Results for 'John Hacker-Wright'

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  1.  16
    John HackerWright, Philippa Foot's Moral Thought . Ix + 174, Price £19.99 Pb. [REVIEW]Bernadette Tobin - 2015 - Philosophical Investigations 38 (1-2):159-162.
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  2. What is Natural About Foot's Ethical Naturalism?John Hacker-Wright - 2009 - Ratio 22 (3):308-321.
    Philippa Foot's Natural Goodness is in the midst of a cool reception. It appears that this is due to the fact that Foot's naturalism draws on a picture of the biological world at odds with the view embraced by most scientists and philosophers. Foot's readers commonly assume that the account of the biological world that she must want to adhere to, and that she nevertheless mistakenly departs from, is the account offered by contemporary neo-Darwinian biological sciences. But as is evident (...)
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  3. Skill, Practical Wisdom, and Ethical Naturalism.John Hacker-Wright - 2015 - Ethical Theory and Moral Practice 18 (5):983-993.
    IntroductionRecent work in virtue theory has breathed new life into the analogy between virtue and skill.See, for example, Annas ; Bloomfield ; Stichter ; Swartwood . There is good reason to think that this analogy is worth pursuing since it may help us understand the distinctive nexus of reasoning, knowledge, and practical ability that is found in virtue by pointing to a similar nexus found outside moral contexts in skill. In some ways, there is more than an analogy between skill (...)
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  4. Virtue Ethics Without Right Action: Anscombe, Foot, and Contemporary Virtue Ethics.John Hacker-Wright - 2010 - Journal of Value Inquiry 44 (2):209-224.
  5. Ethical Naturalism and the Constitution of Agency.John Hacker-Wright - 2012 - Journal of Value Inquiry 46 (1):13-23.
  6.  52
    Human Nature, Virtue, and Rationality.John Hacker-Wright - 2013 - In Julia Peters (ed.), Aristotelian Ethics in Contemporary Perspective. Routledge. pp. 83.
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  7. Human Nature, Personhood, and Ethical Naturalism.John Hacker-Wright - 2009 - Philosophy 84 (3):413-427.
    John McDowell has argued that for human needs to matter in practical deliberation, we must have already acquired the full range of character traits that are imparted by an ethical upbringing. Since our upbringings can diverge considerably, his argument makes trouble for any Aristotelian ethical naturalism that wants to support a single set of moral virtues. I argue here that there is a story to be told about the normal course of human life according to which it is no (...)
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  8.  25
    Virtues as Perfections of Human Powers: On the Metaphysics of Goodness in Aristotelian Naturalism.John Hacker-Wright - 2020 - Royal Institute of Philosophy Supplement 87:127-149.
    The central idea of Philippa Foot’s Natural Goodness is that moral judgments belong to the same logical kind of judgments as those that attribute natural goodness and defect to plants and animals. But moral judgments focus on a subset of human powers that play a special role in our lives as rational animals, namely, reason, will, and desire. These powers play a central role in properly human actions: those actions in which we go for something that we see and understand (...)
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  9. Moral Status in Virtue Ethics.John Hacker-Wright - 2007 - Philosophy 82 (3):449-473.
    My contention is that virtue ethics offers an important critique of traditional philosophical conceptions of moral status as well as an alternative view of important moral issues held to depend on moral status. I argue that the scope of entities that deserve consideration depends on our conception of the demands of virtues like justice; which entities deserve consideration emerges from a moral view of a world shaped by that conception. The deepest disputes about moral status depend on conflicting conceptions of (...)
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  10.  13
    Passions, Virtue, and Rational Life.John Hacker-Wright - 2020 - Philosophy and Social Criticism 46 (2):131-140.
    Neo-Aristotelian ethical naturalists argue that moral norms are natural norms that apply to human beings. A central issue for neo-Aristotelians is to determine what belongs to the good human life; the question is complicated, since we take up a diversity of different lives, many of which seem good, and it seems unclear what the human species-characteristic life really is. The Aristotelian tradition gives some guidance on this question, however, because it describes us as rational animals with intellectual and appetitive powers; (...)
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  11.  1
    Philippa Foot on Goodness and Virtue.John Hacker-Wright (ed.) - 2018 - Springer Verlag.
    This volume focuses on controversial issues that stem from Philippa Foot's later writings on natural goodness which are at the center of contemporary discussions of virtue ethics. The chapters address questions about how Foot relates judgments of moral goodness to human nature, how Foot understands happiness, and addresses objections to her framework from the perspective of empirical biology. The volume will be of value to any student or scholar with an interest in virtue ethics and analytic moral philosophy.
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  12. Teichmann, Roger. Nature, Reason, and the Good Life: Ethics for Human Beings. Oxford: Oxford University Press, 2011. Pp. 224. $65.00. [REVIEW]John Hacker-Wright - 2012 - Ethics 122 (3):637-641.
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  13.  10
    Introduction to Special Forum on “Politics and Virtue”.John Hacker-Wright - 2021 - Journal of Value Inquiry 55 (3):397-398.
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  14.  1
    Philippa Foot's Metaethics.John Hacker-Wright - 2021 - Cambridge University Press.
    This Element presents an interpretation and defence of Philippa Foot's ethical naturalism. It begins with the often neglected grammatical method that Foot derives from an interpretation of Ludwig Wittgenstein's later philosophy. This method shapes her approach to understanding goodness as well as the role that she attributes to human nature in ethical judgment. Moral virtues understood as perfections of human powers are central to Foot's account of ethical judgment. The thrust of the interpretation offered here is that Foot's metaethics takes (...)
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  15. Blasphemy And Virtue Ethics.John Hacker-Wright - 2008 - Florida Philosophical Review 8 (1):41-50.
    In this paper I argue for a secular conception of blasphemy as a grave moral wrong. I argue for this conception on the basis of a neo-Aristotelian conception of virtue ethics. Specifically, I argue that there is a virtue of intellectual fidelity to matters of great importance: morally permissible ends. In order to structure our lives around such ends, which is essential to living a characteristic human life, we must consistently bear in mind what we know to be true about (...)
     
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  16.  19
    Normativity Judith Jarvis Thomson Chicago: Open Court Press, 2008, Ix + 271 Pp., $39.93. [REVIEW]John Hacker-Wright - 2011 - Dialogue 50 (1):220-222.
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  17.  2
    Introduction: From Natural Goodness to Morality.John Hacker-Wright - 2018 - In Micah Lott (ed.), Philippa Foot on Goodness and Virtue. Palgrave-Macmillan. pp. 1-23.
    This introductory chapter will frame the volume by discussing Foot’s work on goodness in terms of her approach to morality. It is often assumed that Foot’s approach to morality is that of a virtue ethicist in the contemporary sense of this view. Yet Foot distances herself from such approaches. Morality, for Foot, is closely associated with a system of moral norms adopted by a society. These codes do not follow straightforwardly from reflection on the virtues. There are norms for the (...)
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  18.  9
    No Title Available: Dialogue.John Hacker-Wright - 2011 - Dialogue 50 (1):220-222.
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  19.  32
    Mind, Method and Morality: Essays in Honour of Anthony Kenny.John Cottingham & Peter Hacker (eds.) - 2010 - Oxford University Press.
    16 philosophers offer specially written essays on the themes of mind, method and morality in the work of Aristotle, Aquinas, Descartes, and Wittgenstein.
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  20. Mind, Method, and Morality: Essays in Honour of Anthony Kenny.John Cottingham & Peter Hacker (eds.) - 2010 - Oxford University Press UK.
    Sir Anthony Kenny is one of the most distinguished and prolific philosophers of our time. In the wide range and historical breadth of his interests, he has influenced many parts of the philosophical landscape, especially in the philosophy of mind and the theory of human action and responsibility. In contrast to many of his contemporaries, who have played down philosophy's debt to its past, Kenny's work has always been rooted in the great tradition of Western philosophical inquiry. Mind, Method and (...)
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  21.  4
    Mechanisms and Molecules in Motor Neuron Specification and Axon Pathfinding.John Jacob, Adam Hacker & Sarah Guthrie - 2001 - Bioessays 23 (7):582-595.
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  22.  29
    John P. Wright, "The Sceptical Realism of David Hume". [REVIEW]James King - 1986 - Journal of the History of Philosophy 24 (2):275.
  23.  17
    John P. Wright, Hume’s Treatise of Human Nature: An Introduction.Tamás Demeter - 2010 - Philosophy in Review 30 (6):464-466.
  24.  82
    Neo-Aristotelian Naturalism and the Indeterminacy Objection.Scott Woodcock - 2015 - International Journal of Philosophical Studies 23 (1):20-41.
    Philippa Foot’s virtue ethics remains an intriguing but divisive position in normative ethics. For some, the promise of grounding human virtue in natural facts is a useful method of establishing normative content. For others, the natural facts on which the virtues are established appear naively uninformed when it comes to the empirical details of our species. In response to this criticism, a new cohort of neo-Aristotelians like John Hacker-Wright attempt to defend Foot by reminding critics that the (...)
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  25.  42
    Ethical Naturalism and the Justification of Claims About Human Form.Jessy Jordan - 2016 - Dialogue: Canadian Philosophical Review 55 (3):467-492.
    Recent defenders of Philippa Foot, such as Michael Thompson and John Hacker-Wright, have argued that it is a mistake to think that Ft aims to justify a substantive conception of human soundness and defect. instead, she relies on the acceptance of certain groundless moral norms to underwrite her views about what is characteristically human. I maintain that this is a weakness and that the Footian-style proponent of natural normativity needs to provide a story about how we might (...)
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  26. Is the Neo-Aristotelian Concept of Organism Presupposed in Biology?Parisa Moosavi - 2020 - In Martin Hähnel (ed.), Aristotelian Naturalism: A Research Companion. Springer.
    According to neo-Aristotelian ethical naturalism, moral goodness is an instance of natural goodness, a kind of normativity supposedly already present in nature in the biological realm of non-human living things. Proponents of this view appeal to Michael Thompson’s conception of a life-form--the form of a living organism--to give an account of natural goodness. However, although neo-Aristotelians call themselves naturalists, they hardly ever consult the science of biology to defend their commitments regarding biological organisms. This has led many critics to argue (...)
     
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  27.  6
    Geographies of the Mind: Essays in Historical Geosophy in Honor of John Kirtland Wright. David Lowenthal, Martyn J. Bowden.John Leighly - 1977 - Isis 68 (2):309-310.
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  28. MA Stewart and John P. Wright (Eds), Hume and Hume's Connexions.J. Somerville - 1998 - British Journal for the History of Philosophy 6 (1):140-142.
  29.  26
    Review of John P. Wright, Hume's a Treatise of Human Nature, an Introduction[REVIEW]William Edward Morris - 2010 - Notre Dame Philosophical Reviews 2010 (10).
  30.  10
    Teleological Explanations.Teleology.John V. Canfield, Larry Wright & Andrew Woodfield - 1978 - Philosophical Review 87 (2):284.
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  31. Have Neo-Aristotelians Abandoned Naturalism? On the Distinctively Human Form of Practical Reason.Jessy Jordan - 2020 - Journal of Value Inquiry 54 (2):183-201.
  32. The Folk on Knowing How.John Bengson, Marc A. Moffett & Jennifer C. Wright - 2009 - Philosophical Studies 142 (3):387–401.
    It has been claimed that the attempt to analyze know-how in terms of propositional knowledge over-intellectualizes the mind. Exploiting the methods of so-called “experimental philosophy”, we show that the charge of over-intellectualization is baseless. Contra neo-Ryleans, who analyze know-how in terms of ability, the concrete-case judgments of ordinary folk are most consistent with the view that there exists a set of correct necessary and sufficient conditions for know-how that does not invoke ability, but rather a certain sort of propositional knowledge. (...)
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  33. Neuroscience and Philosophy: Brain, Mind, and Language.Maxwell Bennett, Daniel Dennett, Peter Hacker, John Searle & Daniel N. Robinson - 2007 - Columbia University Press.
    In _Neuroscience and Philosophy_ three prominent philosophers and a leading neuroscientist clash over the conceptual presuppositions of cognitive neuroscience. The book begins with an excerpt from Maxwell Bennett and Peter Hacker's _Philosophical Foundations of Neuroscience_, which questions the conceptual commitments of cognitive neuroscientists. Their position is then criticized by Daniel Dennett and John Searle, two philosophers who have written extensively on the subject, and Bennett and Hacker in turn respond. Their impassioned debate encompasses a wide range of (...)
     
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  34. Hume, Reid and Innate Ideas: A Response to John P. Wright.Roger D. Gallie - 1989 - Methodology and Science 22:218-229..
  35.  33
    "The Christian Intellectual," Ed. Samuel Hazo, Preface by Bishop John J. Wright.Maurice R. Holloway - 1965 - Modern Schoolman 42 (3):324-325.
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  36.  7
    National Patriotism in Papal Teaching by John J. Wright.Anscar Parsons - 1943 - Franciscan Studies 3 (3):322-324.
  37.  8
    The Geographical Lore of the Time of the Crusades by John Kirtland Wright[REVIEW]George Sarton - 1925 - Isis 7:495-498.
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  38. Legislature by Lot.John Gastil & Erik Olin Wright (eds.) - 2019
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  39.  75
    Eberhard Herrmann. Scientific Theory and Religious Belief: An Essay on the Rationality of Views of Life. Pp. 128. Dfl. 69.90.Peter Van Inwagen. God, Knowledge and Mystery: Essays in Philosophical Theology, Pp. 284. Morton Klass. Ordered Universes: Approaches to the Anthropology of Religion. Pp. Xiv + 177. £37.00 Hb, £11.50 Pb.Ian S. Markham. Plurality and Christian Ethics. Pp. Xiv + 225. £32.50.M. A. Stewart & John P. Wright, Ed. Hume and Hume's Connexions. Pp. Xvi + 266. £39.50. [REVIEW]Brian R. Clack, C. B. & H. P. - 1996 - Religious Studies 32 (2):293.
  40.  7
    John Locke, an Essay Concerning Human Understanding in Focus.Gary Fuller, Robert Stecker & John P. Wright (eds.) - 2000 - Routledge.
    John Locke's Essay Concerning Human Understanding is among the most important books in philosophy ever written. It is a difficult work dealing with many themes, including the origin of ideas; the extent and limits of human knowledge; the philosophy of perception; and religion and morality. This volume focuses on the last two topics and provides a clear and insightful survey of these overlooked aspects of Locke's best-known work. Four eminent Locke scholars present authoritative discussions of Locke's view on the (...)
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  41.  18
    "National Patriotism in Papal Teaching," by John J. Wright[REVIEW]Herbert Ellsworth Cory - 1943 - Modern Schoolman 20 (3):184-185.
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  42.  2
    Atlas of the Historical Geography of the United States. Charles O. Paullin, John K. Wright.Louis C. Karpinski - 1934 - Isis 22 (1):305-308.
  43. Reality, Representation, and Projection.John Haldane & Crispin Wright (eds.) - 1993 - Oxford, England: Oxford University Press.
    This book is an important collection of new essays on various topics relating to realism and its rivals in metaphysics, logic, metaethics, and epistemology. The contributors include some of the leading authors in these fields and in several cases their essays constitute definitive statements of their views. In some cases authors write in response to the essays of other contributors, in other cases they proceed independently. Although not primarily historical this collection includes discussions of philosophers from the middle ages to (...)
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  44.  10
    John Brough: Collected Papers.Edwin Gerow, Minoru Hara, J. C. Wright & John Brough - 1998 - Journal of the American Oriental Society 118 (1):152.
  45. Folk Moral Relativism.Hagop Sarkissian, John Park, David Tien, Jennifer Cole Wright & Joshua Knobe - 2011 - Mind and Language 26 (4):482-505.
    It has often been suggested that people's ordinary understanding of morality involves a belief in objective moral truths and a rejection of moral relativism. The results of six studies call this claim into question. Participants did offer apparently objectivist moral intuitions when considering individuals from their own culture, but they offered increasingly relativist intuitions considering individuals from increasingly different cultures or ways of life. The authors hypothesize that people do not have a fixed commitment to moral objectivism but instead tend (...)
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  46. John William Yolton.James Buickerood & John Wright - 2006 - Locke Studies 6:23-30.
     
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  47.  8
    John Locke.John P. Wright & Kathleen M. Squadrito - 1982 - Philosophical Review 91 (2):278.
  48. Neuroscience and Philosophy: Brain.Maxwell Bennett, Daniel Dennett, Peter Hacker & John Searle - forthcoming - Mind, and Language. Columbia University Press, New York.
  49.  19
    John William Yolton, 1921-2005.James G. Buickerood & John P. Wright - 2006 - Proceedings and Addresses of the American Philosophical Association 79 (5):139 - 142.
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  50. Reality, representation and projection.John Haldane & Crispin Wright - 1996 - Revue Philosophique de la France Et de l'Etranger 186 (1):173-174.
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