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  1. Robert Black (forthcoming). Italian Renaissance Education: Changing Perspectives and Continuing Controversies. Journal of the History of Ideas.
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  2. Robert Black (forthcoming). John Commons on Customer Goodwill and the Economic Value of Business Ethics: Response to Professor Sen. Business Ethics Quarterly.
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  3. Robert Black (forthcoming). Reply to Paul Grendler. Journal of the History of Ideas.
     
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  4. Robert Black (2010). Machiavelli in the Chancery. In John M. Najemy (ed.), The Cambridge Companion to Machiavelli. Cambridge University Press. 31--47.
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  5. Robert Black (2007). The Philosopher and Renaissance Culture. In James Hankins (ed.), The Cambridge Companion to Renaissance Philosophy. Cambridge University Press. 13--29.
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  6. Robert Black (2004). Anne Grondeux, Le “Graecismus” d'Evrard de Béthune à travers ses gloses: Entre grammaire positive et grammaire spéculative du XIIIe au XVe siècle. (Studia Artistarum: Etudes sur la Faculté des Arts dans les Universités Médiévales, 8.) [Turnhout]: Brepols, 2000. Paper. Pp. vii, 553 plus 5 pages; black-and-white figures and tables. €74. [REVIEW] Speculum 79 (2):496-498.
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  7. Robert Black (2002). Solution of a Small Infinite Puzzle. Analysis 62 (276):345-346.
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  8. Robert Black (2002). The Origins of Humanism, its Educational Context and its Early Development: A Review Article of Ronald Witt's 'in the Footsteps of the Ancients'. Vivarium 40 (2):272-297.
  9. Robert Black (2000). Against Quidditism. Australasian Journal of Philosophy 78 (1):87 – 104.
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  10. Robert Black (2000). Nothing Matters Too Much, or Wright is Wrong. Analysis 60 (3):229–237.
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  11. Robert Black (2000). Proving Church's Thesis. Philosophia Mathematica 8 (3):244--58.
    Arguments to the effect that Church's thesis is intrinsically unprovable because proof cannot relate an informal, intuitive concept to a mathematically defined one are unconvincing, since other 'theses' of this kind have indeed been proved, and Church's thesis has been proved in one direction. However, though evidence for the truth of the thesis in the other direction is overwhelming, it does not yet amount to proof.
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  12. Robert Black (1998). Chance, Credence, and the Principal Principle. British Journal for the Philosophy of Science 49 (3):371-385.
    Any adequate theory of chance must accommodate some version of David Lewis's ‘Principal Principle’, and Lewis has argued forcibly that believers in primitive propensities have a problem in explaining what makes the Principle true. But Lewis can only derive (a revised version of) the Principle from his own Humean theory by putting constraints on inductive rationality which cannot be given a Humean rationale.
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  13. Robert Black (1994). John Commons on Customer Goodwill and the Economic Value of Business Ethics. Business Ethics Quarterly 4 (3):359-365.
    This paper shows how John R. Commons’ analysis of a firm’s goodwill value gives analytical support to Professor Amartya Sen’s contention (BEQ, 1993) that business ethics makes economic sense. A firm’s market value consists of the value of both tangible and intangible capital, including the goodwill value of ongoing customer relations. If a firm is to defend its goodwill value, it needs to have the protection of the courts and to pursue ethical practices. The courts defend fair competition by giving (...)
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  14. Mark Platts & Robert Black (1993). Philosophical Scepticism About Moral Obligation. Aristotelian Society Supplementary Volume 67:175 - 212.
    How much of our ordinary moral thought can we make sense of using a model of practical reason in which value is seen as subjective? There are already problems with showing strength of will not to be irrational. If social obligations are conceived of instrumentally as in a tradition running from Hobbes through Hume to Mackie, and if we employ our strength of will to sacrifice our individual projects in favor of them, the problems become insuperable.
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  15. Robert Black (1990). An Introduction to the Philosophy of Induction and Probability. Philosophical Books 31 (1):57-59.
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  16. Robert Black (1989). Moral Scepticism and Inductive Scepticism. Proceedings of the Aristotelian Society 90:65 - 82.
    Viewing moral scepticism as the rejection of objective desirabilities, inductive scepticism may be seen as the rejection of objective believabilities. Moral scepticism leads naturally to amoralism rather than subjectivism, and inductive scepticism undermines not our practices of induction but only a view about justification. The two scepticisms together amount to the adoption of a defensibly narrow, formal view of reason.
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  17. Robert Black (1973). In Defence of Principia Mathematica. Mind 82 (328):611-612.
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  18. C. J. F. Williams, Anthony Savile, Richard Norman, Robert Black, R. G. Swinburne, David Holdcroft, Eva Schaper, Thomas McPheron & Karl Britton (1973). New Books. [REVIEW] Mind 82 (328):617-638.
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  19. Robert Black (1889). Horace, Odes III. 27. The Classical Review 3 (03):107-109.
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