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  1.  47
    Formalism of Kant’s A Priori Versus Scheler’s Material A Priori.Imtiaz Moosa - 1995 - International Studies in Philosophy 27 (2):33-47.
  2.  41
    Does the Failure of Utilitarianism Justify a Belief in Intrinsic Value?: Ross’ and Moore's Default Arguments.Imtiaz Moosa - 2002 - Philo 5 (2):123-142.
    Intrinsic goodness is a non-Ielational property, in that the worth of an intrinsically good thing does not consist in it standing in a beneficial relationship to anyone. Except for the non-relational intrinsic goodness, which if it exists must be acknowledged by all beings, the only relational good we humans can logically and plausibly deem good is the “human-related” good. Thus, only these two options exist: from our human viewpoint, either all good things are human-related goods, or some good things are (...)
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  3.  89
    Naturalistic Explanations of Apodictic Moral Claims: Brentano’s Ethical Intuitionism and Nietzsche’s Naturalism. [REVIEW]Imtiaz Moosa - 2007 - Ethical Theory and Moral Practice 10 (2):159 - 182.
    In this article (1) I extract from Brentano’s works (three) formal arguments against “genealogical explanations” of ethical claims. Such explanation can also be designated as “naturalism” (not his appellation); (2) I counter these arguments, by showing how genealogical explanations of even apodictic moral claims are logically possible (albeit only if certain unlikely, stringent conditions are met); (3) I show how Nietzsche’s ethics meets these stringent conditions, but evolutionary ethics does not. My more general thesis is that naturalism and intuitionism in (...)
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  4.  17
    Naturalistic Explanations of Apodictic Moral Claims: Brentano’s Ethical Intuitionism and Nietzsche’s Naturalism.Imtiaz Moosa - 2007 - Ethical Theory and Moral Practice 10 (2):159-182.
    In this article (1) I extract from Brentano’s works (three) formal arguments against “genealogical explanations” of ethical claims. Such explanation can also be designated as “naturalism” (not his appellation); (2) I counter these arguments, by showing how genealogical explanations of even apodictic moral claims are logically possible (albeit only if certain unlikely, stringent conditions are met); (3) I show how Nietzsche’s ethics meets these stringent conditions, but evolutionary ethics does not. My more general thesis is that naturalism and intuitionism in (...)
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  5.  17
    Building a Moral System.Imtiaz Moosa - 1990 - Idealistic Studies 20 (2):178-179.
    In this rather compact book, Ashmore comprehensively examines those elements that are needed to build a well defined ethical theory. Many and varied topics are considered, such as the issue concerning relativity and objectivity in ethics, the relation between morality and law or morality and religion, the distinction between facts and values and metaethical theories on the nature of moral judgments. But the basic focus of the book is to examine four major ethical theories: egoism, utilitarianism, deontological ethics of Kant, (...)
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  6.  18
    The Possibility of Transcendental Philosophy.Imtiaz Moosa - 1989 - Idealistic Studies 19 (2):179-180.
    Mohanty is deeply versed in Husserl. In fact, the primary focus of the book is Husserl’s phenomenology. It is a collection of fifteen essays, spanning fourteen years, which were either published in journals or presented at symposia and meetings. As the title indicates, these essays, as a whole, seek to define, elucidate, and defend “transcendental philosophy,” by which is meant basically nothing other than Husserl’s phenomenology.
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  7.  50
    A Critical Examination of Scheler's Justification of the Existence of Values.Imtiaz Moosa - 1991 - Journal of Value Inquiry 25 (1):23-41.
  8.  3
    Are Values Independent Entities? Scheler's Discussion of the Relation Between Values and Persons.Imtiaz Moosa - 1993 - Journal of the British Society for Phenomenology 24 (3):265-275.
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