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Timothy Chappell [97]Tim Chappell [16]Timothy Dj Chappell [1]
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Profile: Sophie Grace Chappell (Open University (UK))
  1. Integrity and Demandingness.Timothy Chappell - 2007 - Ethical Theory and Moral Practice 10 (3):255-265.
    I discuss Bernard Williams’ ‘integrity objection’ – his version of the demandingness objection to unreasonably demanding ‘extremist’ moral theories such as consequentialism – and argue that it is best understood as presupposing the internal reasons thesis. However, since the internal reasons thesis is questionable, so is Williams’ integrity objection. I propose an alternative way of bringing out the unreasonableness of extremism, based on the notion of the agent’s autonomy, and show how an objection to this proposal can be outflanked by (...)
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  2. Infinity Goes Up on Trial: Must Immortality Be Meaningless?Timothy Chappell - 2009 - European Journal of Philosophy 17 (1):30-44.
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  3. Two Distinctions That Do Make a Difference: The Action/Omission Distinction and the Principle of Double Effect.Timothy Chappell - 2002 - Philosophy 77 (2):211-233.
    The paper outlines and explores a possible strategy for defending both the action/omission distinction (AOD) and the principle of double effect (PDE). The strategy is to argue that there are degrees of actionhood, and that we are in general less responsible for what has a lower degree of actionhood, because of that lower degree. Moreover, what we omit generally has a lower degree of actionhood than what we actively do, and what we do under known-but-not-intended descriptions generally has a lower (...)
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  4. Moral Perception.Timothy Chappell - 2008 - Philosophy 83 (4):421-437.
    I develop an account of moral perception which is able to deal well with familiar naturalistic non-realist complaints about ontological extravagance and ‘queerness’. I show how this account can also ground a cogent response to familiar objections presented by Simon Blackburn and J.L. Mackie. The familiar realist's problem about relativism, however, remains.
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  5. On the Very Idea of Criteria for Personhood.Timothy Chappell - 2011 - Southern Journal of Philosophy 49 (1):1-27.
    I examine the familiar criterial view of personhood, according to which the possession of personal properties such as self-consciousness, emotionality, sentience, and so forth is necessary and sufficient for the status of a person. I argue that this view confuses criteria for personhood with parts of an ideal of personhood. In normal cases, we have already identified a creature as a person before we start looking for it to manifest the personal properties, indeed this pre-identification is part of what makes (...)
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  6. Virtue Ethics in the Twentieth Century.Timothy Chappell - unknown
    I explore, explain, and expound the history of the debates about virtue and virtue ethics in twentieth-century anglophone philosophy.
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  7. Varieties of Knowledge in Plato and Aristotle.Timothy Chappell - 2012 - Topoi 31 (2):175-190.
    I develop the relatively familiar idea of a variety of forms of knowledge —not just propositional knowledge but also knowledge -how and experiential knowledge —and show how this variety can be used to make interesting sense of Plato’s and Aristotle’s philosophy, and in particular their ethics. I then add to this threefold analysis of knowledge a less familiar fourth variety, objectual knowledge, and suggest that this is also interesting and important in the understanding of Plato and Aristotle.
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  8. Virtue Ethics and Rules.Timothy Chappell - unknown
    Examines the place of rules in virtue ethics, and concludes by reviewing examples that the idea that virtue ethics can have no place for rules is groundless.
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  9. Critical Notice. Paul Horwich, Wittgenstein's Metaphilosophy.Timothy Chappell - unknown
    In the Preface to his fine book, Paul Horwich deplores the “polar split” that he sees in academic philosophy today between most philosophers, who don’t care about Wittgenstein, and the Wittgensteinian minority, who don’t care about much else, and are “engaged in feuds with one other that no one else cares about”. Whether or not this picture is entirely fair either to Wittgensteinians or to non-Wittgensteinians, it is certainly true, and unfortunate, that Wittgenstein has been normalised by the academic system. (...)
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  10. Virtues and Rules.Timothy Chappell - 2014 - In Stan van Hooft & Nafsika Athanassoulis (eds.), The Handbook of Virtue Ethics. Acumen Publishing.
     
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  11.  23
    Understanding Human Goods.Timothy Chappell - 1996 - Mind 110 (437):196-199.
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  12. Ethics Beyond Moral Theory.Timothy Chappell - 2009 - Philosophical Investigations 32 (3):206-243.
    I develop an anti-theory view of ethics. Moral theory (Kantian, utilitarian, virtue ethical, etc.) is the dominant approach to ethics among academic philosophers. But moral theory's hunt for a single Master Factor (utility, universalisability, virtue . . .) is implausibly systematising and reductionist. Perhaps scientism drives the approach? But good science always insists on respect for the data, even messy data: I criticise Singer's remarks on infanticide as a clear instance of moral theory failing to respect the data of moral (...)
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  13.  76
    Intuition, System, and the “Paradox” of Deontology.Timothy Chappell - unknown
    Provided you start from suitable intuitions, it is easy enough to construct a whole range of arguments any or all of which might be called “the paradox of deontology.” Suppose you think that the role of agency is to bring about goodness, and that it's good to observe deontological constraints. Then it will follow that you should bring about the observing of deontological constraints. And if in some particular context the way to bring about such observings is via a breach (...)
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  14.  66
    There Are No Thin Concepts.Timothy Chappell - unknown
    “Thin concepts” are dubious entities. Careful analysis of the usual examples of thick and thin raises serious doubts about both their conceptuality and their thinness. Confusions aside, there is little obvious use for them in ethics or metaethics. The very idea that there could be a naturally-occurring purely evaluative moral concept, with no descriptive content, no cultural setting, and no capacity for distanced or ironic use, is as chimerical as any other ahistorical illusion. Our concentration on thick and thin has (...)
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  15.  20
    Why Ethics is Hard.Timothy Chappell - 2014 - Journal of Moral Philosophy 11 (4):704-726.
    I argue that one central resource for ethical thinking, seriously under-explored in contemporary anglophone philosophy, is moral phenomenology, the exploration of the texture and quality of moral experience. Perhaps a barrier that has prevented people from using this resource is that it’s hard to talk about experience. But such knowledge can be communicated, e.g. by poetry and drama. In having such experiences, either in real life or at second-hand through art, we can gain moral knowledge, rather as Mary the colour (...)
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  16. Augustine's Ethics.Timothy Chappell - unknown
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  17. But It is Easy to Assemble a List of Criticisms; It is Much Harder to Write a Really Good Book. In This Latter, Harder Task, John Kekes has, Once More, Succeeded Admirably.Timothy Chappell - 2012 - Mind 121:483.
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  18. In Defence of Speciesism.Timothy Dj Chappell - 1997 - In David S. Oderberg & Jacqueline A. Laing (eds.), Human Lives: Critical Essays on Consequentialist Bioethics. St. Martin's Press.
     
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  19. The Fear of Death.Timothy Chappell - 2012 - Think 11 (30):57-71.
    Of course there is a long history of such sayings in all the world’s main spiritual traditions. Socrates’ remark reminds us at once of Solon’s doleful doctrine that we should call no man happy until he is dead (Herodotus Histories Book 1; Aristotle Nicomachean Ethics 1100a11). And Bonhoeffer’s famous saying, while it echoes the typical teaching of many Christian spiritual masters, for instance St Thomas à Kempis and Bianco da Siena (the author of that beautiful hymn “Come down O Love (...)
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  20.  85
    Euthyphro's 'Dilemma', Socrates' 'Daimonion'.Timothy Chappell - 2010 - European Journal for Philosophy of Religion 2 (1):39 - 64.
    In this paper I start with the familiar accusation that divine command ethics faces a "Euthyphro dilemma". By looking at what Plato’s ’Euthyphro’ actually says, I argue that no such argument against divine-command ethics was Plato’s intention, and that, in any case, no such argument is cogent. I then explore the place of divine commands and inspiration in Plato’s thought more generally, arguing that Plato sees an important epistemic and practical role for both.
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  21.  72
    Glory as an Ethical Idea.Timothy Chappell - 2011 - Philosophical Investigations 34 (2):105-134.
    There is a gap between what we think and what we think we think about ethics. This gap appears when elements of our ethical reflection and our moral theories contradict each other. It also appears when something that is important in our ethical reflection is sidelined in our moral theories. The gap appears in both ways with the ethical idea glory. The present exploration of this idea is a case study of how far actual ethical reflection diverges from moral theory. (...)
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  22.  16
    Bernard Williams.Timothy Chappell - 2008 - Stanford Encyclopedia of Philosophy.
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  23.  14
    A Way Out of Pettit's Dilemma.Timothy Chappell - 2001 - Philosophical Quarterly 51 (202):95-99.
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  24.  23
    “A Logos That Increases Itself”: Response to Burley.Timothy Chappell - 2010 - Philosophy 85 (1):105-108.
    Mikel Burley says that he thinks that the Makropoulos debate can make no sense unless talk about eternal life makes sense. Here is his most striking argument that it doesn't – that immortality is inconceivable: …the concepts [of birth, death, and sexual relations] are internally related to the concept of a human being in the sense that they form part of the complex system of interrelated concepts of which ‘human being’ is a member. To understand what a human being is, (...)
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  25. Review: The Demands of Consequentialism. [REVIEW]Timothy Chappell - 2002 - Mind 111 (444):891-897.
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  26. Ethical Blind-Spots: Why Socrates Was Not a Cosmopolitan.Timothy Chappell - 2010 - Ratio 23 (1):17-33.
    Though Socrates can easily look like a cosmopolitan in moral and political theory, a closer reading of the relevant texts shows that, in the most important sense of the term as we now use it, he turns out – disappointingly, perhaps – not to be. The reasons why not are instructive and important, both for readers of Plato and for political theorists; they have to do with the phenomenon that I shall call ethical blind-spots.
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  27.  52
    What Have I Done?Timothy Chappell - 2013 - Diametros 38:86-111.
    An externalist view of intention is developed on broadly Wittgensteinian grounds, and applied to show that the classic Thomist doctrine of double effect, though it has good uses in casuistry, has also been overused because of the internalism about intention that has generally been presupposed by its users. We need a good criterion of what counts as the content of our intentional actions; I argue, again on Wittgensteinian grounds, that the best criterion comes not from foresight, nor from foresight plus (...)
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  28.  75
    Climbing Which Mountain? A Critical Study of Derek Parfit On What Matters (OUP 2011).Timothy Chappell - 2012 - Philosophical Investigations 35 (2):167-181.
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  29.  61
    Anthropocentrism and the Problem of Natural Evil: A Note.Timothy Chappell - 2001 - Ratio 14 (1):84–85.
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  30.  43
    How to deliberate well about acting badly: Why moral imagination is a better resource than moral theory.Timothy Chappell - 2011 - Think 10 (29):71-82.
    Tim the terrorist: We have Tim the terrorist in custody, and we know that he knows where the bomb is that his group have secretly planted somewhere in central London, and we know that if we torture him hard enough he will reliably tell us where it is in time for us to defuse it, and we know that there is no other way of getting him to tell us, and we know that if we don't defuse it the bomb (...)
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  31.  45
    Option Ranges.Timothy Chappell - 2001 - Journal of Applied Philosophy 18 (2):107–118.
    An option range is a set of alternative actions available to an agent at a given time. I ask how a moral theory’s account of option ranges relates to its recommendations about deliberative procedure (DP) and criterion of rightness (CR). I apply this question to Act Consequentialism (AC), which tells us, at any time, to perform the action with the best consequences in our option range then. If anyone can employ this command as a DP, or assess (direct or indirect) (...)
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  32.  94
    Reductionism About Persons; and What Matters.Timothy Chappell - 1998 - Proceedings of the Aristotelian Society 98 (1):41-58.
    This paper's ?I examines Derek Parfit's main, metaphysical, argument for reductionism about personal identity. ?II considers three possible ethical arguments for reductionism, and suggests a new approach to the question of what matters about personal identity which has to do with the notion of an ethical narrative.
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  33.  74
    Reviews Self-Constitution: Agency, Identity, and Integrity . By Christine M. Korsgaard. Oxford: Oxford University Press, 2009, Pp. XIV+230, £45.00. [REVIEW]Timothy Chappell - 2010 - Philosophy 85 (3):424-432.
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  34.  50
    Jonathan Kvanvig: The Value of Knowledge and the Pursuit of Understanding.Timothy Chappell - 2007 - Faith and Philosophy 24 (4):475-479.
  35.  32
    Utopias and the Art of the Possible.Timothy Chappell - 2008 - Analyse & Kritik 30 (1).
    I begin this paper by examining what MacIntyre has to tell us about radical disagreements: how they have arisen, and how to deal with them, within a polity. I conclude by radically disagreeing with Macintyre: I shall suggest that he offers no credible alternative to liberalism's account of radical disagreements and how to deal with them. To put it dilemmatically: insofar as what MacIntyre says is credible, it is not an alternative to liberalism; insofar as he presents a genuine alternative (...)
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  36.  19
    Finite and Infinite Goods.Timothy Chappell - 2002 - Faith and Philosophy 19 (3):373-378.
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  37.  75
    Atheism and Theism. J. J. C. Smart J. J. Haldane.Timothy Chappell - 2001 - Mind 110 (439):836-839.
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  38.  72
    Hedonistic Utilitarianism. Torbjörn Tännsjö.Timothy Chappell - 2001 - Mind 110 (439):864-869.
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  39.  15
    Why is Faith a Virtue?Tim Chappell - 1996 - Religious Studies 32 (1):27.
    A virtue is a disposition of character which instantiates or promotes responsiveness to one or more basic goods -- where a basic good is one which in itself can provide an agent with a sufficient motivation, and an observer with a full explanation. The basic goods to which faith is a responsiveness are truth and practical hope -- the latter being the belief that action according to deliberate choice is not ultimately pointless for me. Now these goods are often in (...)
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  40.  54
    J. J. Kupperman, Value … And What Follows, New York, OUP, 1999, Pp. Vi + 168.Timothy Chappell - 2001 - Utilitas 13 (3):373.
  41.  19
    Phaedo.Tim Chappell - 2001 - Philosophy Now 31:39-39.
  42.  50
    'The Good Man is the Measure of All Things': Objectivity Without World-Centredness in Aristotle's Moral Epistemology.Timothy Chappell - 2005 - In Christopher Gill (ed.), Virtue, Norms, and Objectivity: Issues in Ancient and Modern Ethics. Clarendon Press.
  43.  8
    The Implications of Incommensurability.Timothy Chappell - 2001 - Philosophy 76 (1):137-148.
    Agents have aims. Any aim can be either simple or complex. If an aim is complex, then its different components make irreducibly different demands on the agent. The agent cannot rationally respond to all these demands by promoting all her different component aims at once. She must recognise a distinction between the rational response to any component aim of promoting it, and the rational response of respecting it. If the goods are incommensurable, then rational agents have complex aims. So if (...)
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  44. Two Ways Not to Be Martyred: Socrates and Antigone.Timothy Chappell - 2001 - Prudentia:161-170.
    Antigone’s reasons for being prepared to die make good sense within a tragic world-view; but the Crito turns out to be, in an odd way, aporetic, because Socrates’ professed reasons make no sense within the Platonist world-view that we expect him to use. On Platonist principles, Socrates should have escaped from prison, and acted unjustly in not doing so. But Socrates’ real reasons for being prepared to die are not Platonist: they are tragic. Like Antigone, he regards the narrative of (...)
     
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  45.  43
    Mi-Kyoung Lee's Epistemology After Protagoras: Responses to Relativism in Plato, Aristotle, and Democritus.Timothy Chappell - 2010 - Philosophical Books 51 (2):117-125.
  46.  46
    Plato on Knowledge in the Theaetetus.Timothy Chappell - 2008 - Stanford Encyclopedia of Philosophy.
    Stanford Encyclopedia of Philosophy article.
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  47.  29
    Consequentialism and Abortion.Tim Chappell - 1992 - Philosophy Now 4:17-18.
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  48.  40
    Philosophy as a Humanistic Discipline – by Bernard Williamsthe Sense of the Past – by Bernard Williams.Timothy Chappell - 2009 - Philosophical Investigations 32 (4):360-371.
    The article reviews two books by Bernard Williams including "Philosophy As a Humanistic Discipline" and "The Sense of the Past.".
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  49.  3
    Theism in Historical Perspective.Timothy Chappell - 2011 - European Journal for Philosophy of Religion 3 (1):123 - 138.
    I will discuss some familiar problems in the philosophy of religion which arise for theistic belief. I will argue that it may be most worthwhile to focus on a particular sort of theistic belief, capital-T ’Theism’, central to which is a particular conception both of God and of the believer’s relation to God. At the heart of ’Theism’ in this sense is the continuing experience of God, both individual and collective. Compared with the evidence for Theistic belief that is provided (...)
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  50.  11
    The Nature of Mind, Ed. David Rosenthal.Tim Chappell - 1992 - Philosophy Now 3:43-44.
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