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  1.  27
    Rejecting Beliefs, or Rejecting Believers? On the Importance and Exclusion of Women in Philosophy.Geoffrey S. Holtzman - 2016 - Hypatia 31 (2):293-312.
    Why has gender equality progressed so much more slowly in philosophy than in other academic disciplines? Here, I address both factual and theoretical matters relating to the causes, effects, and potential redress of the lack of women in philosophy. First, I debunk extant claims that women are more likely than men to disagree with their philosophy professors and male peers; that women are more sensitive to disagreements in the philosophy classroom than men are; and that the gender imbalance in philosophy (...)
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  2.  37
    Famine, Affluence and Intuitions: Evolutionary Debunking Proves Too Much.Geoffrey S. Holtzman - 2018 - Disputatio 10 (48):57-70.
    Moral theorists like Singer and Greene argue that we should discount intuitions about ‘up-close-and-personal’ moral dilemmas because they are more likely than intuitions about ‘impersonal’ dilemmas to be artifacts of evolution. But by that reasoning, it seems we should ignore the evolved, ‘up-close-and-personal’ intuition to save a drowning child in light of the too-new-to-be-evolved, ‘impersonal’ intuition that we need not donate to international famine relief. This conclusion seems mistaken and horrifying, yet it cannot be the case both that ‘up-close-and-personal’ intuitions (...)
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  3.  20
    Normative Moral Neuroscience: The Third Tradition of Neuroethics.Geoffrey S. Holtzman - 2018 - Journal of the American Philosophical Association 4 (3):411-431.
    Neuroethics is typically conceived of as consisting of two traditions: the ethics of neuroscience and the neuroscience of moral judgment. However, recent work has sought to draw philosophical and ethical implications from the neuroscience of moral judgment. Such work, which concernsnormative moral neuroscience, is sufficiently distinct and complex to deserve recognition as a third tradition of neuroethics. Recognizing it as such can reduce confusion among researchers, eliminating conflations among both critics and proponents of NMN.This article identifies and unpacks some of (...)
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  4.  6
    The Racial Data Gap: Lack of Racial Data as a Barrier to Overcoming Structural Racism.Elaine O. Nsoesie, Neda A. Khoshkhoo & Geoffrey S. Holtzman - 2022 - American Journal of Bioethics 22 (3):39-42.
    The Black Lives Matter movement marks a critical moment in the ebb and flow of racial progress. But as Camisha Russell points out, this moment might not last long. Prior high-water marks in...
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  5.  15
    Neuromoral Diversity: Individual, Gender, and Cultural Differences in the Ethical Brain.Geoffrey S. Holtzman - 2017 - Frontiers in Human Neuroscience 11.
  6. Does Neuroscience Have Normative Implications?Geoffrey S. Holtzman & Elisabeth Hildt (eds.) - 2020 - Springer.
    This book brings together a number of essays that are optimistic about the ways certain neuroscientific insights might advance philosophical ethics, and other essays that are more circumspect about the relevance of neuroscience to philosophical ethics. As a whole, the essays form a self-reflective body of work that simultaneously seeks to derive normative ethical implications from neuroscience, and to question whether and how that may be possible at all. In doing so, the collection brings together psychology, neuroscience, philosophy of mind, (...)
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  7.  9
    Adjudicating Adjudication and the Problem of Epistemic Caution.Geoffrey S. Holtzman - 2016 - American Journal of Bioethics Neuroscience 7 (3):179-184.
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  8.  7
    Morality for Humans: Ethical Understanding From the Perspective of Cognitive Science. [REVIEW]Geoffrey S. Holtzman - 2016 - Review of Metaphysics 69 (4):819-821.
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