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Joel J. Kupperman [72]Joel Kupperman [19]
  1. The Indispensability of Character.Joel J. Kupperman - 2001 - Philosophy 76 (2):239-250.
    Gilbert Harman has argued that it does not make sense to ascribe character traits to people. The notion of morally virtuous character becomes particularly suspect. How plausible this is depends on how broad character traits would have to be. Views of character as entirely invariant behavioural tendencies offer a soft target. This paper explores a view that is a less easy target: character traits as specific to kinds of situation, and as involving probabilities or real possibilities. Such ascriptions are not (...)
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  2.  54
    Three Rival Versions of Moral Enquiry: Encyclopaedia, Genealogy, and Tradition, by Alasdair MacIntyre.Joel J. Kupperman - 1991 - Philosophy and Phenomenological Research 52 (3):737-740.
  3. Virtue in Virtue Ethics.Joel J. Kupperman - 2009 - Journal of Ethics 13 (2-3):243-255.
    This paper represents two polemics. One is against suggestions (made by Harman and others) that recent psychological research counts against any claim that there is such a thing as genuine virtue (Cf. Harman, in: Byrne, Stalnaker, Wedgwood (eds.) Fact and value, pp 117–127, 2001 ). The other is against the view that virtue ethics should be seen as competing against such theories as Kantian ethics or consequentialism, particularly in the specification of decision procedures.
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  4.  28
    Character.Joel J. Kupperman - 1991 - Oxford University Press.
    We often speak of a person's character--good or bad, strong or weak--and think of it as a guide to how that person will behave in a given situation. Oddly, however, philosophers writing about ethics have had virtually nothing to say about the role of character in ethical behavior. What is character? How does it relate to having a self, or to the process of moral decision? Are we responsible for our characters? Character answers these questions, and goes on to examine (...)
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  5. PART 4 107 Weakness and Integrity 8 Moral Growth and the Unity of the Virtues 109.Bonnie Kent, Jan Steutel, David Carr, John Haldane, Paul Crittenden, Eamonn Callan, Joel J. Kupperman, Ben Spiecker & Kenneth A. Strike - 1999 - In David Carr & J. W. Steutel (eds.), Virtue Ethics and Moral Education. Routledge.
     
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  6.  41
    Learning From Asian Philosophy.Joel J. Kupperman - 1999 - Oxford University Press.
    In an attempt to bridge the vast divide between classical Asian thought and contemporary Western philosophy, Joel J. Kupperman finds that the two traditions do not, by and large, supply different answers to the same questions. Rather, each tradition is searching for answers to their own set of questions--mapping out distinct philosophical investigations. In this groundbreaking book, Kupperman argues that the foundational Indian and Chinese texts include lines of thought that can enrich current philosophical practice, and in some cases provide (...)
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  7.  60
    Confucian Civility.Joel J. Kupperman - 2010 - Dao: A Journal of Comparative Philosophy 9 (1):11-23.
    A major reason that Confucius should matter to Western ethical philosophers is that some of his concerns are markedly different from those most common in the West. A Western emphasis has been on major choices that are treated in a decontextualized way. Confucius’ emphasis is on paths of life, so that context matters. Further, the nuances of personal relations get more attention than is common (with the exception of feminist ethics) in Western philosophy. What Confucius provides is a valuable aid (...)
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  8.  25
    Classic Asian Philosophy: A Guide to the Essential Texts.Joel Kupperman - 2006 - Oxford University Press.
    This is a second, revised edition of Kupperman's introduction to Asian philosophy via its canonical texts. Kupperman ranges from the Upanishads to the Bhagavad Gita through Confucius to Zen Buddhism, walking students through the texts, conveying the vitality and appeal of the works, and explaining their philosophical roots. Kupperman has made revisions throughout the text, clarifying where necessary, and added a new chapter on al-Arabi's The Bezels of Wisdom, a classic of Islamic Sufism.
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  9. Naturalness Revisited.Joel Kupperman - 2002 - In Bryan W. Van Norden (ed.), Confucius and the Analects: New Essays. Oup Usa.
     
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  10.  3
    Learning From Asian Philosophy.Joel J. Kupperman - 2002 - Mind 111 (441):129-136.
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  11. Character.Joel J. Kupperman - 1995 - Oup Usa.
    Politicians, preachers, and ordinary people speak often of character; psychologists study `personality', used as a term of art with meanings close to `character'. Most ethical philosophers in the last two hundred years, on the other hand, have not had much to say about character. This book attempts to understand character and to refocus ethical philosophy so that character is central.
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  12.  10
    Ethics and Qualities of Life.Joel J. Kupperman - 2007 - Oup Usa.
    Ethics and Qualities of Life looks at what enters into ethical judgment and choice. Interpretation of a case and of what the options are is always a factor, as is a sense of the possible values at stake. Intuitions also enter in, but often are unreliable. For a long time it seemed only fair that oldest sons inherited, and struck few people as unfair that women were not allowed to attend universities. A moral judgment is putatively part of a moral (...)
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  13. Vulgar Consequentialism.Joel J. Kupperman - 1980 - Mind 89 (355):321-337.
  14.  45
    Why Ethical Philosophy Needs to Be Comparative.Joel J. Kupperman - 2010 - Philosophy 85 (2):185-200.
    Principles can seem as entrenched in moral experience as Kant thinks space, time, and the categories are in human experience of the world. However not all cultures have such a view. Classical Indian and Chinese philosophies treat modification of the self as central to ethics. Decisions in particular cases and underlying principles are much less discussed. Ethics needs comparative philosophy in order not to be narrow in its concerns. A broader view can give weight to how people sometimes can change (...)
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  15.  46
    The Epistemology of Non-Instrumental Value.Joel J. Kupperman - 2005 - Philosophy and Phenomenological Research 70 (3):659–680.
    Might there be knowledge of non-instrumental values? Arguments are give for two principal claims. One is that if there is such knowledge, it typically will have features that do not entirely match those of other kinds of knowledge. It will have a closer relation to the kind of person one is or becomes, and in the way it combines features of knowing-how with knowing-that. There also are problems of indeterminacy of non-instrumental value which are not commonly found in other things (...)
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  16.  14
    Value... And What Follows.Joel J. Kupperman - 1998 - Oxford University Press.
    This fresh and engaging work by noted philosopher Joel Kupperman centers on "value"--in the sense of what is worth having or worthy being in life. Kupperman looks first at how judgments of values manifest themselves, whether there can be evidence for them, and whether a realistic account is appropriate. Kupperman then goes on to examine the relations between judgments of value and those of what it is best to do, and whether value has any proper role in social policy. Kupperman (...)
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  17. Confucius and the Nature of Religious Ethics.Joel J. Kupperman - 1971 - Philosophy East and West 21 (2):189-194.
  18. Tradition and Community in the Formation of Character and Self.Joel J. Kupperman - 2004 - In Kwong-loi Shun & David B. Wong (eds.), Confucian Ethics: A Comparative Study of Self, Autonomy, and Community. Cambridge: Cambridge University Press. pp. 103--123.
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  19.  20
    Why Ethical Philosophy Needs to Be Comparative: Joel J. Kupperman.Joel J. Kupperman - 2010 - Philosophy 85 (2):185-200.
    Principles can seem as entrenched in moral experience as Kant thinks space, time, and the categories are in human experience of the world. However not all cultures have such a view. Classical Indian and Chinese philosophies treat modification of the self as central to ethics. Decisions in particular cases and underlying principles are much less discussed. Ethics needs comparative philosophy in order not to be narrow in its concerns. A broader view can give weight to how people sometimes can change (...)
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  20.  39
    A New Look at the Logic of the ‘is’-‘Ought’ Relation.Joel J. Kupperman - 2005 - Philosophy 80 (3):343-359.
    In the 1950's some prominent philosophers suggested a logical relation weaker than entailment between primarily descriptive statements and ethical conclusions. The paper revisits this suggestion. It examines four ways in which ethical statemnts can be supported by descriptions and evaluations. This provides a similarity bteween some kinds of reason-giving in ethics and familiar cases of logical inference, making it plausible to speak of a logic. The similarity however is limited, and the strength in ethics of descriptive reasons is never precise (...)
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  21. Theories of Human Nature.Joel J. Kupperman - 2010 - Hackett Publishing Company.
    Questions for Further Consideration and Recommended Further Reading, which follow each relevant chapter, encourage readers to think further and to craft their own perspectives.
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  22.  23
    How Values Congeal Into Facts.Joel J. Kupperman - 2000 - Ratio 13 (1):37–53.
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  23.  5
    Metaphysics as Prolegomenon to Ethics.Joel Kupperman - 2000 - Midwest Studies in Philosophy 24 (1):1-16.
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  24.  20
    Comfort, Hedonic Treadmills, and Public Policy.Joel J. Kupperman - 2003 - Public Affairs Quarterly 17 (1):17-28.
  25.  39
    Confucius and the Problem of Naturalness.Joel J. Kupperman - 1968 - Philosophy East and West 18 (3):175-185.
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  26.  62
    An Anti‐Essentialist View of the Emotions.Joel J. Kupperman - 1995 - Philosophical Psychology 8 (4):341-351.
    Emotions normally include elements of feeling, motivation, and also intentionality; but the argument of this essay is that there can be emotion without feeling, emotion without corresponding motivation, and emotion without an intentional relation to an object such that the emotion is (among other things) a belief about or construal of it. Many recent writers have claimed that some form of intentionality is essential to emotion, and then have created lines of defence for this thesis. Thus, what look like troublesome (...)
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  27.  84
    A Messy Derivation of the Categorical Imperative.Joel J. Kupperman - 2002 - Philosophy 77 (4):485-502.
    Here are two widespread responses to Kant's categorical imperative. On one hand, one might note the absence of detailed rational derivation. On the other hand, even someone who maintains some skepticism is likely to have a sense that (nevertheless) there is something to Kant's central ideas. The recommended solution is analysis of elements of the categorical imperative. Their appeal turns out to have different sources. One aspect of the first formulation rests on the logic of normative utterances. But others can (...)
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  28.  14
    Dimensions of Moral Creativity: Paradigms, Principles, and Ideals.Joel J. Kupperman - 1980 - Philosophy East and West 30 (1):123-125.
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  29. The Foundations of Morality.Joel Kupperman - 1983 - Allen & Unwin.
  30.  3
    Character.Joel J. Kupperman - 1993 - Philosophy and Phenomenological Research 53 (3):739-742.
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  31. Six Myths About the Good Life: Thinking About What has Value.Joel J. Kupperman - 2006 - Hackett Publishing Company.
    _Six Myths about the Good Life_ focuses on the values that are worth aiming for in our lives, a topic central to what has been called Philosophy of Life. We all have ideas about the good life. We think that pleasure makes life better. We want to be happy. We think that achievements make a difference. There is something to all these ideas, but if taken simply and generally they all miss out on something. _Six Myths about the Good Life_ (...)
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  32.  91
    A Case For Consequentialism.Joel J. Kupperman - 1981 - American Philosophical Quarterly 18 (4):305-313.
  33.  4
    Ethical Knowledge.Joel J. Kupperman - 1973 - Ethics 83 (4):346-351.
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  34.  15
    The Emotions of Altruism, East and West.Joel J. Kupperman - 1995 - In Roger Ames, Robert C. Solomon & Joel Marks (eds.), Emotions in Asian Thought: A Dialogue in Comparative Philosophy. Suny Press. pp. 123.
  35.  72
    Autonomy and the Very Limited Role of Advocacy in the Classroom.Joel J. Kupperman - 1996 - The Monist 79 (4):488-498.
    My thesis is that advocacy in the classroom is rarely appropriate with regard to live moral, political, or social issues, and for that matter not always appropriate with regard to issues within a discipline. By advocacy I mean a teacher's presenting a view as her or his own in a way that might well elicit students' agreement. My argument against advocacy is supported by two sets of assumptions. One concerns the aims of higher education. The other concerns a distinction between (...)
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  36.  6
    The Foundations of Morality.John Cottingham & Joel J. Kupperman - 1985 - British Journal of Educational Studies 33 (1):94.
  37.  20
    The Supra‐Moral in Chinese Ethics.Joel J. Kupperman - 1974 - Journal of Chinese Philosophy 1 (2):153-160.
  38.  8
    Character and Ethical Theory.Joel Kupperman - 1988 - Midwest Studies in Philosophy 13 (1):115-125.
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  39.  17
    For an Ontology of Morals: A Critique of Contemporary Ethical Theory.Joel J. Kupperman & Henry B. Veatch - 1973 - Philosophical Review 82 (2):244.
  40.  14
    XII—Character and Self-Knowledge.Joel Kupperman - 1984 - Proceedings of the Aristotelian Society 85 (1):219-238.
  41.  36
    Moral Realism and Metaphysical Anti-Realism.Joel J. Kupperman - 1987 - Metaphilosophy 18 (2):95–107.
    The essay has two purposes. One is to point out connections and parallels between, On one hand, The debates of metaphysical realists and anti-Realists, And on the other hand, The debates surrounding moral realism. The second is to provide the outlines of a case for a kind of position that would generally be classified as moral realism. One feature of this position is that it emerges as parallel to, And compatible with, A metaphysical position that would generally be classified as (...)
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  42. Value... And What Follows.Joel Kupperman - 1998 - Philosophy 75 (293):458-462.
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  43. Value... And What Follows.Joel Kupperman - 1998 - Philosophy and Phenomenological Research 63 (2):492-495.
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  44.  36
    Axiological Realism: Joel J. Kupperman.Joel J. Kupperman - 1996 - Philosophy 71 (276):185-203.
    Many would consider the lengthening debate between moral realists and anti-realists to be draw-ish. Plainly new approaches are needed. Or might the issue, which most broadly concerns realism in relation to normative judgments, be broken down into parts or sectors? Physicists have been saying, in relation to a similarly longstanding debate, that light in some respects behaves like waves and in some respects like particles. Might realism be more plausible in relation to some kinds of normative judgments than others?
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  45.  15
    A New Look at the Logic of the - Relation.Joel J. Kupperman - 2005 - Philosophy 80 (3):343.
    In the 1950's some prominent philosophers suggested a logical relation weaker than entailment between primarily descriptive statements and ethical conclusions. The paper revisits this suggestion. It examines four ways in which ethical statemnts can be supported by descriptions and evaluations. This provides a similarity bteween some kinds of reason-giving in ethics and familiar cases of logical inference, making it plausible to speak of a logic. The similarity however is limited, and the strength in ethics of descriptive reasons is never precise (...)
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  46. Paul Bloomfield.Diana Meyers, Joel Kupperman, Margaret Gilbert, Sonia Michel & Walter Sinnott-Armstrong - 2008 - In Paul Bloomfield (ed.), Morality and Self-Interest. Oxford University Press.
     
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  47.  40
    Reasons In Support of Evaluations of Works of Art.Joel J. Kupperman - 1966 - The Monist 50 (2):222-236.
    Critics often give reasons in support of their evaluations of works of art. They say, for example, that a work is bad because it is repetitive, or the characters are not well-delineated, or the colors are too uniformly bright. Or they say that a work is good because of the delicate balance of colors, its wit and excitement, or the way in which each variation of the theme is fresh and yet related to the previous variation.
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  48.  49
    Not in so Many Words: Chuang Tzu's Strategies of Communication.Joel J. Kupperman - 1989 - Philosophy East and West 39 (3):311-317.
  49. Classical and Sour Forms of Virtue.Joel Kupperman - 2007 - In Paul Bloomfield (ed.), Morality and Self-Interest. Oxford University Press.
    For the “respectable” part of society there can be a presumption of virtuousness, rather like the presumption of innocence in the law. In both cases, the presumption can be defeated, as we learn more and get into specifics. We still might insist that to be genuinely virtuous is to be able to pass the more familiar sorts of tests of virtue, and to be reliably virtuous also in the ordinary business of life, especially in things that really matter. Something like (...)
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  50.  20
    Ethical Knowledge.Joel J. Kupperman - 1970 - New York: Routledge.
    First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.
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