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  1. The moral gap: Kantian ethics, human limits, and God's assistance.John E. Hare - 1996 - New York: Oxford University Press.
    Is morality too difficult for human beings? Kant said that it was, except with God's assistance. Contemporary moral philosophers have usually discussed the question without reference to Christian doctrine, and have either diminished the moral demand, exaggerated human moral capacity, or tried to find a substitute in nature for God's assistance. This book looks at these philosophers--from Kant and Kierkegaard to Swinburne, Russell, and R.M. Hare--and the alternative in Christianity.
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  2.  19
    God's Command.John E. Hare - 2015 - Oxford: Oxford University Press.
    This work is an exploration of divine command theory, which is the theory that what makes something morally obligatory is that God commands it.
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  3.  66
    The Moral Gap: Kantian Ethics, Human Limits, and God’s Assistance.Linda Zagzebski & John E. Hare - 1999 - Philosophical Review 108 (2):291.
    The title of Hare’s book refers to the gap between the demand that morality places on us and our natural capacity to live by it. Such a gap is paradoxical if we accept the “‘ought’ implies ‘can”’ principle. The solution, Hare argues, is that the gap is filled by the Christian God. So we ought to be moral and can do so—with divine assistance. Hare’s statement and defense of the existence of the gap combines a rigorously Kantian notion of the (...)
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  4.  44
    Is Goodness Without God Good Enough?: A Debate on Faith, Secularism, and Ethics.Louise Antony, William Lane Craig, John Hare, Donald C. Hubin, Paul Kurtz, C. Stephen Layman, Mark C. Murphy, Walter Sinnott-Armstrong & Richard Swinburne - 2008 - Rowman & Littlefield Publishers.
    Is Goodness Without God Good Enough contains a lively debate between William Lane Craig and Paul Kurtz on the relationship between God and ethics, followed by seven new essays that both comment on the debate and advance the broader discussion of this important issue. Written in an accessible style by eminent scholars, this book will appeal to students and academics alike.
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  5. Kant, The Passions, and The Structure of Moral Motivation.John Hare - 2011 - Faith and Philosophy 28 (1):54-70.
    This paper is an account of Kant’s view of the passions, and their place in the structure of moral motivation. The paper lays out the relations Kant sees be­tween feelings, inclinations, affects and passions, by looking at texts in Metaphysics of Morals, Religion within the Boundaries of Mere Reason, Anthropology, and Lectures on Education. Then it discusses a famous passage in Groundwork about sympathetic inclination, and ends by proposing two ways in which Kant thinks feelings and inclinations enter into moral (...)
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  6.  75
    Religion and morality.John Hare - 2008 - Stanford Encyclopedia of Philosophy.
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  7.  47
    The Merits of Eudaimonism.John E. Hare - 2019 - Journal of Religious Ethics 47 (1):15-22.
    This paper starts with Immanuel Kant’s definition of “eudaimonism” (a term he created) as a single‐source account of motivation, and explains why he thinks the eudaimonist is unacceptably self‐regarding. In order to modify and improve Kant’s account, the paper then revisits the Christian scholastics. Scotus is distinguished from Aquinas on the grounds that Scotus has a more robust conception of the will that encompasses the ranking of the affection for advantage (for the agent’s happiness and perfection) and the affection for (...)
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  8.  62
    Scotus on Morality and Nature.John Hare - 2000 - Medieval Philosophy & Theology 9 (1):15-38.
    This article is part of a larger project defending a version of divine command theory in ethics. What I am interested in from Scotus is that he combines such a theory with a view that grounds ethics in nature, especially human nature. In order to understand this combination, we need to start with his view of the two affections. Scotus takes from Anselm the idea that humans have in their will two basic affections (or intellectual appetites), what he calls the (...)
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  9.  49
    A Kantian Response to Jean Porter.John Hare - 2013 - Studies in Christian Ethics 26 (2):174-175.
    Jean Porter’s natural law theory and my divine command theory differ less than one might expect. Two differences that remain are that, with respect to deductivism, the view that we can deduce our moral obligations from human nature, we agree that human nature is insufficiently specific, but she does not acknowledge the place of revealed divine law in later scholasticism or the role for what Scotus calls ‘dispensations’. With respect to eudaimonism, the view that our choices are for the sake (...)
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  10.  85
    Evolutionary Theory and Theological Ethics.John Hare - 2012 - Studies in Christian Ethics 25 (2):244-254.
    This paper is about the problematic interface between evolutionary scientists’ talk about ethics and current work in philosophy and theology. The paper proceeds by taking four main figures from four different disciplines. The four disciplines are neurophysiology, cognitive psychology, primatology and game theory, and the four figures are Joshua Greene, Mark Hauser, Frans de Waal and Ken Binmore. The paper relates the views of each of these figures to recent work in philosophical and theological ethics.
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  11. Kant on the rational instability of atheism.John Hare - 2005 - In Andrew Dole & Andrew Chignell (eds.), God and the Ethics of Belief: New Essays in Philosophy of Religion (Festschrift for Nicholas Wolterstorff). New York: Cambridge University Press.
  12. Ethics and Religion: Two Kantian Arguments.John E. Hare - 2011 - Philosophical Investigations 34 (2):151-168.
    This paper describes and defends two arguments connecting ethics and religion that Kant makes in Religion within the Boundaries of Mere Reason. The first argument is that the moral demand is too high for us in our natural capacities, and God's assistance is required to bridge the resulting moral gap. The second argument is that because humans desire to be happy as well as to be morally good, morality will be rationally unstable without belief in a God who can bring (...)
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  13.  58
    Is there an Evolutionary foundation for Human Morality?John Hare - 2004 - In Philip Clayton & Jeffrey Schloss (eds.), Evolution and Ethics: Human Morality in Biological and Religious Perspective. Wm. B. Eerdmans Publishing Co.. pp. 187--203.
  14.  23
    Nuclear Weapons and the Future of Humanity: The Fundamental Questions.John P. Holdren, Paul R. Ehrlich, Anne Ehrlich, Gary Stahl, Berel Lang, Richard H. Popkin, Joseph Margolis, Patrick Morgan, John Hare, Russell Hardin, Richard A. Watson, Gregory S. Kavka, Jean Bethke Elshtain, Sidney Axinn, Terry Nardin, Douglas P. Lackey, Jefferson McMahan, Edmund Pellegrino, Stephen Toulmin, Dietrich Fischer, Edward F. McClennen, Louis Rene Beres, Arne Naess, Richard Falk & Milton Fisk - 1986 - Rowman & Littlefield Publishers.
    The excellent quality and depth of the various essays make [the book] an invaluable resource....It is likely to become essential reading in its field.—CHOICE.
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  15. Divine Command.John E. Hare - 2013 - In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Hoboken, NJ: Blackwell.
    Divine Command defends the thesis that what makes something morally obligatory is that God commands it, and what makes something morally forbidden is that God forbids it. John E. Hare successfully defends a version of divine command theory, but also shows that there is considerable overlap with some versions of natural law theory. Hare engages with a number of Christian theologians, most especially Karl Barth, and extends into a discussion of divine command within Judaism and Islam. The work concludes by (...)
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  16.  37
    Έλευθεριότης in Aristotle’s Ethics.John Hare - 1988 - Ancient Philosophy 8 (1):19-32.
  17.  33
    Ethical Problems in Clinical Practice: The Limits of Paternalism in Emergency Care.John R. Clarke, John H. Sorenson & John E. Hare - 1980 - Hastings Center Report 10 (6):20.
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  18. A Companion to Philosophy of Religion (Second Edition).John E. Hare - 2010 - Wiley-Blackwell.
     
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  19.  11
    (3 other versions)An Essay on Divine Authority.John Hare - 2004 - Mind 113 (450):375-379.
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  20.  30
    Aristotelian Justice and the Pull to Consensus.John Hare - 1987 - International Journal of Applied Philosophy 3 (3):37-49.
  21.  13
    (1 other version)Atonement, Justification, and Sanctification.John E. Hare - 1997 - In Charles Taliaferro & Philip L. Quinn (eds.), A Companion to Philosophy of Religion. Cambridge, Mass.: Wiley-Blackwell. pp. 622–629.
    This chapter contains sections titled: The Problem of the Moral Gap Kant Kierkegaard Alternative Solutions to the Problem of the Gap The Traditional Doctrines Works cited.
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  22.  23
    Contemplation.John E. Hare - 2022 - The Monist 105 (3):337-349.
    The topic of the present article is a conceptualization of the notion of contemplation and will develop its reflection around three principal questions: What is the role of desire in contemplation? Is it we who contemplate, or the god who contemplates in us? What is the relation between contemplation and the rest of human life?
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  23.  35
    Commentary on Timothy J. Brennan, “Academic Disciplines and Representative Advocacy”.John Hare - 1987 - Business and Professional Ethics Journal 6 (1):56-62.
  24.  18
    Divine Command.John E. Hare - 2015 - Oxford: Oxford University Press UK.
    Divine Command defends the thesis that what makes something morally obligatory is that God commands it, and what makes something morally forbidden is that God forbids it. John E. Hare successfully defends a version of divine command theory, but also shows that there is considerable overlap with some versions of natural law theory. Hare engages with a number of Christian theologians, most especially Karl Barth, and extends into a discussion of divine command within Judaism and Islam. The work concludes by (...)
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  25. Goodness.John E. Hare - 2010 - In Charles Taliaferro & Chad Meister (eds.), The Cambridge companion to Christian philosophical theology. New York: Cambridge University Press.
     
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  26. (1 other version)God and Morality.John E. Hare (ed.) - 2007 - Oxford: Blackwell.
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  27.  19
    Kant and Depravity.John E. Hare - 2007 - Philosophia Christi 9 (1):21-27.
  28.  17
    Law, Morality, and the Relations of States.John E. Hare - 1984 - Philosophical Books 25 (4):240-241.
  29.  72
    Morality Without God?John Hare - 2011 - Journal of Moral Philosophy 8 (3):476-478.
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  30.  42
    Philosophical Comments on Ahmed’s Proposal.John Hare - 2013 - Studies in Christian Ethics 26 (2):184-185.
    Arif Ahmed’s paper claims moral neutrality for game theory. This is not true, however, of much of classical game theory, for example Ken Binmore’s Game Theory and the Social Contract (1994). The field has changed comparatively recently. With respect to his own version, he claims that evolutionary explanation of cooperation is incompatible with theism, but this is because he thinks just about anything is compatible with it. It is important to see that this critique is the same as the logical (...)
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  31. pt. 2. Praecipue de hominibus. The supervenience of goodness on being.John E. Hare - 2009 - In Kevin Timpe (ed.), Metaphysics and God: Essays in Honor of Eleonore Stump. New York: Routledge.
     
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  32.  76
    Prescriptive realism.John E. Hare - 2006 - Philosophia Reformata 71 (1):14-30.
    In my book God’s Call1 I gave an historical account of the debate within twentieth century analytic philosophy between moral realism and expressivism. Moral realism is the view that moral properties like goodness or cruelty exist independently of our making judgements that things have such properties. Such judgements are, on this theory, objectively true when the things referred to have the specified properties and objectively false when they do not. Expressivism is the view that when a person makes a moral (...)
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  33.  43
    Puffing Up the Capacity.John Hare - 1994 - Journal of Philosophical Research 19:75-88.
    This paper is about the failure of a particular strategy to overcome the problem of the gap between the moral demand and natural human capacities to meet that demand. The strategy is that of the optimist, who thinks that humans do in fact have the resources to empower themselves to Iive by the moral demand. A conspicuous optimist of this sort is Shelly Kagan, in his book The Limits of Morality. The optimist makes a counterfactual claim about morality: If all (...)
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  34.  12
    Unity and the Holy Spirit.John E. Hare - 2023 - Oxford, GB: Oxford University Press.
    This book is about the work of the Holy Spirit in the world, as distinct from the Spirit’s work in the church. One traditional term for this work is ‘common grace’. The book argues that there are four kinds of unity that the Spirit is working to bring about, and it takes one example of each. After the first chapter which is introductory, the second chapter takes up the first kind of unity: unity between us and the material world. The (...)
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  35.  99
    Book Reviews : The Moral Interpretation of Religion, by Peter Byrne. Edinburgh University Press, 1998. 178 pp. pb. £14.95. ISBN 0-7486-0784-6. Religion and Morality: An Introduction, by Paul W. Diener. Louisville, Ky: Westminster/John Knox Press, 1998. 144 pp. pb. US $15. ISBN 0-664-25765-8. [REVIEW]John Hare - 1999 - Studies in Christian Ethics 12 (2):74-78.
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  36. Book Reviews : Kierkegaard and the Limits of the Ethical, by Anthony Rudd. Oxford, Clarendon Press, 1993. 184pp. 25. [REVIEW]John E. Hare - 1995 - Studies in Christian Ethics 8 (1):138-143.
  37.  79
    Review: Korsgaard, Creating the Kingdom of Ends[REVIEW]John Hare - 2000 - Faith and Philosophy 17 (3):371-383.
  38.  35
    Review of Linda Zagzebski, Divine Motivation Theory[REVIEW]John Hare - 2005 - Notre Dame Philosophical Reviews 2005 (2).
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  39.  42
    Book Reviews: Christopher J. Insole, The Intolerable God: Kant’s Theological Journey. [REVIEW]John Hare - 2018 - Studies in Christian Ethics 31 (3):339-342.
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