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  1.  3
    Judith Jarvis Thomson, Philip Fisher, Martha C. Nussbaum, J. B. Schneewind & Barbara Herrnstein Smith (2003). Goodness and Advice. Princeton University Press.
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  2.  41
    Richard Rorty, J. B. Schneewind & Quentin Skinner (eds.) (1984). Philosophy in History: Essays on the Historiography of Philosophy. Cambridge University Press.
    The sixteen essays in this volume confront the current debate about the relationship between philosophy and its history. On the one hand intellectual historians commonly accuse philosophers of writing bad - anachronistic - history of philosophy, and on the other, philosophers have accused intellectual historians of writing bad - antiquarian - history of philosophy. The essays here address this controversy and ask what purpose the history of philosophy should serve. Part I contains more purely theoretical and methodological discussion, of such (...)
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  3. J. B. Schneewind (1990). The Misfortunes of Virtue. Ethics 101 (1):42-63.
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  4.  26
    J. B. Schneewind (1977). Sidgwick's Ethics and Victorian Moral Philosophy. Oxford University Press.
    Henry Sedgewick's The Methods of Ethics challenges comparison, as no other work in moral philosophy, with Aristotle's Ethics in the depth of its understanding of practical rationality, and in its architectural coherence it rivals the work of Kant. In this historical, rather than critical study, Professor Schneewind shows how Sidgewick's arguments and conclusions represent rational developments of the work of Sidgewick's predecessors, and brings out the nature and structure of the reasoning underlying his position.
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  5.  7
    J. B. Schneewind (2008). Michael Gill, The British Moralists on Human Nature and the Birth of Secular Ethics, Cambridge: Cambridge University Press, 2006. 359pp, $96 Hb. ISBN: 978-0521852463. [REVIEW] Journal of Scottish Philosophy 6 (2):209-217.
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  6.  47
    J. B. Schneewind (1993). Kant and Natural Law Ethics. Ethics 104 (1):53-74.
  7.  26
    J. B. Schneewind (1998). Korsgaard and the Unconditional in Morality. Ethics 109 (1):36-48.
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  8.  66
    J. B. Schneewind (1987). Pufendorf's Place in the History of Ethics. Synthese 72 (1):123 - 155.
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  9.  45
    J. B. Schneewind (2004). Comments on the Commentaries. Utilitas 16 (2):184-192.
    Adams 's suggestion that there must be one really right way of presenting the history of moral philosophy seems implausible to me, so I reject – with additional reasons – his charges against the structure of Invention of Autonomy. Skorupski's way of stating the ‘equal moral abilities’ thesis is not, I argue, very Kantian; a more Kantian version is not open to his objections. I am unconvinced by Schultz's claim that Sidgwick did not really hold that thesis. Deigh raises questions (...)
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  10.  1
    Richard Rorty, J. B. Schneewind & Quentin Skinner (1986). Philosophy in History. Philosophy 61 (237):409-414.
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  11.  21
    J. B. Schneewind (1996). Voluntarism and the Foundations of Ethics. Proceedings and Addresses of the American Philosophical Association 70 (2):25 - 41.
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  12. John Stuart Mill & J. B. Schneewind (1965). Mill's Essays on Literature and Society. Collier Books.
     
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  13. J. B. Schneewind (ed.) (2004). Teaching New Histories of Philosophy.
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  14.  36
    J. B. Schneewind (1974). Sidgwick and the Cambridge Moralists. The Monist 58 (3):371-404.
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  15.  23
    J. B. Schneewind (1992). 10 Autonomy, Obligation, and Virtue: An Overview of Kant's Moral Philosophy. In Paul Guyer (ed.), The Cambridge Companion to Kant. Cambridge University Press. pp. 3--309.
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  16.  43
    J. B. Schneewind (1995). Voluntarism and the Origins of Utilitarianism. Utilitas 7 (1):87.
    In the paper I offer a brief sketch of one of the sources of utilitarianism. Our biological ancestry is a matter of fact that is not altered by the way we describe ourselves. With philosophical theories it is otherwise. Utilitarianism can be described in ways that make it look as if it is as old as moral philosophy – as J. S. Mill thought it was. For my historical purposes, it is more useful to have an account that brings out (...)
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  17.  12
    J. B. Schneewind (1994). 8 Locke's Moral Philosophy. In V. C. Chappell (ed.), The Cambridge Companion to Locke. Cambridge University Press. pp. 199.
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  18.  9
    J. B. Schneewind (1991). Natural Law, Skepticism, and Methods of Ethics. Journal of the History of Ideas 52 (2):289-308.
    In the Foundations of the Metaphysics of Morals Kant presented a method for discovering what morality requires us to do in any situation and claimed that it is a method everyone can use. The method consists in testing one's maxim against the requirement stated in the formulations of the categorical imperative. There has been endless discussion of the adequacy of Kant's method in giving moral guidance, but there has been little effort to situate Kant's view of ethical method in its (...)
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  19. Paul Guyer, Henry E. Allison, Dieter Henrich, Barbara Herman, Thomas Hill, Christine Korsgaard, Onora O'Neill, Thomas Pogge, Nelson Potter, J. B. Schneewind, Tom Sorrell & Allen Wood (1997). Kant's Groundwork of the Metaphysics of Morals: Critical Essays. Rowman & Littlefield Publishers.
    Kant's Groundwork of the Metaphysics of Morals is one of the most important works in modern moral philosophy. This collection of essays, the first of its kind in nearly thirty years, introduces the reader to some of the most important studies of the book from the past two decades, arranged in the form of a collective commentary.
     
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  20.  60
    J. B. Schneewind (2001). Book Review. Kant's Ethical Thought Allen W. Wood. [REVIEW] Mind 110 (438):583-585.
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  21.  11
    J. B. Schneewind (1962). Contemporary Theories of Knowledge. [REVIEW] Journal of Philosophy 59 (12):335-336.
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  22.  18
    J. B. Schneewind (1977). The Concept of Academic Freedom. Southwestern Journal of Philosophy 8 (2):167-170.
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  23.  43
    J. B. Schneewind (1993). Classical Republicanism and the History of Ethics. Utilitas 5 (2):185.
    The ‘modern’ natural law philosophers of the seventeenth century believed that conflict was an unavoidable concomitant of human intercourse, rooted in our nature. They understood the normative laws of nature as serving the purpose of setting the limits within which conflict is compatible with lasting social cooperation, thus showing, in effect, how warfare can be turned into competition. The natural lawyers were interested primarily in legal and political problems, not in ethics. But in order to provide reasoned approaches to immediate (...)
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  24.  34
    J. B. Schneewind (2004). Teaching the History of Moral Philosophy. Teaching New Histories of Philosophy:177-196.
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  25.  25
    J. B. Schneewind (1982). A Century of Moral Philosophy. Teaching Philosophy 5 (2):149-151.
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  26.  1
    J. B. Schneewind & Brian Barry (1967). Political Argument. Philosophical Review 76 (4):508.
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  27.  12
    J. B. Schneewind (2000). Hume and the Religious Significance of Moral Rationalism. Hume Studies 26 (2):211-223.
    In the seventeenth and eighteenth centuries rationalism about morality was repeatedly used to reject strong divine command theories of ethics. Such theories were morally unacceptable to many devout Christians. But deism, rationalist through and through, seemed to make revelation unnecessary, and with it most of Christianity. William Law, an influential divine command theorist of Hume's time, argued that Christians must consequently find rationalism unacceptable. Hume's effort to destroy moral rationalism functions to force his readers into a dilemma: either a morally (...)
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  28.  6
    J. B. Schneewind (2004). Voluntarism and the Shape of a History. Utilitas 16 (2).
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  29.  20
    J. B. Schneewind (1995). The Morality of Happiness. Review of Metaphysics 48 (3):638-640.
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  30.  34
    J. B. Schneewind (1982). Virtue, Narrative, and Community: Macintyre and Morality. Journal of Philosophy 79 (11):653-663.
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  31. J. B. Schneewind (1968). Mill; a Collection of Critical Essays. Notre Dame [Ind.]University of Notre Dame Press.
     
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  32.  20
    J. B. Schneewind (1962). Comments on Prior's Paper. Review of Metaphysics 16 (2):374 - 379.
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  33.  9
    J. B. Schneewind (1994). Reasoned Freedom: John Locke and Enlightenment. Journal of the History of Philosophy 32 (2):306-308.
  34.  5
    J. B. Schneewind (1991). Sources of the Self by Charles Taylor. [REVIEW] Journal of Philosophy 88 (8):422-426.
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  35.  8
    J. B. Schneewind (1969). Moral Knowledge and Moral Principles. Royal Institute of Philosophy Lectures 3:249-262.
    What is the function of moral principles within the body of moral knowledge? And what must be the nature of moral principles in order for them to carry out this function? A specific set of answers to these questions is widely accepted among moral philosophers – so widely accepted as almost to constitute a sort of orthodoxy. The answers embody a view of the place of principles within the body of morality which crosses the lines between cognitivism and non-cognitivism. Though (...)
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  36.  17
    J. B. Schneewind (1983). Moral Crisis and the History of Ethics. Midwest Studies in Philosophy 8 (1):525-539.
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  37.  12
    J. B. Schneewind (1963). First Principles and Common Sense Morality in Sidgwick's Ethics. Archiv für Geschichte der Philosophie 45 (2):137-156.
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  38.  6
    J. B. Schneewind (1994). The Elements of Ethics. International Studies in Philosophy 26 (1):127-128.
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  39.  12
    J. B. Schneewind (2010). Preface. Teaching New Histories of Philosophy.
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  40.  13
    J. B. Schneewind (2007). Review of John Rawls, Samuel Freeman (Ed.), Lectures on the History of Political Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2007 (10).
  41.  10
    J. B. Schneewind (1961). Knowledge and Choice. Review of Metaphysics 14 (3):520 - 542.
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  42.  10
    J. B. Schneewind (2000). Recovering the Pastness of the Past: A Response to the Focus on Eighteenth-Century Ethics. Journal of Religious Ethics 28 (2):285 - 293.
    In its dominantly ahistorical character, the Journal of Religious Ethics has much in common with its counterparts among philosophical journals, show- ing as clearly as they do the widespread antihistorical bias of twentieth- century analytical philosophy. Moreover, such historical work as the journal has published has been tied unnecessarily closely to the voluntarist (divine command) paradigm. While drawing attention to the antivoluntarist strand in the history of ethics, the articles by John Bowlin, Mark Cladis, and Mark Larrimore, together with the (...)
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  43.  13
    J. B. Schneewind (2006). Review of Tom Sorrell, G. A. J. Rogers (Eds.), Analytic Philosophy and History of Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2006 (3).
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  44. J. B. Schneewind (1988). Jeffrey Stout, Ethics After Babel: The Languages of Morals and Their Discontents Reviewed By. Philosophy in Review 8 (12):498-500.
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  45.  5
    J. B. Schneewind (1998). The British Moralists and the Internal 'Ought'. Philosophy and Phenomenological Research 58 (4):992-995.
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  46.  8
    J. B. Schneewind (2004). :The Cambridge Companion to the Scottish Enlightenment. Journal of Scottish Philosophy 2 (1):78-83.
  47.  3
    J. B. Schneewind & Lauchlin D. MacDonald (1968). John Grote. A Critical Estimate of His Writings. Philosophical Quarterly 18 (71):171.
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  48.  3
    J. B. Schneewind (1984). Collected Works Vol. 6, Essays on England, Ireland, and the Empire John Stuart Mill John M. Robson, Editor Introduction by Joseph Hamburger Toronto: University of Toronto Press, 1982. Pp. Lxvi, 677. $60.00Bibliography of Works on John Stuart Mill Michael Laine Toronto: University of Toronto Press, 1982. Pp. Ix, 173. $35.00. [REVIEW] Dialogue 23 (3):554-555.
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  49.  3
    J. B. Schneewind (2004). Review of Alexander Broadie: The Cambridge Companion to the Scottish Enlightenment. [REVIEW] Journal of Scottish Philosophy 2 (1):78-83.
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  50.  6
    J. B. Schneewind, Paul Humphreys, Leonard Katz, Celia Wolf-Devine, George Graham, Daniel P. Anderson, Mary Ellen Waithe, Tibor R. Machan & Jonathan E. Adler (1996). Letters to the Editor. Proceedings and Addresses of the American Philosophical Association 69 (5):141 - 150.
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