be nothing more than an elaborate illusion. Bringing her formidable acuity and analytic skills to bear, she exposes some very odd claims and muddled thinking on the part of cognitive scientists and psychologists when it comes to talk about the self. Well-known philosophical problems in causality, subjectivity, empiricism, free will (...)
     
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  7.  53
    Mary Midgley (2003). The Myths We Live By. Routledge.
    Mary Midgley argues in her powerful new book that far from being the opposite of science, myth is a central part of it. In brilliant prose, she claims that myths are neither lies nor mere stories but a network of powerful symbols that suggest particular ways of interpreting the world.
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  8. Mary Midgley (2001). Science and Poetry. Routledge.
    "Midgley writes perceptively -- and beautifully -- about many things. But, in the end, it is the poetry, including the poetry of Midgley's prose, that makes the book worth reading." --Philip Clayton, Nature Science, according to the received wisdom of the day, can in the end answer any question we choose to put to it -- even the most fundamental questions about ourselves, our behavior and our cultures. Many go as far as to claim that science is all we need (...)
     
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  9. Mary Midgley (2014). The Solitary Self: Darwin and the Selfish Gene. Routledge.
    Renowned philosopher Mary Midgley explores the nature of our moral constitution to challenge the view that reduces human motivation to self-interest. Midgley argues cogently and convincingly that simple, one-sided accounts of human motives, such as the 'selfish gene' tendency in recent neo-Darwinian thought, may be illuminating but are always unrealistic. Such neatness, she shows, cannot be imposed on human psychology. She returns to Darwin's original writings to show how the reductive individualism which is now presented as Darwinism does not derive (...)
     
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  10. Mary Midgley (1997). Skimpole Unmasked. History of the Human Sciences 10 (4):92-96.
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  11.  5
    Mary Midgley (2002). Evolution as a Religion: Strange Hopes and Stranger Fears. Routledge.
    According to a profile in The Guardian , Mary Midgley is 'the foremost scourge of scientific pretensions in this country; someone whose wit is admired even by those who feel she sometimes oversteps the mark'. Considered one of Britain's finest philosophers, Midgley exposes the illogical logic of poor doctrines that shelter themselves behind the prestige of science. Always at home when taking on the high priests of evolutionary theory - Dawkins, Wilson and their acolytes - she has famously described evolution (...)
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  12.  58
    Mary Midgley (1992). Science as Salvation: A Modern Myth and its Meaning. Routledge.
    Science as Salvation discusses the high spiritual ambitions which tend to gather round the notion of science. Officially, science claims only the modest function of establishing facts. Yet people still hope for something much grander from it--namely, the myths by which to shape and support life in an increasingly confusing age. Our faith in science is abused by some scientists whose adolescent fantasies have spilled over into their professional lives. Salvation, immortality, mastery of the universe, humans without bodies, and intelligent (...)
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  13.  33
    Mary Midgley (1989). Wisdom, Information, and Wonder: What is Knowledge For? Routledge.
    InWisdom, Information and Wonder, Mary Midgley tackles the question at the root of our civilization: What is knowledge for?
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  14. Mary Midgley (2003). Heart and Mind: The Varieties of Moral Experience. Routledge.
    With a new introduction by the author. It is a book of superb spirit and style, more entertaining than a work of philosophy has any right to be.’ – Times Literary Supplement. Throughout our lives we are making moral choices. Some decisions simply direct our everyday comings and goings; others affect our individual destinies. How do we make those choices? Where does our sense of right and wrong come from, and how can we make more informed decisions? In clear, entertaining (...)
     
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  15. Mary Midgley (2005). The Owl of Minerva: A Memoir. Routledge.
    "Charming, interesting, thought-provoking and a great read." Rosalind Hursthouse The daughter of a pacifist rector who answered "No!" when his congregation asked him "Is everything in the bible true?", perhaps Mary Midgley was destined to become a philosopher. Yet few would have thought this inquisitive, untidy, nature-loving child would become "one of the sharpest critical pens in the west." This is her remarkable story. Probably the only philosopher to have been in Vienna on the eve of its invasion by Nazi (...)
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  16.  10
    Mary Midgley (1991). Can't We Make Moral Judgements? St. Martin's Press.
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  17.  34
    Mary Midgley (1994). The Ethical Primate: Humans, Freedom, and Morality. Routledge.
    In The Ethical Primate , Mary Midgley, 'one of the sharpest critical pens in the West' according to the Times Literary Supplement , addresses the fundamental question of human freedom. Scientists and philosophers have found it difficult to understand how each human-being can be a living part of the natural world and still be free. Midgley explores their responses to this seeming paradox and argues that our evolutionary origin explains both why and how human freedom and morality have come about.
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  18. Mary Midgley (2008). Evolution as a Religion. Filosoficky Casopis 56:129-133.
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  19.  10
    Mary Midgley (1984). Wickedness: A Philosophical Essay. Routledge & Kegan Paul.
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  20. Mary Midgley (1974). Utilitarianism; For and Against By J. J. C. Smart and Bernard Williams Cambridge University Press, 1973, 150 Pp., 80pUtilitarian Ethics By Anthony Quinton London: Macmillan Papermac, New Studies in Ethics Series, 1973, 117 Pp., 95PMorality. An Introduction to Ethics By Bernard Williams Harmondsworth: Penguin, 1973, 112 Pp., 30p. [REVIEW] Philosophy 49 (188):212-.
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  21.  47
    Mary Midgley (1984). Wickedness. Routledge.
    To look into the darkness of the human soul is a frightening venture. Here Mary Midgley does so, with her customary brilliance and clarity. Midgley's analysis proves that the capacity for real wickedness is an inevitable part of human nature. This is not however a blanket acceptance of evil. Out of this dark journey she returns with an offering to us: an understanding of human nature that enhances our very humanity.
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  22. R. G. Frey, Mary Midgley & Tom Regan (1985). Rights, Killing, and Suffering. Ethics 96 (1):192-195.
     
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  23.  20
    Mary Midgley (2011). Why The Idea Of Purpose Won't Go Away. Philosophy 86 (04):545-561.
    Biologists' current habit of explaining each feature of human life separately through its evolutionary function — its assumed tendency to enhance each individual's reproductive prospects — is unworkable. It also sits oddly with these scientists' official rejection of teleology, since it treats all life as a process which does have an aim, namely, to perpetuate itself. But that aim is empty because it is circular. If we want to understand the behaviour of living things (including humans) we have to treat (...)
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  24.  47
    Mary Midgley (2006). Dover Beach: Understanding the Pains of Bereavement. Philosophy 81 (2):209-230.
    Matthew Arnold, writing sadly of the receding Sea of Faith, gave his image a vast and deadly application —… The world, which seemsTo lie before us like a land of dreamsSo various, so beautiful, so new,Hath really neither joy, nor love, nor light,Nor certitude, nor peace, nor help for pain—.
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  25.  25
    Mary Midgley (1983). Selfish Genes and Social Darwinism. Philosophy 58 (225):365.
    Exchanging views in Philosophy with a two-year time-lag is getting rather like conversation with the Andromeda Nebula. I am distressed that my reply to Messrs Mackie and Dawkins, explaining what made me write so crossly about The Selfish Gene , has been so long delayed. Mr Mackie's sudden death in December 1981 adds a further dimension to this distress.
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  26.  2
    Diane Collinson & Mary Midgley (1983). Heart and Mind. Philosophical Quarterly 33 (133):410.
    First published in 1983. Routledge is an imprint of Taylor & Francis, an informa company.
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  27.  61
    Mary Midgley (1995). Zombies and the Turing Test. Journal of Consciousness Studies 2 (4):351-352.
    Why did the plan of using zombie manufacture as a means of studying consciousness ever seem plausible? Why does it impress so many people today? The immediate reason surely lies in fascination with the Turing Test -- the suggestion that computer programs would be proved to be conscious if they managed to carry on conversations in a way that made them seem conscious to a naive observer.
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  28.  22
    Mary Midgley (1999). Should We Let Them Go. In Francine L. Dolins (ed.), Attitudes to Animals: Views in Animal Welfare. Cambridge University Press 152--63.
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  29.  24
    Mary Midgley (1994). The End of Anthropocentrism? Royal Institute of Philosophy Supplement 36:103-112.
    Are human beings in some sense central to the cosmos? It used to seem obvious that they were. It seems less obvious now. But the idea is still powerful in our thinking, and it may be worth while asking just what it has meant.
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  30.  20
    Mary Midgley (2003). News Hound. The Philosophers' Magazine 21:6.
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  31.  23
    Mary Midgley (1992). Philosophical Plumbing. Royal Institute of Philosophy Supplement 33:139-151.
    Is philosophy like plumbing? I have made this comparison a number of times when I have wanted to stress that philosophising is not just grand and elegant and difficult, but is also needed. It is not optional. The idea has caused mild surprise, and has sometimes been thought rather undignified. The question of dignity is a very interesting one, and I shall come back to it at the end of this article. But first, I would like to work the comparison (...)
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  32.  43
    Mary Midgley (1996). Can Education Be Moral? Res Publica 2 (1):77-85.
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  33.  17
    Mary Midgley (1979). Brutality and Sentimentality. Philosophy 54 (209):385 - 389.
    The notion that concern for the feelings of animals is as such sentimental is rather a common one. I shall suggest that, in general, the charge of sentimentality can never be made to stick in this way merely because concern is directed towards one class of sentient beings rather than another. It rests on the motives and reasons for being concerned, not on the objects to which concern is directed. About animals, however, a special point arises which I must deal (...)
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  34.  14
    Mary Midgley (2005). The Essential Mary Midgley. Routledge.
    Feared and admired in equal measure, Mary Midgely has carefully, yet profoundly challenged many of the scientific and moral orthodoxies of the twentieth century. The Essential Mary Midgley collects for the first time the very best of this famous philosopher's work, described by the Financial Times as "commonsense philosophy of the highest order." This anthology includes carefully chosen selections from her best-selling books, including Wickedness, Beast and Man, Science and Poetry and The Myths We Live By . It provides a (...)
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  35.  8
    Mary Midgley (1984). De-Dramatizing Darwinism. The Monist 67 (2):200-215.
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  36.  8
    Mary Midgley (1993). "The Four-Leggeds, the Two-Leggeds, and the Wingeds": An Overview of Society and Animals, 1, 1. Society and Animals 1 (1):9-15.
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  37. Mary Midgley (2003). The Myths We Live By. Routledge.
    Mary Midgley argues in her powerful new book that far from being the opposite of science, myth is a central part of it. In brilliant prose, she claims that myths are neither lies nor mere stories but a network of powerful symbols that suggest particular ways of interpreting the world.
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  38.  15
    Mary Midgley (2011). Classifications in Contexts. Zygon 46 (1).
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  39. Mary Midgley (2002). Evolution as a Religion: Strange Hopes and Stranger Fears. Routledge.
    According to a profile in _The Guardian_, Mary Midgley is 'the foremost scourge of scientific pretensions in this country; someone whose wit is admired even by those who feel she sometimes oversteps the mark'. Considered one of Britain's finest philosophers, Midgley exposes the illogical logic of poor doctrines that shelter themselves behind the prestige of science. Always at home when taking on the high priests of evolutionary theory - Dawkins, Wilson and their acolytes - she has famously described evolution as (...)
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  40. Mary Midgley (2002). Wisdom, Information and Wonder: What is Knowledge For? Routledge.
    In this book one of Britain's leading philosophers tackles a question at the root of our civilisation: What is knowledge for? Midgley rejects the fragmentary and specialized way in which information is conveyed in the high-tech world, and criticizes conceptions of philosophy that support this mode of thinking.
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  41.  11
    Mary Midgley (2006). Dover Beach Revisited. Think 4 (12):69-74.
    Mary Midgley asks, ‘What do we mean when we say that things are real or illusory?’.
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  42. Dr Mary Midgley & Mary Midgley (2001). Wickedness. Routledge.
    To look into the darkness of the human soul is a frightening venture. Here Mary Midgley does so, with her customary brilliance and clarity. Midgley's analysis proves that the capacity for real wickedness is an inevitable part of human nature. This is not however a blanket acceptance of evil. Out of this dark journey she returns with an offering to us: an understanding of human nature that enhances our very humanity.
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  43.  31
    Mary Midgley (2011). Darwinism, Purpose and Meaning. Royal Institute of Philosophy Supplement 68 (68):193-201.
    Researchers report that people who are asked to give their reason for converting to Creationism often say that they have done so because they see it as the only possible alternative to ‘Darwinism’ – something which they find intolerable and equate with scientific atheism.
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  44.  45
    Mary Midgley (1996). One World, but a Big One. Journal of Consciousness Studies 3 (5-6):500-514.
    ‘Explanations’ are of various kinds. They vary with the needs that call for them. The current need to ‘explain consciousness’ expresses not only curiosity about its causes but a wider uncertainty about its place in the general scheme of things. For much of this century, naive dogmatic materialism suggested that consciousness is a trivial matter with effectively no place in the world. Yet the behaviourists’ attempt to ignore our experience altogether has not proved workable. Scientists are therefore now trying to (...)
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  45.  16
    Mary Midgley (1996). Sustainability and Moral Pluralism. Ethics and the Environment 1 (1):41 - 54.
    Discussions of environmental ethics, and of applied ethics generally, easily produce a sense of unreality. But they are not a luxury. Faced with a new and monstrous predicament, we do need new thinking. Enlightenment morality, on which we still largely rely, has had enormous merits, but it strongly tends towards egoism and social atomism. This makes it hard for us to think, as we now must, about larger wholes.
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  46.  6
    Mary Midgley (2002). How Real Are You? Think 1 (2):35.
    Has science shown that people are, in some sense, an illusion? According to Mary Midgley, that is precisely what some scientists now preach. Focusing particularly on a claim made by Richard Dawkins, she explains why she believes these scientists are making a serious mistake.
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  47.  13
    Mary Midgley (1999). Midgley on Murdoch. The Philosophers' Magazine 7:45-46.
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  48.  17
    Mary Midgley (1973). The Concept of Beastliness: Philosophy, Ethics and Animal Behaviour. Philosophy 48 (184):111 - 135.
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  49.  9
    Mary Midgley & Stephen R. L. Clark (1980). The Absence of a Gap Between Facts and Values. Aristotelian Society Supplementary Volume 54 (1):207 - 240.
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  50.  13
    Mary Midgley (2011). The Mythology of Selfishness. The Philosophers' Magazine 53:35-45.
    Darwin said that our social instincts are so crucial to our lives that they must have been strongly developed during evolution by means of group-selection. These instincts now ground our motives and shape the complexity of our lives. So the idea of deriving all our motivation from the single stem of “selfishness” is radically mistaken.
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