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Profile: Timothy Chappell (Open University (UK))
  1. Timothy Chappell (2009). Infinity Goes Up on Trial: Must Immortality Be Meaningless? European Journal of Philosophy 17 (1):30-44.
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  2. Timothy Chappell, Virtue Ethics in the Twentieth Century.
    I explore, explain, and expound the history of the debates about virtue and virtue ethics in twentieth-century anglophone philosophy.
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  3. Timothy Chappell, Virtue Ethics and Rules.
    Examines the place of rules in virtue ethics, and concludes by reviewing examples that the idea that virtue ethics can have no place for rules is groundless.
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  4.  5
    T. Chappell (1998). Hedonistic Utilitarianism. Monograph Collection (Matt - Pseudo).
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  5. Timothy Chappell (2011). On the Very Idea of Criteria for Personhood. Southern Journal of Philosophy 49 (1):1-27.
    I examine the familiar criterial view of personhood, according to which the possession of personal properties such as self-consciousness, emotionality, sentience, and so forth is necessary and sufficient for the status of a person. I argue that this view confuses criteria for personhood with parts of an ideal of personhood. In normal cases, we have already identified a creature as a person before we start looking for it to manifest the personal properties, indeed this pre-identification is part of what makes (...)
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  6. Timothy Chappell (2002). Two Distinctions That Do Make a Difference: The Action/Omission Distinction and the Principle of Double Effect. Philosophy 77 (2):211-233.
    The paper outlines and explores a possible strategy for defending both the action/omission distinction (AOD) and the principle of double effect (PDE). The strategy is to argue that there are degrees of actionhood, and that we are in general less responsible for what has a lower degree of actionhood, because of that lower degree. Moreover, what we omit generally has a lower degree of actionhood than what we actively do, and what we do under known-but-not-intended descriptions generally has a lower (...)
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  7. Timothy Chappell, Critical Notice. Paul Horwich, Wittgenstein's Metaphilosophy.
    In the Preface to his fine book, Paul Horwich deplores the “polar split” that he sees in academic philosophy today between most philosophers, who don’t care about Wittgenstein, and the Wittgensteinian minority, who don’t care about much else, and are “engaged in feuds with one other that no one else cares about”. Whether or not this picture is entirely fair either to Wittgensteinians or to non-Wittgensteinians, it is certainly true, and unfortunate, that Wittgenstein has been normalised by the academic system. (...)
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  8.  19
    Timothy Chappell, Understanding Human Goods.
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  9. Timothy Chappell (2008). Moral Perception. Philosophy 83 (4):421-437.
    I develop an account of moral perception which is able to deal well with familiar naturalistic non-realist complaints about ontological extravagance and ‘queerness’. I show how this account can also ground a cogent response to familiar objections presented by Simon Blackburn and J.L. Mackie. The familiar realist's problem about relativism, however, remains.
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  10.  34
    Timothy Chappell, There Are No Thin Concepts.
    “Thin concepts” are dubious entities. Careful analysis of the usual examples of thick and thin raises serious doubts about both their conceptuality and their thinness. Confusions aside, there is little obvious use for them in ethics or metaethics. The very idea that there could be a naturally-occurring purely evaluative moral concept, with no descriptive content, no cultural setting, and no capacity for distanced or ironic use, is as chimerical as any other ahistorical illusion. Our concentration on thick and thin has (...)
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  11.  32
    Timothy Chappell, Intuition, System, and the “Paradox” of Deontology.
    Provided you start from suitable intuitions, it is easy enough to construct a whole range of arguments any or all of which might be called “the paradox of deontology.” Suppose you think that the role of agency is to bring about goodness, and that it's good to observe deontological constraints. Then it will follow that you should bring about the observing of deontological constraints. And if in some particular context the way to bring about such observings is via a breach (...)
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  12. Timothy Chappell (2012). Varieties of Knowledge in Plato and Aristotle. Topoi 31 (2):175-190.
    I develop the relatively familiar idea of a variety of forms of knowledge —not just propositional knowledge but also knowledge -how and experiential knowledge —and show how this variety can be used to make interesting sense of Plato’s and Aristotle’s philosophy, and in particular their ethics. I then add to this threefold analysis of knowledge a less familiar fourth variety, objectual knowledge, and suggest that this is also interesting and important in the understanding of Plato and Aristotle.
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  13. Timothy Chappell (2012). But It is Easy to Assemble a List of Criticisms; It is Much Harder to Write a Really Good Book. In This Latter, Harder Task, John Kekes has, Once More, Succeeded Admirably. Mind 121:483.
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  14. Timothy Chappell (2007). Integrity and Demandingness. Ethical Theory and Moral Practice 10 (3):255 - 265.
    I discuss Bernard Williams’ ‘integrity objection’ – his version of the demandingness objection to unreasonably demanding ‘extremist’ moral theories such as consequentialism – and argue that it is best understood as presupposing the internal reasons thesis. However, since the internal reasons thesis is questionable, so is Williams’ integrity objection. I propose an alternative way of bringing out the unreasonableness of extremism, based on the notion of the agent’s autonomy, and show how an objection to this proposal can be outflanked by (...)
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  15.  17
    Timothy Chappell, Why Ethics is Hard.
    I argue that one central resource for ethical thinking, seriously under-explored in contemporary anglophone philosophy, is moral phenomenology, the exploration of the texture and quality of moral experience. Perhaps a barrier that has prevented people from using this resource is that it’s hard to talk about experience. But such knowledge can be communicated, e.g. by poetry and drama. In having such experiences, either in real life or at second-hand through art, we can gain moral knowledge, rather as Mary the colour (...)
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  16. Timothy Chappell (2009). Ethics Beyond Moral Theory. Philosophical Investigations 32 (3):206-243.
    I develop an anti-theory view of ethics. Moral theory (Kantian, utilitarian, virtue ethical, etc.) is the dominant approach to ethics among academic philosophers. But moral theory's hunt for a single Master Factor (utility, universalisability, virtue . . .) is implausibly systematising and reductionist. Perhaps scientism drives the approach? But good science always insists on respect for the data, even messy data: I criticise Singer's remarks on infanticide as a clear instance of moral theory failing to respect the data of moral (...)
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  17.  62
    T. D. J. Chappell (2004/2005). Reading Plato's Theaetetus. Hackett Pub. Co..
    Timothy Chappell’s new translation of the Theaetetus is presented here in short sections of text, each preceded by a summary of the argument and followed by his philosophical commentary on it. Introductory remarks discuss Plato and his works, his use of dialogue, the structure of the Theaetetus, and alternative interpretations of the work as a whole. A glossary and bibliography are provided.
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  18.  34
    Timothy Chappell (2003). Practical Rationality for Pluralists About the Good. Ethical Theory and Moral Practice 6 (2):161-177.
    I argue that if a normative theory of practical rationality is to represent an adequate and coherent response to a plurality of incommensurable goods, it cannot be a maximising theory. It will have to be a theory that recognises two responses to goods as morally licit – promotion and respect – and one as morally illicit – violation. This result has a number of interesting corollaries, some of which I indicate. Perhaps the most interesting is that it makes the existence (...)
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  19.  71
    Timothy Chappell, Augustine's Ethics.
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  20.  64
    Timothy Chappell (2011). Glory as an Ethical Idea. Philosophical Investigations 34 (2):105-134.
    There is a gap between what we think and what we think we think about ethics. This gap appears when elements of our ethical reflection and our moral theories contradict each other. It also appears when something that is important in our ethical reflection is sidelined in our moral theories. The gap appears in both ways with the ethical idea glory. The present exploration of this idea is a case study of how far actual ethical reflection diverges from moral theory. (...)
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  21. Timothy Chappell (2012). The Fear of Death. Think 11 (30):57-71.
    Of course there is a long history of such sayings in all the world’s main spiritual traditions. Socrates’ remark reminds us at once of Solon’s doleful doctrine that we should call no man happy until he is dead (Herodotus Histories Book 1; Aristotle Nicomachean Ethics 1100a11). And Bonhoeffer’s famous saying, while it echoes the typical teaching of many Christian spiritual masters, for instance St Thomas à Kempis and Bianco da Siena (the author of that beautiful hymn “Come down O Love (...)
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  22. T. Chappell (1996). Book Reviews : Moral Truth and Moral Tradition: Essays in Honour of Peter Geach and Elizabeth Anscombe, Edited by Luke Gormally. Dublin, Four Courts, 1994. 246pp. Hb. No Price. [REVIEW] Studies in Christian Ethics 9 (2):91-95.
  23. T. Chappell (2003). Book Review: Acts Amid Precepts: The Aristotelian Structure of Thomas Aquinas's Moral Theory. [REVIEW] Studies in Christian Ethics 16 (2):96-101.
  24.  16
    Timothy Chappell, Bernard Williams. Stanford Encyclopedia of Philosophy.
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  25. T. Chappell (2006). Review: The Unknown God: Agnostic Essays. [REVIEW] Mind 115 (458):421-424.
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  26. T. D. J. Chappell (1998). Understanding Human Goods a Theory of Ethics. Monograph Collection (Matt - Pseudo).
     
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  27. David S. Oderberg & T. D. J. Chappell (eds.) (2004). Human Values: New Essays on Ethics and Natural Law. Palgrave Macmillan.
    In recent decades, the revival of natural law theory in modern moral philosophy has been an exciting and important development. Human Values brings together an international group of moral philosophers who in various respects share the aims and ideals of natural law ethics. In their diverse ways, these authors make distinctive and original contributions to the continuing project of developing natural law ethics as a comprehensive treatment of modern ethical theory and practice.
     
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  28.  19
    Tim Chappell (2001). Phaedo. Philosophy Now 31:39-39.
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  29. Timothy Dj Chappell (1997). In Defence of Speciesism. In David S. Oderberg & Jacqueline A. Laing (eds.), Human Lives: Critical Essays on Consequentialist Bioethics. St. Martin's Press
     
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  30. Timothy Chappell (2002). Review: The Demands of Consequentialism. [REVIEW] Mind 111 (444):891-897.
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  31.  39
    Tim Chappell (2009). Ethics and Experience: Life Beyond Moral Theory. Routledge.
    "Ethics and Experience" presents a wide-ranging and thought-provoking introduction to the question famously posed by Socrates: How is life to be lived? 'An excellent primer for any student taking a course on moral philosophy, the book introduces ethics as a single and broadly unified field of inquiry in which we apply reason to try and solve Socrates' question. "Ethics and Experience "examines the major forms of ethical subjectivism and objectivism - including expressivism, error theory', naturalism, and intuitionism. The book lays (...)
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  32.  14
    Timothy Chappell (2001). A Way Out of Pettit's Dilemma. Philosophical Quarterly 51 (202):95-99.
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  33.  23
    Timothy Chappell (2010). “A Logos That Increases Itself”: Response to Burley. Philosophy 85 (1):105-108.
    Mikel Burley says that he thinks that the Makropoulos debate can make no sense unless talk about eternal life makes sense. Here is his most striking argument that it doesn't – that immortality is inconceivable: …the concepts [of birth, death, and sexual relations] are internally related to the concept of a human being in the sense that they form part of the complex system of interrelated concepts of which ‘human being’ is a member. To understand what a human being is, (...)
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  34.  57
    T. Chappell (2007). Review: The Spiritual Dimension: Religion, Philosophy, and Human Value. [REVIEW] Mind 116 (463):743-746.
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  35.  70
    T. D. J. Chappell (1995). Book Reviews : The Question of Christian Ethics by Ralph McInerny. Washington: Catholic University of America Press (London: Eurospan). 1993. 74pp. Pb. 9.95. [REVIEW] Studies in Christian Ethics 8 (1):128-131.
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  36.  56
    Timothy Chappell (2012). Climbing Which Mountain? A Critical Study of Derek Parfit On What Matters (OUP 2011). Philosophical Investigations 35 (2):167-181.
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  37.  25
    Timothy Chappell (2008). Utopias and the Art of the Possible. Analyse & Kritik 30 (1).
    I begin this paper by examining what MacIntyre has to tell us about radical disagreements: how they have arisen, and how to deal with them, within a polity. I conclude by radically disagreeing with Macintyre: I shall suggest that he offers no credible alternative to liberalism's account of radical disagreements and how to deal with them. To put it dilemmatically: insofar as what MacIntyre says is credible, it is not an alternative to liberalism; insofar as he presents a genuine alternative (...)
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  38.  73
    Timothy Chappell (2010). Reviews Self-Constitution: Agency, Identity, and Integrity . By Christine M. Korsgaard. Oxford: Oxford University Press, 2009, Pp. XIV+230, £45.00. [REVIEW] Philosophy 85 (3):424-432.
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  39. T. D. J. Chappell (2000). Thrasymachus and Definition. Oxford Studies in Ancient Philosophy 18:101-7.
     
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  40.  29
    T. D. J. Chappell (ed.) (2006). Values and Virtues: Aristotelianism in Contemporary Ethics. Oxford University Press.
    After 25 centuries, Aristotle's influence on our society's moral thinking remains profound and he continues to be a very important contributor to contemporary debates in philosophical ethics. This collection showcases some of the best new writing on the Aristotelian notion of virtue of character, which remains central to much of the most interesting work in ethical theory.
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  41.  44
    Timothy Chappell (2001). Anthropocentrism and the Problem of Natural Evil: A Note. Ratio 14 (1):84–85.
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  42.  33
    Timothy Chappell (2001). Option Ranges. Journal of Applied Philosophy 18 (2):107–118.
    An option range is a set of alternative actions available to an agent at a given time. I ask how a moral theory’s account of option ranges relates to its recommendations about deliberative procedure (DP) and criterion of rightness (CR). I apply this question to Act Consequentialism (AC), which tells us, at any time, to perform the action with the best consequences in our option range then. If anyone can employ this command as a DP, or assess (direct or indirect) (...)
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  43.  26
    Timothy Chappell (2013). What Have I Done? Diametros 38:86-111.
    An externalist view of intention is developed on broadly Wittgensteinian grounds, and applied to show that the classic Thomist doctrine of double effect, though it has good uses in casuistry, has also been overused because of the internalism about intention that has generally been presupposed by its users. We need a good criterion of what counts as the content of our intentional actions; I argue, again on Wittgensteinian grounds, that the best criterion comes not from foresight, nor from foresight plus (...)
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  44.  70
    Timothy Chappell (2001). Hedonistic Utilitarianism. Torbjörn Tännsjö. Mind 110 (439):864-869.
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  45.  72
    Timothy Chappell (1998). Reductionism About Persons; and What Matters. Proceedings of the Aristotelian Society 98 (1):41-58.
    This paper's ?I examines Derek Parfit's main, metaphysical, argument for reductionism about personal identity. ?II considers three possible ethical arguments for reductionism, and suggests a new approach to the question of what matters about personal identity which has to do with the notion of an ethical narrative.
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  46.  68
    Timothy Chappell (2001). Atheism and Theism. J. J. C. Smart J. J. Haldane. Mind 110 (439):836-839.
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  47.  59
    Timothy Chappell (2010). Ethical Blind-Spots: Why Socrates Was Not a Cosmopolitan. Ratio 23 (1):17-33.
    Though Socrates can easily look like a cosmopolitan in moral and political theory, a closer reading of the relevant texts shows that, in the most important sense of the term as we now use it, he turns out – disappointingly, perhaps – not to be. The reasons why not are instructive and important, both for readers of Plato and for political theorists; they have to do with the phenomenon that I shall call ethical blind-spots.
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  48.  9
    Tim Chappell (2001). Elsewhere. Philosophy Now 31:54-54.
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  49.  32
    Timothy Chappell (2007). Jonathan Kvanvig: The Value of Knowledge and the Pursuit of Understanding. Faith and Philosophy 24 (4):475-479.
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  50.  14
    Timothy Chappell (2010). Euthyphro's 'Dilemma', Socrates' 'Daimonion'. European Journal for Philosophy of Religion 2 (1):39 - 64.
    In this paper I start with the familiar accusation that divine command ethics faces a "Euthyphro dilemma". By looking at what Plato’s ’Euthyphro’ actually says, I argue that no such argument against divine-command ethics was Plato’s intention, and that, in any case, no such argument is cogent. I then explore the place of divine commands and inspiration in Plato’s thought more generally, arguing that Plato sees an important epistemic and practical role for both.
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