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Paul Bloomfield [50]Paul Howard Siegel Bloomfield [1]
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Profile: Paul Bloomfield (University of Connecticut)
  1.  54
    Moral Reality.Paul Bloomfield - 2001 - Oxford University Press.
    We typically assume that the standard for what is beautiful lies in the eye of the beholder. Yet this is not the case when we consider morality; what we deem morally good is not usually a matter of opinion. Such thoughts push us toward being realists about moral properties, but a cogent theory of moral realism has long been an elusive philosophical goal. Paul Bloomfield here offers a rigorous defense of moral realism, developing an ontology for morality that models the (...)
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  2. Virtue Epistemology and the Epistemology of Virtue.Paul Bloomfield - 2000 - Philosophy and Phenomenological Research 60 (1):23-43.
    The ancient Greeks almost universally accepted the thesis that virtues are skills. Skills have an underlying intellectual structure , and having a particular skill entails understanding the relevant logos. possessing a general ability to diagnose and solve problems . as well as having appropriate experience. Two implications of accepting this thesis for moral epistemology and epistemology in general are considered. Thinking of virtues as skills yields a viable virtue epistemology in which moral knowledge is a species of a general kind (...)
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  3.  43
    Justice as a Self-Regarding Virtue.Paul Bloomfield - 2011 - Philosophy and Phenomenological Research 82 (1):46-64.
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  4. Opening Questions, Following Rules.Paul Bloomfield - 2006 - In Terry Horgan & Mark Timmons (eds.), Metaethics After Moore. Oxford University Press. pp. 169.
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  5.  76
    Is There Moral High Ground?Paul Bloomfield - 2003 - Southern Journal of Philosophy 41 (4):511-526.
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  6.  59
    Morality and Self-Interest.Paul Bloomfield (ed.) - 2007 - Oxford University Press.
    The volume will act as a useful collection of scholarship by top figures, and as a resource and course book on an important topic.
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  7. Let's Be Realistic About Serious Metaphysics.Paul Bloomfield - 2005 - Synthese 144 (1):69-90.
  8.  16
    The Normative Web.Paul Bloomfield - 2010 - Social Theory and Practice 36 (1):157-164.
  9.  18
    Moral Realism And Program Explanation: A Very Short Symposium 2: Reply To Miller.Paul Bloomfield - 2009 - Australasian Journal of Philosophy 87 (2):343-344.
    Miller's reply to Nelson misses the point because it does not attend to the difference between identifying the truth conditions for a proposition and explaining why those conditions are the ones in which the proposition is true.
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  10.  95
    Error Theory and the Concept of Morality.Paul Bloomfield - 2013 - Metaphilosophy 44 (4):451-469.
    Error theories about morality often take as their starting point the supposed queerness of morality, and those resisting these arguments often try to argue by analogy that morality is no more queer than other unproblematic subject matters. Here, error theory (as exemplified primarily by the work of Richard Joyce) is resisted first by arguing that it assumes a common, modern, and peculiarly social conception of morality. Then error theorists point out that the social nature of morality requires one to act (...)
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  11.  62
    The Harm of Immorality.Paul Bloomfield - 2008 - Ratio 21 (3):241-259.
    A central problem in moral theory is how it is to be defended against those who think that there is no harm in being immoral, and that immorality can be in one's self-interest, assuming the perpetrator is not caught and punished. The argument presented here defends the idea that being immoral prevents one from having self-respect. If it makes sense to think that one cannot be happy without self-respect, then the conclusion follows that one cannot be both immoral and happy. (...)
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  12.  13
    Morality is Necessary for Happiness.Paul Bloomfield - forthcoming - Philosophical Studies:1-16.
    An argument for the eponymous conclusion is given through a series of hypothetical syllogisms, the most basic of which is as follows: morality is necessary for self-respect; self-respect is necessary for happiness; therefore, morality is necessary for happiness. Some of the most obvious objections are entertained and rejected.
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  13.  48
    Havelock Ellis.Paul Bloomfield - 1959 - The Eugenics Review 51 (3):145.
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  14.  24
    Archimedeanism and Why Metaethics Matters.Paul Bloomfield - 2009 - Oxford Studies in Metaethics 4:283-302.
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  15.  5
    Well-Being: Happiness in a Worthwhile Life. [REVIEW]Paul Bloomfield - 2016 - Review of Metaphysics 69 (3):613-614.
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  16.  42
    Moral Point of View.Paul Bloomfield - 2013 - In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell.
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  17.  23
    Comments: Partially Re-Humanized Ethics.Paul Bloomfield - 2003 - Southern Journal of Philosophy 41 (Supplement):184-189.
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  18. Virtue Epistemology and the Epistemology of Virtue.Paul Bloomfield - 2000 - Philosophical and Phenomenological Research 60 (1):23-43.
    The ancient Greeks almost universally accepted the thesis that virtues are skills. Skills have an underlying intellectual structure, and having a particular skill entails understanding the relevant logos, possessing a general ability to diagnose and solve problems, as well as having appropriate experience. Two implications of accepting this thesis for moral epistemology and epistemology in general are considered. Thinking of virtues as skills yields a viable virtue epistemology in which moral knowledge is a species of a general kind of knowledge (...)
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  19.  17
    Good to Be Bad?Paul Bloomfield - 2015 - Think 14 (40):51-55.
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  20.  43
    Dennett's Misrememberings.Paul Bloomfield - 1998 - Philosophia 26 (1-2):207-218.
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  21.  11
    Free Time: A Challenge to Later Maturity.Paul Bloomfield - 1959 - The Eugenics Review 51 (2):106.
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  22.  10
    Captain Barclay.Paul Bloomfield - 1962 - The Eugenics Review 54 (1):25.
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  23.  10
    Race and Psychology.Paul Bloomfield - 1951 - The Eugenics Review 43 (3):154.
  24.  9
    Paths to Peace: A Study of War, its Causes and Prevention.Paul Bloomfield - 1958 - The Eugenics Review 49 (4):208.
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  25.  9
    The Ideal of an Élite.Paul Bloomfield - 1951 - The Eugenics Review 43 (1):23.
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  26.  9
    Some Studies of British Heredity: Four Recent Books.Paul Bloomfield - 1960 - The Eugenics Review 52 (3):161.
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  27.  29
    Of Goodness and Healthiness: A Viable Moral Ontology.Paul Bloomfield - 1997 - Philosophical Studies 87 (3):309-332.
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  28.  8
    A Note on Malthus.Paul Bloomfield - 1961 - The Eugenics Review 53 (2):87.
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  29.  9
    Knowing What To Do: Imagination, Virtue, and Platonism in Ethics, by Timothy Chappell.Paul Bloomfield - 2015 - Australasian Journal of Philosophy 93 (3):607-610.
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  30.  21
    Partially Re-Humanized Ethics: Comments on Butchvarov.Paul Bloomfield - 2003 - Southern Journal of Philosophy 41 (S1):184-189.
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  31.  20
    Review of The Evolution of Morality. [REVIEW]Paul Bloomfield - 2007 - Mind 116 (461):176-180.
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  32.  7
    Number Fourteen.Paul Bloomfield - 1964 - The Eugenics Review 55 (4):203.
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  33.  16
    Commonsense Darwinism.Paul Bloomfield - 2011 - Review of Metaphysics 64 (4):868-871.
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  34.  8
    The Life of John Maynard Keynes.Paul Bloomfield - 1951 - The Eugenics Review 43 (2):100.
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  35.  14
    Prescriptions Are Assertions: An Essay on Moral Syntax.Paul Bloomfield - 1998 - American Philosophical Quarterly 35 (1):1 - 20.
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  36.  2
    Why It's Bad to Be Bad.Paul Bloomfield - 2008 - In Morality and Self-Interest. Oxford University Press.
    The question “Why is it bad to be bad?” might seem either tautologous or poorly formed. It may seem like a tautology because it seems logical to think that badness is necessarily bad and so it must, of course, follow that it is bad to be bad. It might seem to be malformed because it may seem like anyone who asks the question, “Why is it bad to be bad?” must fail to understand the meaning of the words they are (...)
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  37.  5
    Let's Have a Better World: A Program for Progress and Survival.Paul Bloomfield - 1957 - The Eugenics Review 48 (4):226.
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  38.  7
    Adam's Brood.Paul Bloomfield - 1959 - The Eugenics Review 51 (3):170.
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  39.  4
    Comments: Partially Re-Humanized Ethics: Comments on Butchvarov.Paul Bloomfield - 2003 - Southern Journal of Philosophy 41 (Supplement):184-189.
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  40.  10
    The Rules of "Goodness": An Essay on Moral Semantics.Paul Bloomfield - 2003 - American Philosophical Quarterly 40 (3):197 - 213.
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  41.  4
    Friendship's Odyssey.Paul Bloomfield - 1965 - The Eugenics Review 56 (4):213.
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  42.  2
    Daniel C. Russell, Happiness for Humans. [REVIEW]Paul Bloomfield - 2014 - Social Theory and Practice 40 (2):345-352.
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  43. Dennett's Misremenberings.Paul Bloomfield - 2006 - Philosophia 26 (1):207-218.
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  44. Galton's Hereditary Genius Reprint of the Second Edition.Paul Bloomfield - 1951 - Eugenics Review 42 (4):211-212.
     
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  45. Review: The Evolution of Morality. [REVIEW]Paul Bloomfield - 2007 - Mind 116 (461):176-180.
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  46. The Designation of Uncommon Families.Paul Bloomfield - 1956 - The Eugenics Review 48 (2):121.
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  47. The Many and the Few or, Culture and Destiny.Paul Bloomfield - 1942 - Routledge.
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  48. The Normative Web: An Argument for Moral Realism. [REVIEW]Paul Bloomfield - 2010 - Social Theory and Practice 36 (1):157-164.
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  49.  6
    The Virtues of Happiness: A Theory of the Good Life.Paul Bloomfield - 2014 - Oup Usa.
    Undeniably, life is unfair. So, why play fairly in an unfair world? The answer comes from combining the ancient Greek conception of happiness with a modern conception of self-respect. The book is about why it is bad to be bad and good to be good, and what happens in between.
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  50. Virtue Epistemology and the Epistemology of Virtue.Paul Bloomfield - 2000 - Philosophy and Phenomenological Research 60 (1):23-43.
    The ancient Greeks almost universally accepted the thesis that virtues are skills. Skills have an underlying intellectual structure, and having a particular skill entails understanding the relevant logos. possessing a general ability to diagnose and solve problems. as well as having appropriate experience. Two implications of accepting this thesis for moral epistemology and epistemology in general are considered. Thinking of virtues as skills yields a viable virtue epistemology in which moral knowledge is a species of a general kind of knowledge (...)
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