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Philip E. Devine [43]Philip E. Pe Devine [1]
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Profile: Philip Edwards Devine (Providence College)
  1. Philip E. Devine (forthcoming). The Species Principle and the Potential Principle. Bioethics: Readings and Cases. New Jersey, Englewood Cliffs: Prentice-Hall Inc.
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  2. Philip E. Devine (2013). Kitcher, Philip., The Ethical Project. Review of Metaphysics 66 (3):579-581.
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  3. Philip E. Devine (2011). Against Superkitten Ethics. International Philosophical Quarterly 51 (4):429-436.
    I here criticize the use of science-fiction examples in ethics, chiefly, though not solely, by defenders of abortion. We have no reliable intuitions concerning such examples—certainly nothing strong enough to set against the strong intuition that infanticide is virtually always wrong.
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  4. Philip E. Devine (2009). What's Wrong with Torture? International Philosophical Quarterly 49 (3):317-332.
    Many of us want to say that there is an absolute—or at least a virtually absolute—prohibition on torturing people. But we live in a world in which firm moral restraints of all sorts are hard to defend. Neither contemporary conventional morality, nor any of the available moral theories, provides adequate support for the deliverances of the “wisdom of repugnance” in this area. Nor do they support casuistry capable of distinguishing torture from (sometimes legitimate) forms of rough treatment. I here make (...)
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  5. Michael Tooley, Alison M. Jaggar, Philip E. Devine & Celia Wolf-Devine (2009). Abortion: Three Perspectives. OUP USA.
    The newest addition to the Point/Counterpoint Series, Abortion: Three Perspectives features a debate between four noted philosophers - Michael Tooley, Celia Wolf-Devine, Philip E. Devine, and Alison M. Jaggar - with three different perspectives on abortion: the "liberal" pro-choice approach, the "communitarian" pro-life approach, and the "gender justice" approach. Each of the authors takes a controversial position, and all push their philosophical opinions to their logical limits. All of the views presented are radical, both in the sense of exploring fundamental (...)
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  6. Philip E. Devine, The Search for Moral Absolutes.
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  7. Philip E. Devine (2004). Ethics. Philosophical Books 45 (3):257-267.
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  8. William F. Vallicella, Keith Burgess-Jackson, Philip E. Devine, John Pepple & Michael Kelly (2003). Letters to the Editor. Proceedings and Addresses of the American Philosophical Association 77 (2):85 - 87.
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  9. Philip E. Devine (2000). Capital Punishment and the Sanctity of Life. Midwest Studies in Philosophy 24 (1):229–243.
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  10. Philip E. Devine (1999). Natural Law Ethics. Greenwood Press.
     
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  11. Philip E. Devine (1998). On the Advantages and Disadvantages of Ethics and Politics. Review of Metaphysics 51 (3):717-718.
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  12. Philip E. Devine (1996). Academic Freedom in the Postmodern World. Public Affairs Quarterly 10 (3):185-201.
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  13. Philip E. Devine (1996). Creation and Evolution. Religious Studies 32 (3):325 - 337.
    I defend the coherence of Theistic Evolutionism, though I do not present any direct argument for either theism or (broadly Darwinian) evolution. I distinguish between evolution as a scientific theory, however well established, and evolutionism as a religion or ideology. I argue that the confusion between the two senses of evolutionism is bad for both biology and religion, and conclude by suggesting that, in Irving Kristol's words, 'our goal should be to have biology and evolution taught in a way that (...)
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  14. Philip E. Devine (1996). Human Diversity and the Culture Wars: A Philosophical Perspective on Contemporary Cultural Conflict. Praeger.
     
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  15. Philip E. Devine (1996). Intrinsic Value: Concept and Warrant. Philosophical Books 37 (3):202-204.
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  16. Philip E. Devine (1995). A Fallacious Argument Against Moral Absolutes. Argumentation 9 (4):611-616.
    The denial of moral absolutes rests, I think, on a seductive but fallacious argument, which I shall attempt both to expound and to refute here. Human beings are highly complex creatures living in a highly complex world. Every human being is different from every other, every interaction or relationship between or among human beings is unique. Hence also every occasion for moral choice is also unique, and all those action kinds - be theyadultery, murder, rape, theft, ortorture on which moralists (...)
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  17. Philip E. Devine (1993). The Ethics of Deconstruction: Derrida and Levinas. Philosophical Books 34 (3):174-175.
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  18. Sandra Lee Bartky, Marilyn Friedman, William Harper, Alison M. Jaggar, Richard H. Miller, Abigail L. Rosenthal, Naomi Scheman, Nancy Tuana, Steven Yates, Christina Sommers, Philip E. Devine, Harry Deutsch, Michael Kelly & Charles L. Reid (1992). Letters to the Editor. Proceedings and Addresses of the American Philosophical Association 65 (7):55 - 90.
  19. Philip E. Devine (1991). Aids and the L-Word. Public Affairs Quarterly 5 (2):137-147.
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  20. Philip E. Devine (1991). Ideologues or Scholars? International Journal of Applied Philosophy 6 (2):69-78.
  21. Philip E. Devine (1990). The Evidential Force of Religious Experience. Review of Metaphysics 44 (2):419-420.
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  22. Philip E. Devine (1990). What's the Meaning of "This"? Review of Metaphysics 44 (1):131-132.
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  23. Philip E. Devine (1990). What's the Meaning Of. Review of Metaphysics 44 (1):131-132.
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  24. Philip E. Devine & Reuben Abel (1990). Letters to the Editor. Proceedings and Addresses of the American Philosophical Association 64 (1):27 - 28.
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  25. Philip E. Devine (1987). Acting and Refraining/Intention and Foresight. Dialogue 26 (01):87-.
    It is commonplace that negative duties are more stringent than positive duties. it is also commonplace that this distinction requires defense, in particular against those who regard it as a mere apology for the privileges of the wealthy and secure. i conclude, though real, the distinction between negative and positive duties is not as deep as some philosophers have supposed--that it makes best sense in terms of a deeper distinction between the intended and the foreseen consequences of our actions.
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  26. Philip E. Devine (1987). Comparable Worth. International Journal of Applied Philosophy 3 (3):11-19.
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  27. Philip E. Devine (1987). Relativism, Abortion, and Tolerance. Philosophy and Phenomenological Research 48 (1):131-138.
  28. Philip E. Devine (1986). Theism: An Epistemological Defense. The Thomist 50 (2):210-222.
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  29. Philip E. Devine (1985). Birth, Copulation, and Death. New Scholasticism 59 (3):276-295.
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  30. Philip E. Devine (1984). A Gross Abuse of Judicial Power? Hastings Center Report 14 (1):47-47.
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  31. Philip E. Devine (1984). Relativism. The Monist 67 (3):405-418.
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  32. Philip E. Devine (1984). Abortion and Infanticide By Michael Tooley Oxford: Clarendon Press, 1983, 441 Pp., £20.00. [REVIEW] Philosophy 59 (230):545-.
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  33. Philip E. Devine (1983). Abortion, Contraception, Infanticide. Philosophy 58 (226):513 - 520.
  34. Philip E. Devine (1980). Abortion & the 'Middle' View. Hastings Center Report 10 (3):4-4.
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  35. Philip E. Devine (1980). Homicide Revisited. Philosophy 55 (213):329 - 347.
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  36. Philip E. Devine (1979). The Conscious Acceptance of Guilt in the Necessary Murder. Ethics 89 (3):221-239.
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  37. Philip E. Devine (1978). The Moral Basis of Vegetarianism. Philosophy 53 (206):481 - 505.
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  38. Philip E. Devine (1977). "Exists" and St. Anselm's Argument. Grazer Philosophische Studien 3:59-70.
    This paper examines interpretations of the doctrine that "exists" is not a predicate (existence is not a property). None, it is concluded, is both true and a refutation of St. Anselm's "ontological" argument for the existence of God.
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  39. Philip E. Devine (1975). Current Periodical Articles 161. American Philosophical Quarterly 12 (3).
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  40. Philip E. Devine (1975). The Perfect Island, the Devil, and Existent Unicorns. American Philosophical Quarterly 12 (3):255 - 260.
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  41. Philip E. Devine (1975). The Religious Significance of the Ontological Argument. Religious Studies 11 (1):97 - 116.
    I discuss the religious implications of accepting the ontological argument as sound. in particular, i attempt to show in detail how the argument fails to validate religious belief.
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  42. Philip E. Devine (1975). Does St. Anselm Beg the Question? Philosophy 50 (193):271 - 281.
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  43. Philip E. Devine (1974). The Logic of Fiction. Philosophical Studies 26 (5-6):389 - 399.
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  44. Philip E. Pe Devine (1974). The Principle of Double Effect. American Journal of Jurisprudence 19 (1):44.