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James Griffin [69]James A. Griffin [2]James Phillip Griffin [1]James T. Griffin [1]
James J. Griffin [1]
  1. Well-being: its meaning, measurement, and moral importance.James Griffin - 1986 - Oxford [Oxfordshire]: Clarendon Press.
    "Well-being," "welfare," "utility," and "quality of life," all closely related concepts, are at the center of morality, politics, law, and economics. Griffin's book, while primarily a volume of moral philosophy, is relevant to all of these subjects. Griffin offers answers to three central questions about well-being: what is the best way to understand it, can it be measured, and where should it fit in moral and political thought. With its breadth of investigation and depth of insight, this work holds significance (...)
  2. On human rights.James Griffin - 2008 - New York: Oxford University Press.
    It is our job now - the job of this book - to influence and develop the unsettled discourse of human rights so as to complete the incomplete idea.
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  3. Well-Being: Its Meaning, Measurement and Moral Importance.James Griffin & Richard Warner - 1989 - Ethics 99 (3):625-636.
     
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  4. Well-Being. Its Meaning, Measurement and Moral Importance.James Griffin - 1990 - Revue Philosophique de la France Et de l'Etranger 180 (4):730-731.
     
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  5. Well-Being. Its Meaning, Measurement and Moral Importance.James Griffin - 1988 - Tijdschrift Voor Filosofie 52 (1):171-171.
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  6. Well-Being: Its Meaning, Measurement and Moral Importance.James Griffin - 1988 - Philosophy 63 (243):127-129.
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  7.  75
    Value Judgement: Improving Our Ethical Beliefs.James Griffin - 1996 - Oxford, GB: Clarendon Press.
    The book asks how, and how much, we can improve our ethical standards—not lift our behaviour closer to our standards but refine the standards themselves. To answer this question requires answering most of the major questions of ethics. So the book includes a discussion of what a good life is like, where the bounds of the natural world come, how values relate to that world (e.g. naturalism, realism), how great human capacities—the ones important to ethics—are, and where moral norms come (...)
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  8. Wittgenstein's logical atomism.James Griffin - 1964 - Oxford,: Clarendon Press.
    Studies the central topics of Wittgenstein's philosophy prior to and within the first parts of the Tractatus, covering such subjects as objects, substance, states of affairs, elementary propositions, pictures, and thoughts. He concludes that analysis is reduction to what is basic not in experience but in reference, and argues that the Tractatus is concerned not with problems of knowledge but with problems of sense.
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  9. Wittgenstein's logical atomism.James Griffin - 1964 - Revue Philosophique de la France Et de l'Etranger 157:420-421.
     
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  10. Value Judgement: Improving Our Ethical Beliefs.James Griffin - 1996 - Philosophy 73 (283):128-132.
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  11. Are there incommensurable values?James Griffin - 1977 - Philosophy and Public Affairs 7 (1):39-59.
  12. Is unhappiness morally more important than happiness?James Griffin - 1979 - Philosophical Quarterly 29 (114):47-55.
    The view that the obligation to promote happiness is, as Popper puts it, "in any case much less urgent" than the obligation to eliminate unhappiness we might call the "Negative Doctrine". I know of no plausible form of the Negative Doctrine.
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  13. The Human Good and the Ambitions of Consequentialism.James Griffin - 1992 - Social Philosophy and Policy 9 (2):118.
    I want to look at one aspect of the human good: how it serves as the basis for judgments about the moral right. One important view is that the right is always derived from the good. I want to suggest that the more one understands the nature of the human good, the more reservations one has about that view. I. One Route to Consequentialism Many of us think that different things make a life good, with no one deep value underlying (...)
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  14.  13
    What Can Philosophy Contribute to Ethics?James Griffin - 2015 - Oxford, United Kingdom: Oxford University Press UK.
    Ethics appears early in the life of a culture. It is not the creation of philosophers. Many philosophers today think that their job is to take the ethics of their society in hand, analyse it into parts, purge the bad ideas, and organize the good into a systematic moral theory. The philosophers' ethics that results is likely to be very different from the culture's raw ethics and, they think, being better, should replace it. But few of us, even among philosophers, (...)
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  15.  25
    James Griffin: Value Judgement.James Griffin - 1998 - Ethical Theory and Moral Practice 1 (4):479-480.
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  16.  17
    Value Judgement: Improving Our Ethical Beliefs.James Griffin - 1999 - Philosophical Quarterly 49 (195):243-245.
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  17. First steps in an account of human rights.James Griffin - 2001 - European Journal of Philosophy 9 (3):306–327.
  18. Discrepancies Between the Best Philosophical Account of Human Rights and the International Law of Human Rights.James Griffin - 2001 - Proceedings of the Aristotelian Society 101 (1):1-28.
    The best philosophical account of human rights regards them as protections of the values we attach to human agency. The international law of human rights is embodied in a large number of declarations, conventions, covenants, charters, and judicial decisions. There are many discrepancies between the lists of human rights that emerge from these two authoritative sources. This lecture explores the significance of these discrepancies.
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  19. Incommensurability: what's the problem.James Griffin - 1997 - In Ruth Chang (ed.), Incommensurability, incomparability, and practical reason. Cambridge, MA, USA: Harvard. pp. 42.
     
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  20. Modern Utilitarianism.James Griffin - 1982 - Revue Internationale de Philosophie 36 (3):331.
     
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  21. Replies.James Griffin - 2014 - In Roger Crisp (ed.), Griffin on Human Rights. Oxford University Press.
     
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  22.  71
    Mixing Values.Joseph Raz & James Griffin - 1991 - Aristotelian Society Supplementary Volume 65 (1):83 - 118.
    Discussion of the possibilities of comparing values of radically different kinds, and values that are essentially constituted by other simpler values.
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  23.  15
    Mixing Values.Joseph Raz & James Griffin - 1991 - Aristotelian Society Supplementary Volume 65 (1):83-118.
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  24.  22
    First Steps in an Account of Human Rights.James Griffin - 2001 - European Journal of Philosophy 9 (3):306-327.
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  25. Human rights: Questions of aim and approach.James Griffin - 2010 - Ethics 120 (4):741-760.
  26. The Distinction Between Criterion and Decision Procedure: A Reply to Madison Powers: James Griffin.James Griffin - 1994 - Utilitas 6 (2):177-182.
    Madison Powers raises the difficult problem of repugnant desires. The problem is not only difficult but pervasive, more pervasive even than Powers says. He notes that it affects hedonist, eudaimonist, and desire-fulfilment forms of utilitarianism; but it also affects the form of utilitarianism that uses a list of irreducibly plural values, so long as one of the values on the list is pleasure or happiness, and it can affect non-utilitarian positions as well for the same reason.
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  27. Human Rights and the Autonomy of International Law.James Griffin - 2010 - In Samantha Besson & John Tasioulas (eds.), The philosophy of international law. Oxford University Press. pp. 339--355.
     
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  28.  48
    Some problems of fairness.James Griffin - 1985 - Ethics 96 (1):100-118.
  29. Welfare rights.James Griffin - 2000 - The Journal of Ethics 4 (1-2):27-43.
    The article tries to qualify the contentious issue of whetherthere is a human right to welfare. Our notion of human rightsis practically without criteria for distinguishing between whenit is used correctly and when incorrectly. The first step inany satisfactory resolution of the issue about welfare rightsis to supply duly determinate criteria. I then consider thechief reasons for doubting that there is a human right towelfare, in the light of what seem to be, all things considered,the best criteria to attach to (...)
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  30. Darwall on welfare as rational care.James Griffin - 2006 - Utilitas 18 (4):427-433.
    Darwall's subject is a person's welfare – or to use his synonyms, a person's ‘good’, ‘interest’, ‘well-being’, ‘benefit’, or ‘eudaimonia’. Darwall is satisfied that there is a univocal notion here. I am unsure and shall come back to that question at the end.
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  31.  69
    Ought Implies 'Can'.James Griffin - unknown
    This is the text of The Lindley Lecture for 2010, given by James Griffin, an American philosopher.
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  32.  72
    On Life's Being Valuable.James Griffin - 1981 - Dialectics and Humanism 8 (2):51-62.
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  33.  41
    How we do Ethics now.James Griffin - 1993 - Royal Institute of Philosophy Supplement 35:159-177.
    By far the most common form of argument in ethics nowadays is what can be called piecemeal appeal to intuition. Any reader of philosophy will know the kind of thing I mean. ‘On your principle, it would be all right to do such-and-such. But that's counter-intuitive. So your principle is wrong.’ The word ‘intuition’ here is not used, as it was in earlier times, to refer to a special way of knowing; instead it is used to mean merely a moral (...)
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  34.  63
    The presidential address discrepancies between the bestphilosophical account of human rights and the international law of human rights.James Griffin - 2001 - Proceedings of the Aristotelian Society 101 (1):1–28.
    The best philosophical account of human rights regards them as protections of the values we attach to human agency. The international law of human rights is embodied in a large number of declarations, conventions, covenants, charters, and judicial decisions. There are many discrepancies between the lists of human rights that emerge from these two authoritative sources. This lecture explores the significance of these discrepancies.
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  35.  77
    Virtue Ethics and Environs.James Griffin - 1998 - Social Philosophy and Policy 15 (1):56.
    My aim is to map some ethical ground. Many people who reject consequentialism and deontology adopt virtue ethics. Contemporary forms of virtue ethics occupy quite a variety of positions, and we do not yet have any satisfactory view of the whole territory that we call “virtue ethics.” Also, I think that there is a lot of logical space outside consequentialism and deontology not occupied by virtue ethics. In fact, I am myself rather more attracted to the environs of virtue ethics (...)
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  36. Well Being and its Interpersonal Comparability.James Griffin - 1988 - In Douglas Seanor, N. Fotion & R. M. Hare (eds.), Hare and Critics: Essays on Moral Thinking. Oxford University Press. pp. 73--88.
     
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  37. What should we do about torture?James Griffin - 2010 - In N. Ann Davis, Richard Keshen & Jeff McMahan (eds.), Ethics and humanity: themes from the philosophy of Jonathan Glover. New York: Oxford University Press.
     
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  38.  31
    Equality: On Sen's weak equity axiom.James Griffin - 1981 - Mind 90 (358):280-286.
  39. Group Rights.James Griffin - 2003 - In Lukas H. Meyer, Stanley L. Paulson & Thomas Winfried Menko Pogge (eds.), Rights, Culture, and the Law: Themes From the Legal and Political Philosophy of Joseph Raz. Oxford University Press. pp. 161--82.
     
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  40.  96
    What Can Philosophy Contribute to Ethics?: A Dialogue with Moody-Adams: James Griffin.James Griffin - 1999 - Utilitas 11 (1):122-129.
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  41.  16
    A companion to Wittgenstein's tractatus.James Griffin - 1965 - Philosophical Books 6 (3):2-4.
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  42.  11
    Consequences.James Griffin - 1965 - Proceedings of the Aristotelian Society 65:167 - 182.
    James Griffin; IX—Consequences, Proceedings of the Aristotelian Society, Volume 65, Issue 1, 1 June 1965, Pages 167–182, https://doi.org/10.1093/aristotelian/65.
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  43.  50
    Christ.James T. Griffin - 1951 - Thought: Fordham University Quarterly 26 (4):619-621.
  44. Caritas and Ren: A Comparative Study of Thomas Aquinas and Zhu Xi in Thecontexts of Their Traditions.James J. Griffin - 1988 - Dissertation, The University of Edinburgh (United Kingdom)
    Available from UMI in association with The British Library. Requires signed TDF. ;The thesis is a comparison of Chinese and Western, Confucian and Christian, ideas and values. Its central focus is on caritas as the primary Christian virtue, and ren as the primary Confucian virtue. The comparison deals eventually with the way in which these virtues are read by Aquinas and Zhu Xi, and situated within their philosophies as a whole. Aquinas and Zhu Xi are in read in relation to (...)
     
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  45. Contra la sistematización en Etica.James Griffin - 1991 - Agora 10:153.
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  46.  16
    Discrepancias entre la mejor explicación filosófica de los derechos humanos y las leyes internacionales de derechos humanos.James Griffin - 2002 - Anales de la Cátedra Francisco Suárez 36:101-126.
    La mejor explicación filosófica de los derechos humanos los considera como protecciones de los valores que atribuimos al agente humano. La legislación internacional de los derechos humanos está recogida en un amplio número de declaraciones, convenciones, acuerdos, cartas y decisiones judiciales. Existen muchas discrepancias entre las listas de derechos humanos que emanan de estas dos fuentes de autoridad. Esta conferencia explora el significado de estas discrepancias.
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  47.  42
    Derechos humanos: Una idea incompleta.James Griffin - 2004 - Anales de la Cátedra Francisco Suárez 38:143-152.
    Three impo r tant tasks in the f i eld of human rights w e re achi e v ed in the Enlightenment: the secularization of ancient natural rights, d r a wing up a list of rights and co n v e r ting them into an inst r ument of political demands. Since then there has been no fu r ther theoretical d e v elopment of the idea. In our d a ys, the concept of human rights (...)
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  48. Equality as a foundation of ethics.James Griffin - 2018 - In Gustavo Ortiz-Millán & Juan Antonio Cruz Parcero (eds.), Mind, Language and Morality: Essays in Honor of Mark Platts. London: Routledge.
     
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  49.  18
    How Anthropocentric is Our Notion of Rights?James Griffin - 1986 - Bowling Green Studies in Applied Philosophy 8:24-35.
  50.  12
    Human-Animal Interaction Research: Progress and Possibilities.James A. Griffin, Karyl Hurley & Sandra McCune - 2019 - Frontiers in Psychology 10.
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