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  1. On Experimental Philosophy, Morality and Meaning.Hektor K. T. Yan - 2016 - Philosophy 91 (2):233-254.
    The emerging field known as experimental philosophy has expanded into moral philosophy: by presenting experimental subjects with vignettes describing scenarios with moral implications, data about people's moral intuitions are gathered and analyzed. This paper examines the adequacy of applying the common methodology of experimental philosophy to the study of moral thought. By employing Raimond Gaita's notion of moral seriousness and his distinction between form and content, it argues that the kind of empirical research on moral intuitions conducted by experimental philosophers (...)
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  • Anachronism in Recent Moral Philosophy.Daniel Whistler - 2017 - Philosophy and Rhetoric 50 (3):247-271.
    In this article, I examine a distinctive position in moral philosophy that, following Bernard Williams, I label “postanalytic”. In one of his final essays, “What Might Philosophy Become?”, Williams sets out a program for extending moral philosophy beyond its traditional “limits” in a way that will transform it into an embodied, historical, and political form of reflective practice.1 This programmatic intent has been shared by a number of moral philosophers since, some of whom are expressly influenced by Williams’s late work. (...)
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  • Is There a Duty to Read the News?Amy Berg - 2022 - Journal of Moral Philosophy 20 (3-4):243-267.
    It seems as though we have a duty to read the news – that we’re doing something wrong when we refuse to pay attention to what’s going on in the world. But why? I argue that some plausible justifications for a duty to read the news fail to fully explain this duty: it cannot be justified only by reference to its consequences, or as a duty of democratic citizenship, or as a self-regarding duty. It can, however, be justified on the (...)
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  • What Knowers Know Well: Women, Work, and the Academy.Alison Wylie - 2011 - In Heidi E. Grasswick (ed.), Feminist Epistemology and Philosophy of Science. pp. 157-179.
    Research on the status and experience of women in academia in the last 30 years has challenged conventional explanations of persistent gender inequality, bringing into sharp focus the cumulative impact of small scale, often unintentional differences in recognition and response: the patterns of 'post-civil rights era' dis­crimination made famous by the 1999 report on the status of women in the MIT School of Science. I argue that feminist standpoint theory is a useful resource for understanding how this sea change in (...)
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  • Personal Identity and Ethics.David Shoemaker - 2008 - Stanford Encyclopedia of Philosophy.
    What justifies our holding a person morally responsible for some past action? Why am I justified in having a special prudential concern for some future persons and not others? Why do many of us think that maximizing the good within a single life is perfectly acceptable, but maximizing the good across lives is wrong? In these and other normative questions, it looks like any answer we come up with will have to make an essential reference to personal identity. So, for (...)
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  • Idealist Origins: 1920s and Before.Martin Davies & Stein Helgeby - 2014 - In Graham Oppy & Nick Trakakis (eds.), History of Philosophy in Australia and New Zealand. Dordrecht, Netherlands: Springer. pp. 15-54.
    This paper explores early Australasian philosophy in some detail. Two approaches have dominated Western philosophy in Australia: idealism and materialism. Idealism was prevalent between the 1880s and the 1930s, but dissipated thereafter. Idealism in Australia often reflected Kantian themes, but it also reflected the revival of interest in Hegel through the work of ‘absolute idealists’ such as T. H. Green, F. H. Bradley, and Henry Jones. A number of the early New Zealand philosophers were also educated in the idealist tradition (...)
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  • ACKNOWLEDGING OTHERS.Talbot Brewer - 2021 - Journal of Ethical Reflections 1 (4):91-119.
    It is widely affirmed that human beings have irreplaceable valuable, and that we owe it to them to treat them accordingly. Many theorists have been drawn to Kantianism because they think that it alone can capture this intuition. One aim of this paper is to show that this is a mistake, and that Kantianism cannot provide an independent rational vindication, nor even a fully illuminating articulation, of irreplaceability. A further aim is to outline a broadly Aristotelian view that provides a (...)
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