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  1. Roman Altshuler & Michael J. Sigrist (2016). Introduction. In Roman Altshuler & Michael J. Sigrist (eds.), Time and the Philosophy of Action. Routledge. pp. 1-18.
    We do things in time. Philosophy of action can capture this phenomenon in at least two ways. On one hand, it might focus on the way that temporal preferences and long-term temporal horizons affect the rationality of decisions in the present (see, e.g., Parfit 1984; Rawls 1971). Such work may focus on the way we discount the distant future, for example, or prioritize the future over the past. Approaches of this kind treat time as, in a sense, something external to (...)
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  2. Martin Marchman Andersen & Morten Ebbe Juul Nielsen (2016). Personal Responsibility and Lifestyle Diseases. Journal of Medicine and Philosophy: A Forum for Bioethics and Philosophy of Medicine 41 (5):480-499.
    What does it take for an individual to be personally responsible for behaviors that lead to increased risk of disease? We examine three approaches to responsibility that cover the most important aspects of the discussion of responsibility and spell out what it takes, according to each of them, to be responsible for behaviors leading to increased risk of disease. We show that only what we call the causal approach can adequately accommodate widely shared intuitions to the effect that certain causal (...)
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  3. James Andow & Florian Cova, Why Compatibilist Intuitions Are Not Mistaken: A Reply to Feltz and Millan.
    In the past decade, a number of empirical researchers have suggested that laypeople have compatibilist intuitions. In a recent paper, Feltz and Millan have challenged this conclusion by claiming that most laypeople are only compatibilists in appearance and are in fact willing to attribute free will to people no matter what. As evidence for this claim, they have shown that an important proportion of laypeople still attribute free will to agents in fatalistic universes. In this paper, we first argue that (...)
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  4. James Andow & Florian Cova, Why Compatibilist Intuitions Are Not Mistaken: A Reply to Feltz and Millan.
    In the past decade, a number of empirical researchers have suggested that laypeople have compatibilist intuitions. In a recent paper, Feltz and Millan have challenged this conclusion by claiming that most laypeople are only compatibilists in appearance and are in fact willing to attribute free will to people no matter what. As evidence for this claim, they have shown that an important proportion of laypeople still attribute free will to agents in fatalistic universes. In this paper, we first argue that (...)
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  5. James Andow & Florian Cova, Why Compatibilist Intuitions Are Not Mistaken: A Reply to Feltz and Millan.
    In the past decade, a number of empirical researchers have suggested that laypeople have compatibilist intuitions. In a recent paper, Feltz and Millan have challenged this conclusion by claiming that most laypeople are only compatibilists in appearance and are in fact willing to attribute free will to people no matter what. As evidence for this claim, they have shown that an important proportion of laypeople still attribute free will to agents in fatalistic universes. In this paper, we first argue that (...)
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  6. Lennart Åqvist (1989). On the Logic of Causally Necessary and Sufficient Conditions: Towards a Theory of Motive-Explanations of Human Actions. [REVIEW] Erkenntnis 31 (1):43 - 75.
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  7. Timothy B. Baker, Megan E. Piper, Danielle E. McCarthy, Matthew R. Majeskie & Michael C. Fiore (2004). Addiction Motivation Reformulated: An Affective Processing Model of Negative Reinforcement. Psychological Review 111 (1):33-51.
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  8. Juan Bengoetxea (1st ed. 2015). Knowledge and Moral Responsibility for Online Technologies. In Wenceslao J. Gonzalez (ed.), New Perspectives on Technology, Values, and Ethics. Springer Verlag.
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  9. Thomas Blanchard, Moral Responsibility and the Self.
    Moral responsibility is an issue at the heart of the free-will debate. The question of how we can have moral responsibility in a deterministic world is an interesting and puzzling one. Compatibilists arguments have left open the possibility that the ability to do otherwise is not required for moral responsibility. The challenge, then, is to come up with what our attributions of moral responsibility are tracking. To do this, criteria which can adequately differentiate cases in which the agent is responsible (...)
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  10. Eric Brown (forthcoming). Blame: Strangers and the Moral Relationship. Analysis:anw058.
    In his recent work, T.M. Scanlon has argued for a relationship based theory of blame. For Scanlon moral blame involves the modification of the moral relationship. He holds that this relationship obtains among all rational beings. George Sher has recently argued that Scanlon’s theory cannot account for blame between strangers. Following Sher, I argue that Scanlon’s account of blame precludes complete strangers and that his conception of the moral relationship is fundamentally inconsistent with his theory of blame generally. I contend (...)
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  11. Jessica Anne Brown, Blame and Wrongdoing.
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  12. Pascal Bruckner (2012). 3. I Love You: Weakness and Capture. In The Paradox of Love. Princeton University Press. pp. 57-76.
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  13. Sarah Buss & Martha Klein (1993). Determinism, Blameworthiness, and Deprivation. Philosophical Review 102 (1):136.
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  14. John V. Canfield & Harald Ofstad (1964). An Inquiry Into the Freedom of Decision. Philosophical Review 73 (2):274.
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  15. Nancy Cartwright (2016). The Natural and the Moral Order: What’s to Blame? In Susan Neiman, Peter Galison & Wendy Doniger (eds.), What Reason Promises: Essays on Reason, Nature and History. De Gruyter. pp. 13-18.
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  16. A. W. Center (1932). Alfonsus Vargas Toletanus Und Seine Theologische Einleitungslehre. New Scholasticism 6 (2):167-167.
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  17. T. S. Champlin (1994). Hyman on Naturalism and the Ram Jug. British Journal of Aesthetics 34 (2):146-150.
  18. Louis C. Charland & Jon Elster (2001). Strong Feelings: Emotion, Addiction and Human Behavior. Philosophical Review 110 (1):108.
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  19. David Charles (2010). Weakness and Impetuosity. In John Cottingham & Peter Hacker (eds.), Mind, Method, and Morality: Essays in Honour of Anthony Kenny. Oxford University Press.
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  20. Dehai Chen (2009). Dong Scotch From God's Point of View to Talk About the Impact of the Existence of Human Freedom. Philosophy and Culture 36 (9):41-56.
    The existence of God will have the freedom of people affected? Between the two is another conflict? Faith in God and human free will is compatible with consistent? God is omniscient and omnipotent threat to human freedom? This is what students in the tenth century, with a high degree of scientific observation and sense of mission of the people, or is this just an extra backward thinking? This article is based on the late thirteenth century philosopher John Dong Scotch divine (...)
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  21. Jengchung V. Chen & Yangil Park (2005). The Differences of Addiction Causes Between Massive Multiplayer Online Game and Multi User Domain. International Review of Information Ethics 4 (5):53-60.
    This paper proposes research propositions to study on MMOG and MUD addictions based on their causes – flow state and social interaction. Though previous studies relate MMOG addictions to Internet addictions based on social interactions, this study after examining the underlying theories of Use and Gratification The-ory and Flow Theory concludes that what cause MMOG addiction is flow experience not social interaction. On the other hand, the cause of MUD addiction is social interaction. After proposing the propositions of MUD and (...)
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  22. Andrea Chmitorz, Karin Metz, Carolin Donath, Stephanie Flöter, Daniela Piontek, Sabine Gradl & Christoph Kröger, Effectiveness of a Multi-Level Intervention to Improve Tobacco Policy in Alcohol Addiction Treatment Centers.
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  23. J. Christman (1988). Strawson, G., "Freedom and Belief". [REVIEW] Mind 97:481.
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  24. Shawn M. Clankie (2001). Domain Names, Cybersquatters, and the Law: Who's to Blame? Journal of Information Ethics 10 (1):27-34.
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  25. Andy Clark, Julian Kiverstein & Tillmann Vierkant (eds.) (2013). Decomposing the Will. Oxford University Press USA.
    There is growing evidence from the science of human behavior that our everyday, folk understanding of ourselves as conscious, rational, responsible agents may be mistaken. The new essays in this volume display and explore this radical claim. folk concept of the responsible agent after abandoning the image of a central executive and "decomposing" the notion of the conscious will into multiple interlocking aspects and functions.
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  26. John A. Clark (1939). The Structure of Responsibility. Ethics 49 (4):466-483.
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  27. Thomas Clark (2006). Holding Mechanisms Responsible. Lahey Clinic Medical Ethics Journal 13 (3):10-11.
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  28. Randolph Clarke (2010). Willing, Wanting, Waiting * by Richard Holton. [REVIEW] Analysis 71 (1):191-193.
    (No abstract is available for this citation).
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  29. Randolph Clarke (1992). Deliberation and Beliefs About Ones Abilities. Pacific Philosophical Quarterly 73 (2):101-113.
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  30. D. Justin Coates & Neal A. Tognazzini (2013). The Contours of Blame. In D. Justin Coates & Neal A. Tognazzini (eds.), Blame: Its Nature and Norms. Oxford University Press. pp. 3-26.
    This is the first chapter to our edited collection of essays on the nature and ethics of blame. In this chapter we introduce the reader to contemporary discussions about blame and its relationship to other issues (e.g. free will and moral responsibility), and we situate the essays in this volume with respect to those discussions.
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  31. D. Justin Coates & Neal A. Tognazzini (2012). The Nature and Ethics of Blame. Philosophy Compass 7 (3):197-207.
    Blame is usually discussed in the context of the free will problem, but recently moral philosophers have begun to examine it on its own terms. If, as many suppose, free will is to be understood as the control relevant to moral responsibility, and moral responsibility is to be understood in terms of whether blame is appropriate, then an independent inquiry into the nature and ethics of blame will be essential to solving (and, perhaps, even fully understanding) the free will problem. (...)
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  32. E. J. Coffman (2009). Does Luck Exclude Control? Australasian Journal of Philosophy 87 (3):499-504.
    Many philosophers hold that luck excludes control-more precisely, that an event is lucky for you only if that event lies beyond your control. Call this the Lack of Control Requirement (LCR) on luck. Jennifer Lackey [2008] has recently argued that there is no such requirement on luck. Should such an argument succeed, it would (among other things) disable a main objection to the "libertarian" position in the free will debate. After clarifying the LCR, I defend it against both Lackey's argument (...)
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  33. Michael Cohen (2004). Metaddiction: Addiction at Work in Martin Amis’ Money. Janus Head 7 (1).
    This paper aims to explore the complex manner in which Martin Amis defines the state of addiction–as the sustained collapse of objectivity and subjectivity for any inhabitant of a social system–as well as how the systemic patterns of life impose, imprint, and perpetuate themselves upon the individual.
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  34. Peter J. Cohen (2002). Untreated Addiction Imposes an Ethical Bar to Recruiting Addicts for Non-Therapeutic Studies of Addictive Drugs. Journal of Law, Medicine and Ethics 30 (1):73-81.
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  35. Stephen Cohen (1977). Distinctions Among Blame Concepts. Philosophy and Phenomenological Research 38 (2):149-166.
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  36. James Collins (1949). Freedom and Experience. Modern Schoolman 26 (3):257-261.
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  37. Paul Coones (1982). The Necessity for Determinism in a Geographical Study of the Ussr.
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  38. James Copner (1882). On the Motives and Impulses of the Mind. Mind 7 (27):443-446.
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  39. David Copp (2006). On the Agency of Certain Collective Entities: An Argument From "Normative Autonomy". Midwest Studies in Philosophy 30 (1):194–221.
  40. David Copp (1984). What Collectives Are: Agency, Individualism and Legal Theory. Dialogue 23 (2):249-269.
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  41. J. Angelo Corlett (2003). Responsibility in Law and Morality. Mind 112 (446):328-331.
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  42. J. Angelo Corlett (2003). Review: Responsibility in Law and Morality. [REVIEW] Mind 112 (446):328-331.
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  43. Thomas D. Cornell (1988). Alvarez: Adventures of a PhysicistLuis W. AlvarezDiscovering Alvarez: Selected Works of Luis W. Alvarez, with Commentary by His Students and ColleaguesW. Peter Trower. [REVIEW] Isis 79 (3):548-549.
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  44. Neta C. Crawford (2014). War “In Our Name” and the Responsibility to Protest: Ordinary Citizens, Civil Society, and Prospective Moral Responsibility. Midwest Studies in Philosophy 38 (1):138-170.
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  45. Enrique F. Bocardo Crespo (1999). Akrasía. Thémata: Revista de Filosofía 21:227-242.
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  46. Keith Culver (1999). Duff, Antony, Ed. Philosophy and the Criminal Law: Principle and Critique. Review of Metaphysics 53 (2):442-443.
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  47. Randall Rex Curren (1985). Towards a Theory of Moral Responsibility. Dissertation, University of Pittsburgh
    This work consists of three connected essays on moral agency and responsibility. The first focuses on the Kantian conception of moral agency, in investigating the origins of the notion that moral responsibility presupposes radical freedom, or what Kant calls the freedom of absolute spontaneity. I argue that the need to postulate radical freedom was created by the problem of evil and by an associated difficulty for moral theory, which I call "the problem of moral license." I also attempt to show (...)
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  48. Charles F. D'arcy (1916). God and Freedom in Human Experience. Mind 25 (100):533-537.
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  49. Neal A. Tognazzini D. Justin Coates (2012). The Nature and Ethics of Blame. Philosophy Compass 7 (3):197-207.
    Blame is usually discussed in the context of the free will problem, but recently moral philosophers have begun to examine it on its own terms. If, as many suppose, free will is to be understood as the control relevant to moral responsibility, and moral responsibility is to be understood in terms of whether blame is appropriate, then an independent inquiry into the nature and ethics of blame will be essential to solving the free will problem. In this article we first (...)
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  50. C. D. (1964). Aristotle's Conception of Moral Weakness. Review of Metaphysics 18 (1):186-186.
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