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Roger Crisp [111]R. Crisp [16]Richard J. Crisp [1]
  1.  18
    Roger Crisp (2006). Reasons and the Good. Clarendon Press.
    In Reasons and the Good Roger Crisp answers some of the oldest questions in moral philosophy. Fundamental to ethics, he claims, is the idea of ultimate reasons for action; and he argues controversially that these reasons do not depend on moral concepts. He investigates the nature of reasons themselves, and how we come to know them. He defends a hedonistic theory of well-being and an account of practical reason according to which we can give some, though not overriding, priority to (...)
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  2. Roger Crisp (2003). Equality, Priority, and Compassion. Ethics 113 (4):745-763.
    In recent years there has been a good deal of discussion of equality’s place in the best account of distribution or distributive justice. One central question has been whether egalitarianism should give way to a principle requiring us to give priority to the worse off. In this article, I shall begin by arguing that the grounding of equality is indeed insecure and that the priority principle appears to have certain advantages over egalitarianism. But I shall then claim that the priority (...)
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  3. Roger Crisp & Michael A. Slote (eds.) (1997). Virtue Ethics. Oxford University Press.
    This volume brings together much of the most influential work undertaken in the field of virtue ethics over the last four decades. The ethics of virtue predominated in the ancient world, and recent moral philosophy has seen a revival of interest in virtue ethics as a rival to Kantian and utilitarian approaches to morality. Divided into four sections, the collection includes articles critical of other traditions; early attempts to offer a positive vision of virtue ethics; some later criticisms of the (...)
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  4. Roger Crisp (2010). Virtue Ethics and Virtue Epistemology. Metaphilosophy 41 (1):22-40.
    The aim of this essay is to test the claim that epistemologists—virtue epistemologists in particular—have much to learn from virtue ethics. The essay begins with an outline of virtue ethics itself. This section concludes that a pure form of virtue ethics is likely to be unattractive, so the virtue epistemologist should examine the "impure" views of real philosophers. Aristotle is usually held up as the paradigm virtue ethicist. His doctrine of the (...)
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  5. Roger Crisp (2000). Particularizing Particularism. In Brad Hooker & Margaret Olivia Little (eds.), Moral Particularism. Oxford University Press 23--47.
     
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  6.  48
    Roger Crisp, Well-Being. Stanford Encyclopedia of Philosophy.
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  7. Roger Crisp (2005). Value, Reasons and the Structure of Justification: How to Avoid Passing the Buck. Analysis 65 (285):80–85.
  8. Roger Crisp (1987). Persuasive Advertising, Autonomy, and the Creation of Desire. Journal of Business Ethics 6 (5):413 - 418.
    It is argued that persuasive advertising overrides the autonomy of consumers, in that it manipulates them without their knowledge and for no good reason. Such advertising causes desires in such a way that a necessary condition of autonomy — the possibility of decision — is removed. Four notions central to autonomous action are discussed — autonomous desire, rational desire and choice, free choice, and control or manipulation — following the strategy of Robert Arrington in a recent paper in this journal. (...)
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  9. Roger Crisp (2006). Hedonism Reconsidered. Philosophy and Phenomenological Research 73 (3):619–645.
    This paper is a plea for hedonism to be taken more seriously. It begins by charting hedonism's decline, and suggests that this is a result of two major objections: the claim that hedonism is the 'philosophy of swine', reducing all value to a single common denominator, and Nozick's 'experience machine' objection. There follows some elucidation of the nature of hedonism, and of enjoyment in particular. Two types of theory of enjoyment are outlined-intemalism, according to which enjoyment has some special 'feeling (...)
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  10.  97
    Roger Crisp (2008). Goodness and Reasons: Accentuating the Negative. Mind 117 (466):257-265.
    This paper concerns the relation between goodness, or value, and practical reasons, and in particular the so-called ‘buck-passing’ account (BPA) of that relation recently offered by T. M. Scanlon, according to which goodness is not reason-providing but merely the higher-order property of possessing lower-order properties that provide reasons to respond in certain ways. The paper begins by briefly describing BPA and the motivation for it, noting that Scanlon now accepts that the lower-order properties in question may be evaluative. He also (...)
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  11. Roger Crisp (1992). Utilitarianism and the Life of Virtue. Philosophical Quarterly 42 (167):139-160.
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  12.  83
    James Griffin, Roger Crisp & Brad Hooker (eds.) (2000). Well-Being and Morality: Essays in Honour of James Griffin. Oxford University Press.
    An international line-up of fourteen distinguished philosophers presents new essays in honor of James Griffin, White's Professor of Moral Philosophy at Oxford University. The essays take up topics relating to well-being and morality, prominent themes in contemporary ethics and particularly in Griffin's work. Griffin himself provides replies to these essays, offering a fascinating development of his own thinking on these topics.
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  13.  35
    Roger Crisp (2014). II—Moral Testimony Pessimism: A Defence. Aristotelian Society Supplementary Volume 88 (1):129-143.
    This paper defends moral testimony pessimism, the view that there is something morally or epistemically regrettable about relying on the moral testimony of others, against several arguments in Lillehammer . One central such argument is that reliance on testimony is inconsistent with the exercise of true practical wisdom. Lillehammer doubts whether such reliance is always objectionable, but it is important to note that moral testimony pessimism is best understood as a view about the pro tanto, rather than the overall, badness (...)
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  14. Roger Crisp (2015). A Third Method of Ethics? Philosophy and Phenomenological Research 90 (2):257-273.
    In recent decades, the idea has become common that so-called virtue ethics constitutes a third option in ethics in addition to consequentialism and deontology. This paper argues that, if we understand ethical theories as accounts of right and wrong action, this is not so. Virtue ethics turns out to be a form of deontology . The paper then moves to consider the Aristotelian distinction between right or virtuous action on the one hand, and acting rightly or virtuously on the other. (...)
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  15.  13
    Roger Crisp & Christopher Cowton (eds.) (1998). Business Ethics: Perspectives on the Practice of Theory. Oxford University Press.
    A distinguished group of philosophers and management teachers here reflect on the status and prospect of business ethics, drawing on perspectives from philosophy, anthropology, management, history, social science methodology, and education.
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  16. Roger Crisp (2008). Compassion and Beyond. Ethical Theory and Moral Practice 11 (3):233 - 246.
    This paper is a discussion of the emotion of compassion or pity, and the corresponding virtue. It begins by placing the emotion of compassion in the moral conceptual landscape, and then moves to reject the currently dominant view, a version of Aristotelianism developed by Martha Nussbaum, in favour of a non-cognitive conception of compassion as a feeling. An alternative neo-Aristotelian account is then outlined. The relation of the virtue of compassion to other virtues is plotted, and some doubts sown about (...)
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  17. Roger Crisp (2011). In Defence of the Priority View: A Response to Otsuka and Voorhoeve. Utilitas 23 (1):105-108.
  18. Roger Crisp (2007). Ethics Without Reasons? Journal of Moral Philosophy 4 (1):40-49.
    This paper is a discussion of Jonathan Dancy's book Ethics Without Principles (2004). Holism about reasons is distinguished into a weak version, which allows for invariant reasons, and a strong, which doesn't. Four problems with Dancy's arguments for strong holism are identified. (1) A plausible particularism based on it will be close to generalism. (2) Dancy rests his case on common-sense morality, without justifying it. (3) His examples are of non-ultimate reasons. (4) There are certain universal principles it is hard (...)
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  19. Roger Crisp (2008). Reasons and the Good. Oxford University Press Uk.
    In Reasons and the Good Roger Crisp answers some of the oldest questions in moral philosophy. Claiming that a fundamental issue in normative ethics is what ultimate reasons for action we might have, he argues that the best statements of such reasons will not employ moral concepts. He investigates and explains the nature of reasons themselves; his account of how we come to know them combines an intuitionist epistemology with elements of Pyrrhonist scepticism. He defends a hedonistic theory of well-being (...)
     
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  20. Roger Crisp (2013). In Defence of Absolute Goodness. Philosophy and Phenomenological Research 87 (2):476-482.
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  21.  8
    Roger Crisp (2016). Rightness, Parsimony, and Consequentialism: A Response to Peterson. Ethical Theory and Moral Practice 19 (1):39-47.
    This paper argues against Martin Peterson in favour of the ‘standard view’ of rightness, according to which rightness does not come in degrees. It begins with a defence of the standard view against the charge that it is committed to ‘deontic leaps’. It goes on to claim that greater conceptual parsimony would allow Peterson to avoid certain problems involving equality and related matters that arise out of his conception of moral value, and that Peterson should take the same instrumentalist attitude (...)
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  22. Roger Crisp (1988). Utilitarianism and Vegetarianism. International Journal of Applied Philosophy 4 (1):41-49.
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  23.  67
    Roger Crisp (2003). Egalitarianism and Compassion. Ethics 114 (1):119-126.
    In "Egalitarianism Defended," Larry Temkin attempted to rebut criticisms of egalitarianism I had made in my article, "Equality, Priority, and Compassion." Temkin's response is interesting and illuminating, but, in this article, I shall claim that his arguments miss their target and that the failure of egalitarianism may have implications more serious than some have thought.
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  24.  80
    Andrew Moore & Roger Crisp (1996). Welfarism in Moral Theory. Australasian Journal of Philosophy 74 (4):598 – 613.
    We take welfarism in moral theory to be the claim that the well-being of individuals matters and is the only consideration that fundamentally matters, from a moral point of view. We argue that criticisms of welfarism due to G.E. Moore, Donald Regan, Charles Taylor and Amartya Sen all fail. The final section of our paper is a critical survey of the problems which remain for welfarists in moral theory.
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  25. Roger Crisp (ed.) (2012). Aristotle: Nicomachean Ethics. Cambridge University Press.
    Aristotle's Nicomachean Ethics, based on lectures that he gave in Athens in the fourth century BCE, is one of the most significant works in moral philosophy, and has profoundly influenced the whole course of subsequent philosophical endeavour. It is soundly located within a philosophical tradition, but its argument differs markedly from those of Plato and Socrates in its emphasis on the exercise - as opposed to the mere possession - of virtue as the key to human happiness, offering seminal discussions (...)
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  26.  87
    Roger Crisp (ed.) (1996). How Should One Live?: Essays on the Virtues. Oxford University Press.
    The last few years have seen a remarkable revival of interest in the virtues, which have regained their central role in moral philosophy. This thought-provoking new collection is a much-needed survey of virtue ethics and virtue theory. The specially commissioned articles by an international team of philosophers represent the state of the art in this subject and will set the agenda for future work in the area. The contributors--including Lawrence Blum, John Cottingham, Julia Driver, Rosalind Hursthouse, Terence Irwin, Susan Moller (...)
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  27. R. Crisp (2001). Rational Egoism: A Selective and Critical History. Philosophical Review 110 (1):111-113.
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  28. Roger Crisp, Larry S. Temkin, Robert Sugden, Robert N. Johnson, George Klosko & Paul Hurley (2003). 10. Jacob Levy, The Multiculturalism of Fear Jacob Levy, The Multiculturalism of Fear (Pp. 891-895). Ethics 113 (4).
     
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  29.  7
    R. Crisp (2010). Rights, Happiness and God: A Response to Justice: Rights and Wrongs. Studies in Christian Ethics 23 (2):156-162.
    This paper is a discussion of some themes from Justice: Rights and Wrongs, by Nicholas Wolterstorff. The paper begins with a discussion of Wolterstorff’s distinction between justice as inherent rights and justice as inherent worth. It is suggested that what especially distinguishes Wolterstorff’s position is his grounding of rights in divine love. An elucidation and defence of an Aristotelian eudaimonist grounding for rights is offered. The paper ends with a critique of the ideas that human well-being can be understood in (...)
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  30.  99
    Roger Crisp (2004). Does Modern Moral Philosophy Rest on a Mistake? Royal Institute of Philosophy Supplement 54:75-93.
    Someone once told me that the average number of readers of a philosophy article is about six. That is a particularly depressing thought when one takes into account the huge influence of certain articles. When I think of, say, Gettier's article on knowledge, or Quine's ‘Two Dogmas’, I begin to wonder whether anyone is ever likely to read anything I write. Usually the arguments of these very influential articles have been subjected to widespread analysis and interpretation. The case of Elizabeth (...)
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  31.  32
    Roger Crisp (2014). Taking Stock of Utilitarianism. Utilitas 26 (3):231-249.
    This article is an attempt to take an overview of the current position of utilitarian theory. It begins by providing a definition of utilitarianism as it is found in the works of Bentham, Mill and Sidgwick. These authors are all interpreted as intuitionists. It is claimed that the main rivals to utilitarianism are egoism on the one hand, and reflective non-egoistic pluralism, as found in the work of Ross, on the other. The significance of disagreement between proponents of these views (...)
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  32.  16
    Roger Crisp (2014). Nobility in the Nicomachean Ethics. Phronesis 59 (3):231-245.
    This paper suggests that we understand Aristotle’s notion of nobility as what is morally praiseworthy, arguing that nobility is not to be understood impartially, that Aristotle is an egoist at the level of justification , and that he uses the idea of the noble as a bridge between self-interest and moral virtue. Implications for contemporary ethics are discussed.
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  33.  16
    Alexandre Erler, Roger Crisp, Guy Kahane & Julian Savulescu, Authenticity and the Ethics of Self-Change.
    This dissertation focuses on the concept of authenticity and its implications for our projects of self-creation, particularly those involving the use of "enhancement technologies" . After an introduction to the concept of authenticity and the enhancement debate in the first part of the thesis, part 2 considers the main analyses of authenticity in the contemporary philosophical literature. It begins with those emphasizing self-creation , and shows that, despite their merits, such views cannot adequately deal with certain types of cases, which (...)
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  34.  29
    Roger Crisp & Christopher Cowton (1994). Hypocrisy and Moral Seriousness. American Philosophical Quarterly 31 (4):343 - 349.
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  35.  41
    Roger Crisp (2004). Pleasure is All That Matters. Think 3 (7):21-30.
    Roger Crisp asks whether hedonism is quite as bad as is often supposed.
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  36.  8
    J. Savulescu, R. Crisp, K. W. Fulford & T. Hope (1999). Evaluating Ethics Competence in Medical Education. Journal of Medical Ethics 25 (5):367-374.
    We critically evaluate the ways in which competence in medical ethics has been evaluated. We report the initial stage in the development of a relevant, reliable and valid instrument to evaluate core critical thinking skills in medical ethics. This instrument can be used to evaluate the impact of medical ethics education programmes and to assess whether medical students have achieved a satisfactory level of performance of core skills and knowledge in medical ethics, within and across institutions.
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  37.  4
    R. Crisp (2001). Utilitarianism and Accomplishment Revisited. Analysis 61 (2):162-164.
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  38.  4
    R. Crisp (2000). Utilitarianism and Accomplishment. Analysis 60 (3):264-268.
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  39.  4
    R. Crisp (2005). Value, Reasons and the Structure of Justification: How to Avoid Passing the Buck. Analysis 65 (1):80-85.
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  40. Gopal Sreenivasan, Sungho Choi, Harris Nover & Roger Crisp (2008). Index of MIND Vol. 117. Mind 117:468.
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  41. Roger Crisp (2002). Sidgwick and Intuitionism. In Philip Stratton-Lake (ed.), Ethical Intuitionism: Re-Evaluations. Clarendon Press
     
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  42.  60
    Roger Crisp (2000). Utilitarianism and Accomplishment. Analysis 60 (3):264–268.
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  43.  9
    Roger Crisp (2006). Aristotle on Greatness of Soul. In Richard Kraut (ed.), The Blackwell Guide to Aristotle's Nicomachean Ethics. Blackwell Pub. 158--178.
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  44.  90
    Roger Crisp (2001). Utilitarianism and Accomplishment Revisited. Analysis 61 (2):162–164.
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  45.  27
    Roger Crisp (1996). The Dualism of Practical Reason. Proceedings of the Aristotelian Society 96:53 - 73.
  46. Roger Crisp (1997). Routledge Philosophy Guidebook to Mill on Utilitarianism. Routledge.
    John Stuart Mill's Utilitarianism is one of the most important philosophical works of the nineteenth century. Its advocacy of utilitarianism--the view that individual and political action should be directed at the "greatest happiness"--not only influenced political life, but attracted a great deal of criticism. This is the first book dedicated to the interpretation and critical discussion of this significant work.
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  47.  13
    R. Crisp (1997). Raz on Well-Being. Oxford Journal of Legal Studies 17 (3):499-516.
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  48. Roger Crisp (ed.) (2005). Aristotle: Nicomachean Ethics. Cambridge University Press.
    Aristotle's Nicomachean Ethics, based on lectures that he gave in Athens in the fourth century BCE, is one of the most significant works in moral philosophy, and has profoundly influenced the whole course of subsequent philosophical endeavour. It is soundly located within a philosophical tradition, but its argument differs markedly from those of Plato and Socrates in its emphasis on the exercise - as opposed to the mere possession - of virtue as the key to human happiness, offering seminal discussions (...)
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  49.  38
    Roger Crisp (2000). Value ... And What Follows by Joel Kupperman New York: Oxford University Press, £25.00. Philosophy 75 (3):452-462.
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  50.  13
    Roger Crisp (1986). The Avoidance of the Problem of Evil: A Reply to McGrath. Analysis 46 (3):160 -.
    Mcgrath argued that a theist cannot avoid the problem of evil by limiting either the power or the goodness of god. In the paper, It is shown that by taking account both of the possibility that there is an infinitely evil power in the universe and of the "acts and omissions doctrine", We can see that both options remain open.
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