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Richard B. Miller [43]Richard Bryan Miller [1]
  1. Actual Rule Utilitarianism.Richard B. Miller - 2009 - Journal of Philosophy 106 (1):5-28.
  2.  26
    On Making a Cultural Turn in Religious Ethics.Richard B. Miller - 2005 - Journal of Religious Ethics 33 (3):409-443.
    This essay critically explores resources and reasons for the study of culture in religious ethics, paying special attention to rhetorics and genres that provide an ethics of ordinary life. I begin by exploring a work in cultural anthropology that poses important questions for comparative and cultural inquiry in an age alert to "otherness," asymmetries of power, the end of value-neutrality in the humanities, and the formation of identity. I deepen my argument by making a foundational case for the importance of (...)
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  3.  4
    Terror, Religion, and Liberal Thought.Richard B. Miller - 2010 - Columbia University Press.
    Richard B. Miller returns to the basic tenets of liberalism to divine an ethical response to religious extremism.
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  4.  26
    Without Intuitions.Richard B. Miller - 2000 - Metaphilosophy 31 (3):231-250.
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  5.  35
    Casuistry and Modern Ethics: A Poetics of Practical Reasoning.Richard B. Miller - 1996 - University of Chicago Press.
    Did the Gulf War defend moral principle or Western oil interests? Is violent pornography an act of free speech or an act of violence against women? In _Casuistry and Modern Ethics_, Richard B. Miller sheds new light on the potential of casuistry—case-based reasoning—for resolving these and other questions of conscience raised by the practical quandaries of modern life. Rejecting the packaging of moral experience within simple descriptions and inflexible principles, Miller argues instead for identifying and making sense of the ethically (...)
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  6.  82
    Justifications of the Iraq War Examined.Richard B. Miller - 2008 - Ethics and International Affairs 22 (1):43–67.
    This paper critically assesses three claims on behalf of the Iraq war made by the Bush administration and by various defenders of the war. Then it steps back from the specifics of these three rationales to ask whether they are in fact of the same sort.
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  7.  45
    Dog Bites Man: A Defence of Modal Realism.Richard B. Miller - 1989 - Australasian Journal of Philosophy 67 (4):476 – 478.
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  8.  36
    Concern for Counterparts.Richard B. Miller - 1992 - Philosophical Papers 21 (2):133-140.
  9.  54
    Genuine Modal Realism: Still the Only Non-Circular Game in Town.Richard B. Miller - 1993 - Australasian Journal of Philosophy 71 (2):159 – 160.
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  10.  23
    Supervenience Is a Two-Way Street.Richard B. Miller - 1990 - Journal of Philosophy 87 (12):695.
  11.  76
    Moderate Modal Realism.Richard B. Miller - 2001 - Philosophia 28 (1-4):3-38.
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  12. Reply of a Mad Dog.Richard B. Miller - 1991 - Analysis 51 (1):50 - 54.
  13.  51
    A Purely Causal Solution to One of the Qua Problems.Richard B. Miller - 1992 - Australasian Journal of Philosophy 70 (4):425 – 434.
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  14.  38
    There is Nothing Magical About Possible Worlds.Richard B. Miller - 1990 - Mind 99 (395):453-457.
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  15.  35
    Supervenience is a Two-Way Street.Richard B. Miller - 1990 - Journal of Philosophy 87 (12):695-701.
  16.  18
    Leibniz on the Interaction of Bodies.Richard B. Miller - 1988 - History of Philosophy Quarterly 5 (3):245 - 255.
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  17. Killing, Self-Defense, and Bad Luck.Richard B. Miller - 2009 - Journal of Religious Ethics 37 (1):131-158.
    This essay argues on behalf of a hybrid theory for an ethics of self-defense understood as the Forfeiture-Partiality Theory. The theory weds the idea that a malicious attacker forfeits the right to life to the idea that we are permitted to prefer one's life to another's in cases of involuntary harm or threat. The theory is meant to capture our intuitions both about instances in which we can draw a moral asymmetry between attacker and victim and cases in which we (...)
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  18.  67
    The Moral and Political Burdens of Memory. [REVIEW]Richard B. Miller - 2009 - Journal of Religious Ethics 37 (3):533-564.
    Memory brings the past into the present. It is a feature of human temporality, contingency, and identity. Attention to memory's psychological and social importance suggests new vistas for work in religious ethics. This essay examines four recent works on memory's importance for self-interpretation, social criticism, and public justice. My focus will be on normative questions about memory. The works under review ask whether, and on what terms, we have an obligation to remember, whether memory is linked to neighbors near and (...)
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  19.  1
    On Identity, Rights, and Multicultural Justice.Richard B. Miller - 1999 - The Annual of the Society of Christian Ethics 19:261-283.
    This essay critically examines justificatory arguments on behalf of justice for nonmainstream groups, focusing on two demands. The first is for mainstream groups to provide recognition by "fusing horizons" with the oral traditions of nonmainstream groups. Fusing horizons requires members of mainstream cultures to be transformed by the study of the other and thus to avoid ethnocentric evaluations of others. This demand involves the problematic idea that mainstream cultural norms and traditions are a priori morally deficient to evaluate alternative cultural (...)
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  20.  33
    On Medicine, Culture, and Children's Basic Interests: A Reply to Three Critics. [REVIEW]Richard B. Miller - 2006 - Journal of Religious Ethics 34 (1):177-189.
    Margaret Mohrmann, Paul Lauritzen, and Sumner Twiss raise questions about my account of basic interests, liberal theory, and the challenges of multiculturalism as developed in "Children, Ethics, and Modern Medicine." Their questions point to foundational issues regarding the justification and limitation of parental authority to make decisions on behalf of children in medical and other contexts. One of the central questions in that regard is whether adults' decisions deserve to be respected, especially when they seem contrary to a child's or (...)
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  21.  45
    How the Belmont Report Fails.Richard B. Miller - 2003 - Essays in Philosophy 4 (2):6.
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  22.  74
    Humanitarian Intervention, Altruism, and the Limits of Casuistry.Richard B. Miller - 2000 - Journal of Religious Ethics 28 (1):3 - 35.
    This essay argues that the ethics of humanitarian intervention cannot be readily subsumed by the ethics of just war without due attention to matters of political and moral motivation. In the modern era, a just war draws directly from self-benefitting motives in wars of self-defense, or indirectly in wars that enforce international law or promote the global common good. Humanitarian interventions, in contrast, are intuitively admirable insofar as they are other-regarding. That difference poses a challenge to the casuistry of humanitarian (...)
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  23.  55
    One Bad and One Not Very Good Argument Against Holism.Richard B. Miller - 1997 - Australasian Journal of Philosophy 75 (2):234-40.
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  24.  26
    Toward an Empirical Definition of the Thinking Skills.Richard B. Miller - 1986 - Informal Logic 8 (3).
  25.  17
    Love, Intention, and Proportion: Paul Ramsey on the Morality of Nuclear Deterrence.Richard B. Miller - 1988 - Journal of Religious Ethics 16 (2):201 - 221.
    This article assays Paul Ramsey's influential attempt to conceive possible nuclear deterrents within the confines of just war tenets. I look first at Ramsey's construction of just war ideas according to a protection paradigm, one in which agape is deontically defined. I also note a subtle sub-theme in Ramsey's construction of just war ideas, what I call a preservation motif. I then assess Ramsey's discussion of nuclear deterrence, closing with a critique of his treatments of intention and proportionality. I conclude (...)
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  26.  22
    Alterity, Intimacy, and the Cultural Turn in Religious Ethics.Richard B. Miller - 2019 - Journal of Religious Ethics 47 (1):203-216.
  27.  21
    A Meritocratic Argument for Preferential Treatment.Richard B. Miller - 1991 - Social Philosophy Today 5:205-220.
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  28.  6
    A Meritocratic Argument for Preferential Treatment.Richard B. Miller - 1991 - Social Philosophy Today 5:205-220.
  29. Book Review: A Christology Of The Heart. [REVIEW]Richard B. Miller - 1991 - Interpretation: A Journal of Bible and Theology 45 (2):191-193.
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  30. Christian Attitudes Toward Boundaries : Metaphysical and Geographical.Richard B. Miller - 2007 - In John Aloysius Coleman (ed.), Christian Political Ethics. Princeton University Press.
     
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  31. Friends and Other Strangers: Studies in Religion, Ethics, and Culture.Richard B. Miller - 2016 - Cambridge University Press.
    Richard B. Miller aims to stimulate new work in religious ethics through discussions of ethnography, ethnocentrism, relativism, and moral criticism; the ethics of empathy; the meaning of moral responsibility in relation to children and friends; civic virtue, loyalty, war, and alterity; the normative and psychological dimensions of memory; and religion and democratic life.
     
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  32.  8
    How to Win Over a Skeptic. [REVIEW]Richard B. Miller - 1986 - Thinking: The Journal of Philosophy for Children 6 (3):46-48.
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  33. Just War Criteria and Theocentric Ethics.Richard B. Miller - 1996 - In Lisa Sowle Cahill & James F. Childress (eds.), Christian Ethics: Problems and Prospects. Pilgrim Press.
  34. Love and Death in a Pediatric Intensive Care Unit.Richard B. Miller - 1996 - The Annual of the Society of Christian Ethics 16:21-39.
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  35.  27
    On Transplanting Human Fetal Tissue: Presumptive Duties and the Task of Casuistry.Richard B. Miller - 1989 - Journal of Medicine and Philosophy 14 (6):617-640.
    The procurement of fetal tissue for transplantation may promise great benefit to those suffering from various pathologies, e.g., neural disorders, diabetes, renal problems, and radiation sickness. However, debates about the use of fetal tissue have proceeded without much attention to ethical theory and application. Two broad moral questions are addressed here, the first formal, the second substantive: Is there a framework from other moral paradigms to assist in ethical debates about the transplantation of fetal tissue? Does the use of fetal (...)
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  36.  9
    Review: Religion and the American Public Intellectual. [REVIEW]Richard B. Miller - 1997 - Journal of Religious Ethics 25 (2):367 - 392.
    Recent critics have called attention to the alienation of contemporary academics from broad currents of intellectual activity in public culture. The general complaint is that intellectuals are finding a professional home in institutions of higher learning, insulated from the concerns and interests of a wider reading audience. The demands of professional expertise do not encourage academics to work as public intellectuals or to take up social, literary, or political matters in imaginative and perspicuous ways. More problematic is the relative absence (...)
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  37.  17
    The Epistemology of Plea Bargaining.Richard B. Miller - 2020 - Social Epistemology 34 (5):501-512.
    Systems-oriented social epistemology, studies epistemic systems in which individuals work together to determine the epistemic status (true, justified, true beyond a reasonable doubt, e...
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  38. Terror, Religion, and Liberal Thought.Richard B. Miller - 2015 - Cambridge University Press.
    Religious violence may trigger feelings of repulsion and indignation, especially in a society that encourages toleration and respect, but rejection contradicts the principles of inclusion that define a democracy and its core moral values. How can we think ethically about religious violence and terrorism, especially in the wake of such atrocities as 9/11? Known for his skillful interrogation of ethical issues as they pertain to religion, politics, and culture, Richard B. Miller returns to the basic tenets of liberalism to divine (...)
     
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  39.  53
    The Reference of “God”.Richard B. Miller - 1986 - Faith and Philosophy 3 (1):3-15.
    Analytically inclined philosphers of religion have commonly assumed that 1) “God” must be defined before arguments for or against his existence can be evaluated 2) the history of religious beliefs is irrelevant to their justification. In this paper I apply the causal theory of reference to “God” and challenge both assumptions. If, as Freud supposes, “God” originates in the delusions of the mentally ill then it does not refer. On the other hand, if “God” originates in encounters with some Entity, (...)
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  40.  9
    To the Editor.Richard B. Miller - 2011 - Hastings Center Report 41 (4):8-8.
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  41.  4
    Unreconcilable differences?Richard B. Miller - 2011 - Hastings Center Report 41 (5):8.
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  42. War/Peace Materials.Richard B. Miller - 1986 - The Annual of the Society of Christian Ethics 6:281-289.
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  43.  8
    Neoteny and the Virtues of Childhood.Richard B. Miller - 1989 - Metaphilosophy 20 (3-4):319-331.