26 found
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  1.  21
    Wittgenstein and the Philosophy of Language: The Legacy of the Philosophical Investigations: McNally, Thomas, Cambridge: Cambridge University Press, 2017, Pp. Xi + 209, £75 (Hardback).Tony Lynch - 2020 - Australasian Journal of Philosophy 98 (3):621-623.
    In the preface to the Philosophical investigations, Wittgenstein notoriously wrote ‘It is not impossible that it should fall to the lot of this work in its poverty and in the darkness of this time,...
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  2.  21
    Legitimating Market Egoism: The Availability Problem.Tony Lynch - 2009 - Journal of Business Ethics 84 (1):89-95.
    It is a common enough view that market agents are self-interested, not benevolent or altruistic – call this market egoism – and that this is morally defensible, even morally required. There are two styles of defence – utilitarian and deontological – and while they differ, they confront a common problem. This is the availability problem. The problem is that the more successful the moral justification of self-interested economic activity, the less there is for the justification to draw upon. Religious justifications (...)
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  3.  72
    Pure Hypocrisy.Tony Lynch & A. R. J. Fisher - 2012 - Philosophy in the Contemporary World 19 (1):32-43.
    We argue that two main accounts of hypocrisy— the deception-based and the moral-non-seriousness-based account—fail to capture a specific kind of hypocrite who is morally serious and sincere "all the way down." The kind of hypocrisy exemplified by this hypocrite is irreducible to deception, self-deception or a lack of moral seriousness. We call this elusive and peculiar kind of hypocrisy, pure hypocrisy. We articulate the characteristics of pure hypocrisy and describe the moral psychology of two kinds of pure hypocrites.
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  4.  29
    How to Do Animal Ethics.Tony Lynch & Lesley McLean - 2016 - Journal of Agricultural and Environmental Ethics 29 (4):597-606.
    Many think doing animal ethics demands we see moral humanism as a speciesist prejudice of the kind found with sexism and racism. The only serious case for this rests on the Argument from Marginal Cases. We find that argument to the point, but show that properly understood it supports humanism. Understanding why it does this lets us see how we ought to go on in animal ethics.
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  5.  63
    The Good Mercenary?Tony Lynch & A. J. Walsh - 2000 - Journal of Political Philosophy 8 (2):133–153.
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  6.  18
    On the Enduring Importance of Deep Ecology.Tony Lynch & Stephen Norris - 2016 - Environmental Ethics 38 (1):63-75.
    It is common to hear that deep ecology “has reached its logical conclusion and exhausted itself” in a vacuous anthropomorphism and absurd nonanthropocentrism. These conclusions should be rejected. Properly understood, neither objection poses a serious problem for deep ecology so much as for the ethic of “ecological holism” which some philosophers—wrongly—have taken to arise from deep ecology. Deep ecology is not such an ethic, but is best understood as an aesthetically articulated conception of what, following Robinson Jeffers, may be called (...)
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  7.  32
    The Mandevillean Conceit and the Profit-Motive.Tony Lynch & Adrian Walsh - 2003 - Philosophy 78 (1):43-63.
    Invisible Hand accounts of the operations of the competitive market are often thought to have two implications for morality as it confronts economic life. First, explanantions of agents economic activities eschew constitutive appeal to moral notions; and second, such moralism is pernicious insofar as it tends to undermine the operations of a socially valuable social process. This is the Mandevillean Conceit. The Conceit rests on an avarice-only reading of the profit-motive that is mistaken. The avarice-only reading is not the only (...)
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  8.  20
    Deep Ecology as an Aesthetic Movement.Tony Lynch - 1996 - Environmental Values 5 (2):147 - 160.
    Many deep ecologists call for a 'new ecological ethic'. If this ethic is meant to be a moral ethic, then deep ecology fails. However if deep ecology is interpreted as an aesthetic movement, then it is both philosophically coherent and practically adequate.
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  9.  11
    The Very Idea of Justice in Pricing.Adrian Walsh & Tony Lynch - 2002 - Business and Professional Ethics Journal 21 (3):3-25.
  10. The Mandevillean Conceit and the Profit-Motive.Tony Lynch & Adrian Walsh - 2003 - Philosophy 78 (303):43-62.
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  11.  46
    A Common Humanity: Thinking About Love and Truth and Justice.Tony Lynch - 2001 - Australasian Journal of Philosophy 79 (4):572 – 574.
    Book Information A Common Humanity: Thinking about Love and Truth and Justice. A Common Humanity: Thinking about Love and Truth and Justice Raimond Gaita London Routledge 2000 xxxi, 293 Hardback £17.99 By Raimond Gaita. Routledge. London. Pp. xxxi, 293. Hardback:£17.99.
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  12.  12
    Secularism, Identity, and Enchantment, by Akeel Bilgrami: Cambridge, MA: Harvard University Press, 2014, Pp. Xiii + 397, £35.95. [REVIEW]Harout Akdedian & Tony Lynch - 2017 - Australasian Journal of Philosophy 95 (1):184-186.
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  13.  16
    Rationalism: A Critique of Pure Theory, by Brian Ellis: Melbourne: Australian Scholarly Publishing, 2017, Pp. Liii + 243, AU$44.Tony Lynch - 2019 - Australasian Journal of Philosophy 97 (1):208-208.
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  14.  10
    Shaftesbury's “SUBLIME and BEAUTIFUL” Naturalism.Tony Lynch & Stephen Norris - 2019 - Philosophical Investigations 42 (2):171-185.
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  15.  19
    Atheism and Morality, Guilt and Shame: Why the Moral Complacency of the New Atheism is a Mistake.Tony Lynch & Nishanathe Dahanayake - 2017 - Philosophical Investigations 40 (2):103-120.
    When it comes to morality, the New Atheists appear to think that their rejection of religion, except for the removal of fundamentalist distortions, changes nothing. We think that this is because they have not thought things through. Atheism might not be a threat to shame morality, but it is certainly a threat to guilt morality. Given that there are reasons to doubt the viability today of shame morality, we face a far greater problem if atheism triumphs than the New Atheists (...)
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  16.  6
    Back From Beyond.Tony Lynch & David Wells - 1998 - Environmental Values 7 (2):193 - 197.
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  17.  41
    What Plato Can Teach Us About Politics and Freedom.Tony Lynch - 2011 - Philosophy in the Contemporary World 18 (1):75-89.
    We have built our understanding of politics (the understanding that is today, letting us down) on a one-sided understanding of freedom as the ability or capacity to do as we wish, and have forgotten the role that self-discipline—self-control and self-mastery—have in ensuring real freedom. And we have done this at the same time as losing our capacity to think of polhics in terms of the virtues and vices of our ruling elites. To rectify these connected failures we need to look (...)
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  18.  6
    Rationalism: A Critique of Pure Theory, by Brian Ellis: Melbourne: Australian Scholarly Publishing, 2017, Pp. Liii + 243, AU$44. [REVIEW]Tony Lynch - 2019 - Australasian Journal of Philosophy 97 (1):208-208.
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  19. Raimond Gaita, A Common Humanity: Thinking About Love and Truth and Justice.Tony Lynch - 2001 - Australasian Journal of Philosophy 79 (4):572-573.
    Book Information A Common Humanity: Thinking about Love and Truth and Justice. A Common Humanity: Thinking about Love and Truth and Justice Raimond Gaita London Routledge 2000 xxxi, 293 Hardback £17.99 By Raimond Gaita. Routledge. London. Pp. xxxi, 293. Hardback:£17.99.
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  20.  36
    Temperance, Temptation, and Silence.Tony Lynch - 2001 - Philosophy 76 (2):251-269.
    Often a concern for truthfulness becomes the celebration of radical truthfulness, where this involves both the utter refusal of deception and that all moral and political beliefs be fit to survive publicity. An unfortunate consequence of this is that it has blinded us to a fair and accurate understanding of the nature and role of an important technique of virtue—temperance. Temperance implies a strategy of renunciation and withdrawal from the full content of our psychological lives. It involves us in pursuing (...)
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  21.  11
    Atheism and Morality, Guilt and Shame: Why the Moral Complacency of the New Atheism is a Mistake.Tony Lynch & Nishanathe Dahanayake - 2016 - Philosophical Investigations 39 (4).
    When it comes to morality, the New Atheists appear to think that their rejection of religion, except for the removal of fundamentalist distortions, changes nothing. We think that this is because they have not thought things through. Atheism might not be a threat to shame morality, but it is certainly a threat to guilt morality. Given that there are reasons to doubt the viability today of shame morality, we face a far greater problem if atheism triumphs than the New Atheists (...)
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  22.  8
    Guilt, Enculturation and Religion: Response to Cordner.Tony Lynch & Nishanathe Dahanayake - 2018 - Philosophical Investigations 41 (1):104-108.
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  23.  18
    Deliberating From One's Virtues.Tony Lynch - 2010 - Philosophy 85 (2):259-272.
    Bernard Williams says that 'the characteristic and basic expression of a moral disposition in deliberation is not a premise which refers to that disposition'. If this means that we can never properly self-ascribe virtues and deliberate from this, then Williams is wrong. To deny this possibility is to be committed to either of two positions, neither of which is all that attractive (and certainly not attractive to Williams). The first position demands that virtue cannot know itself; while the second rests (...)
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  24.  13
    Skepticism About Education.Tony Lynch - 1993 - Educational Theory 43 (4):391-409.
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  25.  13
    The Development of Price Formation Theory and Subjectivism About Ultimate Values.Adrian Walsh & Tony Lynch - 2003 - Journal of Applied Philosophy 20 (3):263–278.
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  26. The Liberal Case for - and Finally Against - the Practice of 'Outing'*'.Tony Lynch - 2000 - Australian Journal of Professional and Applied Ethics 2 (1).