Search results for 'meta-ethics' (try it on Scholar)

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  1. David R. Haws (2004). The Importance of Meta-Ethics in Engineering Education. Science and Engineering Ethics 10 (2):204-210.score: 186.0
    Our shared moral framework is negotiated as part of the social contract. Some elements of that framework are established (tell the truth under oath), but other elements lack an overlapping consensus (just when can an individual lie to protect his or her privacy?). The tidy bits of our accepted moral framework have been codified, becoming the subject of legal rather than ethical consideration. Those elements remaining in the realm of ethics seem fragmented and inconsistent. Yet, our engineering students will need (...)
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  2. Michael Gill (2009). Indeterminacy and Variability in Meta-Ethics. Philosophical Studies 145 (2):215 - 234.score: 180.0
    In the mid-20th century, descriptive meta-ethics addressed a number of central questions, such as whether there is a necessary connection between moral judgment and motivation, whether moral reasons are absolute or relative, and whether moral judgments express attitudes or describe states of affairs. I maintain that much of this work in mid-20th century meta-ethics proceeded on an assumption that there is good reason to question. The assumption was that our ordinary discourse is uniform and determinate enough to vindicate (...)
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  3. Gert-Jan Lokhorst (2011). Computational Meta-Ethics. Minds and Machines 21 (2):261-274.score: 180.0
    It has been argued that ethically correct robots should be able to reason about right and wrong. In order to do so, they must have a set of do’s and don’ts at their disposal. However, such a list may be inconsistent, incomplete or otherwise unsatisfactory, depending on the reasoning principles that one employs. For this reason, it might be desirable if robots were to some extent able to reason about their own reasoning—in other words, if they had some meta-ethical capacities. (...)
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  4. Steven Ross (2008). Meta-Ethics and Justification. Acta Analytica 23 (2):91-114.score: 164.0
    The author takes up three metaphysical conceptions of morality — realism, projectivism, constructivism — and the account of justification or reason that makes these pictures possible. It is argued that the right meta-ethical conception should be the one that entails the most plausible conception of reason-giving, rather than by any other consideration. Realism and projectivism, when understood in ways consistent with their fundamental commitments, generate unsatisfactory models of justification; constructivism alone does not. The author also argues for a particular interpretation (...)
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  5. Abraham Rudnick (2001). A Meta-Ethical Critique of Care Ethics. Theoretical Medicine and Bioethics 22 (6):505-517.score: 164.0
    A meta-ethical analysis demonstrates that care ethics is a grounded in a distinct mode of moral reasoning. This is comprised primarily of the rejection of principles such as impartiality, and the endorsement of emotional or moral virtues such as compassion, as well as the notion that the preservation of relations may override the interests of the individuals involved in them. The main conclusion of such a meta-ethical analysis is that such meta-ethical foundations of care ethics are not sound. Reasonable alternatives (...)
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  6. Peter Woolcock (1993). Ruse's Darwinian Meta-Ethics: A Critique. [REVIEW] Biology and Philosophy 8 (4):423-439.score: 156.0
    Michael Ruse, in Taking Darwin Seriously seeks to establish that taking Darwin seriously requires us to treat morality as subjective and naturalistic. I argue that, if morality is not objective, then we have no good reason for being moral if we can avoid detection and punishment. As a consequence, we will only continue to behave morally as long as we remain ignorant of Ruse''s theory, that is, as long as the cat is not let out of the bag. Ruse offers (...)
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  7. A. Tellings (1998). A Virtue Approach Instead of a Kantian Approach as a Solution to Major Dilemmas in Meta-Ethics? A Criticism of David Carr. Studies in Philosophy and Education 17 (1):47-56.score: 156.0
    This contribution is a criticism of some points David Carr brings forward both in his 1991 book (Educating the Virtues) but even more so in his 1996 article in this journal (After Kohlberg: Some Implications of an Ethics of Virtue for the Theory of Moral Education and Development). With the help of a virtue approach Carr tries to solve the moral objectivism-moral relativism dilemma and the deontologism-consequentialism dilemma in ethics. I will argue that his attempt, though very interesting, suffers from (...)
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  8. Bronwyn Finnigan (forthcoming). Meta-Ethics for Madhyamaka: Investigating the Justificatory Grounds of Moral Judgments. Philosophy East and West.score: 150.0
    This paper investigates whether the metaphysical commitments of Madhyamaka Buddhism afford a satisfactory justificatory ground for moral judgments. Finnigan and Tanaka (2011a) argue that they do not. Their argument has since been challenged by Tillemans (2010-11), who alleges that both Svātantrika and Prāsaṅgika Mādhyamikas can readily justify moral judgments by respective appeal to the doctrine of the two truths. This paper shall contest this claim with respect to Prāsaṅgika Madhyamaka. It shall provide several arguments to show that Prāsaṅgika cannot satisfactorily (...)
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  9. Ethan P. Waples, Alison L. Antes, Stephen T. Murphy, Shane Connelly & Michael D. Mumford (2009). A Meta-Analytic Investigation of Business Ethics Instruction. Journal of Business Ethics 87 (1):133 - 151.score: 150.0
    The education of students and professionals in business ethics is an increasingly important goal on the agenda of business schools and corporations. The present study provides a meta-analysis of 25 previously conducted business ethics instructional programs. The role of criteria, study design, participant characteristics, quality of instruction, instructional content, instructional program characteristics, and characteristics of instructional methods as moderators of the effectiveness of business ethics instruction were examined. Overall, results indicate that business ethics instructional programs have a minimal impact on (...)
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  10. Daniel M. Goldstein (2003). Reproductive Technologies of the Self: Michel Foucault and Meta-Narrative-Ethics. Journal of Medical Humanities 24 (3-4):229-240.score: 132.0
  11. James Dreier (2004). Meta‐Ethics and the Problem of Creeping Minimalism. Philosophical Perspectives 18 (1):23–44.score: 120.0
    This is a paper about the problem of realism in meta-ethics (and, I hope, also in other areas, but that hope is so far pretty speculative). But it is not about the problem of whether realism is true. It is about the problem of what realism is. More specifically, it is about the question of what divides meta-ethical realists from irrealists. I start with a potted history of the Good Old Days.
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  12. Bronwyn Finnigan (2010-11). Buddhist Meta-Ethics. Journal of the International Association of Buddhist Studies 33 (1-2):267-297.score: 120.0
    In this paper I argue for the importance of pursuing Buddhist Meta-Ethics. Most contemporary studies of the nature of Buddhist Ethics proceed in isolation from the highly sophisticated epistemological theories developed within the Buddhist tradition. The aim of this paper is to demonstrate that an intimate relationship holds between ethics and epistemology in Buddhism. To show this, I focus on Damien Keown's influential virtue ethical theorisation of Buddhist Ethics and demonstrate the conflicts that arise when it is brought into (...)
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  13. Charles R. Pigden (1996). Bertrand Russell: Meta-Ethical Pioneer. Philosophy of the Social Sciences 26 (2):181-204.score: 116.0
    Bertrand Russell was a meta-ethical pioneer, the original inventor of both emotivism and the error theory. Why, having abandoned emotivism for the error theory, did he switch back to emotivism in the 1920s? Perhaps he did not relish the thought that as a moralist he was a professional hypocrite. In addition, Russell's version of the error theory suffers from severe defects. He commits the naturalistic fallacy and runs afoul of his own and Moore's arguments against subjectivism. These defects could be (...)
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  14. Polycarp Ikuenobe (2002). The Meta-Ethical Issue of the Nature of Lying: Implications for Moral Education. Studies in Philosophy and Education 21 (1):37-63.score: 116.0
    I argue that lying has many dimensions, hence, some putativecases of lying may not match our intuitions or acceptedmeanings of lying. The moral lesson we should teach must be that lying is not a simple principle or feature, buta cluster of features or spectrum of shades, where anythingin the spectrum or cluster is considered lying. I argue thatthe view regarding lying as a single principle or featurehas problematic meta-ethical implications. I do a meta-ethicalanalysis of the meaning of lying, not only (...)
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  15. M. Karmasin (2002). Towards a Meta Ethics of Culture – Halfway to a Theory of Metanorms. Journal of Business Ethics 39 (4):337 - 346.score: 114.0
    This article deals with cross-cultural ethics. It discusses the grid-group model and is ethical implications. We try to show how cross-cultural ethics remain possible under this paradigm of ethical relativism. We discuss the theory of discourse and apply it to intercultural communication. Finally we offer some rules for (an ethical) intercultural discourse, which also may be interpreted as metanorms for cross-cultural interaction.
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  16. By Ira M. Schnall (2004). Philosophy of Language and Meta-Ethics. Philosophical Quarterly 54 (217):587–594.score: 104.0
    Meta-ethical discussions commonly distinguish 'subjectivism' from 'emotivism', or 'expressivism'. But Frank Jackson and Philip Pettit have argued that plausible assumptions in the philosophy of language entail that expressivism collapses into subjectivism. Though there have been responses to their argument, I think the responses have not adequately diagnosed the real weakness in it. I suggest my own diagnosis, and defend expressivism as a viable theory distinct from subjectivism.
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  17. Bert Gordijn Rob de Vries (2009). Empirical Ethics and its Alleged Meta-Ethical Fallacies. Bioethics 23 (4):193-201.score: 104.0
    This paper analyses the concept of empirical ethics as well as three meta-ethical fallacies that empirical ethics is said to face: the is-ought problem, the naturalistic fallacy and violation of the fact-value distinction. Moreover, it answers the question of whether empirical ethics (necessarily) commits these three basic meta-ethical fallacies.
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  18. Gordon Fraser Davis (2013). Moral Realism and Anti-Realism Outside the West: A Meta-Ethical Turn in Buddhist Ethics. Comparative Philosophy 4 (2).score: 104.0
    In recent years, discussions of Buddhist ethics have increasingly drawn upon the concepts and tools of modern ethical theory, not only to compare Buddhist perspectives with Western moral theories, but also to assess the meta-ethical implications of Buddhist texts and their philosophical context. Philosophers aiming to defend the Madhyamaka framework in particular – its ethics and soteriology along with its logic and epistemology – have recently attempted to explain its combination of moral commitment and philosophical scepticism by appealing to various (...)
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  19. Ira M. Schnall (2004). Philosophy of Language and Meta-Ethics. Philosophical Quarterly 54 (217):587 - 594.score: 104.0
    Meta-ethical discussions commonly distinguish 'subjectivism' from 'emotivism', or 'expressivism'. But Frank Jackson and Philip Pettit have argued that plausible assumptions in the philosophy of language entail that expressivism collapses into subjectivism. Though there have been responses to their argument, I think the responses have not adequately diagnosed the real weakness in it. I suggest my own diagnosis, and defend expressivism as a viable theory distinct from subjectivism.
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  20. Michael Smith (2004). Ethics and the a Priori: Selected Essays on Moral Psychology and Meta-Ethics. Cambridge University Press.score: 102.0
    Over the last fifteen years, Michael Smith has written a series of seminal essays about the nature of belief and desire, the status of normative judgment, and the relevance of the views we take on both these topics to the accounts we give of our nature as free and responsible agents. This long awaited collection comprises some of the most influential of Smith's essays. Among the topics covered are: the Humean theory of motivating reasons, the nature of normative reasons, Williams (...)
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  21. Billy Dunaway (2010). Minimalist Semantics in Meta-Ethical Expressivism. Philosophical Studies 151 (3):351 - 371.score: 102.0
    James Dreier (Philos Perspect 18: 23-44, 2004) states what he calls the "Problem of Creeping Minimalism": that metaethical Expressivists can accept a series of claims about meaning, under which all of the sentences that Realists can accept are consistent with Expressivism. This would allow Expressivists to accept all of the Realist's sentences, and as Dreier points out, make it difficult to say what the difference between the two views is. That Expressivists can accept these claims about meaning has been suggested (...)
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  22. Christian Miller (2011). Introduction to Contemporary Meta-Ethics and Normative Ethical Theory. In , The Continuum Companion to Ethics. Continuum.score: 102.0
    The study of morality continues to flourish in contemporary philosophy. As the chapters of this Companion illustrate, new and exciting work is being done on a wide range of topics from the objectivity of morality to the relationship between morality and religious, biological, and feminist concerns. Along with this vast amount of work has come a proliferation of technical terminology and competing positions. The goal of this chapter is to provide an overview of the terrain in contemporary ethics.
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  23. P. Waples Ethan, L. Antes Alison, T. Murphy Stephen, Michael Shane Connelly & D. Mumford (2009). A Meta-Analytic Investigation of Business Ethics Instruction. Journal of Business Ethics 87 (1).score: 102.0
    The education of students and professionals in business ethics is an increasingly important goal on the agenda of business schools and corporations. The present study provides a meta-analysis of 25 previously conducted business ethics instructional programs. The role of criteria, study design, participant characteristics, quality of instruction, instructional content, instructional program characteristics, and characteristics of instructional methods as moderators of the effectiveness of business ethics instruction were examined. Overall, results indicate that business ethics instructional programs have a minimal␣impact on increasing (...)
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  24. Lynn D. Devenport, Shane Connelly, Ryan P. Brown, Michael D. Mumford, Ethan P. Waples, Alison L. Antes & Stephen T. Murphy (2009). A Meta-Analysis of Ethics Instruction Effectiveness in the Sciences. Ethics and Behavior 19 (5):379-402.score: 102.0
    Scholars have proposed a number of courses and programs intended to improve the ethical behavior of scientists in an attempt to maintain the integrity of the scientific enterprise. In the present study, we conducted a quantitative meta-analysis based on 26 previous ethics program evaluation efforts, and the results showed that the overall effectiveness of ethics instruction was modest. The effects of ethics instruction, however, were related to a number of instructional program factors, such as course content and delivery methods, in (...)
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  25. F. Neil Brady & Craig P. Dunn (1995). Business Meta-Ethics. Business Ethics Quarterly 5 (3):385-398.score: 102.0
    The main purpose of this paper is to defend traditional ethical theory (utilitarianism and deontology) for its application in business against a more recent model consisting of utility, rights, and justice. This is done in three parts: First, we provide a conceptual argument for the superiority of the traditional model; second, we demonstrate these points through an examination of three short cases; and third, we argue for the capability of the traditional model to account for universals and particulars in ethics.
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  26. Linda Klebe Trevino & Donald McCabe (1994). Meta-Learning About Business Ethics: Building Honorable Business School Communities. [REVIEW] Journal of Business Ethics 13 (6):405 - 416.score: 102.0
    We propose extending business ethics education beyond the formal curriculum to the hidden curriculum where messages about ethics and values are implicitly sent and received. In this meta-learning approach, students learn by becoming active participants in an honorable business school community where real ethical issues are openly discussed and acted upon. When combined with formal ethics instruction, this meta-learning approach provides a framework for a proposed comprehensive program of business ethics education.
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  27. Arēs Koutounkos (2008). Between the Moral and the Rational: Essays on Meta-Ethics, Moral Beliefs, Values and Desires, Moral Motivation, Rationality and Moral Coherences. Papazissis Publishers.score: 102.0
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  28. Henry John McCloskey (1969). Meta-Ethics and Normative Ethics. The Hague, Martinus Nijhoff.score: 102.0
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  29. Benjamin Freedman (1978). A Meta-Ethics for Professional Morality. Ethics 89 (1):1-19.score: 96.0
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  30. Heather Dyke (2003). What Moral Realism Can Learn From the Philosophy of Time. In , Time and Ethics: Essays at the Intersection. Kluwer Academic Publishers. 11--25.score: 96.0
    It sometimes happens that advances in one area of philosophy can be applied to a quite different area of philosophy, and that the result is an unexpected significant advance. I think that this is true of the philosophy of time and meta-ethics. Developments in the philosophy of time have led to a new understanding of the relation between semantics and metaphysics. Applying these insights to the field of meta-ethics, I will argue, can suggest a new position with respect (...)
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  31. Donelson R. Forsyth, Ernest H. O.’Boyle & Michael A. McDaniel (2008). East Meets West: A Meta-Analytic Investigation of Cultural Variations in Idealism and Relativism. [REVIEW] Journal of Business Ethics 83 (4):813 - 833.score: 96.0
    Ethics position theory (EPT) maintains that individuals’ personal moral philosophies influence their judgments, actions, and emotions in ethically intense situations. The theory, when describing these moral viewpoints, stresses two dimensions: idealism (concern for benign outcomes) and relativism (skepticism with regards to inviolate moral principles). Variations in idealism and relativism across countries were examined via a meta-analysis of studies that assessed these two aspects of moral thought using the ethics position questionnaire (EPQ; Forsyth, Journal of Personality and Social Psychology 39, 175–184, (...)
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  32. Mike W. Martin (1981). Rights and the Meta-Ethics of Professional Morality. Ethics 91 (4):619-625.score: 96.0
  33. John R. Shook & James Giordano (2014). A Principled and Cosmopolitan Neuroethics: Considerations for International Relevance. Philosophy, Ethics, and Humanities in Medicine 9 (1):1.score: 96.0
    Neuroethics applies cognitive neuroscience for prescribing alterations to conceptions of self and society, and for prescriptively judging the ethical applications of neurotechnologies. Plentiful normative premises are available to ground such prescriptivity, however prescriptive neuroethics may remain fragmented by social conventions, cultural ideologies, and ethical theories. Herein we offer that an objectively principled neuroethics for international relevance requires a new meta-ethics: understanding how morality works, and how humans manage and improve morality, as objectively based on the brain and social sciences. (...)
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  34. Christopher Tollefsen (2004). Natural Law and Modern Meta-Ethics. In Mark J. Cherry (ed.), Natural Law and the Possibility of a Global Ethics. Kluwer Academic Publishers. 39--56.score: 96.0
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  35. Jeremy Bendik-Keymer (2010). Species Extinction and the Vice of Thoughtlessness: The Importance of Spiritual Exercises for Learning Virtue. [REVIEW] Journal of Agricultural and Environmental Ethics 23 (1-2):61-83.score: 92.0
    In this paper, I present a sample spiritual exercise—a contemporary form of the written practice that ancient philosophers used to shape their characters. The exercise, which develops the ancient practice of the examination of conscience, is on the sixth mass extinction and seeks to understand why the extinction appears as a moral wrong. It concludes by finding a vice in the moral character of the author and the author’s society. From a methodological standpoint, the purpose of spiritual exercises is to (...)
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  36. Walter Sinnott-Armstrong (2009). Mixed-Up Meta-Ethics. Philosophical Issues 19 (1):235-256.score: 90.0
    My topic is the old debate between moral realists and moral expressivists. Although I will eventually adopt a Pyrrhonian position, as usual, my main goal is neither to argue for this position nor to resolve this debate but only to explore some new options that mix together realism and expressivism in various ways. Nothing that I say will be conclusive, but I hope that some of it will be suggestive.
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  37. David Brax (2009). Hedonism as the Explanation of Value. Dissertation, Lund Universityscore: 90.0
    This thesis defends a hedonistic theory of value consisting of two main components. Part 1 offers a theory of pleasure. Pleasures are experiences distinguished by a distinct phenomenological quality. This quality is attitudinal in nature: it is the feeling of liking. The pleasure experience is also an object of this attitude: when feeling pleasure, we like what we feel, and part of how it feels is how this liking feels: Pleasures are Internally Liked Experiences. Pleasure plays a central role in (...)
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  38. Michael Smith (2005). Meta-Ethics. In Frank Jackson & Michael Smith (eds.), The Oxford Handbook of Contemporary Philosophy. Oxford University Press. 3--30.score: 90.0
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  39. Alan Gewirth (1960). Meta-Ethics and Normative Ethics. Mind 69 (274):187-205.score: 90.0
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  40. Wes Morriston (2009). What If God Commanded Something Terrible? A Worry for Divine-Command Meta-Ethics. Religious Studies 45 (3):249-267.score: 90.0
    If God commanded something that was obviously evil, would we have a moral obligation to do it? I critically examine three radically different approaches divine-command theorists may take to the problem posed by this question: (1) reject the possibility of such a command by appealing to God's essential goodness; (2) avoid the implication that we should obey such a command by modifying the divine-command theory; and (3) accept the implication that we should obey such a command by appealing to divine (...)
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  41. Pouwel Slurink (1994). Paradox and Tragedy in Human Morality. International Political Science Review 15 (347):378.score: 90.0
    An evolutionary approach to ethics supports, to some extent, the sceptical meta-ethics found by some of the Greek sophists and Nietzsche. On the other hand, a modern naturalistic account on the origin and nature of morality, leads to somewhat different conclusions. This is demonstrated with an answer to three philosophical questions: does real freedom exist?, does the good, or real virtue, exist?, does life have a meaning?
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  42. David Copp (2006). Review: Ethics and the A Priori: Selected Essays on Moral Psychology and Meta-Ethics. [REVIEW] Mind 115 (458):476-481.score: 90.0
  43. David Zimmerman (2003). Why Richard Brandt Does Not Need Cognitive Psychotherapy, and Other Glad News About Idealized Preference Theories in Meta-Ethics. Journal of Value Inquiry 37 (3):373-394.score: 90.0
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  44. Kelly D. Martin & John B. Cullen (2006). Continuities and Extensions of Ethical Climate Theory: A Meta-Analytic Review. [REVIEW] Journal of Business Ethics 69 (2):175 - 194.score: 90.0
    Using traditional meta-analytic techniques, we compile relevant research to enhance conceptual appreciation of ethical climate theory (ECT) as it has been studied in the descriptive and applied ethics literature. We explore the various treatments of ethical climate to understand how the theoretical framework has developed. Furthermore, we provide a comprehensive picture of how the theory has been extended by describing the individual-level work climate outcomes commonly studied in this theoretical context. Meta-analysis allows us to resolve inconsistencies in previous findings as (...)
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  45. Charles Pigden, Russell's Moral Philosophy. Stanford Encyclopedia of Philosophy.score: 90.0
    A 27000 word survey of Russell’s ethics for the SEP. I argue that Russell was a meta-ethicist of some significance. In the course of his long philosophical career, he canvassed most of the meta-ethical options that have dominated debate in the Twentieth and Twenty-First Centuries — naturalism, non-naturalism, emotivism and the error-theory (anticipating Stevenson and Ayer on the one hand and Mackie on the other), and even, to some extent, subjectivism and relativism. And though none of his theories quite worked (...)
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  46. Torben Spaak (2009). Meta-Ethics and Legal Theory: The Case of Gustav Radbruch. [REVIEW] Law and Philosophy 28 (3):261 - 290.score: 90.0
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  47. Charles Pigden (ed.) (2010). Hume on Is and Ought. Palgrave Macmillan.score: 90.0
    It ‘seems altogether inconceivable', says Hume, that this ‘new relation' ought ‘can be a deduction' from others ‘which are entirely different from it' The idea that you can't derive an Ought from an Is, moral conclusions from non-moral premises, has proved enormously influential. But what did Hume mean by this famous dictum? Was he correct? How does it fit in with the rest of his philosophy? And what does this suggest about the nature of moral judgements? This collection, the first (...)
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  48. Allen Thompson (2007). Reconciling Themes in Neo-Aristotelian Meta-Ethics. Journal of Value Inquiry 41 (2):245-264.score: 90.0
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  49. Robert Elliot (1985). Meta‐Ethics and Environmental Ethics. Metaphilosophy 16 (2‐3):103-117.score: 90.0
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  50. Charles R. Pigden (2007). Hume, Motivation and “the Moral Problem”. Rivista di Storia Della Filosofia 62 (3):199-221.score: 90.0
    Hume is widely regarded as the grandfather of emotivism and indeed of non-cognitivism in general. For the chief argument for emotivism - the Argument from Motivation - is derived from him. In my opinion Hume was not an emotivist or proto-emotivist but a moral realist in the modern ‘response-dependent’ style. But my interest in this paper is not the historical Hume but the Hume of legend since the legendary Hume is one of the most influential philosophers of the present age. (...)
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