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  1. How Harmful Are the Average American's Greenhouse Gas Emissions?John Nolt - 2011 - Ethics, Policy and Environment 14 (1):3-10.
    It has sometimes been claimed (usually without evidence) that the harm caused by an individual's participation in a greenhouse-gas-intensive economy is negligible. Using data from several contemporary sources, this paper attempts to estimate the harm done by an average American. This estimate is crude, and further refinements are surely needed. But the upshot is that the average American is responsible, through his/her greenhouse gas emissions, for the suffering and/or deaths of one or two future people.
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  2.  43
    Free Logic.John Nolt - 2010 - Stanford Encyclopedia of Philosophy.
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  3.  41
    Casualties as a Moral Measure of Climate Change.John Nolt - 2015 - Climatic Change 130 (3):347–358.
    Climate change will cause large numbers of casualties, perhaps extending over thousands of years. Casualties have a clear moral significance that economic and other technical measures of harm tend to mask. They are, moreover, universally understood, whereas other measures of harm are not. Therefore, the harms of climate change should regularly be expressed in terms of casualties by such agencies such as IPCC’s Working Group III, in addition to whatever other measures are used. Casualty estimates should, furthermore, be used to (...)
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  4.  44
    Replies to Critics of 'How Harmful Are the Average American's Greenhouse Gas Emissions?'.John Nolt - 2013 - Ethics, Policy and Environment 16 (1):111-119.
  5. Environmental Ethics for the Long Term: An Introduction.John Nolt - 2014 - Routledge.
    Broad in scope, this introduction to environmental ethics considers both contemporary issues and the extent of humanity’s responsibility for distant future life. John Nolt, a logician and environmental ethicist, interweaves contemporary science, logical analysis, and ethical theory into the story of the expansion of ethics beyond the human species and into the far future. Informed by contemporary environmental science, the book deduces concrete policy recommendations from carefully justified ethical principles and ends with speculations concerning the deepest problems of environmental ethics. (...)
     
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  6.  51
    Hope, Self-Transcendence and Environmental Ethics.John Nolt - 2010 - Inquiry: An Interdisciplinary Journal of Philosophy 53 (2):162 – 182.
    Environmental ethicists often hold that organisms, species, ecosystems, and the like have goods of their own. But, even given that such goods exist, whether we ought to value them is controversial. Hence an environmental philosophy needs, in addition to an account of what sorts of values there are, an explanation what, how and why we morally ought to value—that is, an account of moral valuing. This paper presents one such an account. Specifically, I aim to show that unless there are (...)
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  7.  47
    The Move From Good to Ought in Environmental Ethics.John Nolt - 2006 - Environmental Ethics 28 (4):355-374.
    The move from good to ought, a premise form found in many justifications of environmental ethics, is itself in need of justification. Of the potential moves from good to ought surveyed, some have considerable promise and others less or none. Those without much promise include extrapolations of obligations based on human goods to nonsentient natural entities, appeals to educated judgment, precautionary arguments, humanistic consequentialist arguments, and justifications that assert that our obligations to natural entities are neither directly to those entities (...)
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  8.  27
    The Move From Is to Good in Environmental Ethics.John Nolt - 2009 - Environmental Ethics 31 (2):135-154.
    Moves from is to good—that is, principles that link fact to value—are fundamental to environmental ethics. The upshot is fourfold: (1) for nonanthropogenic goods, only those moves from is to good are defensible which conceive goodness as goodness for biotic entities; (2) goodness for nonsentient biotic entities is contribution to their autopoietic functioning; (3) biotic entities also function “exopoietically” to benefit related entities, and these exopoietic benefits are on average greater than their own goods; and (4) the most general is-to-good (...)
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  9.  43
    Possible Worlds and Imagination in Informal Logic.John Nolt - 1984 - Informal Logic 6 (2).
  10.  5
    The Move From Good to Ought in Environmental Ethics.John Nolt - 2006 - Environmental Ethics 28 (4):355-374.
    The move from good to ought, a premise form found in many justifications of environmental ethics, is itself in need of justification. Of the potential moves from good to ought surveyed, some have considerable promise and others less or none. Those without much promise include extrapolations of obligations based on human goods to nonsentient natural entities, appeals to educated judgment, precautionary arguments, humanistic consequentialist arguments, and justifications that assert that our obligations to natural entities are neither directly to those entities (...)
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  11.  15
    Are There Infinite Welfare Differences Among Living Things?John Nolt - 2017 - Environmental Values 26 (1):73-89.
    Suppose, as biocentrists do, that even microorganisms have a good of their own - that is, some objective form of welfare. Still, human welfare is vastly greater and more valuable. If it were infinitely greater, individualistic biocentrism would be pointless. But consideration of the facts of evolutionary history and of the conceptual relations between infinity and incommensurability reveals that there are no infinite welfare differences among living things. It follows, in particular, that there is some very large number of bacteria (...)
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  12.  38
    Expression and Emotion.John Nolt - 1981 - British Journal of Aesthetics 21 (2):139-150.
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  13. Truth as an Epistemic Ideal.John Nolt - 2008 - Journal of Philosophical Logic 37 (3):203 - 237.
    Several philosophers—including C. S. Peirce, William James, Hilary Putnam and Crispin Wright—have proposed various versions of the notion that truth is an epistemic ideal. More specifically, they have held that a proposition is true if and only if it can be fixedly warranted by human inquirers, given certain ideal epistemic conditions. This paper offers a general critique of that idea, modeling conceptions of ideality and fixed warrant within the semantics that Kripke developed for intuitionistic logic. It is shown that each (...)
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  14.  92
    What Are Possible Worlds?John E. Nolt - 1986 - Mind 95 (380):432-445.
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  15.  40
    Reference and Perspective in Intuitionistic Logics.John Nolt - 2006 - Journal of Logic, Language and Information 16 (1):91-115.
    What an intuitionist may refer to with respect to a given epistemic state depends not only on that epistemic state itself but on whether it is viewed concurrently from within, in the hindsight of some later state, or ideally from a standpoint “beyond” all epistemic states (though the latter perspective is no longer strictly intuitionistic). Each of these three perspectives has a different—and, in the last two cases, a novel—logic and semantics. This paper explains these logics and their semantics and (...)
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  16.  28
    Anthropocentrism and Egoism.John Nolt - 2013 - Environmental Values 22 (4):441-459.
    Concern with ethical anthropocentrism has largely been confined to debates in animal and environmental ethics. Philosophers generally have shown little interest in it. Ethical egoism, by contrast, though usually rejected, has sparked wide philosophical interest. This is surprising, for the two are akin; anthropocentrism is egoism writ large - the egoism of the human species. This paper explains the kinship by articulating this analogy, shows that the analogy provides for each argument for or against ethical egoism an analogous argument for (...)
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  17.  5
    More on Induction and Possible Worlds: Replies to Thomas and Kahane.John Nolt - 1985 - Informal Logic 7 (1).
  18.  19
    Why Nietzsche Embraced Eternal Recurrence.John Nolt - 2008 - History of European Ideas 34 (3):310-323.
    Nietzsche's embrace of the idea of eternal recurrence has long puzzled readers, both because the idea is inherently implausible and because it seems inconsistent with other aspects of his philosophy. This paper offers a novel account of Nietzsche's motives for that embrace—namely that Nietzsche found in eternal recurrence the only possible way to reconcile three potent and apparently conflicting convictions: there are no Hinterwelten , the great love all things just as they are , and all joy wills eternity. The (...)
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  19.  55
    A Venn-Euler Test for Categorical Syllogisms.John Nolt - 1994 - Teaching Philosophy 17 (1):41-55.
  20.  10
    Schaum's Outline of Theory and Problems of Logic.John Eric Nolt, Dennis A. Rohatyn & Achille C. Varzi - 1998 - New York: McGraw-Hill.
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  21.  26
    Entailment, Enthymemes, and Formalization.John E. Nolt - 1986 - Journal of Philosophy 83 (10):572-573.
  22.  23
    Abstraction and Modality.John E. Nolt - 1980 - Philosophical Studies 38 (2):111-127.
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  23.  5
    Entailment, Enthymemes, and Formalization.John E. Nolt - 1986 - Journal of Philosophy 83 (10):572.
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  24.  26
    The Individual’s Obligation to Relinquish Unnecessary Greenhouse Gas-Emitting Devices.John Nolt - 2013 - Philosophy and Public Issues - Filosofia E Questioni Pubbliche 3 (1):1.
  25.  21
    A Fully Logical Inductive Logic.John Nolt - 1990 - Notre Dame Journal of Formal Logic 31 (3):415-436.
  26. An Argument for Metaphysical Realism.John Nolt - 2004 - Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 35 (1):71-90.
    This paper presents an argument for metaphysical realism, understood as the claim that the world has structure that would exist even if our cognitive activities never did. The argument is based on the existence of a structured world at a time when it was still possible that we would never evolve. But the interpretation of its premises introduces subtleties: whether, for example, these premises are to be understood as assertions about the world or about our evidence, internally or externally, via (...)
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  27.  17
    Anger, Despondence, and Nonviolence in Advance.John Nolt - forthcoming - The Acorn.
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  28.  14
    Anger, Despondence, and Nonviolence.John Nolt - 2017 - The Acorn 17 (1):53-60.
    Reflections on anger, despondence, and nonviolence are prompted by student responses to the 2016 election, especially given the likely implications for climate change policy. The author reflects on the value of nonviolence, environmental activism, and participation in a national climate march.
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  29.  4
    A Land Imperiled: The Declining Health of the Southern Appalachian Bioregion.John Nolt - 2005 - The University of Tennessee Press.
    A Land Imperiled not only illustrates the many ways in which the health of this bioregion is being affected, but also provides examples of how the damage can be ...
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  30.  9
    Comparing Suffering Across Species.John Nolt - 2013 - Between the Species 16 (1):8.
    Moral life often presents us with trade-offs between the sufferings of some individuals and the sufferings of others. Researchers may need to consider, for example, whether the suffering imposed on animals by a certain line of medical experimentation justifies the relief that the resulting discoveries may bring to others. Often in such cases, the suffering of some individuals is incomparable with—that is neither greater than nor less than nor equal to—the suffering of others. While this complicates moral decision-making across species, (...)
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  31.  18
    Domination Across Space and Time: Smallpox, Relativity, and Climate Ethics.John Nolt - 2019 - Ethics, Policy and Environment 22 (2):172-183.
    ABSTRACTIn the age of exploration western Eurasia came to dominate much of the world, in part unintentionally, via the medium of smallpox. This was domination across great spatial distances. Analog...
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  32.  39
    Elements of Formal Semantics: An Introduction to Logic for Students of Language. [REVIEW]John Nolt - 1988 - Teaching Philosophy 11 (3):252-254.
  33.  37
    Formal Logic.John Nolt - 1989 - Teaching Philosophy 12 (4):424-426.
  34.  7
    Formal Logic: A Model of English. [REVIEW]John Nolt - 1989 - Teaching Philosophy 12 (4):424-426.
  35.  21
    Healing Appalachia.John Nolt - 2010 - Environmental Ethics 32 (2):219-220.
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  36.  10
    Healing Appalachia: Sustainable Living Through Appropriate Technologies. [REVIEW]John Nolt - 2010 - Environmental Ethics 32 (2):219-220.
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  37.  23
    Informal Logic in China.John Nolt - 1984 - Informal Logic 6 (3).
  38.  5
    Introduction to Special Issue 16 (1).John Nolt - 2013 - Between the Species 16 (1):3.
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  39.  11
    Marion Hourdequin, Environmental Ethics: From Theory to Practice.John Nolt - 2016 - Environmental Values 25 (4):485-487.
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  40.  70
    Mathematical Intuition.John E. Nolt - 1983 - Philosophy and Phenomenological Research 44 (2):189-211.
  41.  25
    Mathematical Intuition.John-E. Nolt - 1983 - Philosophy and Phenomenological Research 44:189-212.
    MATHEMATICAL INTUITION IS OFTEN REGARDED AS A SPECIAL FORM\nOF PERCEPTION WHOSE OBJECTS ARE ABSTRACT ENTITIES. THE\nTHESIS OF THIS PAPER IS THAT MATHEMATICAL INTUITION IS JUST\nORDINARY PERCEPTION AND IMAGINATION OF FAMILIAR OBJECTS. IT\nIS DISTINGUISHED, HOWEVER, BY ITS MODE OF\nCONCEPTUALIZATION, WHICH UTILIZES RELATIVELY FEW PREDICATES\nAND HENCE TREATS MANY DISTINCT OBJECTS AS\nINDISTINGUISHABLE.
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  42.  22
    Review of Samuel Alexander and Amanda McLeod , Simple Living in History: Pioneers of the Deep Future[REVIEW]John Nolt - 2015 - Environmental Values 24 (5):692-694.
  43.  40
    Sets and Possible Worlds.John E. Nolt - 1983 - Philosophical Studies 44 (1):21-35.
  44.  10
    Sustainability by Leslie Paul Thiele.John Nolt - 2015 - Environmental Ethics 37 (1):121-122.
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  45.  19
    The Move From< Em> Is to< Em> Good in Environmental Ethics.John Nolt - 2009 - Environmental Ethics 31 (2):135-154.
    Moves from is to good—that is, principles that link fact to value—are fundamental to environmental ethics. The upshot is fourfold: for nonanthropogenic goods, only those moves from is to good are defensible which conceive goodness as goodness for biotic entities; goodness for nonsentient biotic entities is contribution to their autopoietic functioning; biotic entities also function “exopoietically” to benefit related entities, and these exopoietic benefits are on average greater than their own goods; and the most general is-to-good principles that are defensible (...)
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