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Ryan Harter
Centenary College of Louisiana
  1.  37
    Frontier Kantianism: Autonomy and Authority in Ralph Waldo Emerson and Joseph Smith.Ryan W. Davis - 2018 - Journal of Religious Ethics 46 (2):332-359.
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  2. Teaching Philosophy Through Lincoln-Douglas Debate.Jacob Nebel, Ryan W. Davis, Peter van Elswyk & Ben Holguin - 2013 - Teaching Philosophy 36 (3):271-289.
    This paper is about teaching philosophy to high school students through Lincoln-Douglas (LD) debate. LD, also known as “values debate,” includes topics from ethics and political philosophy. Thousands of high school students across the U.S. debate these topics in class, after school, and at weekend tournaments. We argue that LD is a particularly effective tool for teaching philosophy, but also that LD today falls short of its potential. We argue that the problems with LD are not inevitable, and we offer (...)
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  3.  29
    Autonomy and Toleration as a Moral Attitude.Ryan W. Davis - 2017 - Journal of Social Philosophy 48 (1):92-116.
  4.  14
    Can Consequentialism Require Selfishness?Ryan W. Davis - 2016 - Journal of Philosophical Research 41:239-262.
  5.  46
    Is Revolution Morally Revolting?Ryan W. Davis - 2004 - Journal of Value Inquiry 38 (4):561-568.
  6.  5
    Individual Valuing of Social Equality in Political and Personal Relationships.Ryan W. Davis & Jessica Preece - forthcoming - Review of Philosophy and Psychology:1-20.
    Social egalitarianism holds that individuals ought to have equal power over outcomes within relationships. Egalitarian philosophers have argued for this ideal by appealing to features of political society. This way of grounding the social egalitarian principle renders it dependent on empirical facts about political culture. In particular, egalitarians have argued that social equality matters to citizens in political relationships in a way analogous to the value of equality in a marriage. In this paper, we show how egalitarian philosophers are committed (...)
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  7. Justice: Metaphysical, After All? [REVIEW]Ryan W. Davis - 2011 - Ethical Theory and Moral Practice 14 (2):207-222.
    Political liberals, following Rawls, believe that justice should be ‘political’ rather than ‘metaphysical.’ In other words, a conception of justice ought to be freestanding from first-order moral and metaethical views. The reason for this is to ensure that the state’s coercion be justified to citizens in terms that meet political liberalism’s principle of legitimacy. I suggest that privileging a political conception of justice involves costs—such as forgoing the opportunity for political theory to learn from other areas of philosophy. I argue (...)
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  8.  17
    Manipulation and the Grounds of Institutional Obligation: An Argument for International Equality.Ryan W. Davis - 2015 - Ethics and Global Politics 8 (1).
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  9.  8
    Reasons, Rights, and Values, by Robert Audi.Ryan W. Davis - 2016 - Faith and Philosophy 33 (4):487-491.
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  10.  8
    Symbolic Values.Ryan W. Davis - 2019 - Journal of the American Philosophical Association 5 (4):449-467.
    When a symbol is a marker of a primary bearer of value and, secondarily, a bearer of value itself, then it has symbolic value. Philosophers have long been suspicious of symbolic values, often regarding them as illusory or irrelevant. I suggest that arguments against symbolic values either overgeneralize or else require premises that can only be supported if the normative significance of some symbolic considerations is presupposed. Humans need symbols to represent identity facts to themselves and others. Symbolic values thereby (...)
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  11.  44
    The Authority of God and the Meaning of the Atonement.Ryan W. Davis - 2014 - Religious Studies 50 (4):405-423.
  12.  10
    When Should we be Open to Persuasion?Ryan W. Davis & Rachel Finlayson - 2021 - Ethical Theory and Moral Practice 24 (1):123-136.
    Being open to persuasion can help show respect for an interlocutor. At the same time, open-mindedness about morally objectionable claims can carry moral as well as epistemic risks. Our aim in this paper is to specify when there might be duty to be open to persuasion. We distinguish two possible interpretations of openness. First, openness might refer to a kind of mental state, wherein one is willing to revise or abandon present beliefs. Second, it might refer to a deliberative practice, (...)
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