Search results for 'reflective equilibrium' (try it on Scholar)

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  1. Jared Bates (2004). Reflective Equilibrium and Underdetermination in Epistemology. Acta Analytica 19 (32):45-64.score: 240.0
    The basic aim of Alvin Goldman’s approach to epistemology, and the tradition it represents, is naturalistic; that is, epistemological theories in this tradition aim to identify the naturalistic, nonnormative criteria on which justified belief supervenes (Goldman, 1986; Markie, 1997). The basic method of Goldman’s epistemology, and the tradition it represents, is the reflective equilibrium test; that is, epistemological theories in this tradition are tested against our intuitions about cases of justified and unjustified belief (Goldman, 1986; Markie, 1997). I (...)
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  2. Jared Bates (2005). The Old Problem of Induction and the New Reflective Equilibrium. Dialectica 59 (3):347–356.score: 240.0
    In 1955, Goodman set out to 'dissolve' the problem of induction, that is, to argue that the old problem of induction is a mere pseudoproblem not worthy of serious philosophical attention. I will argue that, under naturalistic views of the reflective equilibrium method, it cannot provide a basis for a dissolution of the problem of induction. This is because naturalized reflective equilibrium is -- in a way to be explained -- itself an inductive method, and thus (...)
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  3. Carson Strong (2010). Theoretical and Practical Problems with Wide Reflective Equilibrium in Bioethics. Theoretical Medicine and Bioethics 31 (2):123-140.score: 240.0
    Various theories have been put forward in an attempt to explain what makes moral judgments justifiable. One of the main theories currently advocated in bioethics is a form of coherentism known as wide reflective equilibrium. In this paper, I argue that wide reflective equilibrium is not a satisfactory approach for justifying moral beliefs and propositions. A long-standing theoretical problem for reflective equilibrium has not been adequately resolved, and, as a result, the main arguments for (...)
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  4. K. Kappel (2006). The Meta-Justification of Reflective Equilibrium. Ethical Theory and Moral Practice 9 (2):131-147.score: 240.0
    The paper addresses the possibility of providing a meta-justification of what appears to be crucial epistemic desiderata involved in the method of reflective equilibrium. I argue that although the method of reflective equilibrium appears to be widely in use in moral theorising, the prospects of providing a meta-justification of crucial epistemic desiderata are rather bleak. Nor is the requirement that a meta-justification be provided obviously misguided. In addition, I briefly note some of the implications of these (...)
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  5. Georg Brun (2014). Reflective Equilibrium Without Intuitions? Ethical Theory and Moral Practice 17 (2):237-252.score: 240.0
    In moral epistemology, the method of reflective equilibrium is often characterized in terms of intuitions or understood as a method for justifying intuitions. An analysis of reflective equilibrium and current theories of moral intuitions reveals that this picture is problematic. Reflective equilibrium cannot be adequately characterized in terms of intuitions. Although the method presupposes that we have initially credible commitments, it does not presuppose that they are intuitions. Nonetheless, intuitions can enter the process of (...)
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  6. Kenneth Walden (2013). In Defense of Reflective Equilibrium. Philosophical Studies 166 (2):243-256.score: 240.0
    Recent years have seen a rekindling of interest in the method of reflective equilibrium. Most of this attention has been suspicious, however. Critics have alleged that the method is nothing more than a high-minded brand of navel-gazing, that it suffers from all the classic problems of inward-looking coherence theories, and that it overestimates the usefulness of self-scrutiny. In this paper I argue that these criticisms miss their mark because they labor under crucial misconceptions about the method of (...) equilibrium. In defending reflective equilibrium I put forward a handful of theses about the nature of inquiry (or, more generally, norm-governed enterprises) that form the backdrop to the method. The critics’ objections fall short, I argue, because they do not recognize reflective equilibrium’s embrace of these theses. Confronting these objections and understanding why they fail brings us to a better understanding what, exactly, the method of reflective equilibrium is. The answer I come to in the final section of the paper is that the method of reflective equilibrium is not, exactly, anything. It is a mistake to try to give a positive characterization of the view, to identify it with a concern with a particular species of data, particular procedures and methods, or even a particular conception of normative success. Instead, it should be understood as the denial of essentialism about just these matters—as a form of anti-essentialism about our epistemic inputs, methods, and goals. (shrink)
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  7. Martine de Vries & Evert van Leeuwen (2010). Reflective Equilibrium and Empirical Data: Third Person Moral Experiences in Empirical Medical Ethics. Bioethics 24 (9):490 - 498.score: 240.0
    In ethics, the use of empirical data has become more and more popular, leading to a distinct form of applied ethics, namely empirical ethics. This ‘empirical turn’ is especially visible in bioethics. There are various ways of combining empirical research and ethical reflection. In this paper we discuss the use of empirical data in a special form of Reflective Equilibrium (RE), namely the Network Model with Third Person Moral Experiences. In this model, the empirical data consist of the (...)
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  8. C. D. Meyers (2014). Neuroenhancement in Reflective Equilibrium: A Qualified Kantian Defense of Enhancing in Scholarship and Science. Neuroethics 7 (3):287-298.score: 240.0
    Cognitive neuroenhancement involves the use of medical interventions to improve normal cognitive functioning such as memory, focus, concentration, or willpower. In this paper I give a Kantian argument defending the use of CNE in science, scholarly research, and creative fields. Kant’s universal law formulation of the categorical imperative shows why enhancement is morally wrong in the familiar contexts of sports or competitive games. This argument, however, does not apply to the use of CNE in higher education, scholarly or scientific research, (...)
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  9. Howard Sankey (forthcoming). Relativism, Particularism and Reflective Equilibrium. Journal for General Philosophy of Science:1-12.score: 240.0
    In previous work, I have sought to show that the basic argument for epistemic relativism derives from the problem of the criterion that stems from ancient Pyrrhonian scepticism. Because epistemic relativism depends upon a sceptical strategy, it is possible to respond to relativism on the basis of an anti-sceptical strategy. I argue that the particularist response to scepticism proposed by Roderick Chisholm may be combined with a naturalistic and reliabilist conception of epistemic warrant as the basis for a satisfactory response (...)
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  10. Peter Nichols (2012). Wide Reflective Equilibrium as a Method of Justification in Bioethics. Theoretical Medicine and Bioethics 33 (5):325-341.score: 240.0
    Carson Strong has recently argued that wide reflective equilibrium (WRE) is an unacceptable method of justification in bioethics. In its place, Strong recommends a methodology in which certain foundational moral judgments play a central role in the justification of moral beliefs, and coherence plays a limited justificatory role in that the rest of our judgments are made to cohere with these foundational judgments. In this paper, I argue that Strong’s chief criticisms of WRE are unsuccessful and that his (...)
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  11. Neelke Doorn (2013). Wide Reflective Equilibrium as a Normative Model for Responsible Governance. NanoEthics 7 (1):29-43.score: 240.0
    Soft regulatory measures are often promoted as an alternative for existing regulatory regimes for nanotechnologies. The call for new regulatory approaches stems from several challenges that traditional approaches have difficulties dealing with. These challenges relate to general problems of governability, tensions between public interests, but also (and maybe particularly) to almost complete lack of certainty about the implications of nanotechnologies. At the same time, the field of nanotechnology can be characterized by a high level of diversity. In this paper, we (...)
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  12. Roger P. Ebertz (1993). Is Reflective Equilibrium a Coherentist Model? Canadian Journal of Philosophy 23 (2):193 - 214.score: 210.0
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  13. Robert Bass (2010). Reflective Equilibrium. In Nils Rauhut & Robert Bass (eds.), Readings on the Ultimate Questions - Third Edition. Pearson.score: 210.0
  14. Simone Gozzano (2006). Functional Role Semantics and Reflective Equilibrium. Acta Analytica 21 (38):62-76.score: 192.0
    In this paper it is argued that functional role semantics can be saved from criticisms, such as those raised by Putnam and Fodor and Lepore, by indicating which beliefs and inferences are more constitutive in determining mental content. The Scylla is not to use vague expressions; the Charybdis is not to endorse the analytic/synthetic distinction. The core idea is to use reflective equilibrium as a strategy to pinpoint which are the beliefs and the inferences that constitute the content (...)
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  15. Edward Stein (1994). Rationality and Reflective Equilibrium. Synthese 99 (2):137-72.score: 192.0
    Cohen (1981) and others have made an interesting argument for the thesis that humans are rational: normative principles of reasoning and actual human reasoning ability cannot diverge because both are determined by the same process involving our intuitions about what constitutes good reasoning as a starting point. Perhaps the most sophisticated version of this argument sees reflective equilibrium as the process that determines both what the norms of reasoning are and what actual cognitive competence is. In this essay, (...)
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  16. Thomas Kelly & Sarah McGrath (2010). Is Reflective Equilibrium Enough? Philosophical Perspectives 24 (1):325-359.score: 180.0
    Suppose that one is at least a minimal realist about a given domain, in that one thinks that that domain contains truths that are not in any interesting sense of our own making. Given such an understanding, what can be said for and against the method of reflective equilibrium as a procedure for investigating the domain? One fact that lends this question some interest is that many philosophers do combine commitments to minimal realism and a reflective (...) methodology. Here, for example, is David Lewis on philosophy: Our “intuitions” are simply opinions: our philosophical theories are the same. Some are commonsensical, some are sophisticated; some are particular; some general; some are more firmly held, some less. But they are all opinions, and a reasonable goal for a philosopher is to bring them into equilibrium. Our common task it to find out what equilibria there are that can withstand examination, but it remains for each of us to come to rest at one or another of them… Once the menu of well-worked out theories is before us, philosophy is a matter of opinion. Is that to say that there is no truth to be had? Or that the truth is of our own making, and different ones of us can make it differently? Not at all! If you say flatly that there is no god, and I say that there are countless gods but none of them are our worldmates, then it may be that neither of us is making any mistake of method. We may each be bringing our opinions to equilibrium in the most careful possible way, taking account of all the arguments, distinctions, and counterexamples. But one of us, at least, is making a mistake of fact. Which one is wrong depends on what there is (1983: x-xi). In addition to philosophy in general, the method of reflective equilibrium has also been endorsed as the appropriate procedure for investigating various other subject.. (shrink)
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  17. Robert C. Cummins (1998). Reflection on Reflective Equilibrium. In Michael DePaul & William Ramsey (eds.), Rethinking Intuition. Rowman & Littlefield. 113-128.score: 180.0
    As a procedure, reflective equilibrium (RE) is simply a familiar kind of standard scientific method with a new name. (For descriptions of reflective equilibrium, see Daniels 1979, 1980b, 1984; Goodman 1965; Rawls 1971.) A theory is constructed to account for a set of observations. Recalcitrant data may be rejected as noise or explained away as the effects of interference of some sort. Recalcitrant data that cannot be plausibly dismissed force emendations in theory. What counts as a (...)
     
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  18. Wesley Buckwalter & Stephen Stich (2011). Competence, Reflective Equilibrium, and Dual-System Theories. Behavioral and Brain Sciences 34 (05):251–252.score: 180.0
    A critique of inferences from 'is' to 'ought' plays a central role in Elqayam and Evans' defense of descriptivism. However, the reflective equilibrium strategy described by Goodman and embraced by Rawls, Cohen and many others poses an important challenge to that critique. Dual system theories may help respond to that challenge.
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  19. Carl Knight (2006). The Method of Reflective Equilibrium: Wide, Radical, Fallible, Plausible. Philosophical Papers 35 (2):205-229.score: 180.0
    This article argues that, suitably modified, the method of reflective equilibrium is a plausible way of selecting moral principles. The appropriate conception of the method is wide and radical, admitting consideration of a full range of moral principles and arguments, and requiring the enquiring individual to consider others' views and undergo experiences that may offset any formative biases. The individual is not bound by his initial considered judgments, and may revise his view in any way whatsoever. It is (...)
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  20. Y. Michael Barilan & Margherita Brusa (2011). Triangular Reflective Equilibrium: A Conscience-Based Method for Bioethical Deliberation. Bioethics 25 (6):304-319.score: 180.0
    Following a discussion of some historical roots of conscience, we offer a systematized version of reflective equilibrium. Aiming at a comprehensive methodology for bioethical deliberation, we develop an expanded variant of reflective equilibrium, which we call ‘triangular reflective equilibrium’ and which incorporates insights from hermeneutics, critical theory and narrative ethics.We focus on a few distinctions, mainly between methods of justification in ethics and the social practice of bioethical deliberation, between coherence in ethical reasoning, personal (...)
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  21. Amit Ron (2006). Rawls as a Critical Theorist: Reflective Equilibrium After the ‘Deliberative Turn’. Philosophy and Social Criticism 32 (2):173-191.score: 180.0
    An interpretation of John Rawls’ ‘justice as fairness’ as a deliberative critical argumentative strategy for evaluating existing institutions is offered and its plausibility is discussed. I argue that ‘justice as fairness’ aims at synthesizing the moral values claimed by existing social institutions into a coherent model of a well-ordered society in order to demand that these institutions stand up to the values that they promise. Understood in such a way, ‘justice as fairness’ provides a set of idealizing ‘mirrors’ through which (...)
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  22. Evert Leeuwen Martine de Vrievans (forthcoming). Reflective Equilibrium and Empirical Data: Third Person Moral Experiences in Empirical Medical Ethics. Bioethics.score: 180.0
    In ethics, the use of empirical data has become more and more popular, leading to a distinct form of applied ethics, namely empirical ethics. This 'empirical turn' is especially visible in bioethics. There are various ways of combining empirical research and ethical reflection. In this paper we discuss the use of empirical data in a special form of Reflective Equilibrium (RE), namely the Network Model with Third Person Moral Experiences. In this model, the empirical data consist of the (...)
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  23. Hilliard Aronovitch (1996). Reflective Equilibrium or Evolving Tradition? Inquiry 39 (3 & 4):399 – 419.score: 180.0
    This paper presents criticisms of the method for moral and political philosophy known as ?reflective equilibrium? (RE), or in its fuller form ?wide reflective equilibrium? (WRE). This negative purpose has an ulterior positive aim: to set off, by favourable contrast, an alternative approach based on analogical argument as an instrument of an evolving (liberal) tradition. WRE derives from John Rawls but has been broadly endorsed. Though a meta?theory, it involves a certain way of construing liberalism. This (...)
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  24. Vladimír Svoboda & Jaroslav Peregrin (forthcoming). Logical Form and Reflective Equilibrium. Synthese.score: 180.0
    Though, at first sight, logical formalization of natural language sentences and arguments might look like an unproblematic enterprise, the criteria of its success are far from clear and, surprisingly, there have only been a few attempts at making them explicit. This paper provides a picture of the enterprise of logical formalization that does not conceive of it as a kind of translation from one language (a natural one) into another language (a logical one), but rather as a construction of a (...)
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  25. Jeffrey Brand-Ballard (2003). Consistency, Common Morality, and Reflective Equilibrium. Kennedy Institute of Ethics Journal 13 (3):231-258.score: 180.0
    : Biomedical ethicists often assume that common morality constitutes a largely consistent normative system. This premise is not taken for granted in general normative ethics. This paper entertains the possibility of inconsistency within common morality and explores methodological implications. Assuming common morality to be inconsistent casts new light on the debate between principlists and descriptivists. One can view the two approaches as complementary attempts to evade or transcend that inconsistency. If common morality proves to be inconsistent, then principlists might have (...)
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  26. Edward Stein (2005). Wide Reflective Equilibrium as an Answer to an Objection to Moral Heuristics. Behavioral and Brain Sciences 28 (4):561-562.score: 180.0
    If, as is not implausible, the correct moral theory is indexed to human capacity for moral reasoning, then the thesis that moral heuristics exist faces a serious objection. This objection can be answered by embracing a wide reflective equilibrium account of the origins of our normative principles of morality.
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  27. Kai Nielsen (1982). Grounding Rights and a Method of Reflective Equilibrium. Inquiry 25 (3):277 – 306.score: 180.0
    A method of reflective equilibrium is adumbrated and then used to test the adequacy of moral conceptions appealing to fundamental human rights against Nietzschean conceptions of morality which would reject such an appeal. There is an attempt here both to articulate and critically probe a distinctive moral methodology (the method of reflective equilibrium) and to examine skeptical challenges to a foundationalism which would ground morality in fundamental rights claims. I attempt a partial testing of such a (...)
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  28. Richmond Campbell (2013). Reflective Equilibrium and Moral Consistency Reasoning. Australasian Journal of Philosophy 92 (3):1-19.score: 180.0
    It is more than a half-century since Nelson Goodman [1955] applied what we call the Reflective Equilibrium model of justification to the problem of justifying induction, and more than three decades since Rawls [1971] and Daniels [1979] applied celebrated extensions of this model to the problem of justifying principles of social justice. The resulting Wide Reflective Equilibrium model (WRE) is generally thought to capture an acceptable way to reconcile inconsistency between an intuitively plausible general principle and (...)
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  29. Elvio Baccarini (1992). Reflective Equilibrium and Methodology of Science. International Studies in the Philosophy of Science 6 (3):175 – 180.score: 180.0
    Abstract In The Rational and the Social James Brown argues against the use of the method of reflective equilibrium in attempting to justify methodological norms. For, according to Brown, this would involve a circularity for that method presupposes an account of good scientific practice. In this paper it is argued that the method can be sustained without such a presupposition using either conherentism, reliabilism or defeasible foundationalism. That being so there is no circularity in applying it within normative (...)
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  30. Svein Eng (2014). Why Reflective Equilibrium? I: Reflexivity of Justification. Ratio Juris 27 (1):138-154.score: 180.0
    In A Theory of Justice (1971), John Rawls introduces the concept of “reflective equilibrium.” Although there are innumerable references to and discussions of this concept in the literature, there is, to the present author's knowledge, no discussion of the most important question: Why reflective equilibrium? In particular, the question arises: Is the method of reflective equilibrium applicable to the choice of this method itself? Rawls's drawing of parallels between Kant's moral theory and his own (...)
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  31. Svein Eng (2014). Why Reflective Equilibrium? II: Following Up on Rawls's Comparison of His Own Approach with a Kantian Approach. Ratio Juris 27 (2):288-310.score: 180.0
    In A Theory of Justice (1971), John Rawls introduces the concept of “reflective equilibrium.” Although there are innumerable references to and discussions of this concept in the literature, there is, to the present author's knowledge, no discussion of the most important question: Why reflective equilibrium? In particular, the question arises: Is the method of reflective equilibrium applicable to the choice of this method itself? Rawls's drawing of parallels between Kant's moral theory and his own (...)
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  32. Svein Eng (2014). Why Reflective Equilibrium? III: Reflective Equilibrium as a Heuristic Tool. Ratio Juris 27 (3):440-459.score: 180.0
    In A Theory of Justice (1971), John Rawls introduces the concept of “reflective equilibrium.” Although there are innumerable references to and discussions of this concept in the literature, there is, to the present author's knowledge, no discussion of the most important question: Why reflective equilibrium? In particular, the question arises: Is the method of reflective equilibrium applicable to the choice of this method itself? Rawls's drawing of parallels between Kant's moral theory and his own (...)
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  33. R. P. B. Reuzel, G. J. van der Wilt, H. A. M. J. ten Have & P. F. Vries Robdeb (2001). Interactive Technology Assessment and Wide Reflective Equilibrium. Journal of Medicine and Philosophy 26 (3):245 – 261.score: 180.0
    Interactive technology assessment (iTA) provides an answer to the ethical problem of normative bias in evaluation research. This normative bias develops when relevant perspectives on the evaluand (the thing being evaluated) are neglected. In iTA this bias is overcome by incorporating different perspectives into the assessment. As a consequence, justification of decisions based on the assessment is provided by stakeholders having achieved agreement. In this article, agreement is identified with wide reflective equilibrium to show that it indeed has (...)
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  34. Norman Daniels (1979). Wide Reflective Equilibrium and Theory Acceptance in Ethics. Journal of Philosophy 76 (5):256-282.score: 150.0
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  35. Stephen Stich (1988). Reflective Equilibrium, Analytic Epistemology and the Problem of Cognitive Diversity. Synthese 74 (3):391-413.score: 150.0
  36. Peter Singer (1974). Sidgwick and Reflective Equilibrium. The Monist 58 (3):490-517.score: 150.0
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  37. Margaret Holmgren (1987). Wide Reflective Equilibrium and Objective Moral Truth. Metaphilosophy 18 (2):108–124.score: 150.0
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  38. Joseph Raz (1982). The Claims of Reflective Equilibrium. Inquiry 25 (3):307 – 330.score: 150.0
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  39. François Schroeter (2004). Reflective Equilibrium and Antitheory. Noûs 38 (1):110–134.score: 150.0
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  40. Theo van Willigenburg (1998). Norman Daniels: Justice and Justification. Reflective Equilibrium in Theory and Practice & Folke Tersman, Reflective Equilibrium. An Essay in Moral Epistemology. [REVIEW] Ethical Theory and Moral Practice 1 (1):129-132.score: 150.0
  41. Norman Daniels (1996). Justice and Justification: Reflective Equilibrium in Theory and Practice. Cambridge University Press.score: 150.0
    We all have beliefs, even strong convictions, about what is just and fair in our social arrangements. How should these beliefs and the theories of justice that incorporate them guide our thinking about practical matters of justice? This wide-ranging collection of essays by one of the foremost medical ethicists in the USA explores the claim that justification in ethics, whether of matters of theory or practice, involves achieving coherence between our moral and non-moral beliefs. Amongst the practical issues addressed in (...)
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  42. Norman Daniels, Reflective Equilibrium. Stanford Encyclopedia of Philosophy.score: 150.0
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  43. R. B. Brandt (1990). The Science of Man and Wide Reflective Equilibrium. Ethics 100 (2):259-278.score: 150.0
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  44. Michael R. DePaul (1986). Reflective Equilibrium and Foundationalism. American Philosophical Quarterly 23 (1):59 - 69.score: 150.0
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  45. Adam Lerner & Sarah‐Jane Leslie (2013). Generics, Generalism, and Reflective Equilibrium: Implications for Moral Theorizing From the Study of Language. Philosophical Perspectives 27 (1):366-403.score: 150.0
  46. Daniel Little (1984). Reflective Equilibrium and Justification. Southern Journal of Philosophy 22 (3):373-387.score: 150.0
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  47. Kai Nielsen (1994). Methods of Ethics:Wide Reflective Equilibrium and a Kind of Consequentialism. Journal of Social Philosophy 25 (2):57-72.score: 150.0
  48. Norman Daniels (1980). Reflective Equilibrium and Archimedean Points. Canadian Journal of Philosophy 10 (1):83 - 103.score: 150.0
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  49. Margaret Holmgren (1989). The Wide and Narrow of Reflective Equilibrium. Canadian Journal of Philosophy 19 (1):43 - 60.score: 150.0
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  50. Kai Nielsen (1993). Relativism and Wide Reflective Equilibrium. The Monist 76 (3):316-332.score: 150.0
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