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Profile: Michael E. Zimmerman (University of Colorado, Boulder)
  1.  29
    Michael J. Zimmerman (2001). The Nature of Intrinsic Value. Rowman and Littlefield.
    At the heart of ethics reside the concepts of good and bad; they are at work when we assess whether a person is virtuous or vicious, an act right or wrong, a decision defensible or indefensible, a goal desirable or undesirable. But there are many varieties of goodness and badness. At their core lie intrinsic goodness and badness, the sort of value that something has for its own sake. It is in virtue of intrinsic value that other types of value (...)
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  2.  22
    Michael J. Zimmerman (2014). Ignorance and Moral Obligation. OUP Oxford.
    Michael J. Zimmerman explores whether and how our ignorance about ourselves and our circumstances affects what our moral obligations and moral rights are. He rejects objective and subjective views of the nature of moral obligation, and presents a new case for a 'prospective' view.
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  3. Michael J. Zimmerman (1996). The Concept of Moral Obligation. Cambridge University Press.
    The principal aim of this book is to develop and defend an analysis of the concept of moral obligation. The analysis is neutral regarding competing substantive theories of obligation, whether consequentialist or deontological in character. What it seeks to do is generate new solutions to a range of philosophical problems concerning obligation and its application. Amongst these problems are deontic paradoxes, the supersession of obligation, conditional obligation, prima facie obligation, actualism and possibilism, dilemmas, supererogation, and cooperation. By virtue of its (...)
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  4.  21
    Michael J. Zimmerman (2008). Living with Uncertainty: The Moral Significance of Ignorance. Cambridge University Press.
    Every choice we make is set against a background of massive ignorance about our past, our future, our circumstances, and ourselves. Philosophers are divided on the moral significance of such ignorance. Some say that it has a direct impact on how we ought to behave - the question of what our moral obligations are; others deny this, claiming that it only affects how we ought to be judged in light of the behaviour in which we choose to engage - the (...)
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  5. Michael J. Zimmerman (2002). Taking Luck Seriously. Journal of Philosophy 99 (11):553-576.
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  6.  32
    Michael J. Zimmerman (1988). An Essay on Moral Responsibility. Rowman & Littlefield.
    This superbly crafted account of the notion of moral responsibility and of its relations to freedom, control, ignorance, negligence, attempts, omissions, compulsion, mental disorders, virtues and vices, desert, and punishment fills that gap. The treatment of character and luck is particularly sophisticated and well-argued.
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  7. Michael J. Zimmerman (2011). The Immorality of Punishment. Broadview Press.
    It is hard to imagine a state functioning at all, let alone well, without having recourse to punishing those who break its laws. In The Immorality of Punishment, Michael Zimmerman argues not merely that our current practice of punishment is deplorable but that legal punishment itself is wrong, no matter its form. This astounding thesis is defended firstly by a sustained and compelling attack on the alternatives. Punishment is not justified by its role as a deterrent, because qua deterrent, we (...)
     
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  8.  12
    Michael J. Zimmerman (2016). Moral Responsibility and the Moral Community: Is Moral Responsibility Essentially Interpersonal? Journal of Ethics 20 (1-3):247-263.
    Many philosophers endorse the idea that there can be no moral responsibility without a moral community and thus hold that such responsibility is essentially interpersonal. In this paper, various interpretations of this idea are distinguished, and it is argued that no interpretation of it captures a significant truth. The popular view that moral responsibility consists in answerability is discussed and dismissed. The even more popular view that such responsibility consists in susceptibility to the reactive attitudes is also discussed, and it (...)
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  9. Michael J. Zimmerman (1997). Moral Responsibility and Ignorance. Ethics 107 (3):410-426.
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  10. Michael J. Zimmerman (1987). Luck and Moral Responsibility. Ethics 97 (2):374-386.
    The following argument is addressed: (1) a person is morally responsible for an event's occurring only if that event's occurring was not a matter of luck; (2) no event is such that its occurring is not a matter of luck; therefore, (3) no event is such that someone is morally responsible for its occurring. Two notions of control are distinguished: restricted and complete. (2) is shown false on the first interpretation, (1) on the second. The discussion involves a distinction between (...)
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  11.  22
    Michael J. Zimmerman (2010). Moral Luck. Canadian Journal of Philosophy 36 (4):585-608.
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  12. Michael J. Zimmerman (2011). The Immorality of Punishment. Broadview Press.
    In _The Immorality of Punishment_ Michael Zimmerman argues forcefully that not only our current practice but indeed any practice of legal punishment is deeply morally repugnant, no matter how vile the behaviour that is its target. Despite the fact that it may be difficult to imagine a state functioning at all, let alone well, without having recourse to punishing those who break its laws, Zimmerman makes a timely and compelling case for the view that we must seek and put into (...)
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  13. Michael J. Zimmerman (2006). Is Moral Obligation Objective or Subjective? Utilitas 18 (4):329-361.
    Many philosophers hold that whether an act is overall morally obligatory is an ‘objective’ matter, many that it is a ‘subjective’ matter, and some that it is both. The idea that it is or can be both may seem to promise a helpful answer to the question ‘What ought I to do when I do not know what I ought to do?’ In this article, three broad views are distinguished regarding what it is that obligation essentially concerns: the maximization of (...)
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  14. Michael E. Zimmerman (2004). Environmental Philosophy From Animal Rights to Radical Ecology.
     
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  15. Michael J. Zimmerman (2007). The Good and the Right. Utilitas 19 (3):326-353.
    T. M. Scanlon has revived a venerable tradition according to which something's being good consists in its being such that there is a reason to respond positively towards it. He has presented novel arguments for this thesis. In this article, I first develop some refinements of the thesis with a view to focusing on intrinsic value in particular, then discuss the relation between the thesis and consequentialism, then critically examine Scanlon's arguments for the thesis, and finally turn to the question (...)
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  16. Michael J. Zimmerman (2006). Moral Luck: A Partial Map. Canadian Journal of Philosophy 36 (4):585-608.
  17.  1
    Michael E. Zimmerman (1990). Heidegger's Confrontation with Modernity: Technology, Politics, and Art. Indiana University Press.
    "Writing in a lively and refreshingly clear American English, Zimmerman provides an uncompromisingly honest and judicious account... of Heidegger’s views on technology and his involvement with National Socialism.... One of the most important books on Heidegger in recent years." —John D. Caputo "... superb... " —Thomas Sheehan, The New York Review of Books "... thorough and complex... " —Choice "... excellent guide to Heidegger as eco-philosopher." —Radical Philosophy "... engrossing, rich in substance... makes clear Heidegger's importance for the issue of (...)
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  18. Michael J. Zimmerman, Intrinsic Vs. Extrinsic Value. Stanford Encyclopedia of Philosophy.
    Intrinsic value has traditionally been thought to lie at the heart of ethics. Philosophers use a number of terms to refer to such value. The intrinsic value of something is said to be the value that that thing has “in itself,” or “for its own sake,” or “as such,” or “in its own right.” Extrinsic value is value that is not intrinsic.
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  19. Kris McDaniel, Jason R. Raibley, Richard Feldman & Michael J. Zimmerman (eds.) (2005). The Good, the Right, Life And Death: Essays in Honor of Fred Feldman. Ashgate.
  20.  40
    Toni Rønnow-Rasmussen & Michael J. Zimmerman (eds.) (2005). Recent Work on Intrinsic Value. Springer.
    Recent Work on Intrinsic Value brings together for the first time many of the most important and influential writings on the topic of intrinsic value to have appeared in the last half-century. During this period, inquiry into the nature of intrinsic value has intensified to such an extent that at the moment it is one of the hottest topics in the field of theoretical ethics. The contributions to this volume have been selected in such a way that all of the (...)
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  21. Michael E. Zimmerman (2011). Last Man or Overman? Transhuman Appropriations of a Nietzschean Theme. Hedgehog Review 13 (2):31-44.
    To what extent can Nietzsche's idea of the Overman be used in connection with transhumanist notions of highly advanced humans and even posthumans?
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  22.  27
    Michael J. Zimmerman (1997). A Plea for Accuses. American Philosophical Quarterly 34 (2):229 - 243.
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  23. Michael J. Zimmerman (2009). Understanding What's Good for Us. Ethical Theory and Moral Practice 12 (4):429 - 439.
    The ancient question of what a good life consists in is currently the focus of intense debate. There are two aspects to this debate: the first concerns how the concept of a good life is to be understood; the second concerns what kinds of life fall within the extension of this concept. In this paper, I will attend only to the first, conceptual aspect and not to the second, substantive aspect. More precisely, I will address the preliminary, underlying question of (...)
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  24.  53
    Michael E. Zimmerman (1987). Feminism, Depp Ecology, and Environmental Ethics. Environmental Ethics 9 (1):21-44.
    Deep ecologists have criticized reform environmentalists for not being sufficiently radical in their attempts to curb human exploitation of the nonhuman world. Ecofeminists, however, maintain that deep ecologists, too, are not sufficiently radical, for they have neglected the cmcial role played by patriarchalism in shaping the cultural categories responsible for Western humanity’s domination of Nature. According to eco-feminists, only by replacing those categories-including atomism, hierarchalism, dualism, and androcentrism - can humanity learn to dweIl in harmony with nonhuman beings. After reviewing (...)
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  25.  73
    Michael E. Zimmerman (2008). The Singularity: A Crucial Phase in Divine Self-Actualization? Cosmos and History: The Journal of Natural and Social Philosophy 4 (1-2):347-370.
    Ray Kurzweil and others have posited that the confluence of nanotechnology, artificial intelligence, robotics, and genetic engineering will soon produce posthuman beings that will far surpass us in power and intelligence. Just as black holes constitute a ldquo;singularityrdquo; from which no information can escape, posthumans will constitute a ldquo;singularity:rdquo; whose aims and capacities lie beyond our ken. I argue that technological posthumanists, whether wittingly or unwittingly, draw upon the long-standing Christian discourse of ldquo;theosis,rdquo; according to which humans are capable of (...)
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  26. Peder Anker, Per Ariansen, Alfred J. Ayer, Murray Bookchin, Baird Callicott, John Clark, Bill Devall, Fons Elders, Paul Feyerabend, Warwick Fox, William C. French, Harold Glasser, Ramachandra Guha, Patsy Hallen, Stephan Harding, Andrew Mclaughlin, Ivar Mysterud, Arne Naess, Bryan Norton, Val Plumwood, Peter Reed, Kirkpatrick Sale, Ariel Salleh, Karen Warren, Richard A. Watson, Jon Wetlesen & Michael E. Zimmerman (1999). Philosophical Dialogues: Arne Naess and the Progress of Philosophy. Rowman & Littlefield Publishers.
    The volume documents, and makes an original contribution to, an astonishing period in twentieth-century philosophy—the progress of Arne Naess's ecophilosophy from its inception to the present. It includes Naess's most crucial polemics with leading thinkers, drawn from sources as diverse as scholarly articles, correspondence, TV interviews and unpublished exchanges. The book testifies to the skeptical and self-correcting aspects of Naess's vision, which has deepened and broadened to include third world and feminist perspectives. Philosophical Dialogues is an essential addition to the (...)
     
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  27.  98
    Michael J. Zimmerman (2010). Responsibility, Reaction, and Value. Journal of Ethics 14 (2):103-115.
    Many writers accept the following thesis about responsibility: (R) For one to be responsible for something is for one to be such that it is fitting that one be the object of some reactive attitude with respect to that thing. This thesis bears a striking resemblance to a thesis about value that is also accepted by many writers: (V) For something to be good (or neutral, or bad) is for it to be such that it is fitting that it be (...)
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  28.  43
    Michael J. Zimmerman (1985). Sharing Responsibility. American Philosophical Quarterly 22 (2):115 - 122.
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  29. Michael J. Zimmerman (2007). Feldman on the Nature and Value of Pleasure. [REVIEW] Philosophical Studies 136 (3):425 - 437.
  30. Michael E. Zimmerman (1996). [Book Review] Contesting Earth's Future, Radical Ecology and Postmodernity. [REVIEW] Ethics 106 (3):650-653.
    Radical ecology typically brings to mind media images of ecological activists standing before loggers' saws, staging anti-nuclear marches, and confronting polluters on the high seas. Yet for more than twenty years, the activities of organizations such as the Greens and Earth First! have been influenced by a diverse, less-publicized group of radical ecological philosophers. It is their work—the philosophical underpinnings of the radical ecological movement—that is the subject of _Contesting Earth's Future_. The book offers a much-needed, balanced appraisal of radical (...)
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  31.  59
    Michael J. Zimmerman (2009). Responsibility and Awareness. Philosophical Books 50 (4):248-261.
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  32. Michael E. Zimmerman (1977). Heidegger and Nietzsche on Authentic Time. Philosophy and Social Criticism 4 (3):239-264.
  33. Michael E. Zimmerman (1984). Eclipse of the Self: The Development of Heidegger's Concept of Authenticity. International Journal for Philosophy of Religion 16 (2):187-188.
     
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  34. Michael J. Zimmerman (2011). The Immorality of Punishment. Broadview Press.
    In _The Immorality of Punishment_ Michael Zimmerman argues forcefully that not only our current practice but indeed any practice of legal punishment is deeply morally repugnant, no matter how vile the behaviour that is its target. Despite the fact that it may be difficult to imagine a state functioning at all, let alone well, without having recourse to punishing those who break its laws, Zimmerman makes a timely and compelling case for the view that we must seek and put into (...)
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  35.  9
    Michael E. Zimmerman (1983). Toward a Heideggerean Ethos for Radical Environmentalism. Environmental Ethics 5 (2):99-131.
    Recently several philosophers have argued that environmental reform movements cannot halt humankind’s destruction of the biosphere because they still operate within the anthropocentric humanism that forms the root of the ecological crisis. According to “radical” environmentalists, disaster can be averted only if we adopt a nonanthropocentric understanding of reality that teaches us to live harmoniouslyon the Earth. Martin Heidegger agrees that humanism leads human beings beyond their proper limits while forcing other beings beyond their limits as weIl. The doctrine of (...)
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  36.  59
    Michael J. Zimmerman (1986). Negligence and Moral Responsibility. Noûs 20 (2):199-218.
  37. Michael J. Zimmerman (2006). On the Fulfillment of Moral Obligation. Ethical Theory and Moral Practice 9 (5):577-597.
    This paper considers three general views about the nature of moral obligation and three particular answers concerning the following question: if on Monday you lend me a book that I promise to return to you by Friday, what precisely is my obligation to you and what constitutes its fulfillment? The example is borrowed from W.D. Ross, who in The Right and the Good proposed what he called the Objective View of obligation, from which he inferred what is here called the (...)
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  38.  53
    Michael J. Zimmerman (2004). Another Plea for Excuses. American Philosophical Quarterly 41 (3):259 - 266.
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  39.  55
    Michael J. Zimmerman (1995). Actions and Events. Journal of Philosophical Research 20:585-594.
    Kent Bach has argued that certain traditional problems of action theory (conceming the individuation of actions, their timing, their location, and the manner in which they enter into causal relations) arise only on the supposition that actions are events, and he has argued further that actions are not events. In this paper these arguments are examined and rejected.
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  40.  25
    Michael J. Zimmerman (1987). Remote Obligation. American Philosophical Quarterly 24 (2):199 - 205.
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  41.  53
    Michael J. Zimmerman (1999). Virtual Intrinsic Value and the Principle of Organic Unities. Philosophy and Phenomenological Research 59 (3):653-666.
    This paper argues that Moore's principle of organic unities is false. Advocates of the principle have failed to take note of the distinction between actual intrinsic value and virtual intrinsic value. Purported cases of organic unities, where the actual intrinsic value of a part of a whole is allegedly defeated by the actual intrinsic value of the whole itself, are more plausibly seen as cases where the part in question has no actual intrinsic value but instead a plurality of merely (...)
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  42.  35
    Michael Zimmerman (1979). Marx and Heidegger on the Technological Domination of Nature. Philosophy Today 23 (2):99-112.
    Marx and heidegger agree that capitalism turns everything into a commodity for economic exploitation. Unlike marx, However, Heidegger regards both capitalism and communism as instances of human subjectivism: the attitude that man is the measure of all things, And that everything is an object to be dominated by the human subject. Capitalist man dominates nature (including man) individually; communist man does so collectively. Marx, Unfortunately, Was taken in by hegel's anthropocentric view of history, And had an unwavering faith in the (...)
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  43.  15
    Michael J. Zimmerman (2005). The Relevance of Risk to Wrongdoing. In Kris McDaniel, Jason R. Raibley, Richard Feldman & Michael J. Zimmerman (eds.), The Good, the Right, Life And Death: Essays in Honor of Fred Feldman. Ashgate
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  44. Michael E. Zimmerman (1982). The Eclipse of the Self: The Development of Heidegger's Concept of Authenticity. Religious Studies 18 (3):401-402.
     
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  45.  30
    Michael J. Zimmerman (2015). The Immorality of Punishment: A Reply to Levy. Criminal Law and Philosophy 9 (1):113-122.
    It is gratifying to me, though perhaps it will be disappointing to you, to discover that Neil Levy and I agree on much of what to say about the morality of punishment. His summary of the contents of The Immorality of Punishment is both generous and, for the most part, accurate, and the concerns that he raises are certainly reasonable. In what follows, I will address what I take to be the most significant of these concerns.IAs Levy notes, in the (...)
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  46.  40
    Michael J. Zimmerman (1990). Where Did I Go Wrong? Philosophical Studies 59 (1):55 - 77.
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  47.  20
    Michael J. Zimmerman (1981). Taking Some of the Mystery Out of Omissions. Southern Journal of Philosophy 19 (4):541-554.
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  48.  27
    Michael E. Zimmerman (1995). The Threat of Ecofascism. Social Theory and Practice 21 (2):207-238.
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  49. Michael J. Zimmerman (2002). Taking Luck Seriously. Journal of Philosophy 99 (11):553.
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  50.  22
    Michael J. Zimmerman (2014). Against Moral Responsibility, by Bruce N. Waller. Mind 123 (490):657-661.
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