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Steve Matthews [24]Steven Matthews [2]
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Profile: Steve Matthews (Australian Catholic University)
  1. Steve Matthews (forthcoming). Addiction, Competence, and Coercion in Advance. Journal of Philosophical Research.
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  2. Steve Matthews (2014). The Imprudence of the Vulnerable. Ethical Theory and Moral Practice 17 (4):791-805.
    Significant numbers of people believe that victims of violent crime are blameworthy in so far as they imprudently place themselves in dangerous situations. This belief is maintained and fuelled by ongoing social commentary. In this paper I describe a recent violent criminal case, as a foil against which I attempt to extract and refine the argument based on prudence that seems to support this belief. I then offer a moral critique of what goes wrong when this argument, continually repeated as (...)
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  3. Steve Matthews (2012). Authenticating an Online Identity. American Journal of Bioethics 12 (10):39-41.
    The American Journal of Bioethics, Volume 12, Issue 10, Page 39-41, October 2012.
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  4. Steve Matthews & Jeanette Kennett (2012). Truth, Lies, and the Narrative Self. American Philosophical Quarterly 49 (4):301-316.
    Social persons routinely tell themselves and others richly elaborated autobiographical stories filled with details about deeds, plans, roles, motivations, values, and character. Saul, let us imagine, is someone who once sailed the world as a young adventurer, going from port to port and living a gypsy existence. In telling his new acquaintance, Jess, of his former exotic life, he shines a light on his present character and this may guide to some extent their interaction here and now. Perhaps Jess also (...)
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  5. Steve Matthews (2010). Anonymity and the Social Self. American Philosophical Quarterly 47 (4):351 - 363.
     
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  6. Steve Matthews (2010). A History of Philosophy of Mind in Australasia. In N. N. Trakakis (ed.), A Companion to Philosophy in Australia and New Zealand. Monash University Publishing.
  7. Steve Matthews (2010). Personal Identity, the Causal Condition, and the Simple View. Philosophical Papers 39 (2):183-208.
    Among theories of personal identity over time the simple view has not been popular among philosophers, but it nevertheless remains the default view among non philosophers. It may be construed either as the view that nothing grounds a claim of personal identity over time, or that something quite simple (a soul perhaps) is the ground. If the former construal is accepted, a conspicuous difficulty is that the condition of causal dependence between person-stages is absent. But this leaves such a view (...)
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  8. Steven Matthews (2010). Boyle: Between God and Science. Intellectual History Review 20 (4):533-534.
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  9. Jeanette Kennett & Steve Matthews (2009). Mental Timetravel, Agency and Responsibility. In Matthew Broome Lisa Bortolotti (ed.), Psychiatry as Cognitive Neuroscience: Philosophical Perspectives.
    We have argued elsewhere (2002) that moral responsibility over time depends in part upon the having of psychological connections which facilitate forms of self-control. In this paper we explore the importance of mental time travel – our ordinary ability to mentally travel to temporal locations outside the present, involving both memory of our personal past and the ability to imagine ourselves in the future – to our agential capacities for planning and control. We suggest that in many individuals with dissociative (...)
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  10. Jeanette Kennett & Steve Matthews (2008). Normative Agency. In Catriona MacKenzie Kim Atkins (ed.), Practical Identity and Narrative Agency. Routledge.
  11. Jeanette Kennett & Steve Matthews (2008). What's the Buzz? Undercover Marketing and the Corruption of Friendship. Journal of Applied Philosophy 25 (1):2–18.
    Undercover marketing targets potential customers by concealing the commercial nature of an apparently social transaction. In a typical case an individual approaches a marketing target apparently to provide some information or advice about a product in a way that makes it seem like they are a fellow consumer. In another kind of case, a friend displays a product to you, and encourages its purchase, but fails to disclose their association with the marketing firm. We focus on this second type of (...)
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  12. Steve Matthews (2008). Identity and Information Technology. In Jeroen den Hoven John Weckervant (ed.), Moral Philosophy and Information Technology. Cambridge University Press. 142.
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  13. Steve Matthews (2008). Privacy, Separation, and Control. The Monist 91 (1):130-150.
    Defining privacy is problematic because the condition of privacy appears simultaneously to require separation from others, and the possibility of choosing not to be separate. This latter feature expresses the inherent normative dimension of privacy: the capacity to control the perceptual and informational spaces surrounding one’s person. Clearly the features of separation and control as just described are in tension because one may easily enough choose to give up all barriers between oneself and the public space. How could the capacity (...)
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  14. Steven Matthews (2008). Theology and Science in the Thought of Francis Bacon. Ashgate Pub..
    Breaking with a Puritan past -- A mother's concern -- Turmoil and diversity in the English Reformation -- The influences and the options available in English -- Reformation theology -- Intellectual trends : patristics and hebrew -- Millennialism and the belief in a providential age -- Bacon's break with the godly -- Bacon's turn toward the ancient faith -- The formative years -- Bacon and Andrewes -- The Meditationes sacrae and Bacon's turn away from calvinism -- Bacon's confession of faith (...)
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  15. Steve Matthews (2004). Failed Agency and the Insanity Defence. International Journal of Law and Psychiatry 27:413-424.
    In this article I argue that insanity defences such as M’Nagten should be abolished in favour of a defence of failed agency. It is not insanity per se, or any other empirical condition, which constitutes the moral reason for exculpation. Rather, we should first recognize the conditions for being a responsible moral agent. These include some capacity to direct and control one’s behavior, a non-delusional component, and the capacity to recognize that one’s behavior is expressive of what they have reason (...)
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  16. Steve Matthews (2004). Parfit's 'Realism' and His Reductionism. Philosophia 31 (4):531-41.
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  17. Jeanette Kennett & Steve Matthews (2003). Delusion, Dissociation and Identity. Philosophical Explorations 6 (1):31-49.
    The condition known as Multiple Personality Disorder (MPD) or Dissociative Identity Disorder (DID) is metaphysically strange. Can there really be several distinct persons operating in a single body? Our view is that DID sufferers are single persons with a severe mental disorder. In this paper we compare the phenomenology of dissociation between personality states in DID with certain delusional disorders. We argue both that the burden of proof must lie with those who defend the metaphysically extravagant Multiple Persons view and (...)
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  18. Jeanette Kennett & Steve Matthews (2003). The Unity and Disunity of Agency. Philosophy, Psychiatry, and Psychology 10 (4):308-312.
    Effective agency, according to contemporary Kantians, requires a unity of purpose both at a time, in order that we may eliminate conflict among our motives, and over time, because many of the things we do form part of longer-term projects and make sense only in the light of these projects and life plans. Call this the unity of agency thesis. This thesis can be regarded as a normative constraint on accounts of personal identity and indeed on accounts of what it (...)
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  19. Steve Matthews (2003). Blaming Agents and Excusing Persons: The Case of DID. Philosophy, Psychiatry and Psychology 10 (2):169-74.
  20. Steve Matthews (2003). Establishing Personal Identity in Cases of DID. Philosophy, Psychiatry and Psychology 10 (2):143-51.
  21. Jeanette Kennett & Steve Matthews (2002). Identity, Control and Responsibility: The Case of Dissociative Identity Disorder. Philosophical Psychology 15 (4):509-526.
    Dissociative Identity Disorder (DID) (formerly known as Multiple Personality Disorder) is a condition in which a person appears to possess more than one personality, and sometimes very many. Some recent criminal cases involving defendants with DID have resulted in "not guilty" verdicts, though the defense is not always successful in this regard. Walter Sinnott-Armstrong and Stephen Behnke have argued that we should excuse DID sufferers from responsibility, only if at the time of the act the person was insane (typically delusional); (...)
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  22. Steve Matthews (2002). A Hybrid Theory of Environmentalism. Essays in Philosophy 3 (1):10.
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  23. Dean Cocking & Steve Matthews (2001). Unreal Friends. Ethics and Information Technology 2 (4):223-231.
    It has become quite common for people to develop `personal'' relationships nowadays, exclusively via extensive correspondence across the Net. Friendships, even romantic love relationships, are apparently, flourishing. But what kind of relations really are possible in this way? In this paper, we focus on the case of close friendship. There are various important markers that identify a relationship as one of close friendship. One will have, for instance, strong affection for the other, a disposition to act for their well-being and (...)
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  24. Steve Matthews (2000). Survival and Separation. Philosophical Studies 98 (3):279-303.
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  25. Steve Matthews (1999). Metapsychological Relativism: A Response to White. Philosophical Papers 28 (1):55-76.
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  26. Steve Matthews (1998). Personal Identity, Multiple Personality Disorder, and Moral Personhood. Philosophical Psychology 11 (1):67-88.
    Marya Schechtman argues that psychological continuity accounts of personal identity, as represented by Derek Parfit's account, fail to escape the circularity objection. She claims that Parfit's deployment of quasi-memory (and other quasi-psychological) states to escape circularity implicitly commit us to an implausible view of human psychology. Schechtman suggests that what is lacking here is a coherence condition, and that this is something essential in any account of personal identity. In response to this I argue first that circularity may be escaped (...)
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