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  1. Richard McCarty (2015). False Negatives of the Categorical Imperative. Mind 124 (493):177-200.
    The categorical imperative can be construed as a universalization test for moral permissibility. False negatives of the categorical imperative would be maxims failing this test, despite the permissibility of their actions; maxims like: ‘I’ll withdraw all my savings on April 15th’. Examples of purported false negatives familiar from the literature can be grouped into three general categories, and dispatched by applying category-specific methods for proper formulation of their maxims, or for proper testing. Methods for reformulating failing maxims, such as the (...)
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  2. Richard McCarty (2012). Humean Courage. In Ilya Kasavin (ed.), Hume and Contemporary Philosophy. Cambridge Scholars Publishing.
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  3. Richard McCarty (2012). The Right to Lie: Kantian Ethics and the Inquiring Murderer. American Philosophical Quarterly 49 (4):331-344.
    Few challenges facing Kantian ethics are more famous and formidable than the so-called "case of the inquiring murderer." It appears in some form today in most introductory ethics texts, but it is not a new objection. Even Kant himself was compelled to respond to it, though by most accounts his response was embarrassingly unpersuasive. A more satisfactory reply can be offered to this old objection, however. It will be shown here that Kantian ethics permits lying to inquirers asking wrong questions, (...)
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  4. Richard Mccarty (2010). Kant's Derivation of the Formula of Universal Law. Dialogue 49 (01):113-133.
    ABSTRACT: Critics have charged that there are gaps in the logic of Kant’s derivation of the formula of universal law. Here I defend that derivation against these charges, partly by emphasizing a neglected teleological principle that Kant alluded to in his argument, and partly by clarifying what he meant by actions’ “conformity to universal law.” He meant that actions conform to universal law just when their maxims can belong to a unified system of principles. An analogy with objects’ conformity to (...)
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  5. Richard McCarty (2009). Kant's Incorporation Requirement. Canadian Journal of Philosophy 38 (3):425-451.
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  6. Richard McCarty (2009). Kant's Theory of Action. Oxford University Press.
    The theory of action underlying Immanuel Kant's ethical theory is the subject of this book.
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  7. Richard McCarty (2008). Kant's Incorporation Requirement: Freedom and Character in the Empirical World. Canadian Journal of Philosophy 38 (3):pp. 425-451.
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  8. Elizabeth S. Radcliffe, Richard McCarty, Fritz Allhoff & Anand Vaidya (eds.) (2007). Late Modern Philosophy: Essential Readings with Commentary. Blackwell Pub. Ltd..
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  9. Richard R. McCarty (2006). Maxims in Kant's Practical Philosophy. Journal of the History of Philosophy 44 (1):65-83.
    : A standard interpretation of Kantian "maxims" sees them as expressing reasons for action, implying that we cannot act without a maxim. But recent challenges to this interpretation claim that Kant viewed acting on maxims as optional. Kant's understanding of maxims derives from Christian Wolff, who regarded maxims as major premises of the practical syllogism. This supports the standard interpretation. Yet Kant also viewed commitments to maxims as essential for virtue and character development, which supports challenges to the standard interpretation, (...)
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  10. Richard McCarty (2002). The Maxims Problem. Journal of Philosophy 99 (1):29-44.
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  11. Richard McCarty (1994). Kant and Political Philosophy. Review of Metaphysics 48 (2):392-393.
  12. Richard McCarty (1994). Motivation and Moral Choice in Kant's Theory of Rational Agency. Kant-Studien 85 (1):15-31.
  13. Richard Mccarty (1994). Are There "Contra-Moral Virtues"? Metaphilosophy 25 (4):362-375.
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  14. Richard R. McCarty (1993). Kantian Moral Motivation and the Feeling of Respect. Journal of the History of Philosophy 31 (3):421-435.
  15. Richard McCarty (1991). Moral Conflicts in Kantian Ethics. History of Philosophy Quarterly 8 (1):65 - 79.
    After distinguishing three criteria of adequacy for any acceptable moral theory's treatment of moral conflict, or conflicts of duties, I explain how Kant's ethics can satisfy all three. Although Kant denies the possibility of conflicting duties, he does allow conflicting "grounds of obligation." I develop a new interpretation of such conflicts, rejecting one proposed earlier by Onora O'Neill.
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  16. Richard McCarty (1989). The Limits of Kantian Duty, and Beyond. American Philosophical Quarterly 26 (1):43 - 52.
  17. Richard McCarty (1988). Business and Benevolence. Business and Professional Ethics Journal 7 (2):63-83.
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  18. Richard McCarty (1988). Business, Ethics and Law. Journal of Business Ethics 7 (11):881 - 889.
    The comparative seriousness of business law and business ethics gives some business people the impression that there is nothing important in business ethics. The costly penalties of illegal conduct compared to the uncertain consequences of unethical conduct support a common illusion that business ethics is much less important than law for business people. To dispel the illusion I distinguish two perspectives from which we can view the relation of business and normative systems: the internal and external perspectives. I show that (...)
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  19. Richard McCarty (1986). "The Aesthetic Attitude" in India and the West. Philosophy East and West 36 (2):121-130.
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  20. Richard McCarty (1986). The Thick and Thin of David Prall's Aesthetics. Southern Journal of Philosophy 24 (1):133-139.
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  21. Richard McCarty (1985). Media Projects for Introductory Logic. Teaching Philosophy 8 (4):325-329.
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  22. Richard E. McCarty (1985). H+-ATPases in Oxidative and Photosynthetic Phosphorylation. BioScience 35 (1):27-30.
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  23. Richard R. Mccarty (1984). Aesthetic Experience and Value. Dissertation, University of Missouri - Columbia
    The "aesthetic attitude" is the primary concept in this aesthetic theory. I argue that it is capable of accounting for both the experiential and the axiological parts of the aesthetic. In the first Part of this dissertation I defend against past and recent criticism such concepts as "aesthetic disinterestedness" and "psychical distance." They are accurate but negative descriptions of the aesthetic attitude. I present as a positive formulation of the aesthetic attitude a theory of "aesthetic attention": a mode of attention (...)
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