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  1. Good and Bad.Robert W. Simpson - 1982 - Canadian Journal of Philosophy 12 (1):101 - 117.
    What are the philosophically significant grammatical constructions in which the term ‘good’ is used? It is not possible, I think, to base the philosophical analysis of a concept such as goodness on linguistic considerations alone; but an adequate analysis must be able to give an account of the principal uses of the term, and noting usage can be very helpful in providing a starting-point for philosophy. There are three constructions in which ‘good’ is typically used: ‘Good for X,’ ‘A good (...)
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  • Evolution, Altruism, and the Prisoner's Dilemma.Ishtiyaque Haji - 1992 - Biology and Philosophy 7 (2):161-175.
    I first argue against Peter Singer's exciting thesis that the Prisoner's Dilemma explains why there could be an evolutionary advantage in making reciprocal exchanges that are ultimately motivated by genuine altruism over making such exchanges on the basis of enlightened long-term self-interest. I then show that an alternative to Singer's thesis — one that is also meant to corroborate the view that natural selection favors genuine altruism, recently defended by Gregory Kavka, fails as well. Finally, I show that even granting (...)
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  • No Norms and No Nature — the Moral Relevance of Evolutionary Biology.Bart Voorzanger - 1987 - Biology and Philosophy 2 (3):253-270.
    Many think that evolutionary biology has relevance to ethics, but how far that relevance extends is a matter of debate. It is easy to show that pop sociobiological approaches to ethics all commit some type of naturalistic fallacy. More sophisticated attempts, like Donald Campbell's, or, more recently, Robert Richards', are not so easily refuted, but I will show that they too reason fallaciously from facts to values. What remains is the possibility of an evolutionary search for human nature. Unfortunately, evolutionary (...)
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  • A Defence of Mencius' Ethical Naturalism.James A. Ryan - 1997 - Asian Philosophy 7 (1):23 – 36.
    I argue that Mencius puts forth a defensible form of ethical naturalism, according to which moral properties, moral motivation, and moral deliberation can be accounted for within the parameters of a naturalistic worldview. On this position, moral properties are the subjectively real properties which acts have in virtue of their corresponding to our most coherent set of shared desires. I give a naturalistic definition of 'right' which, I argue, is implicit in Mencius' philosophy. I address the objection that some of (...)
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  • Evolutionary Ethics and the Search for Predecessors: Kant, Hume, and All the Way Back to Aristotle?Michael Ruse - 1990 - Social Philosophy and Policy 8 (1):59.
    Hopes of applying the findings and speculations of evolutionary theorizing to the problems of ethics have yielded a program with a bad reputation. At the level of norms – substantival ethics – it has been a platform for some of the more grotesque socio-politico-economic suggestions of our times. At the level of justification – metaethics – it has opened the way to some of the more blatant fallacies in the undergraduate textbook. Recently, however, a number of people, philosophers and biologists, (...)
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  • Agape and Human Nature: Contributions From Neo-Darwinism.Stephen J. Pope - 1992 - Social Science Information 31 (3):509-529.
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  • Die biologische pointe aller moralischen pointen.Andreas Dorschel - 1989 - Bijdragen 50 (1):24-39.
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  • Human Behaviour and Biology.G. D. Wassermann - 1983 - Dialectica 37 (3):169-184.
    SummaryExtremism in the environment‐versus innateness controversy in the behavioural sciences and in human sociobiology is being examined. Genetic effects can be severely modified or overruled by environmental factors, but may, nevertheless, be important. Dawkins' view that we are survival machines programmed to subserve selfish genes seems untenable and is a root of racialism. It is also argued that morality is compatible with mixed genetic and environmental control of brains via existing biological machinery.
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  • Booknotes.R. M. - 1990 - Biology and Philosophy 5 (3):373-378.
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  • Morality and the Retributive Emotions.J. L. Mackie - 1982 - Criminal Justice Ethics 1 (1):3-10.
  • Game Theory, Evolution, and Justice.Peter Vanderschraaf - 1999 - Philosophy and Public Affairs 28 (4):325-358.
  • Evolutionary Ethics: Healthy Prospect or Last Infirmity?Michael Ruse - 1988 - Canadian Journal of Philosophy 18 (S1):27-73.
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  • Evolution, Animals, and the Basis of Morality.Colin McGinn - 1979 - Inquiry: An Interdisciplinary Journal of Philosophy 22 (1-4):81 – 99.
    Some have supposed that morality has its basis in altruistic emotions implanted in accordance with the standard principles of natural selection. It is argued, to the contrary, that the falsity of group selection theory precludes founding genuine altruism on such a basis, and that the correct theory of evolution renders morality possible only if a cognitivist conception of moral psychology is accepted. Some independent reasons are given for favouring that conception over its noncognitivist rival. Morality is then claimed to be (...)
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