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  1. Value Pluralism and Valuable Pluralism.Joaquín Jareño Alarcón - 2006 - The Proceedings of the Twenty-First World Congress of Philosophy 9:91-95.
    One of the most influential ideas in recent discussions in political philosophy and philosophy of values has been Isaiah Berlin's value pluralism. Given that different ways of living embody different applications of values, it is really difficult to talk about objectivity in the domain of morals. But if we reject the existence of criteria that allow us to judge among different moral proposals, we are led to recognize the prejudiced character of our convictions: their ethnocentric character. In my opinion, this (...)
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  2. Biocentric Consequentialism, Pluralism, and 'The Minimax Implication': A Reply to Alan Carter.Robin Attfield - 2003 - Utilitas 15 (1):76.
    Alan Carter's recent review in Mind of my Ethics of the Global Environment combines praise of biocentric consequentialism with criticisms that it could advocate both minimal satisfaction of human needs and the extinction of for the sake of generating extra people; Carter also maintains that as a monistic theory it is predictably inadequate to cover the full range of ethical issues, since only a pluralistic theory has this capacity. In this reply, I explain how the counter-intuitive implications of biocentric consequentialism (...)
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  3. Utilitarianism and Dewey's “Three Independent Factors in Morals”.Guy Axtell - unknown
    The centennial of Dewey & Tuft’s Ethics (1908) provides a timely opportunity to reflect both on Dewey’s intellectual debt to utilitarian thought, and on his critique of it. In this paper I examine Dewey’s assessment of utilitarianism, but also his developing view of the good (ends; consequences), the right (rules; obligations) and the virtuous (approbations; standards) as “three independent factors in morals.” This doctrine (found most clearly in the 2nd edition of 1932) as I argue in the last sections, has (...)
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  4. Particular Reasons.Selim Berker - 2007 - Ethics 118 (1):109-139.
    Moral particularists argue that because reasons for action are irreducibly context-dependent, the traditional quest in ethics for true and exceptionless moral principles is hopelessly misguided. In making this claim, particularists assume a general framework according to which reasons are the ground floor normative units undergirding all other normative properties and relations. They then argue that there is no cashing out in finite terms either (i) when a given non-normative feature gives rise to a reason for or against action, or (ii) (...)
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  5. Moral Pluralism Versus the Total View: Why Singer is Wrong About Radical Life Extension.R. Blackford - 2009 - Journal of Medical Ethics 35 (12):747-752.
    Peter Singer has argued that we should not proceed with a hypothetical life-extension drug, based on a scenario in which developing the drug would fail to achieve the greatest sum of happiness over time. However, this is the wrong test. If we ask, more simply, which policy would be more benevolent, we reach a different conclusion from Singer’s: even given his (admittedly questionable) scenario, development of the drug should go ahead. Singer’s rigorous utilitarian position pushes him in the direction of (...)
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  6. Hilary Putnam, Ethics Without Ontology (Cambridge, Mass.: Harvard University Press, 2004), Pp. IX + 129.Daniel R. Boisvert - 2007 - Utilitas 19 (4):526-528.
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  7. Frank H. Knight and Ethical Pluralism.Richard Boyd - 1997 - Critical Review 11 (4):519-536.
    For Frank Knight, the fact that we are free to engage in economic pursuits brings out what is both best and worst in human nature. The same competitive economy that liberates individuals to choose their own desired ends also provides them with socially undesirable wants and fosters habits potentially at odds with the demands of liberal democracy. Given Knight’s desire both to defend human liberty and his concession that liberty is likely to be abused, his version of liberalism must of (...)
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  8. Why One Basic Principle?Jeffrey Brand-ballard - 2007 - Utilitas 19 (2):220-242.
    Principle monists believe that our moral duties, such as fidelity and non-maleficence, can be justified in terms of one basic moral principle. Principle pluralists disagree, some suggesting that only an excessive taste for simplicity or a desire to mimic natural science could lead one to endorse monism. In Ideal Code, Real World (Oxford, 2000), Brad Hooker defends a monist theory, employing the method of reflective equilibrium to unify the moral duties under a version of rule consequentialism. Hooker's arguments have drawn (...)
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  9. New Waves in Ethics.Thom Brooks (ed.) - 2011 - Palgrave-Macmillan.
    New Waves in Ethics brings together the leading future figures in ethics broadly construed, with essays ranging from meta-ethics and normative ethics to applied ethics and political philosophy. Topics include new work on experimental philosophy, feminism, and global justice, incorporating perspectives informed from historical and contemporary approaches alike. An ideal collection for anyone interested in the most important debates in ethics and political philosophy, as well as those with an interest in the latest significant contributions from the leading new generation (...)
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  10. Beyond Unity in Plurality: Rethinking the Pluralist Legacy.Vittorio Bufacchi - 2010 - Contemporary Political Theory 9 (4):458-476.
    This article is a critical analysis of the pluralist legacy in modern political discourse. The article argues that this legacy imposes conceptual constraints on empirical and normative inquiry into current forms of human belonging and interaction, a predicament most evident today in the field of global political theory. It is argued that this is due to a lasting preoccupation in the pluralist legacy with the vexed question of unity in plurality. The article analyzes the pluralist legacy historically and conceptually, by (...)
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  11. The Case Against Moral Pluralism.J. Baird Callicott - 1990 - Environmental Ethics 12 (2):99-124.
    Despite Christopher Stone’s recent argument on behalf of moral pluralism, the principal architects of environmental ethics remain committed to moral monism. Moral pluralism fails to specify what to do when two or more of its theories indicate inconsistent practical imperatives. More deeply, ethical theories are embedded in moral philosophies and moral pluralism requires us to shift between mutually inconsistent metaphysics of morals, most of which are no Ionger tenable in light of postmodern science. A univocal moral philosophy-traceable to David Hume’s (...)
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  12. Marital Pluralism: Making Marriage Safer for Love.Eric M. Cave - 2003 - Journal of Social Philosophy 34 (3):331–347.
  13. "Becoming Plural: The Political Thought of William E. Connolly" May 11-12, 2007: Hosted By: The Department of Politics and International Relations, Swansea University, United Kingdom. [REVIEW]S. A. Chambers & A. Finlayson - 2007 - Political Theory 35 (2):239-239.
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  14. Review: Two Conceptions of Reasons for Action. [REVIEW]Ruth Chang - 2001 - Philosophy and Phenomenological Research 62 (2):447 - 453.
    On a ‘comparative’ conception of practical reasons, reasons are like ‘weights’ that can make an action more or less rational. Bernard Gert adopts instead a ‘toggle’ conception of practical reasons: something counts as a reason just in case it alone can make some or other otherwise irrational action rational. I suggest that Gert’s conception suffers from various defects, and that his motivation for adopting this conception – his central claim that actions can be rational without there being reasons for them (...)
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  15. Moral Pluralism in an Age of Partial and Incomplete Nihilism.J. Ci - unknown
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  16. Nihilism and Moral Pluralism'.J. Ci - unknown
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  17. Civilization and its Dissents: Moral Pluralism and Political Order.Donald A. Crosby - 1992 - Journal of Social Philosophy 23 (2):111-126.
  18. Moral Pluralism and the Use of Anencephalic Tissue and Organs.Mary Ann Gardell Cutter - 1989 - Journal of Medicine and Philosophy 14 (1):89-95.
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  19. Ethics as a Work of Charity: Thomas Aquinas and Pagan Virtue.David Decosimo - 2014 - Stanford University Press.
    Most of us wonder how to make sense of the apparent moral excellences or virtues of those who have different visions of the good life or different religious commitments than our own. Rather than flattening or ignoring the deep difference between various visions of the good life, as is so often done, this book turns to Thomas Aquinas to find a better way. Thomas, it argues, shows us how to welcome the outsider and her virtue as an expression rather than (...)
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  20. What Should Realists Say About Honor Cultures?Dan Demetriou - 2014 - Ethical Theory and Moral Practice 17 (5):893-911.
    Richard Nisbett and Dov Cohen’s (1996) influential account of “cultures of honor” speculates that honor norms are a socially-adaptive deterrence strategy. This theory has been appealed to by multiple empirically-minded philosophers, and plays an important role in John Doris and Alexandra Plakias’ (2008) antirealist argument from disagreement. In this essay, I raise four objections to the Nisbett-Cohen deterrence thesis, and offer another theory of honor in its place that sees honor as an agonistic normative system regulating prestige competitions. Since my (...)
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  21. Nature in Motion.M. Drenthen, F. W. J. Keulartz & J. Proctor - 2009 - In New Visions of Nature. Complexity and Authenticity. pp. 3-18.
    As Raymond Williams famously declared, nature is one of the most complex words in the English language – and, we may confidently predict, its Germanic relatives including Dutch. The workshop that took place in June 2007 in the Netherlands, from which this volume is derived, was based on an earlier program exploring connections between our concepts of nature and related concepts of science and religion. Though one may not immediately expect these three realms to be interrelated, countless examples suggest otherwise.
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  22. Moral Pluralism, Skillful Means, and Environmental Ethics.William Edelglass - 2006 - Environmental Philosophy 3 (2):8-16.
    J. Baird Callicott claims that moral pluralism leads to relativism, skepticism, and the undermining of moral obligations. Buddhist ethics provides a counterexample to Callicott; it is a robust tradition of moral pluralism. Focusing on one of the most significant texts in Buddhist ethics, Śāntideva’s Bodhicaryāvatāra, I show how it draws on a multiplicity of moral principles determined by context and skillful means (upāya kauśalya). In contrast to Callicott’s description of pluralism as detrimental to moral life, I suggest that South Asian (...)
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  23. Prankster's Ethics.Andy Egan & Brian Weatherson - 2004 - Philosophical Perspectives 18 (1):45–52.
    Diversity is a good thing. Some of its value is instrumental. Having people around with diverse beliefs, or customs, or tastes, can expand our horizons and potentially raise to salience some potential true beliefs, useful customs or apt tastes. Even diversity of error can be useful. Seeing other people fall away from the true and the useful in distinctive ways can immunise us against similar errors. And there are a variety of pleasant interactions, not least philosophical exchange, that wouldn’t be (...)
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  24. Moral Pluralism Reconsidered: Is There an Intrinsic-Extrinsic Value Distintion?Ralph D. Ellis - 1992 - Philosophical Papers 21 (1):45-64.
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  25. Confronting Moral Pluralism in Posttraditional Western Societies: Bioethics Critically Reassessed.H. T. Engelhardt - 2011 - Journal of Medicine and Philosophy 36 (3):243-260.
    In the face of the moral pluralism that results from the death of God and the abandonment of a God's eye perspective in secular philosophy, bioethics arose in a context that renders it essentially incapable of giving answers to substantive moral questions, such as concerning the permissibility of abortion, human embryonic stem cell research, euthanasia, etc. Indeed, it is only when bioethics understands its own limitations and those of secular moral philosophy in general can it better appreciate those tasks that (...)
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  26. Moral Pluralism, the Crisis of Secular Bioethics, and the Divisive Character of Christian Bioethics: Taking the Culture Wars Seriously.H. T. Engelhardt - 2009 - Christian Bioethics 15 (3):234-253.
    Moral pluralism is a reality. It is grounded, in part, in the intractable pluralism of secular morality and bioethics. There is a wide gulf that separates secular bioethics from Christian bioethics. Christian bioethics, unlike secular bioethics, understand that morality is about coming into a relationship with God. Orthodox Christian bioethics, moreover, understands that the impersonal set of moral principles and goals in secular morality gives a distorted account of the moral life. Therefore, Traditional Christian bioethics is separated from bioethics by (...)
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  27. Isaiah Berlin as Essayist.J. Ferrell - 2012 - Political Theory 40 (5):602-628.
    One of the largest contemporary debates in political theory revolves around the question of how pluralists can justify their political commitments. Isaiah Berlin, one of the first to face this problem, was a self-proclaimed liberal, whose political writings have led to controversy. In this essay, I take up the issue of how Berlin's use of the essay genre contributes to his defense of liberalism given his pluralist beliefs. I argue that while his reliance upon the essay generates particular interpretive problems, (...)
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  28. Isaiah Berlin: Liberalism and Pluralism in Theory and Practice.Jason Ferrell - 2009 - Contemporary Political Theory 8 (3):295-316.
    One of the most pressing dilemmas of the moment concerns pluralism and the issue of justification: how does one defend a commitment to any particular position? The fear is that pluralism undercuts our ability to justify our moral and political views, and thereby leads to relativism. As I argue here, Isaiah Berlin provides an exemplary argument concerning the ties between pluralism and liberalism. Although Berlin admits there is no logical link between pluralism and liberalism, he nevertheless highlights plausible ties between (...)
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  29. Federalism and Bioethics: States and Moral Pluralism.James W. Fossett, Alicia R. Ouellette, Sean Philpott, David Magnus & Glenn McGee - 2007 - Hastings Center Report 37 (6):24-35.
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  30. States and Moral Pluralism.James W. Fossett, Alicia R. Ouellette, Sean Philpott, David Magnus & Glenn McGee - 2007 - Hastings Center Report 37 (6):24.
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  31. Adorno's Practical Philosophy: Living Less Wrongly.Fabian Freyenhagen - 2010 - Cambridge University Press.
    Adorno notoriously asserted that there is no 'right' life in our current social world. This assertion has contributed to the widespread perception that his philosophy has no practical import or coherent ethics, and he is often accused of being too negative. Fabian Freyenhagen reconstructs and defends Adorno's practical philosophy in response to these charges. He argues that Adorno's deep pessimism about the contemporary social world is coupled with a strong optimism about human potential, and that this optimism explains his negative (...)
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  32. Pluralism or Relativism?Jeffrey Friedman - 1997 - Critical Review 11 (4):469-479.
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  33. The Politically Pluralistic Conception of Human Rights.Zhenrong Gan - 2008 - Proceedings of the Xxii World Congress of Philosophy 11:33-39.
    This paper is a sketch of the politically pluralistic conception of human rights. The conception will be illustrated by a basic characteristic of human rights under the constraint of the fact in the political. It is pluralistic because it is compatible with different moral values and cultures with qualification. It is also political because it considers political actions in practice and it does not follow from any moral doctrine which may be more generally or intrinsically related to human rights. I (...)
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  34. Reasonable Pluralism and the Domain of the Political: How the Weaknesses of John Rawls's Political Liberalism Can Be Overcome by a Justificatory Liberalism.Gerald F. Gaus - 1999 - Inquiry : An Interdisciplinary Journal of Philosophy 42 (2):259 – 284.
    Under free institutions the exercise of human reason leads to a plurality of reasonable, yet irreconcilable doctrines. Rawls's political liberalism is intended as a response to this fundamental feature of modern democratic life. Justifying coercive political power by appeal to any one (or sample) of these doctrines is, Rawls believes, oppressive and illiberal. If we are to achieve unity without oppression, he tells us, we must all affirm a public political conception that is supported by these diverse reasonable doctrines. The (...)
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  35. Justifying Moral Pluralism.Berys Gaut - 2002 - In Philip Stratton-Lake (ed.), Ethical Intuitionism: Re-Evaluations. Clarendon Press.
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  36. Rag-Bags, Disputes and Moral Pluralism.Berys Gaut - 1999 - Utilitas 11 (1):37.
    Moral pluralism of the kind associated with W. D. Ross is the doctrine that there is a plurality of moral principles, which in their application to particular cases can conflict, and that there is no further principle to determine which of these principles takes priority in cases of conflict. Two objections are commonly advanced against this kind of pluralism: that it proposes a rag-bag of moral principles lacking a unifying basis; and that it offers no way to adjudicate moral disputes (...)
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  37. Moral Pluralism.Berys Gaut - 1993 - Philosophical Papers 22 (1):17-40.
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  38. Choosing Our Friends: Moral Partiality and the Value of Diversity.Sara Goering - 2003 - Journal of Social Philosophy 34 (3):400–413.
  39. The Significance of the Dualism of Practical Reason.Alison Hills - 2003 - Utilitas 15 (3):315.
    Sidgwick argued that utilitarianism and egoism were in conflict, that neither theory was better justified than the other, and concluded that there was a and all that remained to him was. The dualism argument introduced by Sidgwick is an extremely powerful sceptical argument that no theory of ethics is rationally required: it cannot be shown that a moral sceptic or an egoist ought to accept the moral theory, otherwise she is unreasonable. I explain two ways in which the significance of (...)
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  40. Moral Conflict and Political Commitment.John Horton - 1993 - Utilitas 5 (1):109.
  41. Political Pluralism.Kung-chʻüan Hsiao - 1927 - New York: Harcourt, Brace & Company.
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  42. Understanding Moral Obligation in the Face of Moral Pluralism.Ana Iltis - 2003 - Journal of Value Inquiry 37 (4):471-479.
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  43. Moral Pluralism and Conflict.Ferrell Jason - 2014 - Journal of Political Science 42.
    Institutions have often been characterized as responses to conflict, and assumptions about the nature of conflict have frequently determined the structure and scope of political activity. Two prevalent interpretations of conflict portray it as either a conflict of interest or a competition for resources. Yet there is another view of conflict that regards it in terms of a contest of values, something that raises a different set of questions and issues. These issues involve concerns about the incommensurability and incompatibility of (...)
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  44. Conflict, Regret, and Modern Moral Philosophy.Leonard Kahn - 2011 - In Thom Brooks (ed.), New Waves in Ethics.
    I begin this paper by discussing the difference between outweighing and canceling in conflicts of normativity. I then introduce a thought experiment that I call Crash Drive,and I use it to explain the nature of a certain kind of moral conflict as well as the appropriate emotional response – regret – on the part of the primary agent in this case. Having done this, I turn to a line of criticism opened by Bernard Williams and recently expanded by Jonathan Dancy (...)
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  45. Moral Reasoning in a Pluralistic World. [REVIEW]Uri D. Leibowitz - 2017 - Ethics 127 (3):792-797.
  46. Democracy and Epistemology; a Reply to Talisse.Annabelle Lever - 2015 - Critical Review of International Social and Political Philosophy 18 (1):74-81.
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  47. R.G. Collingwood's Response to Oxbridge Meta-Ethics : Hierarchical Moral Pluralism.Timothy Lord - 2009 - In James Connelly & Stamatoula Panagakou (eds.), Anglo-American Idealism: Thinkers and Ideas / [Edited by] James Connelly and Stamatoula Panagakou. Peter Lang.
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  48. Moral Pluralism Without Moral Relativism.Alasdair MacIntyre - 1999 - The Proceedings of the Twentieth World Congress of Philosophy 1:1-8.
    When we deny the truth of someone else’s moral beliefs and give our grounds for so doing, we make or imply judgments about the inadequacy of their reasons for belief and about the causes of their belief. And we presuppose a difference between them and us in both respects. In so doing we provide matter for a shared philosophical inquiry about the relevant types of reason and cause. It is a mark of rational disagreement on matters of serious moral import (...)
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  49. English Political Pluralism.Henry Meyer Magid - 1941 - New York: Columbia University Press.
    Introduction.--Figgis: the significance of the real personality of groups.--Cole: a pluralistic theory of guild socialism.--Laski: individualistic pluralism.--Conclusion.--Bibliography (p. 93-[96]).
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  50. Pluralism in Political Corporate Social Responsibility.Jukka Mäkinen & Arno Kourula - 2012 - Business Ethics Quarterly 22 (4):649-678.
    Within corporate social responsibility (CSR), the exploration of the political role of firms (political CSR) has recently experienced a revival. We review three key periods of political CSR literature—classic, instrumental, and new political CSR—and use the Rawlsian conceptualization of division of moral labor within political systems to describe each period’s background political theories. The three main arguments of the paper are as follows. First, classic CSR literature was more pluralistic in terms of background political theories than many later texts. Second, (...)
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