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Michael J. Cholbi [10]Michael John Cholbi [1]
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Michael Cholbi
University of Edinburgh
  1.  92
    Suicide Intervention and Non–Ideal Kantian Theory.Michael J. Cholbi - 2002 - Journal of Applied Philosophy 19 (3):245–259.
    Philosophical discussions of the morality of suicide have tended to focus on its justifiability from an agent’s point of view rather than on the justifiability of attempts by others to intervene so as to prevent it. This paper addresses questions of suicide intervention within a broadly Kantian perspective. In such a perspective, a chief task is to determine the motives underlying most suicidal behaviour. Kant wrongly characterizes this motive as one of self-love or the pursuit of happiness. Psychiatric and scientific (...)
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  2. A Felon's Right to Vote.Michael J. Cholbi - 2002 - Law and Philosophy 21 (4/5):543-564.
    Legal statutes prohibiting felons from voting result in nearly 4 million Americans, disproportionately African-American and male, being unable to vote. These felony disenfranchisement (FD) statutes have a long history and apparently enjoy broad public support. Here I argue that despite the popularity and extensive history of these laws, denying felons the right to vote is an unjust form of punishment in a democratic state. FD serves none of the recognized purposes of punishment and may even exacerbate crime. My strategy is (...)
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  3. Egoism and the Publicity of Reason: A Reply to Korsgaard.Michael J. Cholbi - 1999 - Social Theory and Practice 25 (3):491-517.
    Christine Korsgaard has argued recently that the thesis that reasons are "essentially public" undermines the distinction between agent-neutral and agent-relative reasons, thus refuting egoism by rejecting its commitment to the universal availability of agent-relative reasons. I conclude that Korsgaard's invocation of the essential publicity of reasons trades on ambiguities concerning the "sharing" of reasons and so does not refute egoism and does not ground moral normativity. Her account of the publicity of reasons shows that solipsism is incoherent, but the egoist (...)
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  4.  33
    Dialectical Refutation as a Paradigm of Socratic Punishment.Michael J. Cholbi - 2002 - Journal of Philosophical Research 27:371-379.
    Evidence from the Apology, Crito, Protagoras, and Gorgias is mustered in defense of the claim that for Socrates, dialectic typifies just punishment: Dialectic benefits the punished by making her more just, since it disabuses her of the false beliefs that stand in the way of her acquiring knowledge of justice. Though painful and disorienting to the interlocutor, having one’s opinions refuted by Socrates—who is wiser than his interlocutors due to his awareness of the vastness of his ignorance —is in fact (...)
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  5.  87
    A Contractualist Account of Promising.Michael J. Cholbi - 2002 - Southern Journal of Philosophy 40 (4):475-91.
    T.M. Scanlon (1998) proposes that promise breaking is wrong because it shows manipulative disregard for the expectations for future behavior created by promising. I argue that this account of promissory obligation is mistaken in it own right, as well as being at odds with Scanlon's contractualism. I begin by placing Scanlon's account of promising within a tradition that treats the creation of expectations in promise recipients as central to promissory obligation. However, a counterexample to Scanlon's account, his case of the (...)
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  6.  9
    A Felon's Right to Vote.Michael J. Cholbi - 2002 - Law and Philosophy 21 (4):543-565.
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  7.  48
    Contingency and Divine Knowledge in Ockham.Michael J. Cholbi - 2003 - American Catholic Philosophical Quarterly 77 (1):81-91.
    Ockham appeared to maintain that God necessarily knows all true propositions, including future contingent propositions, despite the fact that such propositions have determinate truth values. While some commentators believe that Ockham’s attempt to reconcile divine omniscience with the contingency of true future propositions amounts to little more than a simple-minded assertion of Ockham’s Christian faith, I argue that Ockham’s position is more sophisticated than this and rests on attributing to God a dual knowledge property: God not only knows every true (...)
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  8.  11
    Dialectical Refutation as a Paradigm of Socratic Punishment.Michael J. Cholbi - 2002 - Journal of Philosophical Research 27:371-379.
    Evidence from the Apology, Crito, Protagoras, and Gorgias is mustered in defense of the claim that for Socrates, dialectic typifies just punishment: Dialectic benefits the punished by making her more just, since it disabuses her of the false beliefs that stand in the way of her acquiring knowledge of justice. Though painful and disorienting to the interlocutor, having one’s opinions refuted by Socrates—who is wiser than his interlocutors due to his awareness of the vastness of his ignorance—is in fact a (...)
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  9.  11
    Egoism and the Publicity of Reason: A Reply to Korsgaard.Michael J. Cholbi - 1999 - Social Theory and Practice 25 (3):491-517.
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  10.  9
    A Contractualist Account of Promising.Michael J. Cholbi - 2002 - Southern Journal of Philosophy 40 (4):475-491.
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