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Value Theory, Miscellaneous

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  1. S. C. A. (1972). Illustrations on the Moral Sense. [REVIEW] Review of Metaphysics 25 (3):556-557.
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  2. S. C. A. (1971). The Sources of Value. [REVIEW] Review of Metaphysics 25 (2):364-364.
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  3. Eric Aarons (1972). Philosophy for an Exploding World: Today's Values Revolution. Sydney, Brolga Books.
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  4. Diana Abad (2012). Groundhog Day and the Good Life. Film-Philosophy 16 (1):149-164.
    Normal 0 21 false false false MicrosoftInternetExplorer4 One of the most important questions of moral philosophy is what makes a life a good life. A good way of approaching this issue is to watch the film Groundhog Day which can teach us a lot about what a good life consists in - and what not. While currently there are subjective and objective theories contending against each other about what a good life is, namely hedonism and desire satisfaction theories on the (...)
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  5. John M. Abbarno (1993). Role Responsibility and Values. Journal of Value Inquiry 27 (3-4):305-316.
    When a collective is blamed, the responsibility does not escape individuals. Spheres of influence are designed to determine the scale of blame; namely, by proximity and ability to influence a different result. Agents in the respective role types will be responsible upon our examining their extent of influence. Although you may be inclined to say that the responsibility lies with those who have access to policy-making, this doesn't allow for the deviants we expect at appropriate times. Here we are compelled (...)
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  6. Cheryl Abbate (2015). The Search for Liability in the Defensive Killing of Nonhuman Animals. Social Theory and Practice 41 (1):106-130.
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  7. Ruth Abbey (2015). Swanton and Nietzsche on Self-Love. Journal of Value Inquiry 49 (3):387-403.
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  8. Mathew Abbott (2016). The Problem of Wild Minds: Knowing Animals in Grizzly Man and Ming of Harlem. Substance 45 (3):137-154.
    Near the end of W. G. Sebald’s Austerlitz, the book’s eponymous protagonist recalls visiting the zoo of the Jardin des Plantes with his friend Marie.1 The zoo is in bad shape; the pair overhear children questioning their parents: “Mais il est où? Pourquoi il se cache? Pourquoi il ne bouge pas? Est-ce qu’il est mort?” Sebald writes:I recollect that I myself saw a family of fallow deer gathered together by a manger of hay near the perimeter fence of a dusty (...)
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  9. Ulfatbek Abdurasulov (2012). Atā’Ī-Mulk and Yārlīqlī-Mulk: Features of Land Tenure in Khiva. Der Islam: Journal of the History and Culture of the Middle East 88 (2).
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  10. Marco Abel (2001). Judgment is Not an Exit: Toward an Affective Criticism of Violence with American Psycho. Angelaki 6 (3):137 – 154.
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  11. Olivier Abel (1998). J.M. Ferry: L'éthique Reconstructive. [REVIEW] Ethical Theory and Moral Practice 1 (1):133-134.
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  12. G. C. Abiogu, I. N. Mbaji & A. O. Adeogun (2015). Music Education and Youth Empowerment: A Conceptual Clarification. Open Journal of Philosophy 5 (1):117-122.
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  13. Walter Abish (1980). The Writer-to-Be: An Impression of Living. Substance 9 (2):101.
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  14. John W. Abrams (1969). The U.S. Machine Tool Industry From 1900-1950Harless D. Wagoner. Isis 60 (4):590-590.
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  15. Christa Davis Acampora & Angela L. Cotten (eds.) (2008). Unmaking Race, Remaking Soul: Transformative Aesthetics and the Practice of Freedom. State University of New York Press.
    _Explores the theme of aesthetic agency and its potential for social and political progress._.
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  16. Felicia Ackerman (2000). "For Now Have I My Death": The "Duty to Die" Versus the Duty to Help the Ill Stay Alive. Midwest Studies in Philosophy 24 (1):172–185.
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  17. George P. Adams (1927). The Basis of Objective Judgments in Ethics. Ethics 37 (2):128.
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  18. George P. Adams (1927). The Basis of Objective Judgments in Ethics. International Journal of Ethics 37 (2):128-137.
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  19. Harry Adams (2004). A Human Germline Modification Scale. Journal of Law, Medicine and Ethics 32 (1):164-173.
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  20. Joseph Q. Adams (2013). Retributive Prepunishment. Social Theory and Practice 39 (2):213-222.
    This paper argues that many of our most important theories of retributivism are unwittingly committed to the radical thesis that prepunishment—punishment before an offense—is morally permissible. From the perspective of diachronic justice on which these theories crucially depend, the timing of retribution is, ceteris paribus, irrelevant. But retributivism’s counterintuitive support does not stop there: there are conditions under which pre-offense apprehension and punishment guarantees a higher probability of justice being done. Under these conditions, the popular retributive theories I have in (...)
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  21. Judith C. Adams, E. Anne McBride, A. Carr & K. Carnelly, The Human-Animal Bond: Role of Anthropomorphism in Diversity and Variation.
    Adams et.al (2007) suggested a predictive model based on the dimensions of empathy, attachment and sexual attraction to differentiate between zoophilia and bestiality (animal sexual abuse). This paper develops this model by considering the role of anthropomorphism. It is known that anthropomorphism changes ‘normal’ care giving practices of pet owners (White, 2007). We suggest that anthropomorphism may have a significant effect on the human – animal bond by blurring the lines between sensual and sexual feelings (zoophilia) for a family pet (...)
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  22. Maurice Adams (1900). The Ethics of Tolstoy and Nietzsche. Ethics 11 (1):82.
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  23. Maurice Adams (1900). The Ethics of Tolstoy and Nietzsche. International Journal of Ethics 11 (1):82-105.
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  24. Maurice Adams (1900). The Ethics of Tolstoy and Nietzsche. International Journal of Ethics 11 (1):82-105.
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  25. Raphael Adar & Nava Pliskin (1980). Cost Analysis of the Utilization of New Vascular Grafts. Metamedicine 1 (2):213-223.
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  26. Etain Addey, In the Deep Well.
    This is part of my mother's brief account of the remote Cornish farm where I was born. She repeated it to me several times during my childhood and it was word for word the same story every time. She told me the facts, almost without comment and without expressing her feelings and many years later, I still have no answers for all the questions I would like to ask. I never interrupted her tale to ask for more details because I (...)
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  27. Oyelola A. Adegboye, Danelle Kotze & Olasunkanmi A. Adegboye (2014). Multi-Year Trend Analysis of Childhood Immunization Uptake and Coverage in Nigeria. Journal of Biosocial Science 46 (2):225-239.
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  28. Anthony Curtis Adler (2012). The Abject Life of Things. Angelaki 17 (1):115 - 130.
    This paper attempts a philosophically rigorous interpretation of H.C. Andersen?s tales. Through a radically conceived sentimentality ? the unmediated juxtaposition of the abjection of things, conceived as a paradoxical ?desire for desire? having no place in the world, with a cruel, apathetic gaze ? Andersen challenges the existence of the soul or subjectivity as what, by combining the theoretical gaze with contemplative pleasure, grants coherence to experience. Thus undermining not only Romantic self-reflection, and its suturing of philosophy to criticism, but (...)
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  29. Felix Adler (1911). The Relation of the Moral Ideal to Reality. Ethics 22 (1):1.
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  30. Felix Adler (1911). The Relation of the Moral Ideal to Reality. International Journal of Ethics 22 (1):1-18.
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  31. Felix Adler (1911). The Relation of the Moral Ideal to Reality. International Journal of Ethics 22 (1):1-18.
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  32. Felix Adler (1910). The Moral Ideal. International Journal of Ethics 20 (4):387-394.
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  33. Felix Adler (1910). The Moral Ideal. Ethics 20 (4):387.
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  34. Felix Adler (1910). The Moral Ideal. International Journal of Ethics 20 (4):387-394.
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  35. Felix Adler (1904). The Problem of Teleology. International Journal of Ethics 14 (3):265-280.
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  36. Felix Adler (1904). The Problem of Teleology. Ethics 14 (3):265.
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  37. Felix Adler (1898). The Moral Value of Silence. International Journal of Ethics 8 (3):345-357.
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  38. Felix Adler (1898). The Moral Value of Silence. Ethics 8 (3):345.
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  39. Felix Adler (1898). The Moral Value of Silence. International Journal of Ethics 8 (3):345-357.
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  40. Felix Adler (1891). The Problem of Unsectarian Moral Instruction. International Journal of Ethics 2 (1):11-19.
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  41. Felix Adler (1891). The Problem of Unsectarian Moral Instruction. International Journal of Ethics 2 (1):11-19.
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  42. Felix Adler (1891). The Problem of Unsectarian Moral Instruction. Ethics 2 (1):11.
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  43. Jonathan E. Adler (1999). Epistemic Dependence, Diversity of Ideas, and a Value of Intellectual Vices. The Proceedings of the Twentieth World Congress of Philosophy 3:117-129.
    The present argument assumes that teaching through modeling attempts to teach the intellectual virtues not primarily as an independent goal of education as, for example, a way to build good character, but for its value to inquiry. I argue that intellectual vices (such as being gullible, dogmatic, pigheaded, or prejudiced)—while harmful to inquiry in certain ways—are essential to its well functioning. Furthermore, to the extent that teaching models critical inquiry, there are educational lessons for which some students ought to take (...)
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  44. Jonathan E. Adler (1993). Reasonableness, Bias, and the Untapped Power of Procedure. Synthese 94 (1):105 - 125.
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  45. Evental Aesthetics (2013). Animals and Aesthetics (Volume 2, Number 2, 2013). Evental Aesthetics 2 (2):1-123.
    In this special issue on animals and aesthetics, contributors explore encounters with animals in art and thought.
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  46. Agah & Baghaei (2007). Multi-Agent Task Allocation for Robot Soccer. Journal of Intelligent Systems 16 (3):207-240.
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  47. Nicholas Agar (1997). Biocentrism and the Concept of Life. Ethics 108 (1):147-168.
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  48. John C. Ager (ed.) (1995). Divine Love and Wisdom. Swedenborg Foundation Publishers.
    For Swedish visionary Emanuel Swedenborg, God's love and wisdom is the basis for everything that happens in the world, from creation itself to the details of our everyday existence. In this volume, he describes the nature of God and heaven and how they relate to our human existence. This edition is a reprint of an 1885 translation by John C. Ager.
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  49. K. Aggestam & C. Jönson (1997). (Un) Ending Conflict'. Millennium 36 (3).
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  50. Marcus Agnafors (2012). When Do We Share Moral Norms? Journal of Value Inquiry 46 (3):303-315.
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