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  1. Mark Colyvan, William Grey, Paul E. Griffiths, Jay Odenbaugh & Stefan Linquist, Philosophical Issues in Ecology: Recent Trends and Future Directions.
    A good philosophical understanding of ecology is important for a number of reasons. First, ecology is an important and fascinating branch of biology, with distinctive philosophical issues. Second, ecology is only one small step away from urgent political, ethical, and management decisions about how best to live in an apparently fragile and increasingly-degraded environment. Third, philosophy of ecology, properly conceived, can contribute directly to both our understanding of ecology and help with its advancement. Philosophy of ecology can thus be seen (...)
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  2. Mark Colyvan, William Grey, Jay Odenbaugh & Stefan Linquist, A Field Guide to the Philosophy of Ecology.
    Philosophical interest in ecology is relatively new. Standard texts in the philosophy of biology pay little or no attention to ecology (though Sterelny and Griffiths 1999 is an exception). This is in part because the science of ecology itself is relatively new, but whatever the reasons for the neglect in the past, the situation must change. A good philosophical understanding of ecology is important for a number of reasons. First, ecology is an important and fascinating branch of biology with distinctive (...)
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  3. Jay Odenbaugh, Mark Colyvan, Stefan Linquist, William Grey, Paul E. Griffiths & and Hugh P. Possingham, A Field Guide to the Philosophy of Ecology.
    Mark Colyvan (University of Sydney)∗ Stefan Linquist (University of Queensland) William Grey (University of Queensland) Paul E. Griffiths (University of Sydney) Jay Odenbaugh (Lewis and Clark College).
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  4. William Grey, David Bennett, Kate Rawles & Alan Holland (forthcoming). Richard Sylvan. Environmental Values.
     
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  5. William Grey (2011). Beyond Environmentalism: A Philosophy of Nature. Australasian Journal of Philosophy 89 (4):740 - 743.
    Australasian Journal of Philosophy, Volume 89, Issue 4, Page 740-743, December 2011.
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  6. William Grey, Wayne Hall & Adrian Carter (2007). Persons and Personification. American Journal of Bioethics 7 (1):57-58.
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  7. William Grey (2005). Design Constraints for the Post-Human Future. Monash Bioethics Review 24 (2):10-19.
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  8. William Grey (2003). Diachronic Obligation. In Heather Dyke (ed.), Time and Ethics: Essays at the Intersection. Kluwer Academic Publishers. 219--235.
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  9. William Grey (2001). Guest Editor's Introduction. Business and Professional Ethics Journal 20 (1):3-4.
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  10. William Grey (2000). Gasking's Proof. Analysis 60 (4):368–370.
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  11. William Grey (1999). Epicurus and the Harm of Death. Australasian Journal of Philosophy 77 (3):358 – 364.
    Epicurus notoriously argued that death at no time is a harm because before death there is no harm and after death there is no victim. The denial that death can be a harm to the one who dies has been challenged by various claims including (1) death is eternally bad for the victim (Feldman), (2) it is before death that it is bad for the victim (Feinberg and Pitcher), (3) death is bad for the victim but at no particular time (...)
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  12. William Grey (1999). Epistemic Evolution. Cogito 13 (3):165-169.
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  13. William Grey (1999). Pathological Belief. Cogito 13 (1):61-66.
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  14. William Grey (1999). Troubles with Time Travel. Philosophy 74 (1):55-70.
    Talk about time travel is puzzling even if it isn't obviously contradictory. Philosophers however are divided about whether time travel involves empirical paradox or some deeper metaphysical incoherence. It is suggested that time travel requires a Parmenidean four-dimensionalist metaphysical conception of the world in time. The possibility of time travel is addressed (mainly) from within a Parmenidean metaphysical framework, which is accepted by David Lewis in his defence of the coherence of time travel. It is argued that time travel raises (...)
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  15. Carolyn Wilde, Gordon Reddiford, William Grey, Gary Cox, Michael Durrant, Simon Beck, Dee Carter, Michael Bulley & Howard Sankey (1999). E-Collection. Cogito 13 (3).
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  16. William Grey (1998). Environmental Value and Anthropocentrism. Ethics and the Environment 3 (1):97 - 103.
    The critique of traditional Western ethics, and in particular its anthropocentric foundations, is a central theme which has dominated environmental philosophy for the last twenty years. Anthropocentrism is widely identified as a fundamental source of the alienating and destructive attitudes towards the nonhuman world which are a principal target of a number of salient ecophilosophies. This paper addresses a problem about articulating the concern with anthropocentrism raised by the influencial formulations of deep ecology by nature liberation proponent Val Plumwood.
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  17. William Grey (1998). Ockham, Hume and Epistemic Wisdom. Philosophy Now 21:25-28.
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  18. William Grey (1997). Time and Becoming. Cogito 11 (3):215-220.
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  19. William Grey (1996). Possible Persons and the Problems of Posterity. Environmental Values 5 (2):161 - 179.
    The moral status of future persons is problematic. It is often claimed that we should take the interests of the indefinite unborn very seriously, because they have a right to a decent life. It is also claimed (often by the same people) that we should allow unrestricted access to abortion, because the indefinite unborn have no rights. In this paper I argue that these intuitions are not in fact inconsistent. The aim is to provide an account of trans-temporal concern which (...)
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  20. William Grey (1995). Deviant Epistemologies. Cogito 9 (1):61-67.
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  21. William Grey (1993). Anthropocentrism and Deep Ecology. Australasian Journal of Philosophy 71 (4):463 – 475.
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  22. William Grey (1993). Hume, Miracles, and the Paranorrnal. Cogito 7 (2):100-105.
  23. William Grey (1987). Evolution and the Meaning of Life. Zygon 22 (4):479-496.
  24. William Grey (1986). A Critique of Deep Ecology. Journal of Applied Philosophy 3 (2):211-216.
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