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Profile: Philip Stratton-Lake (University of Reading)
  1. Philip Stratton-Lake, Being Virtuous and the Virtues: Two Aspects of Kant's Doctrine of Virtue.
    In Moniker Betzler (Ed.), <span class='Hi'>Kant</span>’s Virtue Ethics, (Walter deGruyter: New York – Berlin, 2007).
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  2. Philip Stratton-Lake (2015). On W. D. Ross’s “The Basis of Objective Judgments in Ethics”. Ethics 125 (2):521-524,.
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  3. Philip Stratton-Lake (2013). Dancy on Buck-Passing. In David Bakhurst, Margaret Olivia Little & Brad Hooker (eds.), Thinking About Reasons: Themes From the Philosophy of Jonathan Dancy. Oxford University Press
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  4. Philip Stratton-Lake (2013). Rational Intuitionism. In Roger Crisp (ed.), The Oxford Handbook of the History of Ethics. Oxford University Press
     
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  5. Philip Stratton-Lake (2011). Eliminativism About Derivative Prima Facie Duties. In Thomas Hurka (ed.), Underivative Duty: British Moral Philosophers From Sidgwick to Ewing. OUP Oxford
     
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  6. Philip Stratton-Lake (2011). Recalcitrant Pluralism. Ratio 24 (4):364-383.
    In this paper I argue that the best form of deontology is one understood in terms of prima facie duties. I outline how these duties are to be understood and show how they offer a plausible and elegant connection between the reason why we ought to do certain acts, the normative reasons we have to do these acts, the reason why moral agents will do them, and the reasons certain people have to resent someone who does not do them. I (...)
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  7. Philip Stratton-Lake (2010). Intuitionism. In John Skorupski (ed.), The Routledge Companion to Ethics. Routledge
     
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  8. Philip Stratton-Lake (2009). Roger Crisp on Goodness and Reasons. Mind 118 (472):1081-1094.
    Roger Crisp distinguishes a positive and a negative aspect of the buck-passing account of goodness (BPA), and argues that the positive account should be dropped in order to avoid certain problems, in particular, that it implies eliminativism about value. This eliminativism involves what I call an ontological claim, the claim that there is no real property of goodness, and an error theory, the claim that all value talk is false. I argue first that the positive aspect of the BPA is (...)
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  9. Philip Stratton-Lake (2009). Ethical Choice. In John Shand (ed.), Central Issues of Philosophy. Wiley-Blackwell
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  10. Philip Stratton-Lake (2006). A Review of Bernard Gert's Common Morality: Deciding What to Do. [REVIEW] Teaching Ethics 7 (1):57-61.
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  11. Philip Stratton-Lake & Brad Hooker (2006). Scanlon Versus Moore on Goodness. In Terry Horgan & Mark Timmons (eds.), Metaethics After Moore. Oxford University Press 149.
  12. Philip Stratton-Lake (2005). Review of Bernard Gert, Common Morality: Deciding What to Do. [REVIEW] Notre Dame Philosophical Reviews 2005 (6).
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  13. Philip Stratton-Lake (ed.) (2004). On What We Owe to Each Other. Blackwell.
    In "On What We Owe to Each Other," five leading moral philosophers assess various aspects of Scanlon's moral theory as laid out in this seminal work.
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  14. Philip Stratton-Lake (2003). Scanlon’s Contractualism and the Redundancy Objection. Analysis 63 (1):70-76.
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  15. Philip Stratton-Lake (2003). Scanlon, Permissions, and Redundancy: Response to McNaughton and Rawling. Analysis 63 (4):332–337.
    According to one formulation of Scanlon’s contractualist principle, certain acts are wrong if they are permitted by principles that are reasonably rejectable because they permit such acts. According to the redundancy objection, if a principle is reasonably rejectable because it permits actions which have feature F, such actions are wrong simply in virtue of having F and not because their having F makes principles permitting them reasonably rejectable. Consequently Scanlon’s contractualist principle adds nothing to the reasons we have not to (...)
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  16. Philip Stratton-Lake (2002). Pleasure and Reflection in Ross's Intuitionism. In Phillip Stratton-Lake (ed.), Ethical Intuitionism: Re-Evaluations. Oxford University Press 113-36.
     
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  17. Philip Stratton-Lake (2002). Review of Brian Hutchinson, G. E. Moore's Ethical Theory: Resistance and Reconciliation. [REVIEW] Notre Dame Philosophical Reviews 2002 (9).
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  18. Philip Stratton-Lake (ed.) (2002). The Right and the Good. Clarendon Press.
    The Right and the Good, a classic of twentieth-century philosophy by the great scholar Sir David Ross, is now presented in a new edition with a substantial introduction by Philip Stratton-Lake, a leading expert on Ross. Ross's book is the pinnacle of ethical intuitionism, which was the dominant moral theory in British philosophy for much of the nineteenth and early twentieth century. Intuitionism is now enjoying a considerable revival, and Stratton-Lake provides the context for a proper understanding of Ross's great (...)
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  19. Philip Stratton-Lake (2000). Expression, Description and Normativity. Res Publica 6 (1):117-125.
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  20. Philip Stratton-Lake (2000). Kant, Duty, and Moral Worth. Routledge.
    Kant, Duty and Moral Worth tackles the debate over whether or not Kant said moral actions have worth only if they are carried out from duty or whether actions carried out from mixed motives can be good. Stratton-Lake offers a unique account of acting from duty which utilizes the distinction between primary and secondary motives. He maintains that moral law should not be understood as normative moral reason but as playing a transcendental role. Thus, a Kantian account of moral worth (...)
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  21. Philip Stratton-Lake (1999). Recent Work on Kant's Ethics. Philosophical Books 40 (4):209-218.
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  22. Philip Stratton-Lake (1999). Why Externalism is Not a Problem for Ethical Intuitionists. Proceedings of the Aristotelian Society 99 (1):77–90.
    Ethical intuitionists are often criticised on the ground that their view makes it possible for an agent to believe that she ought to ? whilst lacking any motive to ?-that is, on the ground that it involves, or implies a form of externalism. I begin by distinguishing this form of externalism (what I call 'belief externalism') from two other forms of ethical externalism-moral externalism, and reasons externalism. I then consider various reasons why one might think that ethical intuitionism is defective (...)
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  23. Philip Stratton-Lake (1998). Internalism and the Explanation of Belief/Motivation Changes. Analysis 58 (4):311–315.
  24. Philip Stratton-Lake (1998). Kant and Contemporary Ethics. Kantian Review 2 (1):1-13.
    It is difficult to exaggerate the extent to which Kant has influenced contemporary ethics. Whether or not one is sympathetic to his moral theory, one cannot ignore it, or the various ethical theories which draw their inspiration from it. Debates which have centred on Kantian themes include debates about whether moral requirements are categorical imperatives, whether they have an overriding authority, whether the various moral judgements we make can be codified, the role of duty in moral motivation, whether there are (...)
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  25. Philip Stratton-Lake (1997). Can Hooker's Rule-Consequentialist Principle Justify Ross's Prima Facie Duties? Mind 106 (424):751-758.
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  26. Philip Stratton-Lake (1997). Review: Korsgaard, Creating the Kingdom of Ends. [REVIEW] Kantian Review 1 (1):177-185.
  27. Philip Stratton-Lake (1993). Formulating Categorical Imperatives. Kant-Studien 84 (3):317-340.
  28. Philip Stratton-Lake (1993). Reason, Appropriateness and Hope: Sketch of a Kantian Account of a Finite Rationality. International Journal of Philosophical Studies 1 (1):61 – 80.
  29. Philip Stratton-Lake (1991). Kant’s Theory of Freedom. [REVIEW] Radical Philosophy 59.
     
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  30. Philip Stratton-Lake (1990). The Future of Reason: Kant's Conception of the Finitude of Thinking. Dissertation, University of Essex (United Kingdom)
    Available from UMI in association with The British Library. Requires signed TDF. ;Kant's fundamental problematic is the articulation of a finite rationality. The central problematic of the finitude of reason is how to think of a manner of thinking which is appropriate to a finite being. The relevant aspect of the finitude of a finite being is its temporality: a finite being is a temporal historical being. A finite rationality will, therefore, be a manner of thinking appropriate to this temporality--that (...)
     
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