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  1. T. L. S. Sprigge (2006). The God of Metaphysics. Clarendon Press.
    Can philosophy offer reasonable grounds for the existence of a God possessing genuine religious significance and not proposed simply as the solution to a purely intellectual philosophical problem? Timothy Sprigge offers a fascinating exploration of the metaphysical systems of a diverse range of philosophers, from Spinoza and Hegel to T. H. Green and Josiah Royce, testing objections to what might be called 'metaphysical religion' against the systems of these distinguished thinkers. In the process, Sprigge offers a compelling new defence of (...)
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  2. T. L. S. Sprigge (1975). Reinhardt Grossmann's Ontological Reduction. Noûs 9 (4):429-445.
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  3.  18
    T. L. S. Sprigge & Lawrence E. Johnson (1992). A Morally Deep World: An Essay on Moral Significance and Environmental Ethics. Philosophical Quarterly 42 (168):378.
    Lawrence Johnson advocates a major change in our attitude toward the nonhuman world. He argues that nonhuman animals, and ecosystems themselves, are morally significant beings with interests and rights. The author considers recent work in environmental ethics in the introduction and then presents his case with the utmost precision and clarity. Written in an attractive, nontechnical style, the book will be of particular interest to philosophers, environmentalists and ecologists.
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  4.  17
    T. L. S. Sprigge (1977). A History of Philosophy in America. Teaching Philosophy 2 (3/4):389-390.
  5.  58
    T. L. S. Sprigge (1991). The Greatest Happiness Principle. Utilitas 3 (1):37.
    My purpose in what follows is not so much to defend the basic principle of utilitarianism as to indicate the form of it which seems most promising as a basic moral and political position. I shall take the principle of utility as offering a criterion for two different sorts of evaluation: first, the merits of acts of government, social policies, and social institutions, and secondly, the ultimate moral evaluation of the actions of individuals. I do not take it as implying (...)
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  6.  5
    T. L. S. Sprigge (1987). Essays on Berkeley: A Tercentennial Celebration by John Foster and Howard Robinson. [REVIEW] Philosophical Quarterly 37 (147):218-221.
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  7.  72
    T. L. S. Sprigge (1965). A Utilitarian Reply to Dr. McCloskey. Inquiry 8 (1-4):264 – 291.
    A theory of punishment should tell us not only when punishment is permissible but also when it is a duty. It is not clear whether McCloskey's retributivism is supposed to do this. His arguments against utilitarianism consist largely in examples of punishments unacceptable to the common moral consciousness but supposedly approved of by the consistent utilitarian. We remain unpersuaded to abandon our utilitarianism. The examples are often fanciful in character, a point which (pace McCloskey) does rob them of much of (...)
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  8.  82
    T. L. S. Sprigge (2000). Darwinian Dominion: Animal Welfare and Human Interests: Lewis Petrinovich, Cambridge, Mass, London, England, MIT Press, 1999, Ix + 431 Pages, Pound31.50 (Hc). [REVIEW] Journal of Medical Ethics 26 (5):412-412.
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  9.  61
    T. L. S. Sprigge (1997). Pantheism. The Monist 80 (2):191-217.
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  10.  20
    T. L. S. Sprigge (1995). Bradley and Christianity. Bradley Studies 1 (1):69-85.
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  11.  10
    T. L. S. Sprigge (1985). Bentham. Teaching Philosophy 8 (4):367-368.
  12.  62
    T. L. S. Sprigge (2001). Bradley and the Structure of Knowledge. Phillip Ferreira. Mind 110 (439):746-749.
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  13.  19
    T. L. S. Sprigge (1992). The Presidential Address: The Unreality of Time. Proceedings of the Aristotelian Society 92:1 - 19.
  14.  11
    T. L. S. Sprigge (2000). Is the Esse of Intrinsic Value Percipi?: Pleasure, Pain and Value. Royal Institute of Philosophy Supplement 47:119-140.
    If there is such a thing as a genuine property appropriately called "intrinsic value" this property must be such that recognition that something does, or would, possess it, has a necessary tendency to motivate towards sustaining that thing in existence or producing it (if possible). There is just one thing which possesses that property and that is the property of being pleasurable (properly conceived) which, therefore, is the same as intrinsic value. (The same, mutatis mutandis, applies to intrinsic disvalue and (...)
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  15.  41
    T. L. S. Sprigge (2003). Review: Infinite Minds: A Philosophical Cosmology. [REVIEW] Mind 112 (448):749-754.
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  16.  27
    T. L. S. Sprigge (1987). Are There Intrinsic Values in Nature? Journal of Applied Philosophy 4 (1):21-28.
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  17.  7
    T. L. S. Sprigge (1986). Of Mice, Models and Men. Environmental Ethics 8 (1):83-87.
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  18. T. L. S. Sprigge (1983). ROSEN, STANLEY The Limits of Analysis. [REVIEW] Philosophy 58:269.
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  19.  1
    T. L. S. Sprigge (1988). VIII—Intrinsic Connectedness. Proceedings of the Aristotelian Society 88 (1):129-146.
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  20.  6
    T. L. S. Sprigge (1984). Non-Human Rights: An Idealist Perspective. Inquiry 27 (1-4):439 – 461.
    The question whether an entity has rights is identified with that as to whether an intrinsic value resides in it which imposes obligations to foster it on those who can appreciate this value. There should be no difficulty in granting that animals have rights in this sense, but what of other natural objects and artifacts? It seems that various inanimate things, such as fine buildings and forests, often possess such intrinsic value, yet since they can only be fully actual in (...)
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  21.  7
    T. L. S. Sprigge (1988). Respect for Nature. Teaching Philosophy 11 (4):366-368.
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  22.  18
    T. L. S. Sprigge (1989). Utilitarianism and Respect for Human Life. Utilitas 1 (1):1.
    Bentham and Mill and probably most utilitarians have a good deal in common with Hobbes and Spinoza as moral thinkers. For they share a commitment to deriving ethics from the actual and normal motivitations of human beings as creatures of the natural world rather than, like Kant and many religious moralists, from some transcendent realm to the requirements of which natural man has a duty to submit without expecting any help therefrom in the satisfaction of his natural inclinations. In the (...)
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  23.  10
    T. L. S. Sprigge (1993). Human Consciousness. Philosophy and Phenomenological Research 53 (1):236-239.
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  24.  10
    T. L. S. Sprigge (1992). Bradley's Moral Psychology. Idealistic Studies 22 (3):287-288.
  25.  1
    T. L. S. Sprigge (1985). Utilitarianism and Idealism: A Rapprochement: T. L. S. Sprigge. Philosophy 60 (234):447-463.
    Utilitarian ethics and metaphysical idealism, especially of a Bradleyan sort, are not usually thought of as natural allies. Yet when one considers that it is a crucial part of utilitarian doctrine that the only genuine value is experienced value and almost the definition of idealism that for it the only genuine reality is experienced reality one should surely suspect that the two views have a certain affinity. The essential impulse behind utilitarianism is the sense that the only criterion of something (...)
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  26.  24
    T. L. S. Sprigge (1999). The Relation Between Jeremy Bentham's Psychological, and His Ethical, Hedonism. Utilitas 11 (3):296.
    The relationship between Bentham's and his is famously problematic. The problem's solution is that each person has an overwhelming interest in living in a community in which they, like others, are liable to punishment for behaviour condemned by the censorial principle either by the institutions of the state or by the tribunal of public opinion. The senses in which Bentham did and did not think everyone selfish are examined, and a less problematic form of psychological hedonism than Bentham's is proposed.
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  27.  9
    T. L. S. Sprigge (1987). Plurality and Continuity. Idealistic Studies 17 (3):275-277.
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  28.  9
    T. L. S. Sprigge (2001). Selected Correspondence (1872–1904). Bradley Studies 7 (1):78-100.
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  29.  8
    T. L. S. Sprigge, R. C. Grogin & A. R. Lacey (1991). The Bergsonian Controversy in France, 1900-1914.Bergson. Philosophical Quarterly 41 (164):364.
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  30.  14
    T. L. S. Sprigge (1979). Metaphysics, Physicalism, and Animal Rights. Inquiry 22 (1-4):101 – 143.
    As ethical attitudinists say, ethical statements cannot be strictly true or false, since they express wishes or attitudes, not beliefs. However, the wishes expressed by basic moral judgments about human rights are such that it is a necessary truth that those who know what human beings are have them, and those who do not acknowledge these rights show their lack of a living sense of human reality. The same goes for basic judgments about the rights of animals, and it is (...)
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  31.  20
    T. L. S. Sprigge (1990). A. J. Ayer: An Appreciation. Utilitas 2 (1):1.
    As the editor noted in the last number Freddie Ayer, or Professor Sir Alfred Ayer, played a considerable part in launching the vast enterprise of the Bentham edition. It is fitting, therefore, that something be said in Utilitas about his achievement as a philosopher and the extent to which he falls within the same broad empiricist and utilitarian tradition to which Bentham and J. S. Mill belonged.
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  32.  14
    T. L. S. Sprigge (1998). Has Speculative Metaphysics a Future? The Monist 81 (4):513-533.
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  33.  7
    Guy Stock, T. L. S. Sprigge & W. J. Mander (1995). James and Bradley: American Truth and British Reality.An Introduction to Bradley's Metaphysics. Philosophical Quarterly 45 (181):537.
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  34.  9
    T. L. S. Sprigge (1996). Bird on Sprigge on Bird. Bradley Studies 2 (2):117-130.
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  35.  12
    T. L. S. Sprigge (1994). Idealism Contra Idealism. [REVIEW] Philosophy and Phenomenological Research 54 (2):409-414.
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  36.  16
    T. L. S. Sprigge (1981). Naming and Necessity By Saul Kripke Oxford: Basil Blackwell, 1980, 172 Pp., £7.95. [REVIEW] Philosophy 56 (217):431-.
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  37.  19
    T. L. S. Sprigge (1997). Spinoza and Indexicals. Inquiry 40 (1):3 – 22.
    Spinoza distinguishes between three grades of knowledge, (i) sense perception and hearsay; (ii) abstract scientific knowledge; (iii) intuitive reason. It is implied that our intellectual ideal should be to pass from the first to the second, and then from the second to the third. It is problematic, however, how such supersession of the first kind of knowledge is an intelligible ideal. For, on the face of it, it is this alone which can direct our attention on to those particulars (single (...)
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  38.  13
    T. L. S. Sprigge (1990). The Satanic Novel: A Philosophical Dialogue on Blasphemy and Censorship. Inquiry 33 (4):377 – 400.
    This dialogue is concerned with the problems raised by the Rushdie affair for Western intellectuals, whose thought on social issues derives either from the Christian or the Western liberal tradition. This has brought to a head the many difficulties which beset a Western European country as it develops into a multicultural one. Since the concern of the dialogue is with a crisis in the thinking of Western intellectuals about free speech, censorship, tolerance, etc., the four participants are university teachers of (...)
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  39.  3
    T. L. S. Sprigge (1988). William James. Teaching Philosophy 11 (2):135-137.
  40.  7
    T. L. S. Sprigge (2001). Within Reason. International Philosophical Quarterly 41 (1):91-97.
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  41.  10
    T. L. S. Sprigge (1997). Consciousness and the Mind of God. Philosophy and Phenomenological Research 57 (1):241-243.
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  42.  9
    T. L. S. Sprigge (2000). Other Times. Philosophy and Phenomenological Research 61 (2):485-488.
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  43.  14
    T. L. S. Sprigge (2005). Kierkegaard and Hegel. British Journal for the History of Philosophy 13 (4):771 – 778.
  44.  11
    T. L. S. Sprigge (1985). Utilitarianism and Idealism: A Rapprochement. Philosophy 60 (234):447 - 463.
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  45.  13
    T. L. S. Sprigge (1999). Ethics Into Action: Henry Spira and the Animal Rights Movement by Peter Singer. New York, Oxford: Bowman and Littlefield Publishers Inc. Philosophy 74 (4):606-618.
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  46.  11
    T. L. S. Sprigge (1989). Metaphysical Horror By Leszek Kolakowski Oxford: Basil Blackwell, 1988, Vi + 122 Pp., £12.95. [REVIEW] Philosophy 64 (247):114-.
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  47. T. L. S. Sprigge (1992). Refined and Crass Supernaturalism: T. L. S. Sprigge. Royal Institute of Philosophy Supplement 32:105-125.
    In the postscript to The Varieties of Religious Experience William James distinguishes two types of belief in the supernatural, conceived as an essential component in religion, crass or piecemeal supernaturalism, on the one hand, and refined supernaturalism on the other.
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  48.  12
    T. L. S. Sprigge (1999). Dreyfus and Spinosa on Things-in-Themselves. Inquiry 42 (1):115 – 124.
    It is questioned whether Dreyfus and Spinosa's essay faces the real issue of things-inthemselves. The importance of distinguishing three interconnected problems deserving to come under Dreyfus and Spinosa's title, 'Coping with Things-in-themselves', is stressed. These are (1) What is the real nature of the world in the midst of which we, whatever we really are, exist?; (2) Can the properties of things (or even of types of things) be distinguished into two types, those which belong to them necessarily (with a (...)
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  49. T. L. S. Sprigge (1995). Is Spinozism a Religion? Studia Spinozana: An International and Interdisciplinary Series 11:137-164.
     
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  50.  4
    T. L. S. Sprigge (1986). Of Mice, Models and Men: A Critical Evaluation of Animal Research. Environmental Ethics 8 (1):83-87.
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