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Michael Smith [122]Michael B. Smith [18]Michael A. Smith [12]Michael P. Smith [6]
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Profile: Michael Smith (Alberta Vocational College - Calgary)
Profile: Michael Smith (Manchester Metropolitan University)
Profile: Michael Smith
Profile: Michael Smith (Aachen University of Technology)
Profile: Michael Smith
Profile: Michael Smith (Princeton University)
Profile: Michael B. Smith
  1. Michael Smith (1994). The Moral Problem. Blackwell.
    What is the Moral Problem? NORMATIVE ETHICS VS. META-ETHICS It is a common fact of everyday life that we appraise each others' behaviour and attitudes from ...
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  2. Michael Smith (2006). Moore on the Right, the Good, and Uncertainty. In Terry Horgan & Mark Timmons (eds.), Metaethics After Moore. Oxford University Press 2006--133.
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  3. Michael Smith, David Lewis & Mark Johnston (1989). Dispositional Theories of Value. Proceedings of the Aristotelian Society 63:89-174.
  4. Michael Smith (1987). The Humean Theory of Motivation. Mind 96 (381):36-61.
  5. Michael Smith (2003). Rational Capacities, Or: How to Distinguish Recklessness, Weakness, and Compulsion. In Sarah Stroud & Christine Tappolet (eds.), Weakness of Will and Practical Irrationality. Oxford: Clarendon Press 17-38.
  6.  10
    Michael Smith (forthcoming). Romance and Responsibility in Woody Allen’s “Manhattan”. Journal of Ethics:1-23.
    Reflection on the wrongs done by characters in Woody Allen’s romantic comedy “Manhattan” helps us get clear about the evidence required to judge them responsible and so liable to blame them for those wrongs. On the positive side, what is required is evidence that trust remains a possibility, despite the fact that they wrong, and this in turn requires evidence that the wrongdoer had, but failed to exercise, the capacity to do the right thing when they did that wrong. On (...)
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  7. Michael Smith (1995). Internal Reasons. Philosophy and Phenomenological Research 55 (1):109-131.
    The idea that there is such an analytic connection will hardly come as news. It amounts to no more and no less than an endorsement of the claim that all reasons are 'internal', as opposed to 'external', to use Bernard Williams's terms (Williams 1980). Or, to put things in the way Christine Korsgaard favours, it amounts to an endorsement of the 'internalism requirement' on reasons (Korsgaard 1986). But how exactly is the internalism requirement to be understood? What does it tell (...)
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  8.  94
    Michael Smith (2004). Ethics and the a Priori: Selected Essays on Moral Psychology and Meta-Ethics. Cambridge University Press.
    Over the last fifteen years, Michael Smith has written a series of seminal essays about the nature of belief and desire, the status of normative judgment, and the relevance of the views we take on both these topics to the accounts we give of our nature as free and responsible agents. This long awaited collection comprises some of the most influential of Smith's essays. Among the topics covered are: the Humean theory of motivating reasons, the nature of normative reasons, Williams (...)
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  9. Frank Jackson, Philip Pettit & Michael Smith (2000). Ethical Particularism and Patterns. In Brad Hooker & Margaret Olivia Little (eds.), Moral Particularism. Oxford University Press 79--99.
     
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  10. Philip Pettit & Michael Smith (1996). Freedom in Belief and Desire. Journal of Philosophy 93 (9):429-449.
  11. Michael Smith & Frank Jackson (2006). Absolutist Moral Theories and Uncertainty. Journal of Philosophy 103 (6):267-283.
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  12. Michael J. Smith (1998). Humanitarian Intervention: An Overview of the Ethical Issues. Ethics and International Affairs 12 (1):63–79.
    This essay analyzes the arguments justifying or opposing the notion of humanitarian intervention from realist and liberal perspectives and considers the difficulties of undertaking such interventions effectively and consistently.
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  13.  81
    Philip Pettit & Michael Smith (1990). Backgrounding Desire. Philosophical Review 99 (4):565-592.
    Granted that desire is always present in the genesis of human action, is it something on the presence of which the agent always reflects? I may act on a belief without coming to recognize that I have the belief. Can I act on a desire without recognizing that I have the desire? In particular, can the desire have a motivational presence in my decision making, figuring in the background, as it were, without appearing in the content of my deliberation, in (...)
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  14. Michael Smith (1997). In Defense of "the Moral Problem": A Reply to Brink, Copp, and Sayre-McCord. Ethics 108 (1):84-119.
  15. Michael Smith (2009). Desires, Values, Reasons, and the Dualism of Practical Reason. Ratio 22 (1):98-125.
    In On What Matters Derek Parfit argues that facts about reasons for action are grounded in facts about values and against the view that they are grounded in facts about the desires that subjects would have after fully informed and rational deliberation. I describe and evaluate Parfit's arguments for this value-based conception of reasons for action and find them wanting. I also assess his response to Sidgwick's suggestion that there is a Dualism of Practical Reason. Parfit seems not to notice (...)
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  16.  46
    Michael Smith (2003). Neutral and Relative Value After Moore. Ethics 113 (3):576-598.
  17. Michael A. Smith (1998). The Possibility of Philosophy of Action. In Jan Bransen & Stefaan Cuypers (eds.), Human Action, Deliberation and Causation. Kluwer Academic Publishers 17--41.
    This article was conceived as a sequel to “The Humean Theory of Motivation.” The paper addresses various challenges to the standard account of the explanation of intentional action in terms of desire and means-end belief, challenges that didn’t occur to me when I wrote “The Humean Theory of Motivation.” I begin by suggesting that the attraction of the standard account lies in the way in which it allows us to unify a vast array of otherwise diverse types of action explanation. (...)
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  18. Michael Smith, Frank Jackson & Graham Oppy (1994). Minimalism and Truth Aptness. Mind 103 (411):287 - 302.
    This paper, while neutral on questions about the minimality of truth, argues for the non-minimality of truth-aptness.
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  19.  48
    Michael Smith (1996). Normative Reasons and Full Rationality: Reply to Swanton. Analysis 56 (3):160–168.
  20.  96
    Frank Jackson & Michael Smith (eds.) (2005). The Oxford Handbook of Contemporary Philosophy. Oxford University Press.
    The Oxford Handbook of Contemporary Philosophy is the definitive guide to what's going on in this lively and fascinating subject. Jackson and Smith, themselves two of the world's most eminent philosophers, have assembled more than thirty distinguished scholars to contribute incisive and up-to-date critical surveys of the principal areas of research. The coverage is broad, with sections devoted to moral philosophy, social and political philosophy, philosophy of mind and action, philosophy of language, metaphysics, epistemology, and philosophy of the sciences. This (...)
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  21. Michael Smith (2002). Exploring the Implications of the Dispositional Theory of Value. Noûs 36 (s1):329 - 347.
  22. Jeanette Kennett & Michael Smith (1996). Frog and Toad Lose Control. Analysis 56 (2):63–73.
    It seems to be a truism that whenever we do something - and so, given the omnipresence of trying (Hornsby 1980), whenever we try to do something - we want to do that thing more than we want to do anything else we can do (Davidson 1970). However, according to Frog, when we have will power we are able to try not to do something that we ‘really want to do’. In context the idea is clearly meant to be that (...)
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  23. Michael Smith (1996). The Argument for Internalism: Reply to Miller. Analysis 56 (3):175–184.
    Alexander Miller objects to the argument for moral judgement internalism that I provide in _The Moral Problem. Miller's objection suggests a misunderstanding of the argument. In this reply I take the opportunity to restate the argument in slightly different terms, and to explain why Miller's objection betrays a misunderstanding.
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  24.  42
    Philip Pettit & Michael Smith (2006). External Reasons. In Cynthia Macdonald & Graham Macdonald (eds.), Mcdowell and His Critics. Blackwell Pub. 6--142.
  25.  72
    Michael Smith (2012). Four Objections to the Standard Story of Action (and Four Replies). Philosophical Issues 22 (1):387-401.
  26. Michael Smith (2010). On Normativity. Analysis 70 (4):715-731.
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  27.  84
    Daniel Stoljar & Michael Smith (2003). Is There a Lockean Argument Against Expressivism? Analysis 63 (1):76 - 86.
    It is sometimes suggested that expressivism in meta-ethics is to be criticized on grounds which do not themselves concern meta-ethics in particular, but which rather concern philosophy of language more generally. Frank Jackson and Philip Pettit (1998; see also Jackson and Pettit 1999, and Jackson 2001) have recently advanced a novel version of such an argument. They begin by noting that expressivism in its central form makes two claims—that ethical sentences are not truth evaluable, and that to assert an ethical (...)
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  28. Michael Smith (2007). Is There a Nexus Between Reasons and Rationality? Poznan Studies in the Philosophy of the Sciences and the Humanities 94 (1):279-298.
    When we say that a subject has attitudes that she is rationally required to have, does that entail that she has those attitudes for reasons? In other words, is there a deep nexus between being rational and responding to reasons? Many have argued that there is. For example, Derek Parfit tells us that 'to be rational is to respond to reasons '. But I am not so sure. I begin by considering this question in the domain of theoretical rationality. The (...)
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  29.  65
    Michael Smith (1994). Why Expressivists About Value Should Love Minimalism About Truth. Analysis 54 (1):1 - 11.
  30. Michael Smith (2009). Reasons with Rationalism After All. Analysis 69 (3):521-530.
    Kieran Setiya begins Reasons Without Rationalism by outlining and arguing for a schema in terms of which he thinks we best understand the nature of normative reasons for action. This is: " Reasons: The fact that p is a reason for A to ϕ just in case A has a collection of psychological states, C, such that the disposition to be moved to ϕ by C-and-the-belief-that-p is a good disposition of practical thought, and C contains no false beliefs. " As (...)
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  31. Jeanette Kennett & Michael Smith (1997). Synchronic Self-Control is Always Non-Actional. Analysis 57 (2):123–131.
  32. Michael Smith (2011). Deontological Moral Obligations and Non-Welfarist Agent-Relative Values. Ratio 24 (4):351-363.
    Many claim that a plausible moral theory would have to include a principle of beneficence, a principle telling us to produce goods that are both welfarist and agent-neutral. But when we think carefully about the necessary connection between moral obligations and reasons for action, we see that agents have two reasons for action, and two moral obligations: they must not interfere with any agent's exercise of his rational capacities and they must do what they can to make sure that agents (...)
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  33. Michael Smith (2010). Beyond the Error Theory. In Richard Joyce & Simon Kirchin (eds.), A World Without Values. Springer
    Mackie's argument for the Error Theory is described. Four ways of responding to Mackie's argument—the Instrumental Approach, the Universalization Approach, the Reasons Approach, and the Constitutivist Approach—are outlined and evaluated. It emerges that though the Constitutivist Approach offers the most promising response to Mackie's argument, it is difficult to say whether that response is adequate or not.
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  34.  89
    Michael Smith (2004). Instrumental Desires, Instrumental Rationality. Aristotelian Society Supplementary Volume 78 (1):93–109.
    The requirements of instrumental rationality are often thought to be normative conditions on choice or intention, but this is a mistake. Instrumental rationality is best understood as a requirement of coherence on an agent's non-instrumental desires and means-end beliefs. Since only a subset of an agent's means-end beliefs concern possible actions, the connection with intention is thus more oblique. This requirement of coherence can be satisfied either locally or more globally, it may be only one among a number of such (...)
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  35. Michael Smith (2001). The Incoherence Argument: Reply to Schafer-Landau. Analysis 61 (3):254–266.
    Russ Schafer-Landau’s ‘Moral judgement and normative reasons’ is admirably clear and to the point (Schafer-Landau 1999). He presents his own version of the argument for the practicality requirement on moral judgement – that is, for the claim that those who have moral beliefs are either motivated or practically irrational – that I gave in The Moral Problem (Smith 1994), and he then proceeds to identify several crucial problems. In what follows I begin by making some comments about his presentation of (...)
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  36.  87
    Michael Smith (2001). Some Not-Much-Discussed Problems for Non-Cognitivism in Ethics. Ratio 14 (2):93–115.
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  37.  62
    Michael Smith (2002). Evaluation, Uncertainty and Motivation. Ethical Theory and Moral Practice 5 (3):305-320.
    Evaluative judgements have both belief-like and desire-like features. While cognitivists think that they can easily explain the belief-like features, and have trouble explaining the desire-like features, non-cognitivists think the reverse. I argue that the belief-like features of evaluative judgement are quite complex, and that these complexities crucially affect the way in which an agent's values explain her actions, and hence the desire-like features. While one form of cognitivism can, it turns out that non-cognitivism cannot, accommodate all of these complexities. The (...)
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  38.  53
    Michael Smith (2003). Humeanism, Psychologism, and the Normative Story. [REVIEW] Philosophy and Phenomenological Research 67 (2):460–467.
    Jonathan Dancy’s Practical Reality is, I think, best understood as an attempt to undermine our allegiance to these two purported constitutive claims about action. If we must think that psychological states figure in the explanation of action then, according to Dancy, we should suppose that those psychological states are beliefs rather than desire-belief pairs. Dancy thus prefers pure cognitivism to Humeanism. But in fact he thinks that we have no business accepting any form of psychologism in the first place; no (...)
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  39.  56
    Michael Smith (2012). Agents and Patients, Or: What We Learn About Reasons for Action by Reflecting on Our Choices in Process‐of‐Thought Cases. Proceedings of the Aristotelian Society 112 (3):309-331.
    Can we draw substantive conclusions about the reasons for action agents have from premisses about the desires of their idealized counterparts? The answer is that we can. The argument for this conclusion is Rawlsian in spirit, focusing on the choices that our idealized counterparts must make simply in virtue of being ideal, and inferring from these choices the contents of the desires that they must have. It turns out that our idealized counterparts must have desires in which we ourselves figure (...)
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  40.  75
    Michael Smith & Daniel Stoljar (2003). Is There a Lockean Argument Against Expressivism? Analysis 63 (1):76–86.
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  41. Michael Smith (2003). Rational Capacities. In Sarah Stroud & Christine Tappolet (eds.), Weakness of Will and Varities of Practical Irrationality. Oxford University Press 17-38.
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  42. Michael Smith (2009). And Dearest Objection. In Ian Ravenscroft (ed.), Minds, Ethics, and Conditionals: Themes From the Philosophy of Frank Jackson. Oxford University Press 237.
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  43.  76
    Michael Smith (1994). Minimalism, Truth-Aptitude and Belief. Analysis 54 (1):21 - 26.
  44.  70
    Michael Smith (2009). Kinds of Consequentialism. In Ernest Sosa & Enrique Villanueva (eds.), Metaethics. Wiley Periodicals, Inc. 257-272.
  45. Michael Smith (2006). Is That All There Is? Journal of Ethics 10 (1-2):75 - 106.
    I take issue with two suggestions of Joel Feinberg's: first, that it is incoherent to suppose that human life as such is absurd, and, second, that a particular human life may be absurd and yet saved from being tragic by being fulfilled. I also argue that human life as such may well be absurd and I consider various responses to this.
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  46. Michael Smith & Geoffrey Sayre-McCord, Desires…and Beliefs…of One's Own.
    Much work in recent moral psychology attempts to spell out what it is for a desire to be an agent’s own, or, as it is often put, what it means for an agent to be identified with certain of her desires rather than others. The aim of such work varies. Some suggest that an account of what it is for a desire to be an agent’s own provides us with an account of what it is for an agent to value (...)
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  47.  12
    Michael Smith (1993). Objectivity and Moral Realism: On the Significance of the Phenomenology of Moral Experience. In John Haldane & Crispin Wright (eds.), Reality, Representation, and Projection. Oxford University Press 235-256.
  48.  84
    Michael Smith & Jada Twedt Strabbing (2010). Moral Obligation, Accountability, and Second-Personal Reasons. [REVIEW] Philosophy and Phenomenological Research 81 (1):237 - 245.
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  49. Michael Smith (2005). Meta-Ethics. In Frank Jackson & Michael Smith (eds.), The Oxford Handbook of Contemporary Philosophy. Oxford University Press 3--30.
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  50.  59
    Michael A. Smith (1997). A Theory of Freedom and Responsibility. In Garrett Cullity & Berys Gaut (eds.), Ethics and Practical Reason. Oxford University Press 293-317.
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