Search results for 'RD Hare' (try it on Scholar)

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  1. Douglas Seanor, N. Fotion & R. M. Hare (eds.) (1988). Hare and Critics: Essays on Moral Thinking. Oxford University Press.
     
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  2. R. M. Hare (1993). Objective Prescriptions*: R. M. Hare. Royal Institute of Philosophy Supplement 35:1-17.
    I offer no apology for presenting a simple paper about what is essentially a simple subject: the objectivity of moral judgments. Most of the complications are introduced by those who do not grasp the distinctions I shall be making. I am afraid that they include the majority of moral philosophers at the present time. These complications can be unravelled; but not in a short paper. I have tried to do it in my other writings.
     
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  3.  8
    R. M. Hare (1993). Is Medical Ethics Lost? Response From Professor Hare. Journal of Medical Ethics 19 (4):238-239.
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  4.  17
    John E. Hare (2002). R. M. Hare: A Memorial Address. Utilitas 14 (3):306.
    My assigned task is to lay out the shape of my father's life and faith. This is daunting, but it is also a privilege because I loved him and admired him, and his life has been central in shaping my own. I am speaking also on behalf of my mother, my three sisters, Bridget, Louise and Ellie, and our children, Catherine and Andrew, Sam and Anisa, Hannah and Matty.
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  5.  14
    Peter H. Hare & Edward H. Madden (1969). Why Hare Must Hound the Gods. Philosophy and Phenomenological Research 29 (3):456-459.
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  6.  2
    Richard Mervyn Hare (2002). Richard Mervyn Hare (1919–2002). Prolegomena 1:1.
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  7. R. M. Hare, Bryan Magee & British Broadcasting Corporation (1977). Moral Philosophy. Bryan Magee Talked to R.M. Hare. British Broadcasting Corporation.
     
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  8. R. M. Hare (1984). Philosophy and Practice: Some Issues About War and Peace: R. M. Hare. Royal Institute of Philosophy Supplement 18:1-15.
    I am going in this lecture on ‘Philosophy and Practice’ first to say something about philosophy and then something about practice, in order to show you how they bear on one another. But I must start by paying a tribute to the President of the Society for Applied Philosophy, Professor Sir A. J. Ayer, who has kindly agreed to take the chair at this lecture. I can honestly say that he is more responsible than anybody else for putting me on (...)
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  9.  67
    R. M. Hare (1989). Essays in Ethical Theory. Oxford University Press.
    R.M. Hare is one of the most widely discussed of today's moral philosophers. In this volume he has collected a number of essays, including one which is previously unpublished, which fill in the theoretical background of his thought. Each essay is self-contained, but together they give a connected picture of his views on such questions as the objectivity and rationality of moral thinking, the issue between the ethical realists and their opponents, the place in our moral thought of appeals (...)
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  10. R. M. Hare (2000). Sorting Out Ethics. Clarendon Press.
    R. M. Hare, one of the most influential moral philosophers of the twentieth century, presents a definitive summary of his fundamental views on ethics, incorporating a critical taxonomy of rival ethical theories. Sorting Out Ethics is a characteristically lucid and lively guide to the subject and Hare's place in it.
     
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  11.  72
    R. M. Hare (1993). Essays on Bioethics. Oxford University Press.
    R.M. Hare is well known both for his fundamental work in ethical theory and for his applications of it to practical issues. For this volume he has selected the best of his writings on medical ethics and related topics. The book's chief theoretical interest lies in its synthesis between utilitarian and Kantian ethics, which are shown to have the same practical consequences. The main practical thesis in the book is that we can harm possible people by preventing them from (...)
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  12. John Hare (1996). The Moral Gap: Kantian Ethics, Human Limits, and God's Assistance. Oxford University Press.
    Is morality too difficult for human beings? Kant said that it was, except with God's assistance. Contemporary moral philosophers have usually discussed the question without reference to Christian doctrine, and have either diminished the moral demand, exaggerated human moral capacity, or tried to find a substitute in nature for God's assistance. This book looks at these philosophers--from Kant and Kierkegaard to Swinburne, Russell, and R.M. Hare--and the alternative in Christianity.
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  13.  25
    R. M. Hare (1998). Essays on Religion and Education. Clarendon Press.
    R. M. Hare, one of the most widely discussed of today's moral philosophers, here presents his most important essays on religion and education, in which he brings together the theoretical and the practical. The main themes of the book are the relations between religion and morality and the question how children can be educated to think for themselves, freely but rationally, about moral questions.
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  14.  13
    Caspar Hare (2013). The Limits of Kindness. OUP Oxford.
    Caspar Hare presents a bold and original approach to questions of what we ought to do, and why we ought to do it. He breaks with tradition to argue that we can tackle difficult problems in normative ethics by starting with a principle that is humble and uncontroversial. Being moral involves wanting particular other people to be better off.
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  15.  27
    R. M. Hare (1999). Objective Prescriptions, and Other Essays. Oxford University Press.
    R. M. Hare has brought together in this volume the best of his uncollected essays in moral philosophy, several of them previously unpublished or revised for this collection. They span the whole range of his ethical interests, from the most abstract to the most down-to-earth. The volume provides a compelling demonstration of Hare's commitment to bringing together the theoretical and the practical in ethics.
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  16.  5
    R. M. Hare, Some Confusions About Subjectivity.
    This is the text of The Lindley Lecture for 1975, given by R. M. Hare, a British philosopher.
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  17.  41
    William Hare (2006). Why Open-Mindedness Matters. Think 5 (13):7-15.
    William Hare defends ‘open-mindedness’ against a number of popular attacks.
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  18.  25
    John E. Hare (2013). Divine Command. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell
    Divine Command defends the thesis that what makes something morally obligatory is that God commands it, and what makes something morally forbidden is that God forbids it. John E. Hare successfully defends a version of divine command theory, but also shows that there is considerable overlap with some versions of natural law theory. Hare engages with a number of Christian theologians, most especially Karl Barth, and extends into a discussion of divine command within Judaism and Islam. The work (...)
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  19. R. M. Hare (1992). Essays on Religion and Education. Oxford University Press Uk.
    R. M. Hare is one of the most widely discussed of today's moral philosophers. In this volume he has collected his most important essays in the related fields of religion and education, some newly published and others now inaccessible. The book starts with an exposition of his ideas on the meaning of religious language. There follow several essays, theoretical and practical, on the relations between religion and morality, which have deep implications for moral education. The central question addressed in (...)
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  20. John Hare (2007). God and Morality: A Philosophical History. Blackwell Pub..
    God and Morality evaluates the ethical theories of four principle philosophers, Aristotle, Duns Scotus, Kant, and R.M. Hare. Uses their thinking as the basis for telling the story of the history and development of ethical thought more broadly Focuses specifically on their writings on virtue, will, duty, and consequence Concentrates on the theistic beliefs to highlight continuity of philosophical thought.
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  21.  33
    Daniel Moseley & Gary Gala (forthcoming). On the Nature of Psychopathy. In Fabrice Jotterand & James Giordano (eds.), The Neurobiology of Social Disruption: International Perspectives of Psychiatry, Pathology and Society. Potomic Institute Press
    The primary goal of this essay is to clarify the concept of psychopathy and distinguish it from other, related, concepts. We contend that the paradigmatic trait of psychopathy is a propensity to violence that is accompanied by a lack of conscience. We also argue that conceptual clarity on this point is important for devising empirical criteria for identifying psychopaths. We also argue that a full theory of psychopathy will require one to utilize theories and assumptions that pertain to central issues (...)
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  22.  45
    Peter H. Hare (2008). Pragmatic Moral Realism: A Transcendental Defense. By Sami Pihlström. Metaphilosophy 39 (2):256–261.
    Peter Hare's review of Sami Pihlstrom's book.
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  23.  1
    John E. Hare (2006). Prescriptive Realism. Philosophia Reformata 71 (1):14-30.
    In my book God’s Call1 I gave an historical account of the debate within twentieth century analytic philosophy between moral realism and expressivism. Moral realism is the view that moral properties like goodness or cruelty exist independently of our making judgements that things have such properties. Such judgements are, on this theory, objectively true when the things referred to have the specified properties and objectively false when they do not. Expressivism is the view that when a person makes a moral (...)
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  24.  36
    R. M. Hare (1989). Essays on Political Morality. Oxford University Press.
    These essays, all written within the last decade, represent Hare's thinking on a range of contemporary issues in political morality, including political obligation, terrorism, morality and war, rights, quality, and the environment. Three of the essays are previously unpublished.
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  25. R. M. Hare (1988). Comments on Vendler,[W:] D. Seanor, N. Fotion (Red.). In Douglas Seanor, N. Fotion & R. M. Hare (eds.), Hare and Critics: Essays on Moral Thinking. Oxford University Press 280--287.
     
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  26. R. M. Hare (1993). Essays in Ethical Theory. Clarendon Press.
    In this volume, R. M. Hare has collected a number of essays which fill in the theoretical background of his thought and which together give an overall picture of his views on a variety of questions. Each essay is self-contained, and topics covered include the objectivity and rationality of moral thinking, the issue between the ethical realists and their opponents, the place in our moral thought of appeals to common convictions, and how to tell whether a feature of a (...)
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  27. R. M. Hare (1998). Essays on Political Morality. Clarendon Press.
    R. M. Hare, one of the most widely discussed of today's moral philosophers, presents a selection of essays in which he brings ethical theory lucidly to bear on moral problems arising in politics. He examines our obligation to obey the law; the limits of legitimate lawbreaking, civil violence, and war; rights of various sorts and their supposed conflict with utility; justice, distributive and retributive; and care of the environment.
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  28. John E. Hare (2008). God and Morality: A Philosophical History. Wiley-Blackwell.
    _God and Morality_ evaluates the ethical theories of four principle philosophers, Aristotle, Duns Scotus, Kant, and R.M. Hare. Uses their thinking as the basis for telling the story of the history and development of ethical thought more broadly Focuses specifically on their writings on virtue, will, duty, and consequence Concentrates on the theistic beliefs to highlight continuity of philosophical thought.
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  29. John E. Hare (2008). God and Morality: A Philosophical History. Wiley-Blackwell.
    _God and Morality_ evaluates the ethical theories of four principle philosophers, Aristotle, Duns Scotus, Kant, and R.M. Hare. Uses their thinking as the basis for telling the story of the history and development of ethical thought more broadly Focuses specifically on their writings on virtue, will, duty, and consequence Concentrates on the theistic beliefs to highlight continuity of philosophical thought.
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  30. John E. Hare (2007). God and Morality: A Philosophical History. Wiley-Blackwell.
    _God and Morality_ evaluates the ethical theories of four principle philosophers, Aristotle, Duns Scotus, Kant, and R.M. Hare. Uses their thinking as the basis for telling the story of the history and development of ethical thought more broadly Focuses specifically on their writings on virtue, will, duty, and consequence Concentrates on the theistic beliefs to highlight continuity of philosophical thought.
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  31. John E. Hare (2009). God and Morality: A Philosophical History. Wiley-Blackwell.
    _God and Morality_ evaluates the ethical theories of four principle philosophers, Aristotle, Duns Scotus, Kant, and R.M. Hare. Uses their thinking as the basis for telling the story of the history and development of ethical thought more broadly Focuses specifically on their writings on virtue, will, duty, and consequence Concentrates on the theistic beliefs to highlight continuity of philosophical thought.
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  32. R. M. Hare (1982). Plato. OUP Oxford.
    Even after twenty-three centuries Plato's work remains the starting-point for the study of logic, metaphysics, and moral and political philosophy. Professor Hare has provided a short introduction to Plato's thought that makes their meaning clear.
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  33. R. M. Hare (1982). Plato. In R. M. Hare, Jonathan Barnes & Henry Chadwick (eds.), Ethics. Oxford University Press 724-726.
    The earliest philosopher whose work has survived extensively, Plato remains the starting-point in the study of logic, metaphysics, and moral and political philosophy. R.M. Hare provides a concise, well-connected introduction to Plato's dialogues, focusing on the central problems which led Plato to become a philosopher. He describes these problems and Plato's solutions with great clarity, and sets them in the context of Plato's life and times, and his place in the history of philosophy.
     
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  34. Caspar Hare (2013). The Limits of Kindness. Oxford University Press Uk.
    Caspar Hare presents a bold and original approach to questions of what we ought to do, and why we ought to do it. He breaks with tradition to argue that we can tackle difficult problems in normative ethics by starting with a principle that is humble and uncontroversial. Being moral involves wanting particular other people to be better off.
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  35. R. M. Hare (1963). The Language of Morals. OUP Oxford.
    Hare has written a clear, brief, and readable introduction to ethics which looks at all the fundamental problems of the subject.
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  36.  17
    R. M. Hare (1981). Moral Thinking: Its Levels, Method, and Point. Oxford University Press.
    In this work, the author has fashioned out of the logical and linguistic theses of his earlier books a full-scale but readily intelligible account of moral argument.
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  37. R. M. Hare (1952). The Language of Morals. Oxford Clarendon Press.
    Part I The Imperative Mood 'Virtue, then, is a disposition governing our choices '. ARISTOTLE, Eth. Nic. 36 Prescriptive Language. ...
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  38. Christopher D. Hare (2010). At the Original Position as a Fetus. The National Catholic Bioethics Quarterly 10 (4):677-686.
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  39.  77
    R. M. Hare (1963). Freedom and Reason. Oxford, Clarendon Press.
    Part I Describing and Prescribing He to whom thou was sent for ease, being by name Legality, is the son of the Bond-woman . . . how canst thou expect by ...
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  40. Brian Hare & Richard Wrangham (2002). Integrating Two Evolutionary Models for the Study of Social Cognition. In Marc Bekoff, Colin Allen & Gordon M. Burghardt (eds.), The Cognitive Animal: Empirical and Theoretical Perspectives on Animal Cognition. MIT Press 363--369.
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  41.  23
    Michael Tomasello, Josep Call & Brian Hare (2003). Chimpanzees Understand Psychological States – the Question is Which Ones and to What Extent. Trends in Cognitive Sciences 7 (4):153-156.
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  42. Caspar Hare (2010). Take the Sugar. Analysis 70 (2):237-247.
    (No abstract is available for this citation).
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  43. Caspar Hare (2007). Voices From Another World: Must We Respect the Interests of People Who Do Not, and Will Never, Exist? Ethics 117 (3):498-523.
    This is about the rights and wrongs of bringing people into existence. In a nutshell: sometimes what matters is not what would have happened to you, but what would have happened to the person who would have been in your position, even if that person never actually exists.
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  44.  11
    Brian Hare, Josep Call & Michael Tomasello (2006). Chimpanzees Deceive a Human Competitor by Hiding. Cognition 101 (3):495-514.
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  45.  55
    Caspar Hare (2011). Obligation and Regret When There is No Fact of the Matter About What Would Have Happened If You Had Not Done What You Did. Noûs 45 (1):190 - 206.
    It is natural to distinguish between objective and subjective senses of.
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  46.  75
    Douglas R. A. Hare (forthcoming). Book Review: Reading and Writing In the Time Of Jesus. [REVIEW] Interpretation 55 (3):324-324.
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  47.  15
    Brian Hare & Michael Tomasello (2005). Human-Like Social Skills in Dogs? Trends in Cognitive Sciences 9 (9):439-444.
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  48.  6
    Michael Tomasello, Josep Call & Brian Hare (2003). Chimpanzees Versus Humans: It's Not That Simple. Trends in Cognitive Sciences 7 (6):239-240.
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  49.  8
    Terence C. Burnham & Brian Hare (2007). Engineering Human Cooperation. Human Nature 18 (2):88-108.
    In a laboratory experiment, we use a public goods game to examine the hypothesis that human subjects use an involuntary eye-detector mechanism for evaluating the level of privacy. Half of our subjects are “watched” by images of a robot presented on their computer screen. The robot—named Kismet and invented at MIT—is constructed from objects that are obviously not human with the exception of its eyes. In our experiment, Kismet produces a significant difference in behavior that is not consistent with existing (...)
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  50. R. M. Hare (1970). Meaning and Speech Acts. Philosophical Review 79 (1):3-24.
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