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Profile: Simon Keller (University of Melbourne)
  1. Simon Keller, How Patriots Think and Why It Matters.
    I restate the view defended in my ‘Patriotism as Bad Faith’, offer a different argument for it, and respond to some objections from Steve Nathanson and Keith Horton.
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  2. Simon Keller, Self-Effacement in Ethical Theory.
    A longer version of the virtue ethics paper. I go on to argue that virtue ethics faces special problems in explaining why self-effacement (even if inevitable) is regrettable, and say that the real worries about self-effacement can be navigated quite nicely by a certain form of consequentialism.
     
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  3. Simon Keller (2011). Social Psychology and Philosophy: Problems in Translation. Noûs 45 (4):776-791.
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  4. St Augustine, John Bigelow, Craig Bourne, William Lane Craig, Thomas Crisp, Matthew Davidson, Rafael De Clercq, M. Oreste Fiocco, Mark Hinchliff, Simon Keller, Ernâni Magalhães, J. M. E. McTaggart, Trenton Merricks, Ulrich Meyer, L. Nathan Oaklander, Arthur Prior, Hilary Putnam & Dean Zimmerman (2010). Presentism: Essential Readings. Lexington Books.
     
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  5. Simon Keller (2009). Against Friendship Between Countries. Journal of International Political Theory 5 (1):59-74.
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  6. Simon Keller (2009). Making Nonsense of Loyalty to Country. In Boudewijn Paul de Bruin & Christopher F. Zurn (eds.), New Waves in Political Philosophy. Palgrave Macmillan.
  7. Simon Keller (2009). Review of Trenton Merricks, Truth and Ontology. [REVIEW] Philosophical Review 118 (2):273-276.
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  8. Simon Keller (2009). Welfarism. Philosophy Compass 4 (1):82-95.
    Welfarism is the view that morality is centrally concerned with the welfare or well-being of individuals. The division between welfarist and non-welfarist approaches underlies many important disagreements in ethics, but welfarism is neither consistently defined nor well understood. I survey the philosophical work on welfarism, and I offer a suggestion about how the view can be characterized and how it can be embedded in various kinds of moral theory. I also identify welfarism's major rivals, and its major attractions and weaknesses.
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  9. Simon Keller (2009). Welfare as Success. Noûs 43 (4):656-683.
  10. Simon Keller (2008). Review of Diane Jeske, Rationality and Moral Theory: How Intimacy Generates Reasons. [REVIEW] Notre Dame Philosophical Reviews 2008 (11).
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  11. Simon Keller (2007). Are Patriotism and Universalism Compatible? Social Theory and Practice 33 (4):609-624.
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  12. Simon Keller (2007). Royce and Communitarianism. The Pluralist 2 (2):16 - 30.
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  13. Simon Keller (2007). Virtue Ethics is Self-Effacing. Australasian Journal of Philosophy 85 (2):221 – 231.
    An ethical theory is self-effacing if it tells us that sometimes, we should not be motivated by the considerations that justify our acts. In his influential paper 'The Schizophrenia of Modern Ethical Theories' [1976], Michael Stocker argues that consequentialist and deontological ethical theories must be self-effacing, if they are to be at all plausible. Stocker's argument is often taken to provide a reason to give up consequentialism and deontology in favour of virtue ethics. I argue that this assessment is a (...)
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  14. Simon Keller (2006). Four Theories of Filial Duty. Philosophical Quarterly 56 (223):254 - 274.
    Children have special duties to their parents: there are things that we ought to do for our parents, but not for just anyone. Three competing accounts of filial duty appear in the literature: the debt theory, the gratitude theory and the friendship theory. Each is unsatisfactory: each tries to assimilate the moral relationship between parent and child to some independently understood conception of duty, but this relationship is different in structure and content from any that we are likely to share (...)
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  15. Matthew Hanser, Eamonn Callan, John Corvino, John Sabini, Maury Silver & Simon Keller (2005). 10. Charles Taylor, Modern Social Imaginaries Charles Taylor, Modern Social Imaginaries (Pp. 629-633). Ethics 115 (3).
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  16. Simon Keller (2005). Comments on George Schedler, "Should Peter Singer Become an Ethical Meat Eater?". Southwest Philosophy Review 21 (2):159-162.
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  17. Simon Keller (2005). Comments on George Schedler. Southwest Philosophy Review 21 (2):159-162.
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  18. Simon Keller (2005). Freedom! Social Theory and Practice 31 (3):337-357.
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  19. Simon Keller (2005). On What is the War on Terror? In Timothy Shanahan (ed.), Philosophy 9/11: Thinking About the War on Terrorism. Open Court. 48-60.
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  20. Simon Keller (2005). Patriotism as Bad Faith. Ethics 115 (3):563-592.
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  21. Simon Keller (2004). 1. A Problem for Presentism. Oxford Studies in Metaphysics 1:83.
     
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  22. Simon Keller (2004). Presentism and Truthmaking. In Dean W. Zimmerman (ed.), Oxford Studies in Metaphysics, Vol. 1. Oxford University Press. 83-104.
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  23. Simon Keller (2004). Welfare and the Achievement of Goals. Philosophical Studies 121 (1):27-41.
    I defend the view that an individual''s welfareis in one respect enhanced by the achievementof her goals, even when her goals are crazy,self-destructive, irrational or immoral. This``Unrestricted View'''' departs from familiartheories which take welfare to involve only theachievement of rational aims, or of goals whoseobjects are genuinely valuable, or of goalsthat are not grounded in bad reasons. I beginwith a series of examples, intended to showthat some of our intuitive judgments aboutwelfare incorporate distinctions that only theUnrestricted View can support. Then, (...)
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  24. Simon Keller (2004). Friendship and Belief. Philosophical Papers 33 (3):329-351.
    I intend to argue that good friendship sometimes requires epistemic irresponsibility. To put it another way, it is not always possible to be both a good friend and a diligent believer.
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  25. Simon Keller (2002). Expensive Tastes and Distributive Justice. Social Theory and Practice 28 (4):529-552.
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  26. Simon Keller (2000). An Interpretation of Plato's Cratylus. Phronesis 45 (4):284-305.
    Plato's main concern in the "Cratylus," I claim, is to argue against the idea that we can learn about things by examining their names, and in favour of the claim that philosophers should, so far as possible, look to the things themselves. Other philosophical questions, such as that of whether we should accept a naturalist or a conventionalist theory of namng, arise in the dialogue, but are subordinate. This reading of the "Cratylus," I say, explains certain puzzling facts about the (...)
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  27. Simon Keller (2000). How Do I Love Thee? Let Me Count the Properties. American Philosophical Quarterly 37 (2):163 - 173.