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Simon Keller [51]Simon Tait Keller [1]
  1.  67
    Partiality.Simon Keller - 2013 - Princeton University Press.
    We are partial to people with whom we share special relationships--if someone is your child, parent, or friend, you wouldn't treat them as you would a stranger. But is partiality justified, and if so, why? Partiality presents a theory of the reasons supporting special treatment within special relationships and explores the vexing problem of how we might reconcile the moral value of these relationships with competing claims of impartial morality. Simon Keller explains that in order to understand why we give (...)
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  2. Friendship and Belief.Simon Keller - 2004 - Philosophical Papers 33 (3):329-351.
    I intend to argue that good friendship sometimes requires epistemic irresponsibility. To put it another way, it is not always possible to be both a good friend and a diligent believer.
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  3. Presentism and Truthmaking.Simon Keller - 2004 - In Dean Zimmerman (ed.), Oxford Studies in Metaphysics, Vol. 1. Oxford University Press. pp. 83-104.
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  4. The Limits of Loyalty.Simon Keller - 2007 - Cambridge University Press.
    We prize loyalty in our friends, lovers and colleagues, but loyalty raises difficult questions. What is the point of loyalty? Should we be loyal to country, just as we are loyal to friends and family? Can the requirements of loyalty conflict with the requirements of morality? In this book, originally published in 2007, Simon Keller explores the varieties of loyalty and their psychological and ethical differences, and concludes that loyalty is an essential but fallible part of human life. He argues (...)
     
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  5.  65
    Belief for Someone Else’s Sake.Simon Keller - 2018 - Philosophical Topics 46 (1):19-35.
    You care about what others believe about you. What others believe about you determines whether you have a good reputation, whether you have the respect of your peers, and whether your friends genuinely like you. Your caring about others’ beliefs makes sense, because others’ beliefs bear directly upon your level of well-being. Your beliefs can influence others’ well-being, as much as their beliefs can influence yours. How your beliefs influence another’s well-being is a different matter from whether your beliefs are (...)
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  6. Welfare and the achievement of goals.Simon Keller - 2004 - Philosophical Studies 121 (1):27-41.
    I defend the view that an individual''s welfareis in one respect enhanced by the achievementof her goals, even when her goals are crazy,self-destructive, irrational or immoral. This``Unrestricted View'''' departs from familiartheories which take welfare to involve only theachievement of rational aims, or of goals whoseobjects are genuinely valuable, or of goalsthat are not grounded in bad reasons. I beginwith a series of examples, intended to showthat some of our intuitive judgments aboutwelfare incorporate distinctions that only theUnrestricted View can support. Then, (...)
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  7. Welfare as success.Simon Keller - 2009 - Noûs 43 (4):656-683.
  8. Four Theories of Filial Duty.Simon Keller - 2006 - Philosophical Quarterly 56 (223):254 - 274.
    Children have special duties to their parents: there are things that we ought to do for our parents, but not for just anyone. Three competing accounts of filial duty appear in the literature: the debt theory, the gratitude theory and the friendship theory. Each is unsatisfactory: each tries to assimilate the moral relationship between parent and child to some independently understood conception of duty, but this relationship is different in structure and content from any that we are likely to share (...)
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  9. How Do I Love Thee? Let Me Count the Properties.Simon Keller - 2000 - American Philosophical Quarterly 37 (2):163 - 173.
  10.  23
    Shared Belief and the Limits of Empathy.Monika Betzler & Simon Keller - 2021 - Pacific Philosophical Quarterly 102 (2):267-291.
    To show affective empathy is to share in another person's experiences, including her emotions. Most philosophers who write about emotions accept the broadly cognitivist view that emotions are rationally connected with beliefs. We argue that affective empathy is also rationally connected with belief; you can only share in another's emotions insofar as you can share certain of her beliefs. In light of that claim, we argue that affective empathy brings both epistemic dangers and epistemic benefits, that the ideal of universal (...)
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  11. Virtue ethics is self-effacing.Simon Keller - 2007 - Australasian Journal of Philosophy 85 (2):221 – 231.
    An ethical theory is self-effacing if it tells us that sometimes, we should not be motivated by the considerations that justify our acts. In his influential paper 'The Schizophrenia of Modern Ethical Theories' [1976], Michael Stocker argues that consequentialist and deontological ethical theories must be self-effacing, if they are to be at all plausible. Stocker's argument is often taken to provide a reason to give up consequentialism and deontology in favour of virtue ethics. I argue that this assessment is a (...)
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  12. 1. a problem for presentism.Simon Keller - 2004 - Oxford Studies in Metaphysics 1:83.
     
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  13. Welfarism.Simon Keller - 2009 - Philosophy Compass 4 (1):82-95.
    Welfarism is the view that morality is centrally concerned with the welfare or well-being of individuals. The division between welfarist and non-welfarist approaches underlies many important disagreements in ethics, but welfarism is neither consistently defined nor well understood. I survey the philosophical work on welfarism, and I offer a suggestion about how the view can be characterized and how it can be embedded in various kinds of moral theory. I also identify welfarism's major rivals, and its major attractions and weaknesses.
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  14.  8
    References.Simon Keller - 2013 - In Partiality. Princeton University Press. pp. 157-160.
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  15.  87
    What does mental health have to do with well‐being?Simon Keller - 2020 - Bioethics 34 (3):228-234.
    Positive mental health involves not the absence of mental disorder but rather the presence of certain mental goods. Institutions, practitioners, and theorists often identify positive mental health with well‐being. There are strong reasons, however, to keep the concepts of well‐being and positive mental health separate. Someone with high positive mental health can have low well‐being, someone with high well‐being can have low positive mental health, and well‐being and positive mental health sometimes conflict. But, while positive mental health and well‐being are (...)
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  16. Patriotism as bad faith.Simon Keller - 2005 - Ethics 115 (3):563-592.
  17. Love and the Moral Error Theory: Is Love a Mistake?Simon Keller - 2017 - Philosophy and Phenomenological Research 95 (3):709-721.
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  18.  21
    Index.Simon Keller - 2013 - In Partiality. Princeton University Press. pp. 161-164.
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  19.  96
    Expensive Tastes and Distributive Justice.Simon Keller - 2002 - Social Theory and Practice 28 (4):529-552.
  20. 10. Charles Taylor, Modern Social Imaginaries Charles Taylor, Modern Social Imaginaries (pp. 629-633).Matthew Hanser, Eamonn Callan, John Corvino, John Sabini, Maury Silver & Simon Keller - 2005 - Ethics 115 (3).
     
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  21. An Interpretation of Plato's Cratylus.Simon Keller - 2000 - Phronesis 45 (4):284-305.
    Plato's main concern in the "Cratylus," I claim, is to argue against the idea that we can learn about things by examining their names, and in favour of the claim that philosophers should, so far as possible, look to the things themselves. Other philosophical questions, such as that of whether we should accept a naturalist or a conventionalist theory of namng, arise in the dialogue, but are subordinate. This reading of the "Cratylus," I say, explains certain puzzling facts about the (...)
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  22.  29
    Beyond Ideals of Friendship.Simon Keller - forthcoming - Journal of Applied Philosophy.
    What makes a friendship a good friendship? One way of answering that question, taken by Aristotle and many philosophers since, is to describe an ideal friendship, and then say that a friendship is a good friendship insofar as it resembles the ideal. An ideal of friendship, so presented, is intended to capture the qualities that all good friendships share, regardless of who the friends are and regardless of their circumstances. This approach to good friendship, I argue, fails to capture the (...)
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  23. Making nonsense of loyalty to country.Simon Keller - 2009 - In Boudewijn de Bruin & Christopher F. Zurn (eds.), New waves in political philosophy. Palgrave-Macmillan.
  24.  26
    Fiduciary Duties and Moral Blackmail.Simon Keller - 2018 - Journal of Applied Philosophy 35 (3):481-495.
    In meeting legal or professional fiduciary obligations, a fiduciary can sometimes come to share a special moral relationship with her beneficiary. Special moral relationships produce special moral obligations. Sometimes the obligations faced by a fiduciary as a result of her moral relationship with her beneficiary go beyond the obligations involved in the initial fiduciary relationship. How such moral obligations develop is sometimes under the control of the beneficiary, or of an outside party. As a result, the fiduciary can be the (...)
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  25. Motives to Assist and Reasons to Assist: the Case of Global Poverty.Simon Keller - 2015 - Journal of Practical Ethics 3 (1):37-63.
    The principle of assistance says that the global rich should help the global poor because they are able to do so, and at little cost. The principle of contribution says that the rich should help the poor because the rich are partly to blame for the plight of the poor. This paper explores the relationship between the two principles and offers support for one version of the principle of assistance. The principle of assistance is most plausible, the paper argues, when (...)
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  26.  50
    Social Psychology and Philosophy: Problems in Translation.Simon Keller - 2011 - Noûs 45 (4):776-791.
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  27.  35
    Fiduciary Duties and Moral Blackmail.Simon Keller - 2017 - Journal of Applied Philosophy 34 (2).
    In meeting legal or professional fiduciary obligations, a fiduciary can sometimes come to share a special moral relationship with her beneficiary. Special moral relationships produce special moral obligations. Sometimes the obligations faced by a fiduciary as a result of her moral relationship with her beneficiary go beyond the obligations involved in the initial fiduciary relationship. How such moral obligations develop is sometimes under the control of the beneficiary, or of an outside party. As a result, the fiduciary can be the (...)
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  28.  51
    Against Friendship between Countries.Simon Keller - 2009 - Journal of International Political Theory 5 (1):59-74.
    The idea that countries (or nations or peoples) should sometimes be friends is embedded in everyday talk about international relations and receives sophisticated defences in recent works by P. E. Digeser and Catherine Lu. The idea relies upon an analogy between interactions between persons and interactions between countries — an analogy that this article argues to be ontologically and ethically dubious. Persons and countries are very different entities, meriting very different kinds of treatment. The article explores three different relationships between (...)
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  29.  80
    Moral Blackmail and the Family.Simon Keller - 2016 - Journal of Moral Philosophy 13 (6):699-719.
    _ Source: _Volume 13, Issue 6, pp 699 - 719 Moral blackmail is a wrongful strategy intended to force a person to perform an act by manipulating her circumstances so as to make it morally wrong for her to do anything else. The idea of moral blackmail can seem paradoxical, but moral blackmail is a coherent and indeed a familiar phenomenon. It has special significance for our intimate personal relationships and is often a force within family dynamics. It is used (...)
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  30.  39
    Are Patriotism and Universalism Compatible?Simon Keller - 2007 - Social Theory and Practice 33 (4):609-624.
  31.  65
    The Virtue of Self-Compassion.Simon Keller & Felicia A. Huppert - 2021 - Ethical Theory and Moral Practice 24 (2):443-458.
    To be self-compassionate is to show compassion not (only) for others but for yourself. Research in psychology suggests that self-compassion leads to improved well-being and functioning. With the psychological research in the background, we give a philosophical account of self-compassion and its ethical significance. We build a definition of self-compassion, suggesting that self-compassion is different from but closely analogous to compassion for others. Our definition departs from the most prominent definition in the psychological literature but is well-equipped to guide ongoing (...)
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  32.  22
    Are Patriotism and Universalism Compatible?Simon Keller - 2007 - Social Theory and Practice 33 (4):609-624.
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  33.  15
    Chapter 2. My Projects.Simon Keller - 2013 - In Partiality. Princeton University Press. pp. 31-44.
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  34.  14
    Chapter 5. My Response to Your Value.Simon Keller - 2013 - In Partiality. Princeton University Press. pp. 113-156.
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  35.  18
    Chapter 3. Our Relationship.Simon Keller - 2013 - In Partiality. Princeton University Press. pp. 45-77.
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  36.  40
    Comments on George Schedler, "Should Peter Singer Become an Ethical Meat Eater?".Simon Keller - 2005 - Southwest Philosophy Review 21 (2):159-162.
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  37.  27
    Comments on George Schedler.Simon Keller - 2005 - Southwest Philosophy Review 21 (2):159-162.
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  38.  37
    Chapter 1. Special Relationships and Special Reasons.Simon Keller - 2013 - In Partiality. Princeton University Press. pp. 1-30.
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  39.  7
    Chapter 4. Your Value.Simon Keller - 2013 - In Partiality. Princeton University Press. pp. 78-112.
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  40.  6
    David Lewis's Social and Political Philosophy.Simon Keller - 2015 - In Barry Loewer & Jonathan Schaffer (eds.), A Companion to David Lewis. Oxford, UK: Wiley. pp. 549–561.
    This chapter considers David Lewis's views about toleration, deterrence, punishment, and obligations to the distant poor, and asks what overall perspective in social and political philosophy we might take him to hold. It tries to make Lewis's views clear and emphasizes points suggestive of his overall perspective. The chapter highlights that Lewis's major claim about toleration does not take him as far as he thinks, and his major suggestion about punishment does not ultimately succeed on its own terms. Each of (...)
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  41.  40
    Freedom!Simon Keller - 2005 - Social Theory and Practice 31 (3):337-357.
  42. How patriots think and why it matters.Simon Keller - manuscript
    I restate the view defended in my ‘Patriotism as Bad Faith’, offer a different argument for it, and respond to some objections from Steve Nathanson and Keith Horton.
     
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  43.  29
    On what is the war on terror?Simon Keller - 2005 - In Timothy Shanahan (ed.), Human Rights Review. Open Court. pp. 48-60.
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  44.  15
    On what is the war on terror?Simon Keller - 2004 - Human Rights Review 5 (2):48-60.
  45.  12
    Preface.Simon Keller - 2013 - In Partiality. Princeton University Press.
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  46.  21
    Royce and Communitarianism.Simon Keller - 2007 - The Pluralist 2 (2):16 - 30.
  47.  11
    Response to Löschke and Betzler.Simon Keller - 2014 - Social Theory and Practice 40 (4):693-700.
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  48. Self-effacement in ethical theory.Simon Keller - manuscript
    A longer version of the virtue ethics paper. I go on to argue that virtue ethics faces special problems in explaining why self-effacement (even if inevitable) is regrettable, and say that the real worries about self-effacement can be navigated quite nicely by a certain form of consequentialism.
     
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  49.  51
    The limits of loyalty * by Simon Keller. [REVIEW]Simon Keller - 2009 - Analysis 69 (2):392-394.
    Simon Keller's The Limits of Loyalty makes an important and valuable contribution to a neglected area of moral psychology, both in presenting a clear and subtle account of loyalty in its various manifestations, and in challenging some assumptions about the role of loyalty in a morally decent life. Loyalty's domain is that of special relationships, and for some relationship types, Keller argues that these relationships rightly carry some motivational force, as in his analysis of filial duties. In other cases, such (...)
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  50.  27
    Review of Diane Jeske, Rationality and Moral Theory: How Intimacy Generates Reasons[REVIEW]Simon Keller - 2008 - Notre Dame Philosophical Reviews 2008 (11).
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