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Profile: Adam Cureton (University of Tennessee, Knoxville)
  1.  5
    Kant on Cultivating a Good and Stable Will.Adam Cureton - 2016 - In Iskra Fileva (ed.), Questions of Character. Oxford: Oxford University Press. pp. 63-77.
    Kant’s deontology is often seen as a rival to virtue ethics. This chapter argues, however, that while there may be differences between Kant’s and Aristotle’s conceptions virtue (for instance, a virtuous person, in Kant’s view, may be destitute and unhappy, fail to cultivate certain emotions and sentiments, etc.), virtue is central to Kant’s ethics. The key problem is whether there is a Kantian account of virtue compatible with Kant’s view of free will. Kant held that having virtue means having a (...)
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  2. Kant on Virtue and the Virtues.Thomas E. Hill & Adam Cureton - 2014 - In Nancy Snow (ed.), Cultivating Virtue: Multiple Perspectives. pp. 87-110.
    Immanuel Kant is known for his ideas about duty and morally worthy acts, but his conception of virtue is less familiar. Nevertheless Kant’s understanding of virtue is quite distinctive and has considerable merit compared to the most familiar conceptions. Kant also took moral education seriously, writing extensively on both the duty of adults to cultivate virtue and the empirical conditions to prepare children for this life-long responsibility. Our aim is, first, to explain Kant’s conception of virtue, second, to highlight some (...)
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  3.  92
    From Self-Respect to Respect for Others.Adam Cureton - 2013 - Pacific Philosophical Quarterly 94 (2):166-187.
    The leading accounts of respect for others usually assume that persons have a rational nature, which is a marvelous thing, so they should be respected like other objects of ‘awesome’ value. Kant's views about the ‘value’ of humanity, which have inspired contemporary discussions of respect, have been interpreted in this way. I propose an alternative interpretation in which Kant proceeds from our own rational self-regard, through our willingness to reciprocate with others, to duties of respect for others. This strategy, which (...)
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  4.  76
    Solidarity and Social Moral Rules.Adam Cureton - 2012 - Ethical Theory and Moral Practice 15 (5):691-706.
    The value of solidarity, which is exemplified in noble groups like the Civil Rights Movement along with more mundane teams, families and marriages, is distinctive in part because people are in solidarity over, for or with regard to something, such as common sympathies, interests, values, etc. I use this special feature of solidarity to resolve a longstanding puzzle about enacted social moral rules, which is, aren’t these things just heuristics, rules of thumb or means of coordination that we ‘fetishize’ or (...)
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  5.  91
    A Contractualist Reading of Kant's Proof of the Formula of Humanity.Adam Cureton - 2013 - Kantian Review 18 (3):363-386.
    Kant offers the following argument for the formula of humanity (FH): Each rational agent necessarily conceives of her own rational nature as an end in itself and does so on the same grounds as every other rational agent, so all rational agents must conceive of one another's rational nature as an end in itself. As it stands, the argument appears to be question-begging and fallacious. Drawing on resources from the formula of universal law (FUL) and Kant's claims about the primacy (...)
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  6.  46
    Making Room for Rules.Adam Cureton - 2015 - Philosophical Studies 172 (3):737-759.
    Kantian moral theories must explain how their most basic moral values of dignity and autonomy should be interpreted and applied to human conditions. One place Kantians should look for inspiration is, surprisingly, the utilitarian tradition and its emphasis on generally accepted, informally enforced, publicly known moral rules of the sort that help us give assurances, coordinate our behavior, and overcome weak wills. Kantians have tended to ignore utilitarian discussions of such rules mostly because they regard basic moral principles as a (...)
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  7.  37
    A Rawlsian Perspective on Justice for the Disabled.Adam Cureton - 2008 - Essays in Philosophy 9 (1).
    I aim to identify and describe some basic elements of a Rawlsian approach that may help us to think conscientiously about how, from the standpoint of justice, we should treat the disabled. Rawls has been criticized for largely ignoring issues of this sort. These criticisms lose their appeal, I suggest, when we distinguish between a Rawlsian standpoint and the limited project Rawls mainly undertakes in A Theory of Justice. There his explicit aim is to find principles of justice, which are (...)
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  8. Degrees of Fairness and Proportional Chances.Adam Cureton - 2009 - Utilitas 21 (2):217-221.
    Suppose the following: Two groups of people require our aid but we can help only one group; there are more people in the first group than the second group; every person in both groups has an equal claim on our aid; and we have a duty to help and no other special obligations or duties. I argue that there exists at least one fairness function, which is a function that measures the goodness of degrees of fairness, that implies that we (...)
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  9.  41
    Justice and the Crooked Wood of Human Nature.Adam Cureton - 2014 - In Alexander Kaufman (ed.), Distributive Justice and Access to Advantage: G. A. Cohen's Egalitarianism. pp. 79-94.
    G.A. Cohen accuses Rawls of illicitly tailoring basic principles of justice to the ‘crooked wood’ of human nature. We are naturally self-interested, for example, so justice must entice us to conform to requirements that cannot be too demanding, whereas Cohen thinks we should distinguish more clearly between pure justice and its pragmatic implementation. My suggestion is that, strictly speaking, Rawls does not rely on facts of any kind to define his constructive procedure or to argue that his principles of justice (...)
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  10.  70
    Disability and Disadvantage.Kimberley Brownlee & Adam Cureton (eds.) - 2009 - Oxford University Press.
    Introduction ADAM CURETON AND KIMBERLEY BROWNLEE Disability and disadvantage are interrelated topics that raise important and sometimes overlooked issues in ...
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  11.  20
    Offensive Beneficence.Adam Cureton - 2016 - Journal of the American Philosophical Association 2 (1):74--90.
    Simple acts of kindness that are performed sincerely and with evident good will can also, paradoxically, be perceived as deeply insulting by the people we succeed in benefiting. When we are moved to help someone out of genuine concern for her, when we have no intention to humiliate or embarrass her and when we succeed at benefiting her, how can our generosity be disparaging or demeaning to her? Yet, when the tables are turned, we sometimes find ourselves brusquely refusing assistance (...)
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  12.  33
    Some Advantages to Having a Parent with a Disability.Adam Cureton - 2006 - Journal of Medical Ethics 42 (1):31-34.
    Fertility specialists, adoption agents, judges and others sometimes take themselves to have a responsibility to fairly adjudicate conflicts that may arise between the procreative and parenting interests of people with disabilities and the interests that their children or potential children have to be nurtured, cared for and protected. An underlying assumption is that having a disability significantly diminishes a person's parenting abilities. My aim is to challenge the claim that having a disability tends to make someone a bad parent by (...)
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  13.  4
    Respecting the Dignity of Children with Disabilities in Clinical Practice.Adam Cureton & Anita Silvers - 2017 - HEC Forum 29 (3):257-276.
    Prevailing philosophies about parental and other caregiver responsibilities toward children tend to be protectionist, grounded in informed benevolence in a way that countenances rather than circumvents intrusive paternalism. And among the kinds of children an adult might be called upon to parent or otherwise care for, children with disabilities figure among those for whom the strongest and snuggest shielding is supposed be deployed. In this article, we examine whether this equation of securing well-being with sheltering by protective parents and other (...)
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  14.  20
    Unity of Reasons.Adam Cureton - 2016 - Ethical Theory and Moral Practice 19 (4):877-895.
    There are at least two basic normative notions: rationality and reasons. The dominant normative account of reasons nowadays, which I call primitive pluralism about reasons, holds that some reasons are normatively basic and there is no underlying normative explanation of them in terms of other normative notions. Kantian constructivism about reasons, understood as a normative rather than a metaethical view, holds that rationality is the primitive normative notion that picks out which non-normative facts are reasons for what and explains why (...)
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  15.  65
    Respecting Disability.Adam Cureton - 2007 - Teaching Philosophy 30 (4):383-402.
    The goal of this paper is to offer some remarks about how teachers, especially teachers of moral theories and arguments, should respond to insulting messages about disability that may be expressed in their courses. While there is a strong prima facie presumption for instructors to convey the truth as they see it, this is not an absolute requirement when the views they teach have a tendency to be insulting. I investigate some circumstances in which a moral view embeds and expresses (...)
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  16.  2
    Parents with Disabilities.Adam Cureton - 2017 - In Leslie Francis (ed.), The Oxford Handbook of Reproductive Ethics. New York: Oxford University Press. pp. 407-427.
    Having and raising children is widely regarded as one of the most valuable projects a person can choose to undertake. Yet many disabled people find it difficult to share in this value because of obstacles that arise from widespread social attitudes about disability. A common assumption is that having a disability tends to make someone unfit to parent. This assumption may seem especially relevant as a factor in decisions about whether to allow, encourage and assist disabled people to reproduce and (...)
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  17.  5
    Prudence and Responsibility to Self in an Identity Crisis.Adam Cureton - 2016 - Res Philosophica 93 (4):815-841.
    A comprehensive theory of rational prudence would explain how a person should adjudicate among the conflicting interests of her past, present, future and counterfactual selves. For example, when a person is having an identity crisis, perhaps because she has suddenly become disabled, she may be left with no sense of purpose to keep her going. In her despondent state, she may think it prudent to give up on life now even if she would soon adopt a different set of values (...)
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  18.  19
    Some Virtues of Disability.Adam Cureton - 2015 - International Journal of Applied Philosophy 29 (1):19-35.
    When we encounter people with disabilities in our everyday lives, we may sincerely wonder how (if at all) we ought to help them. Our concern in these ordinary contexts is typically not about securing basic justice. We want to know instead, as a matter of interpersonal morality, when and how it is appropriate for us to open a door for a wheelchair user, to pick up a dropped napkin for her, or to engage her in conversation about her condition. When (...)
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  19.  14
    Supererogation.Thomas E. Hill & Adam Cureton - 2013 - International Encyclopedia of Ethics.
    “Supererogation” is now a technical term in philosophy for a range of ideas expressed by terms such as “good but not required,” “beyond the call of duty,” “praiseworthy but not obligatory,” and “good to do but not bad not to do” (see Duty and Obligation; Intrinsic Value). Examples often cited are extremely generous acts of charity, heroic self-sacrifice, extraordinary service to morally worthy causes, and sometimes forgiveness and minor favors. These concepts are familiar in institutional contexts, for example, when teachers (...)
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  20.  10
    Review: Hill, Virtue, Rules, and Justice: Kantian Aspirations. [REVIEW]Adam Cureton - 2014 - Kantian Review 19 (1):171-176.
  21. Constructivism.Adam Cureton - 2014 - In Michael Gibbons (ed.), Encyclopedia of Political Thought. Wiley-Blackwell.
    The term “constructivism” names a family of political, moral and metaethical views that, in general terms, regard some or all normative claims as valid in virtue of being outcomes of a “procedure of construction” in which actual or hypothetical agents react to, choose, or otherwise settle on principles of justice, moral rules, values, etc. Traditionally, moral validity or justifiability was thought to depend on God, the Forms, or some other independent moral order. Various procedures of a different, epistemological, sort were (...)
     
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