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Simon May [37]Simon Căbulea May [24]Simon James Peter May [2]Simon Cábulea May [1]
Simonc&Abreve May [1]
  1. Directed Duties.Simon Căbulea May - 2015 - Philosophy Compass 10 (8):523-532.
    Directed duties are duties that an agent owes to some party – a party who would be wronged if the duty were violated. A ‘direction problem’ asks what it is about a duty in virtue of which it is directed towards one party, if any, rather than another. I discuss three theories of moral direction: control, demand and interest theories. Although none of these theories can be rejected out of hand, all three face serious difficulties.
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  2. Nietzsche's Ethics and His War on 'Morality'.Simon May - 1999 - New York: Oxford University Press.
    Nietzsche famously attacked traditional morality, and propounded a controversial ethics of 'life-enhancement'. Simon May presents a radically new view of Nietzsche's thought, which is shown to be both revolutionary and conservative, and to have much to offer us today after the demise of old values and the 'death of God'.
  3. Principled Compromise and the Abortion Controversy.Simon Căbulea May - 2005 - Philosophy and Public Affairs 33 (4):317-348.
    I argue against the claim that there are principled as well as pragmatic reasons for compromise in politics, even within the context of reasonable moral disagreements such as the abortion controversy.
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  4. Nietzsche on freedom and autonomy.Ken Gemes & Simon May (eds.) - 2009 - New York: Oxford University Press.
    The principal aim of this volume is to elucidate what freedom, sovereignty, and autonomy mean for Nietzsche and what philosophical resources he gives us to re ...
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  5.  31
    Nietzsche's Ethics and His War on 'Morality'.Simon May - 1999 - Philosophy 76 (297):464-468.
    Book synopsis: Simon May presents a fresh and wide-ranging critique of Nietzsche's famous attack on traditional morality, and of his controversial ethics of 'life-enhancement'. He reveals Nietzsche as both revolutionary and conservative–as one who repudiates traditional 'moral' conceptions of God, guilt, asceticism, pity, and truthfulness, and yet retains a demanding ethics of discipline, conscience, 'self-creation', generosity, and honesty. In particular, May shows how Nietzsche rejects truthfulness as an unconditional value and yet celebrates it as one of his own highest values, (...)
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  6. Moral Status and the Direction of Duties.Simon Căbulea May - 2012 - Ethics 123 (1):113-128.
    Gopal Sreenivasan’s “hybrid theory” states that a moral duty is directed toward an individual because her interests justify the assignment of control over the duty. An alternative “plain theory” states that the individual’s interests justify the duty itself. I argue that a strong moral status constraint explains Sreenivasan’s instrumentalization objection to a Razian plain theory but that his own model violates this constraint. I suggest how both approaches can be reformulated to satisfy the constraint, and I argue that a reformulated (...)
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  7. Moral Compromise, Civic Friendship, and Political Reconciliation.Simon Căbulea May - 2011 - Critical Review of International Social and Political Philosophy 14 (5):581-602.
    Instrumentalism about moral compromise in politics appears inconsistent with accepting both the existence of non-instrumental or principled reasons for moral compromise in close personal friendships and a rich ideal of civic friendship. Using a robust conception of political reconciliation during democratic transitions as an example of civic friendship, I argue that all three claims are compatible. Spouses have principled reasons for compromise because they commit to sharing responsibility for their joint success as partners in life, and not because their relationship (...)
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  8. Nietzsche's on the Genealogy of Morality: A Critical Guide.Simon May (ed.) - 2011 - New York: Cambridge University Press.
    On the Genealogy of Morality is Nietzsche's most influential, provocative, and challenging work of ethics. In this volume of newly commissioned essays, fourteen leading philosophers offer fresh insights into many of the work's central questions: How did our dominant values originate and what functions do they really serve? What future does the concept of 'evil' have - and can it be revalued? What sorts of virtues and ideals does Nietzsche advocate, and are they necessarily incompatible with aspirations to democracy and (...)
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  9. Compromise.Simon Căbulea May - 2022 - In Hugh LaFollette (ed.), International Encyclopedia of Ethics. Wiley.
    Compromise is an inescapable part of human coexistence, from the mundane choices of domestic life to the grand stage of world politics. Notwithstanding its ubiquity, compromise raises a number of philosophical puzzles. One kind of problem is conceptual: what is compromise, and how might it differ from similar social phenomena, such as consensus and bargaining? A second kind of problem concerns the murky ethics of compromise, particularly on matters of moral significance. Compromise may have a salutary role in facilitating cooperation, (...)
     
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  10.  69
    Why Nietzsche is still in the morality game.Simon May - unknown
    Book synopsis: On the Genealogy of Morality is Nietzsche's most influential, provocative, and challenging work of ethics. In this volume of newly commissioned essays, fourteen leading philosophers offer fresh insights into many of the work's central questions: How did our dominant values originate and what functions do they really serve? What future does the concept of 'evil' have - and can it be revalued? What sorts of virtues and ideals does Nietzsche advocate, and are they necessarily incompatible with aspirations to (...)
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  11. Religious Democracy and the Liberal Principle of Legitimacy.Simon Căbulea May - 2009 - Philosophy and Public Affairs 37 (2):135-68.
    I argue against Rawls's claim that the liberal principle of legitimacy would be selected in the original position in addition to a democratic principle. Since a religious democracy could satisfy the democratic principle, the parties in the original position would not exclude it as illegitimate.
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  12.  29
    Nihilism and the free self.Simon May - 2009 - In Ken Gemes & Simon May (eds.), Nietzsche on freedom and autonomy. New York: Oxford University Press. pp. 89.
    Book synopsis: The principal aim of this volume is to elucidate what freedom, sovereignty, and autonomy mean for Nietzsche and what philosophical resources he gives us to re-think these crucial concepts. A related aim is to examine how Nietzsche connects these concepts to his thoughts about life-affirmation, self-love, promise-making, agency, the 'will to nothingness', and the 'eternal recurrence', as well as to his search for a 'genealogical' understanding of morality. These twelve essays by leading Nietzsche scholars ask such key questions (...)
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  13.  15
    Exemptions for Conscience.Simon Căbulea May - 2016 - In Cécile Laborde & Aurélia Bardon (eds.), Religion in Liberal Political Philosophy. New York, NY: oxford university press. pp. 191-203.
    The Moral Conscience principle claims that a conflict between the demands of a law and the demands of an individual’s sincere moral conscience provides her with a defeasible moral entitlement to an exemption. This chapter argues that this principle is vulnerable to an unfairness objection. There is nothing special about moral conscience that would justify granting an exemption, it claims, that is not shared by a variety of non-moral projects. Thus, there is no principled moral reason for a defeasible entitlement (...)
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  14. Love: A History.Simon May - 2011 - New Haven: Yale University Press.
    Love—unconditional, selfless, unchanging, sincere, and totally accepting—is worshipped today as the West's only universal religion. To challenge it is one of our few remaining taboos. In this pathbreaking and superbly written book, philosopher Simon May does just that, dissecting our resilient ruling ideas of love and showing how they are the product of a long and powerful cultural heritage. Tracing over 2,500 years of human thought and history, May shows how our ideal of love developed from its Hebraic and Greek (...)
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  15.  93
    Is Nietzsche a Life-Affirmer?Simon May - 2016 - Royal Institute of Philosophy Supplement 78:211-226.
    The question of how to affirm one's life in view of suffering and loss is central to Nietzsche's philosophy. He shows, I claim, that one can affirm – take joy or find beauty in – one's life as a whole, conceived as necessary in all its elements, while also despising parts of it. Yet he mostly pictures such life-affirmation as achievable only via an atheistic theodicy that relies on a key ambition of the very system of morality that he famously (...)
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  16.  38
    Why Strict Compliance?Simon Căbulea May - 2021 - In David Sobel, Steven Wall & Peter Vallentyne (eds.), Oxford Studies in Political Philosophy Volume 7. Oxford University Press. pp. 227-264.
    I present an interpretation of ideal theory that is grounded in the idea of society as a fair scheme of cooperation, which Rawls describes as the most fundamental idea of justice as fairness. A key element of the Rawlsian idea of cooperation, I claim, is that the individual participants of a genuinely cooperative scheme—whatever its scale—are morally accountable to each other for complying with the scheme’s rules. This means that each participant has the moral standing to demand of the others (...)
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  17.  90
    Democratic Legitimacy, Legal Expressivism, and Religious Establishment.Simon Căbulea May - 2012 - Critical Review of International Social and Political Philosophy 15 (2):219-238.
    I argue that some instances of constitutional religious establishment can be consistent with an expressivist interpretation of democratic legitimacy. Whether official religious endorsements disparage or exclude religious minorities depends on a number of contextual considerations, including the philosophical content of the religion in question, the attitudes of the majority, and the underlying purpose of the official status of the religious doctrine.
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  18.  9
    Religious Democracy and the Liberal Principle of Legitimacy.Simonc&Abreve May & Bulea - 2009 - Philosophy and Public Affairs 37 (2):136-170.
  19.  27
    Love: a history.Simon May - 2011 - New Haven: Yale University Press.
    Love plays God -- The foundation of Western love : Hebrew scripture -- From physical desire to paradise : Plato -- Love as perfect friendship : Aristotle -- Love as sexual desire : Lucretius and Ovid -- Love as the supreme virtue : Christianity -- Why Christian love isn't unconditional -- Women on top : love and the troubadours -- How human nature became loveable : from the high Middle Ages to the Renaissance -- Love as joyful understanding of the (...)
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  20.  15
    The Power of Cute.Simon May - 2019 - Oxford: Princeton University Press.
    An exploration of cuteness and its immense hold on us, from emojis and fluffy puppies to its more uncanny, subversive expressions Cuteness has taken the planet by storm. Global sensations Hello Kitty and Pokémon, the works of artists Takashi Murakami and Jeff Koons, Heidi the cross-eyed opossum and E.T.—all reflect its gathering power. But what does “cute” mean, as a sensibility and style? Why is it so pervasive? Is it all infantile fluff, or is there something more uncanny and even (...)
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  21.  19
    Bohman on Domination and Epistemic Injustice.Simon Căbulea May - 2012 - Social Epistemology Review and Reply Collective 8 (1):7-12.
    James Bohman proposes a republican conception of epistemic injustice as an alternative to Miranda Fricker’s virtue theoretical account. The key element in Bohman’s approach is the concept of domination, one of the central concepts in republican political theory more generally. He claims that all cases of epistemic injustice involve forms of domination, and that institutional mechanisms of non-domination are accordingly necessary to remedy epistemic injustice. I agree with Bohman that there are important connections between domination and epistemic injustice. Nevertheless, I (...)
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  22.  12
    7. Why Christian love isn’t unconditional.Simon May - 2011 - In Love: A History. New Haven: Yale University Press. pp. 95-118.
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  23.  18
    No Compromise on Racial Equality.Simon Cabulea May - 2017 - In Christian F. Rostbøll & Theresa Scavenius (eds.), Compromise and Disagreement in Contemporary Political Theory. New York: Routledge. pp. 34-49.
    I use the example of racial equality to examine the relationship between the ideal of political legitimacy and the idea that there are some moral limits to political compromise. I defend a principle that rules out certain compromises of racial equality as impermissible violations of legitimacy, but that also provides democratic activists with significant moral latitude in undemocratic contexts. Legitimacy sets these limits on compromise, I argue, because of its role in creating a moral framework for political decision making. This (...)
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  24.  62
    Address, Interests, and Directed Duties.Simon Căbulea May - 2021 - Journal of Applied Philosophy 39 (2):194-201.
    Rowan Cruft offers an addressive account of directed duties and claim-rights. He claims that the direction of a duty is constituted by two requirements of address between the parties: the right holder must conceive of the action as `to be done to me’ and the duty bearer must conceive of it as to be ‘done to you’. Cruft also argues against accounts of direction and claim-rights that reduce the relation between the parties to nonrelational facts. One such reductive account is (...)
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  25. What We May Demand of Each Other.Simon Căbulea May - 2013 - Analysis 73 (3):554-563.
    In this critical notice of Gerald Gaus's The Order of Public Reason, I reject two arguments Gaus advances for the claim that social moral rules must be publicly justified.
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  26. Liberal Feminism and the Ethics of Polygamy.Simon Căbulea May - 2012 - In Daniela Cutas & Sarah Chan (eds.), Families - Beyond the Nuclear Ideal. Bloomsbury Academic.
    I distinguish two ways that a cultural practice may be inherently objectionable. I reject the claim that polygamy is inherently "vicious" because asymmetric marriages are inevitably inegalitarian. I argue that there is good reason to think polygamy is inherently "bankrupt" insofar as a cultural ideal of asymmetric marriage presupposes stereotypical gender roles.
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  27.  9
    Acknowledgements.Simon May - 2011 - In Love: A History. New Haven: Yale University Press.
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  28.  5
    Bibliography.Simon May - 2011 - In Love: A History. New Haven: Yale University Press. pp. 279-284.
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  29.  12
    Contents.Simon May - 2011 - In Love: A History. New Haven: Yale University Press.
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  30.  8
    Frontmatter.Simon May - 2011 - In Love: A History. New Haven: Yale University Press.
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  31.  36
    3. From physical desire to paradise: Plato.Simon May - 2011 - In Love: A History. New Haven: Yale University Press. pp. 38-55.
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  32.  7
    Index.Simon May - 2011 - In Love: A History. New Haven: Yale University Press. pp. 285-298.
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  33. Introduction.Simon May - 2009 - In Ken Gemes & Simon May (eds.), Nietzsche on freedom and autonomy. New York: Oxford University Press.
  34.  48
    Interactive Justice and Democratic Authority.Simon Căbulea May - 2019 - Critical Review of International Social and Political Philosophy 22 (4):459-465.
    I raise two critical points about Emanuela Ceva’s theory of interactive justice. First, I argue the value of individual dignity is insufficient in itself to establish principles of interactive justice, but that the lacuna can be filled by an account of democratic authority. Second, I argue that realising interactive justice in political conflict management is better understood as a form of quasi-pure proceduralism rather than intrinsic proceduralism. This is because the moral quality of a decision procedure can be an essential (...)
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  35.  35
    14. Love as affirmation of life: Nietzsche.Simon May - 2011 - In Love: A History. New Haven: Yale University Press. pp. 188-198.
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  36.  11
    16. Love as terror and tedium: Proust.Simon May - 2011 - In Love: A History. New Haven: Yale University Press. pp. 215-234.
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  37.  19
    6. Love as the supreme virtue: Christianity.Simon May - 2011 - In Love: A History. New Haven: Yale University Press. pp. 81-94.
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  38.  17
    11. Love as Enlightened Romanticism: Rousseau.Simon May - 2011 - In Love: A History. New Haven: Yale University Press. pp. 152-164.
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  39.  21
    12. Love as religion: Schlegel and Novalis.Simon May - 2011 - In Love: A History. New Haven: Yale University Press. pp. 165-175.
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  40.  12
    15. Love as a history of loss: Freud.Simon May - 2011 - In Love: A History. New Haven: Yale University Press. pp. 199-214.
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  41.  30
    4. Love as perfect friendship: Aristotle.Simon May - 2011 - In Love: A History. New Haven: Yale University Press. pp. 56-68.
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  42.  17
    5. Love as sexual desire: Lucretius and Ovid.Simon May - 2011 - In Love: A History. New Haven: Yale University Press. pp. 69-80.
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  43.  12
    10. Love as joyful understanding of the whole: Spinoza.Simon May - 2011 - In Love: A History. New Haven: Yale University Press. pp. 143-151.
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  44.  17
    13. Love as the urge to procreate: Schopenhauer.Simon May - 2011 - In Love: A History. New Haven: Yale University Press. pp. 176-187.
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  45.  12
    Love: A New Understanding of an Ancient Emotion.Simon May - 2019 - New York, NY: Oup Usa.
    Simon May develops a radically new understanding of love as the emotion we feel towards those we experience as grounding our life--as offering us a promise of home--in a world that we supremely value. He also proposes that the child is supplanting the romantic partner as the supreme object of love.
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  46.  21
    1. Love plays God.Simon May - 2011 - In Love: A History. New Haven: Yale University Press. pp. 1-13.
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  47.  15
    17. Love reconsidered.Simon May - 2011 - In Love: A History. New Haven: Yale University Press. pp. 235-256.
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  48.  5
    Notes.Simon May - 2011 - In Love: A History. New Haven: Yale University Press. pp. 257-278.
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  49.  3
    Preface.Simon May - 2011 - In Love: A History. New Haven: Yale University Press.
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  50. The Cambridge Guide to Nietzsche's On the Genealogy of Morality.Simon May (ed.) - 2011 - Cambridge University Press.
     
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