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Jonathan Webber [61]Jonathan Mark Webber [2]
  1. Liar!Jonathan Webber - 2013 - Analysis 73 (4):651-659.
    We have good reason to condemn lying more strongly than misleading and to condemn bullshit assertion less harshly than lying but more harshly than misleading. We each have good reason to mislead rather than make bullshit assertions, but to make bullshit assertions rather than lie. This is because these forms of deception damage credibility in different ways. We can trust the misleader to assert only what they believe to be true. We can trust the bullshitter not to assert what they (...)
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  2. Virtue, Character and Situation.Jonathan Webber - 2006 - Journal of Moral Philosophy 3 (2):193-213.
    Philosophers have recently argued that traditional discussions of virtue and character presuppose an account of behaviour that experimental psychology has shown to be false. Behaviour does not issue from global traits such as prudence, temperance, courage or fairness, they claim, but from local traits such as sailing-in-rough-weather-with-friends-courage and office-party-temperance. The data employed provides evidence for this view only if we understand it in the light of a behaviourist construal of traits in terms of stimulus and response, rather than in the (...)
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  3. Rethinking Existentialism.Jonathan Webber - 2018 - Oxford: Oxford University Press.
    Jonathan Webber articulates an original interpretation of existentialism as the ethical theory that human freedom is the foundation of all other values. Offering an original analysis of classic literary and philosophical works published by Jean-Paul Sartre, Simone de Beauvoir, and Frantz Fanon up until 1952, Webber's conception of existentialism is developed in critical contrast with central works by Albert Camus, Sigmund Freud, and Maurice Merleau-Ponty. -/- Presenting his arguments in an accessible and engaging style, Webber contends that Beauvoir and Sartre (...)
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  4. The Existentialism of Jean-Paul Sartre.Jonathan Mark Webber - 2007 - London: Routledge.
    Webber argues for a new interpretation of Sartrean existentialism. On this reading, Sartre is arguing that each person’s character consists in the projects they choose to pursue and that we are all already aware of this but prefer not to face it. Careful consideration of his existentialist writings shows this to be the unifying theme of his theories of consciousness, freedom, the self, bad faith, personal relationships, existential psychoanalysis, and the possibility of authenticity. Developing this account affords many insights into (...)
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  5. Intentional Side-Effects of Action.Jonathan Webber & Robin Scaife - 2013 - Journal of Moral Philosophy 10 (2):179-203.
    Certain recent experiments are often taken to show that people are far more likely to classify a foreseen side-effect of an action as intentional when that side-effect has some negative normative valence. While there is some disagreement over the details, there is broad consensus among experimental philosophers that this is the finding. We challenge this consensus by presenting an alternative interpretation of the experiments, according to which they show that a side-effect is classified as intentional only if the agent considered (...)
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  6. Sartre’s critique of Husserl.Jonathan Webber - 2020 - British Journal for the History of Philosophy 28 (1):155-176.
    This paper articulates a new understanding of Sartre’s philosophical methodology in his early publications up to and including Being and Nothingness. Through his critique of Husserl across these works, Sartre develops an original and sophisticated variety of transcendental phenomenology. He was attracted to Husserl’s philosophy for its promise to establish the foundations of empirical psychology but ultimately concluded that it could not fulfil this promise. Through the analyses that led him to this conclusion, Sartre formulated a new kind of phenomenological (...)
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  7. Character, attitude and disposition.Jonathan Webber - 2015 - European Journal of Philosophy 23 (4):1082-1096.
    Recent debate over the empirical psychological presuppositions of virtue ethics has focused on reactive behavioural dispositions. But there are many character traits that cannot be understood properly in this way. Such traits are well described by attitude psychology. Moreover, the findings of attitude psychology support virtue ethics in three ways. First, they confirm the role of habituation in the development of character. Further, they show virtue ethics to be compatible with the situation manipulation experiments at the heart of the recent (...)
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  8. Character, global and local.Jonathan Webber - unknown
    Philosophers have recently argued that we should revise our understanding of character. An individual's behaviour is governed not by a set of ‘global’ traits, each elicited by a certain kind of situational feature, they argue, but by a much larger array of ‘local’ traits, each elicited by a certain combination of situational features. But the data cited by these philosophers support their theory only if we conceive of traits purely in terms of stimulus and response, rather than in the more (...)
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  9. Character, consistency, and classification.Jonathan Webber - 2006 - Mind 115 (459):651-658.
    John Doris has recently argued that since we do not possess character traits as traditionally conceived, virtue ethics is rooted in a false empirical presupposition. Gopal Sreenivasan has claimed, in a paper in Mind, that Doris has not provided suitable evidence for his empirical claim. But the experiment Sreenivasan focuses on is not one that Doris employs, and neither is it relevantly similar in structure. The confusion arises because both authors use the phrase ‘cross-situational consistency’ to describe the aspect of (...)
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  10.  25
    Introduction.Anneli Jefferson, Orestis Palermos, Panos Paris & Jonathan Webber - 2022 - Royal Institute of Philosophy Supplement 92:1-3.
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  11. (1 other version)Instilling Virtue.Jonathan Webber - 2016 - In Alberto Masala & Jonathan Mark Webber (eds.), From Personality to Virtue: Essays on the Philosophy of Character. Oxford: Oxford University Press UK. pp. 134-154.
    Two debates in contemporary philosophical moral psychology have so far been conducted almost entirely in isolation from one another despite their structural similarity. One is the debate over the importance for virtue ethics of the results of situational manipulation experiments in social psychology. The other is the debate over the ethical implications of experiments that reveal gender and race biases in social cognition. In both cases, the ethical problem posed cannot be identified without first clarifying the cognitive structures underlying the (...)
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  12. Bad Faith and the Other.Jonathan Webber - 2010 - In Reading Sartre: On Phenomenology and Existentialism. New York: Routledge. pp. 180-194.
    One of the characteristic features of Sartre’s philosophical writing, especially in Being and Nothingness, is his use of extended narrative vignettes that immediately resound with the reader’s own experience yet are intended to illustrate, perhaps also to support, complex and controversial claims about the structures of conscious experience and the shape of the human condition. Among the best known are his description of Parisian café waiters, who somehow contrive to caricature themselves, and his analysis of feeling shame upon being caught (...)
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  13. (2 other versions)Automaticity in Virtuous Action.Clea F. Rees & Jonathan Webber - 2014 - In Nancy E. Snow & Franco V. Trivigno (eds.), The Philosophy and Psychology of Character and Happiness. New York: Routledge. pp. 75-90.
    Automaticity is rapid and effortless cognition that operates without conscious awareness or deliberative control. An action is virtuous to the degree that it meets the requirements of the ethical virtues in the circumstances. What contribution does automaticity make to the ethical virtue of an action? How far is the automaticity discussed by virtue ethicists consonant with, or even supported by, the findings of empirical psychology? We argue that the automaticity of virtuous action is automaticity not of skill, but of motivation. (...)
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  14. Constancy, Fidelity, and Integrity.Clea F. Rees & Jonathan Webber - 2014 - In S. van Hooft, N. Athanassoulis, J. Kawall, J. Oakley & L. van Zyl (eds.), The handbook of virtue ethics. Durham: Acumen Publishing. pp. 399-408.
  15. Sartre's Theory of Character.Jonathan Webber - 2006 - European Journal of Philosophy 14 (1):94-116.
    Various influential ethical theories propose that we should strive to develop morally sound character traits, either because good actions are those that issue from good character traits, or because good traits are those that generally incline us toward actions that are good for some independent reason such as the intentions with which they are performed or the consequences of performing them. This proposal obviously raises questions about the nature and origins of character traits, and our degree of control over them. (...)
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  16. (1 other version)Habituation and first-person authority.Jonathan Webber - 2015 - In Roman Altshuler Michael J. Sigrist (ed.), Time and the Philosophy of Action. New York: Routledge.
    Richard Moran’s theory of first-person authority as the agential authority to make up one’s own mind rests on a form of mind-body dualism that does not allow for habituation as part of normal psychological functioning. We have good intuitive and empirical reason to accept that habituation is central to the normal functioning of desire. There is some empirical support for the idea that habituation plays a parallel role in belief. In particular, at least one form of implicit bias seems better (...)
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  17. Reading Sartre: On Phenomenology and Existentialism.Jonathan Webber (ed.) - 2010 - New York: Routledge.
    Jean-Paul Sartre was one of the most influential philosophers of the twentieth century. The fourteen original essays in this volume focus on the phenomenological and existentialist writings of the first major phase of his published career, arguing with scholarly precision for their continuing importance to philosophical debate. Aspects of Sartre’s philosophy under discussion in this volume include: consciousness and self-consciousness imagination and aesthetic experience emotions and other feelings embodiment selfhood and the Other freedom, bad faith, and authenticity literary fiction as (...)
  18.  39
    Sartre's Critique of Patriarchy.Jonathan Webber - 2024 - French Studies 78 (1):72-88.
    Jean-Paul Sartre developed a sophisticated and insightful feminist critique of western society through two plays and two screenplays written between 1944 and 1946 –– Huis clos, Les Jeux sont faits, Typhus, and La Putain respectueuse. In these works, Sartre explores the relations between economic oppression, epistemic injustice, and misogynistic violence, diagnoses their root cause as the patriarchal norms of femininity and masculinity, and ascribes the power of those norms to bad faith and internalized oppression. This social critique, which includes a (...)
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  19.  11
    (1 other version)Character, Common-Sense, and Expertise.Jonathan Webber - 2006 - Esercizi Filosofici 1 (1):15-32.
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  20. Sex.Jonathan Webber - 2009 - Philosophy 84 (2):233-250.
    The sexual domain is unified only by the phenomenal quality of the occurrence of the desires, activities, and pleasures it includes. There is no conceptual restriction on the range of intentional objects those desires, activities, and pleasures can take. Neither is there good conceptual reason to privilege any class of them as paradigmatic. Since the quality unifying the sexual is not morally significant, the morality of sexuality is no different from morality in general. The view that participant consent is morally (...)
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  21.  67
    Sartre’s transcendental phenomenology.Jonathan Webber - 2018 - In Dan Zahavi (ed.), Oxford Handbook of the History of Phenomenology. Oxford: Oxford University Press.
    The first phase of Sartre’s philosophical publications is marked by an apparent ambivalence towards Husserl’s transcendental turn. Sartre accepts both major aspects of that turn, the phenomenological reduction and the use of transcendental argumentation. Yet his rejection of the transcendental ego that Husserl derives from this transcendental turn overlooks an obvious transcendental argument in favour of it. His books on emotion and imagination, moreover, make only very brief comments about the transcendental constitution of the world of experience. In each case, (...)
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  22. Motivated aversion: Non-thetic awareness in bad faith.Jonathan Webber - 2002 - Sartre Studies International 8 (1):45-57.
    Sartre's concept of ‘non-thetic awareness’ must be understood as equivalent to the concept of ‘nonconceptual content’ currently discussed in anglophone epistemology and philosophy of mind, since it could not otherwise play the role in the structure of ‘bad faith’, or self-deception, that Sartre ascribes to it. This understanding of the term makes sense of some otherwise puzzling features of Sartre's early philosophy, and has implications for understanding certain areas of his thought.
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  23. There Is Something About Inez.Jonathan Webber - 2010 - Think (27):45-56.
    Hell is other people. This miserable-sounding soundbite, the moment of revelation in Jean- Paul Sartre’s shortest play, must be the most quoted line of twentieth-century philosophy. Not even Jacques Derrida’s claim that ‘there is nothing beyond the text’, fondly cherished in some regions of academia, has anything like the cultural reach of what is often taken to be the quintessential Sartrean slogan. And the analytic tradition hardly abounds in snappy lines: meaning just ain’t in the head, to be is to (...)
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  24.  45
    Transcendental Phenomenology Meets Negritude Poetry.Jonathan Webber - 2023 - In .
    In the opening lines of ‘Black Orpheus’, written as a preface to an anthology of negritude poetry, Sartre challenges white readers ‘to feel, as I do, the shock of being seen’. Reading this poetry, he thinks, should undermine white people’s presumption of the objectivity of their perspective. Accordingly, the essay itself contradicts two prominent aspects of the philosophy he had so far developed: the idea that poetry could not be politically engaged; and the theory of radical freedom. These changes are (...)
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  25.  95
    From Personality to Virtue: Essays on the Philosophy of Character.Alberto Masala & Jonathan Mark Webber (eds.) - 2016 - Oxford: Oxford University Press UK.
    Character plays a central role in our everyday understanding and evaluation of ourselves and one another. It informs the expectations that ground our plans and projects, our moral responses to other people's behaviour and to opportunities we ourselves face, and our political decisions concerning formal education, criminal punishment, and other aspects of social organisation. These philosophical essays clarify this idea of character, analyse its relation with the findings of experimental psychology, and draw out the implications of this for education and (...)
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  26. Doing Without Representation: Coping with Dreyfus.Jonathan Webber - 2002 - Philosophical Explorations 5 (1):82-88.
    Hubert Dreyfus argues that the traditional and currently dominant conception of an action, as an event initiated or governed by a mental representation of a possible state of affairs that the agent is trying to realise, is inadequate. If Dreyfus is right, then we need a new conception of action. I argue, however, that the considerations that Dreyfus adduces show only that an action need not be initiated or governed by a conceptual representation, but since a representation need not be (...)
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  27.  99
    Knowing One's Own Desires.Jonathan Webber - 2015 - In Daniel O. Dahlstrom, Andreas Elpidorou & Walter Hopp (eds.), Philosophy of Mind and Phenomenology: Conceptual and Empirical Approaches. New York: Routledge. pp. 165-179.
    Do you know your own desires in some way that other people cannot know them? Richard Moran claims that his influential theory of first-person authority over beliefs and intentions can also cover desires. However, his deliberative model can apply to desire only if one already has some other way of knowing one’s own desires. Jean-Paul Sartre’s conception of pure reflection, on the other hand, portrays a direct epistemic access to one’s own desires that can ground fundamental first-person authority over desires (...)
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  28.  33
    Rethinking Existentialism: From radical freedom to project sedimentation.Jonathan Webber - 2022 - In Joe Saunders (ed.), Freedom After Kant: From German Idealism to Ethics and the Self. Blackwell's. pp. 191-204.
    In the mid-1940s, Simone de Beauvoir and Jean-Paul Sartre both argued that a person’s preferences and behaviour are ultimately explained by their projects, which they have chosen and can reject. However, they did not agree on the details. Sartre’s theory of ‘radical freedom’ was that projects have no inertia of their own and persist only if they continue to be endorsed. Beauvoir held that projects become gradually sedimented with continued endorsement, increasing in both influence and inertia over time. Sartre’s theory (...)
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  29. Green-blooded passion.Jonathan Webber - 2008 - The Philosophers' Magazine 43 (50):113-114.
    ‘Of all the difficulties which impede the progress of thought and the formation of well- grounded opinions on life and social arrangements’, wrote John Stuart Mill around 150 years ago, ‘the greatest is now the unspeakable ignorance and inattention of mankind in respect of the influences which form character’. Aristotle is never far in the background of Mill’s moral and political philosophy, a presence weightier than Jeremy Bentham’s in the foreground. That this is often overlooked is not only because thinkers (...)
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  30. Authenticity.Jonathan Webber - 2013 - In Reynolds Jack & Churchill Steven (eds.), Sartre: Key Concepts. Acumen Publishing.
    I argue that Sartre's account of the nature and value of authenticity survives Larmore's recent criticism and is preferable to Larmore's alternative account.
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  31. Bad Faith and the Unconscious.Jonathan Webber - 2013 - In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Hoboken, NJ: Blackwell.
    Freud's account of repression retains vestiges of the Cartesian model of the mind. Sartre's argument against Freud is essentially an objection to this Cartesian aspect, which Sartre's own theory of bad faith dispenses with.
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  32.  26
    Integrity as the Goal of Character Education.Jonathan Webber - 2022 - Royal Institute of Philosophy Supplement 92:185-207.
    Schools and universities should equip students with the ability to deal with an unpredictable environment in ways that promote worthwhile and fulfilling lives. The world is rapidly changing and the contours of our ethical values have been shaped by the world we have lived in. Education therefore needs to cultivate in students the propensity to develop and refine ethical values that preserve important insights accrued through experience while responding to novel challenges. Therefore, we should aim to foster the virtue of (...)
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  33.  93
    A law unto oneself.Jonathan Webber - 2012 - Philosophical Quarterly 62 (246):170-189.
    We should understand the concept of self-legislation that is central to Kant's moral philosophy not in terms of the enactment of statute, but in terms of the way in which judges make law, by setting down and refining precedent through particular judgements. This paper presents a descriptive model of agency based on self-legislation so understood, and argues that we can read Kant's normative ethics as based on this view of agency. It is intended to contribute to contemporary debates in moral (...)
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  34.  21
    Values and Virtues for a Challenging World.Anneli Jefferson, S. Orestis Palermos, Panos Paris & Jonathan Webber (eds.) - forthcoming - Cambridge University Press.
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  35. Part IV: The Psychology of Virtue. Constancy, fidelity and integrity.Clea F. Rees & Jonathan Webber - 2014 - In S. van Hooft, N. Athanassoulis, J. Kawall, J. Oakley & L. van Zyl (eds.), The handbook of virtue ethics. Durham: Acumen Publishing.
     
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  36.  16
    Character.Jonathan Webber - 2010 - The Philosophers' Magazine 50:112-113.
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  37. Climate Change and Public Moral Reasoning.Jonathan Webber - 2011 - In Thom Brooks (ed.), New Waves in Ethics. Palgrave-Macmillan.
  38.  10
    Catalano, Joseph S. Reading Sartre - 213pp, Cambridge University Press, Cambridge, 2010, Paperback,£25.99, ISBN 9780521152273 [Book Review].Jonathan Webber - 2011 - Notre Dame Philosophical Review 2011.
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  39.  38
    (2 other versions)Cultivating Virtue.Jonathan Webber - 2013 - Royal Institute of Philosophy Supplement 72:239-259.
    Ought you to cultivate your own virtue? Various philosophers have argued that there is something suspect about directing one's ethical attention towards oneself in this way. These arguments can be divided between those that deem aiming at virtue for its own sake to be narcissistic and those that consider aiming at virtue for the sake of good behaviour to involve a kind of doublethink. Underlying them all is the assumption that epistemic access to one's own character requires an external point (...)
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  40. Existentialism.Jonathan Webber - 2010 - In John Skorupski (ed.), The Routledge Companion to Ethics. New York: Routledge.
    Since it gained currency at the end of the second world war, the term “existentialism” has mostly been associated with a cultural movement that grew out of the wartime intellectual atmosphere of the Left Bank in Paris and spread through fiction and art as much as philosophy. The theoretical and other writings of Jean-Paul Sartre, Simone de Beauvoir, Albert Camus, and Frantz Fanon in the 1940s and 1950s are usually taken as central to this movement, as are the sculptures of (...)
     
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  41. Freedom.Jonathan Webber - 2011 - In Sebastian Luft & Søren Overgaard (eds.), The Routledge Companion to Phenomenology. Routledge.
    Human freedom was Jean-Paul Sartre’s central philosophical preoccupation throughout his career. It is hardly surprising, therefore, that the cornerstone of his moral and political thought, Being and Nothingness, contains an extensive and subtle account of the metaphysical freedom that he considered fundamental to the kind of existence that humans have. Although rooted in phenomenology, Sartre’s account of freedom draws very little on analysis of the experience of freedom itself. It is rather based on a general phenomenological account of perceptual experience (...)
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  42.  21
    Joseph S. Catalano, Reading Sartre, Cambridge University Press, 2010, 213pp., $25.99 , ISBN 9780521152273. [Book Review].Jonathan Webber - 2011 - Notre Dame Philosophical Reviews 201102.
    Review of Joseph Catalano's book Reading Sartre.
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  43.  7
    Life After Death.Jonathan Webber - 1996
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  44. Reconstructing Alfie.Jonathan Webber - 2009 - The Philosophers' Magazine (47):61-66.
    Good stories tend to get told and retold, over and over again, mutating in the process. They adapt to different times and places, taking on and sloughing off embellishments as they are handed on. They persist through a kind of evolution. This is how it has always been and how it must be. Tales cannot survive otherwise. But this does not mean that all mutations are equally acceptable. For critical discussion is part of the environment in which stories survive. So (...)
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  45. Seeing-in-the-world.Jonathan Webber - 2000 - Philosophical Writings 14:3-14.
     
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  46.  37
    Sociality, Seriousness, and Cynicism.Jonathan Webber - 2020 - Sartre Studies International 26 (1):61-76.
    This article is a clarification and development of my interpretation of Sartre’s theory of bad faith in response to Ronald Santoni’s sophisticated critique, published in this issue. It begins by clarifying Sartre’s conception of a project and explaining his claim that one project is fundamental, thereby elucidating the idea that bad faith is a fundamental project. This forms the groundwork of my responses to Santoni’s critique of my interpretation, which comprises four arguments: Sartre does not consider us to be ontologically (...)
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  47. Sartre Studies International vol. 8, no. 1 (2002).Jonathan Webber - unknown
    Sartre's concept of ‘non-thetic awareness’ must be understood as equivalent to the concept of ‘nonconceptual content’ currently discussed in anglophone epistemology and philosophy of mind, since it could not otherwise play the role in the structure of ‘bad faith’, or self-deception, that Sartre ascribes to it. This understanding of the term makes sense of some otherwise puzzling features of Sartre's early philosophy, and has implications for understanding certain areas of his thought.
     
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  48. Sartre's transcendental phenomenology.Jonathan Webber - 2018 - In Dan Zahavi (ed.), Oxford Handbook of the History of Phenomenology. Oxford: Oxford University Press.
     
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  49. The Future of Auschwitz: Some Personal Reflections.Jonathan Webber - 1992 - Oxford Centre for Postgraduate Hebrew Studies.
     
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  50.  50
    Too serious Sartre?Jonathan Webber - 2001 - The Philosophers' Magazine 16:46-47.
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