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Profile: Michael DePaul (University of Notre Dame)
  1. Michael R. DePaul (2009). Ugly Analyses and Value. In Adrian Haddock, Alan Millar & Duncan Pritchard (eds.), Epistemic Value. Oup Oxford.
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  2. Michael R. Depaul & Stephen R. Grimm (2007). Review Essay on Jonathan Kvanvig's the Value of Knowledge and the Pursuit of Understanding. Philosophy and Phenomenological Research 74 (2):498–514.
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  3. Michael R. Depaul & Stephen R. Grimm (2007). The Value of Knowledge and the Pursuit of Understanding by Jonathan Kvanvig. Philosophy and Phenomenological Research 74 (2):498-514.
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  4. Michael R. DePaul (2004). Truth Consequentialism, Withholding and Proportioning Belief to the Evidence. Philosophical Issues 14 (1):91–112.
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  5. Michael R. DePaul & Linda Zagzebski (eds.) (2003). Intellectual Virtue: Perspectives From Ethics and Epistemology. Oxford University Press.
    The idea of a virtue has traditionally been important in ethics, but only recently has gained attention as an idea that can explain how we ought to form beliefs as well as how we ought to act. Moral philosophers and epistemologists have different approaches to the idea of intellectual virtue; here, Michael DePaul and Linda Zagzebski bring work from both fields together for the first time to address all of the important issues. It will be required reading for anyone working (...)
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  6. Michael R. DePaul (2002). A Half Dozen Puzzles Regarding Intrinsic Attitudinal Hedonism. Philosophy and Phenomenological Research 65 (3):629-635.
  7. Michael R. DePaul (2002). Critical Study: Goldman, Alvin I.Knowledge in a Social World. Noûs 36 (2):335–350.
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  8. Michael R. DePaul (2000). Linguistics is Not a Good Model for Philosophy. Southern Journal of Philosophy 38 (S1):113-120.
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  9. Michael R. DePaul (1998). Liberal Exclusions and Foundationalism. Ethical Theory and Moral Practice 1 (1):103-120.
    Certain versions of liberalism exclude from public political discussions the reasons some citizens regard as most fundamental, reasons having to do with their deepest religious, philosophical, moral or political views. This liberal exclusion of deep and deeply held reasons from political discussions has been controversial. In this article I will point out a way in which the discussion seems to presuppose a foundationalist conception of human reasoning. This is rather surprising, inasmuch as one of the foremost advocates of liberalism, John (...)
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  10. Michael R. DePaul & William Ramsey (eds.) (1998). Rethinking Intuition: The Psychology of Intuition and Its Role in Philosophical Inquiry. Rowman & Littlefield.
    Students and scholars in both fields will find this book to be of great value.
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  11. Michael R. DePaul (1993). Balance and Refinement: Beyond Coherence Methods of Moral Inquiry. Routledge.
    We all have moral beliefs. What if we are unsure about what to believe about a serious moral issue, or if one belief conflicts with another that we hold with equal conviction? When such conflicts and doubts occur, we try to make our beliefs cohere, and are forced to engage in a moral inquiry. Michael R. DePaul argues that we have to make our beliefs cohere, but that the current coherence methods are seriously flawed. Methods such as that which (...)
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  12. Michael R. Depaul (1993). Brink's Moral Realism and the Foundations of Ethics. [REVIEW] Philosophy and Phenomenological Research 53 (3):731-735.
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  13. Michael R. Depaul (1993). Moral Realism and the Foundations of Ethics. Philosophy and Phenomenological Research 53 (3):731-735.
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  14. Michael R. DePaul (1991). The Highest Moral Knowledge and the Truth Behind Internalism. Southern Journal of Philosophy 29 (S1):137-160.
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  15. Michael R. Depaul (1990). Critical Notice. Mind 99 (396):619 - 633.
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  16. Michael R. Depaul (1988). Argument and Perception: The Role of Literature in Moral Inquiry. Journal of Philosophy 85 (10):552-565.
  17. Michael R. DePaul (1988). Moral Statuses. Australasian Journal of Philosophy 66 (4):517 – 532.
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  18. Michael R. Depaul (1988). Naivete and Corruption in Moral Inquiry. Philosophy and Phenomenological Research 48 (4):619-635.
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  19. Michael R. Depaul (1988). The Problem of the Criterion and Coherence Methods in Ethics. Canadian Journal of Philosophy 18 (1):67 - 86.
    One merit claimed for john rawls's coherence method, Wide reflective equilibrium, Is that it transcends the traditional two tiered approach to moral inquiry according to which one must choose as one's starting points either particular moral judgments or general moral principles. The two tiered conception of philosophical method is not limited to ethics. The most detailed exposition of the conception can be found in r m chisholm's various discussions of the problem of the criterion. While chisholm's work has played a (...)
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  20. Michael R. Depaul (1987). Supervenience and Moral Dependence. Philosophical Studies 51 (3):425 - 439.
    One aim philosophers have in constructing moral theories is to identify the natural or non-Moral characteristics that make actions right or obligatory, Things good, Or persons virtuous. Yet we have no clear understanding of what it is for certain of a thing's non-Moral properties to be responsible for its moral properties. Given the recent interest in the concept of supervenience one might think that the dependence of moral on natural properties could be explained in terms of it. Unfortunately, None of (...)
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  21. Michael R. DePaul (1987). Two Conceptions of Coherence Methods in Ethics. Mind 96 (384):463-481.
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  22. Michael R. DePaul (1986). Reflective Equilibrium and Foundationalism. American Philosophical Quarterly 23 (1):59 - 69.
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  23. Michael R. DePaul (1981). The Rationality of Belief in God. Religious Studies 17 (3):343 - 356.
    The major purpose of Hans Kung's SOO-page book entitled Does God Exist? is to show that belief in the Christian God is rationally justifiable. Given the title, purpose and size of the book, I was surprised by many of the things the book does not contain. It gives little attention and offers no solution to the problem of evil; it deals briefly with the traditional proofs for God, devoting at most one page each to the cosmological, teleological, ontological and moral (...)
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