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  1.  8
    A Case for Conservatism.John Kekes - 2018 - Cornell University Press.
    In his recent book Against Liberalism, philosopher John Kekes argued that liberalism as a political system is doomed to failure by its internal inconsistencies. In this companion volume, he makes a compelling case for conservatism as the best alternative. His is the first systematic description and defense of the basic assumptions underlying conservative thought. Conservatism, Kekes maintains, is concerned with the political arrangements that enable members of a society to live good lives. These political arrangements are based on skepticism about (...)
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  2.  4
    Moral Wisdom and Good Lives.John Kekes - 2018 - Cornell University Press.
    In this profound and yet accessible book, John Kekes discusses moral wisdom: a virtue essential to living a morally good and personally satisfying life. He advances a broad, nontechnical argument that considers the adversities inherent in the human condition and assists in the achievement of good lives. The possession of moral wisdom, Kekes asserts, is a matter of degree: more of it makes lives better, less makes them worse. Exactly what is moral wisdom, however, and how should it be sought? (...)
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  3.  40
    The Morality of Pluralism.John KEKES - 1993 - Princeton University Press.
    Controversies about abortion, the environment, pornography, AIDS, and similar issues naturally lead to the question of whether there are any values that can be ultimately justified, or whether values are simply conventional. John Kekes argues that the present moral and political uncertainties are due to a deep change in our society from a dogmatic to a pluralistic view of values. Dogmatism is committed to there being only one justifiable system of values. Pluralism recognizes many such systems, and yet it avoids (...)
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  4.  8
    Against Liberalism.John Kekes - 2018 - Cornell University Press.
    Liberalism is doomed to failure, John Kekes argues in this penetrating criticism of its basic assumptions. Liberals favor individual autonomy, a wide plurality of choices, and equal rights and resources, seeing them as essential for good lives. They oppose such evils as selfishness, intolerance, cruelty, and greed. Yet the more autonomy, equality, and pluralism there is, Kekes contends, the greater is the scope for evil. According to Kekes, liberalism is inconsistent because the conditions liberals regard as essential for good lives (...)
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  5. The Morality of Pluralism.John Kekes - 1996 - Princeton University Press.
    Controversies about abortion, the environment, pornography, AIDS, and similar issues naturally lead to the question of whether there are any values that can be ultimately justified, or whether values are simply conventional. John Kekes argues that the present moral and political uncertainties are due to a deep change in our society from a dogmatic to a pluralistic view of values. Dogmatism is committed to there being only one justifiable system of values. Pluralism recognizes many such systems, and yet it avoids (...)
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  6. Pluralism in Philosophy: Changing the Subject.John Kekes - 2018 - Cornell University Press.
    This original and ambitious book aims to change how we think about good lives. The perennial debates about good lives—the disagreements caused by conflicts between scientific, religious, moral, historical, aesthetic, and subjective modes of reflection—typically end in an impasse. This leaves the underlying problems of the meaning of life, the possibility of free action, the place of morality in good lives, the art of life, and human self-understanding as intractable as they have ever been. The way out of this impasse, (...)
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  7.  99
    The Roots of Evil.John Kekes - 2005 - Cornell University Press.
    Uses case studies of evil, the most serious of our moral Problems, to explain why people act with cruelty, greed, prejudice and fanatacism.
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  8. The Art of Life.John Kekes - 2018 - Cornell University Press.
    "That the art of life is creative, imaginative, and individual does not mean... that it cannot be taught and learned or that individuals cannot improve their mastery of it. Teaching it proceeds by way of exemplary lives, and learning it consists in coming to appreciate what makes some lives exemplary.... That imitation here is impossible does not mean one cannot learn from examples. The question is, How can that be done reasonably; how can decisions about how one should live escape (...)
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  9.  13
    Dialectics: A Controversy-Oriented Approach to the Theory of Knowledge.John Kekes - 1979 - Philosophy and Phenomenological Research 39 (4):603-604.
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  10. The Meaning of Life.John Kekes - 2000 - Midwest Studies in Philosophy 24 (1):17–34.
  11. `Ought Implies Can' and Two Kinds of Morality.John Kekes - 1984 - Philosophical Quarterly 34 (137):459-467.
    The principle, Ought implies can, Has two versions. The strong version expresses a necessary condition for the appropriateness of moral judgments; the weak version expresses a possible ground for excusing wrongdoing. The strong version is presupposed by choice-Morality, While the weak one is presupposed by character-Morality. It is argues that the strong version and choice-Morality are mistaken and that the weak version and character-Morality give a much more plausible account of our moral experience. The general conclusion is that choice is (...)
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  12.  18
    Facing Evil.John Kekes - 1993 - Princeton University Press.
    Arguing that the prevalence of evil presents a fundamental problem for our secular sensibility, John Kekes develops a conception of character-morality as a response.
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  13. On the Supposed Obligation to Relieve Famine.John Kekes - 2002 - Philosophy 77 (4):503-517.
    In an influential paper, Peter Singer claims that affluent people have a strong obligation to relieve famine. If they fail, they allow others to die, and makes them murderers. In responding to this outrageous claim, which has given uneasy conscience to many, I show that Singer is engaged in indefensible moralizing that substitutes bullying for reasoned argument and gives a bad name to morality.
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  14. Wisdom.John Kekes - 1983 - American Philosophical Quarterly 20 (3):277 - 286.
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  15.  66
    Shame and Moral Progress.John Kekes - 1988 - Midwest Studies in Philosophy 13 (1):282-296.
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  16.  99
    Blame Versus Forgiveness.John Kekes - 2009 - The Monist 92 (4):488-506.
  17. Happiness.John Kekes - 1982 - Mind 91 (363):358-376.
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  18.  95
    The Informed Will and the Meaning of Life.John Kekes - 1986 - Philosophy and Phenomenological Research 47 (1):75-90.
  19. Facing Evil.John Kekes - 1991 - Philosophy 66 (258):536-538.
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  20.  34
    The Enlargement of Life: Moral Imagination at Work.John Kekes - 2006 - Cornell University Press.
    Moral imagination, according to John Kekes, is indispensable to a fulfilling and responsible life.
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  21.  35
    Moral Tradition and Individuality.John KEKES - 1989 - Princeton University Press.
    This book is a nontechnical yet closely reasoned attempt to provide a contemporary answer to the age-old question of how to live well.
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  22. Facing Evil.John Kekes - 1992 - Ethics 102 (3):650-651.
     
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  23. The Morality of Pluralism.John KEKES - 1993 - Philosophy 69 (270):505-507.
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  24.  79
    Disgust and Moral Taboos.John Kekes - 1992 - Philosophy 67 (262):431 - 446.
    Disgust is not a pleasant subject. It is perhaps partly for this reason that it has not been much discussed in philosophical literature, or, indeed anywhere else. Disgust has considerable moral significance however, and appreciating its significance will illuminate the present state of our morality. One may be led to this view by reflecting on several recent works on pollution. The pollution in question, of course, is not of the air, soil, or water, but that of people who have violated (...)
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  25.  28
    Moral Imagination, Freedom, and the Humanities.John Kekes - 1991 - American Philosophical Quarterly 28 (2):101 - 111.
  26.  43
    The Examined Life.John KEKES - 1988 - Pennsylvania State University Press.
    A well-thought-out project, engaging, enlightening, and highly accessible for the audience it addresses.
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  27.  11
    Moral Wisdom and Good Lives.John Kekes - 1998 - Philosophical Quarterly 48 (190):103-105.
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  28. A Case for Conservatism.John Kekes - 2000 - Philosophical Quarterly 50 (199):275-277.
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  29.  70
    The Art of Life.John Kekes - 2002 - Cornell University Press.
    The art of life, according to John Kekes, consists in living a life of personal and moral excellence.
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  30.  35
    The Nature of Philosophy.John Kekes - 1980 - Rowman & Littlefield.
  31.  48
    Contancy and Purity.John Kekes - 1983 - Mind 92 (368):499-518.
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  32. Ought Implies Can' and Two Kinds of Morality.John Kekes - 1984 - Philosophical Quarterly 34 (37):460.
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  33. The nature of philosophy.John Kekes, Stephen David Ross & Ben-ami Scharfstein - 1980 - Revue Philosophique de la France Et de l'Etranger 172 (4):676-677.
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  34.  44
    Essentially Contested Concepts: A Reconsideration.John Kekes - 1977 - Philosophy and Rhetoric 10 (2):71 - 89.
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  35.  9
    Wisdom.John Kekes - 1993 - Thinking: The Journal of Philosophy for Children 11 (1):2-10.
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  36.  63
    Morality and Impartiality.John Kekes - 1981 - American Philosophical Quarterly 18 (4):295 - 303.
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  37.  74
    The Human Condition.John Kekes - 2010 - Oxford University Press.
    The Human Condition is a response to the growing disenchantment in the Western world with contemporary life. John Kekes provides rationally justified answers to questions about the meaning of life, the basis of morality, the contingencies of human lives, the prevalence of evil, the nature and extent of human responsibility, and the sources of values we prize. He offers a realistic view of the human condition that rejects both facile optimism and gloomy pessimism; acknowledges that we are vulnerable to contingencies (...)
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  38.  50
    Cruelty and Liberalism.John Kekes - 1996 - Ethics 106 (4):834-844.
  39. What Is Conservatism?John Kekes - 1997 - Philosophy 72 (281):351 - 374.
    The voice of conservatism is not much heard in contemporary political philosophy. There is no shortage of conservatives, but there is a shortage of systematic, articulate, and reasonable attempts to defend conservatism. The aim of this paper is to provide the outlines of such a defence. It is not possible, in a paper, to provide more than an outline. The argument proceeds by identifying several features of what is taken to be thestrongest version of conservatism. These features jointly define it (...)
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  40. The Nature of Philosophy.John Kekes - 1980 - Philosophy 56 (215):126-128.
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  41.  48
    The Enforcement of Morality.John Kekes - 2000 - American Philosophical Quarterly 37 (1):23 - 35.
  42. Moral Tradition and Individuality.John KEKES - 1989 - Philosophy 65 (252):234-236.
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  43.  34
    Moral Intuition.John Kekes - 1986 - American Philosophical Quarterly 23 (1):83 - 93.
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  44.  78
    The Reflexivity of Evil.John Kekes - 1998 - Social Philosophy and Policy 15 (1):216.
    The aim of this essay is to argue for the following claims: evil is prevalent; its prevalence is mainly the result of habitual and predictable patterns of action; these actions follow from the vices of their agents; in many cases, neither the evil actions nor the vices from which they follow are autonomous; it is nevertheless justified to hold the agents who perform these actions morally responsible for them; the widespread denial of this claim rests on the principle “ought implies (...)
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  45. Physicalism, the Identity Theory, and the Concept of Emergence.John Kekes - 1966 - Philosophy of Science 33 (December):360-75.
    I physicalism1 and the weak identity theory deny, while physicalism2 and the radical identity theory assert, that raw feels can be accomodated in a purely physicalistic framework. II A way of interpreting the claim of physicalism1 is that raw feels are emergents. III The doctrine of emergence asserts that: (i) there are different levels of existence, (ii) these levels of existence are distinguishable on the basis of the behaviour of entities of that level, and (iii) an adequate scientific explanation of (...)
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  46.  53
    Moral Sensitivity.John Kekes - 1984 - Philosophy 59 (227):3 - 19.
    Most contemporary philosophers accept Kant's view1 that the central question of morality is what ought I to do. This gives choice a pivotal role, for choice is what one faces when the question has to be answered. Since what is chosen is an action, this view of morality—I shall call it the current view —is action-orientated. And since actions are directed towards people, the current view stresses altruism and universalizability. Morality is thus supposed to be activist and social. It is (...)
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  47.  59
    Pluralism in Philosophy: Changing the Subject.John Kekes - 2000 - Cornell University Press.
    Introduction : At a turning point -- Everyday life -- Modes of reflection -- Philosophical problems -- The pluralistic approach -- The meaning of life -- The possibility of free action -- The place of morality in good lives -- The art of life -- The nature of human self-understanding --Conclusion : The human world.
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  48. Against Egalitarianism.John Kekes - 2006 - Royal Institute of Philosophy Supplement 58:137-156.
    It is possible that the fame of the Texas Rose Rustlers Society has not yet reached readers of these words. They may want to know then that its members prize roses that survive unattended in the wilds of Texas, having eluded the benevolent attention of gardeners. These unattended roses are not too distantly related to the ‘unofficial English rose’ that the poet says ‘Unkempt about those hedges blows’ in the proximity of The Old Vicarage at Grantchester. As all respectable societies, (...)
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  49.  41
    Doubts About Autonomy.John Kekes - 2011 - Philosophy 86 (3):333-351.
    Most of us are more or less dissatisfied with some aspect of our present self and want to change it to a better future self. This makes us divided beings. The beliefs, emotions, and motives of our present self prompt us to act in one way and our desired future and better self often prompts us to act in another way. This makes us ambivalent. One of the shibboleths of the present age is that the key to overcoming our ambivalence (...)
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  50.  31
    The Incompatibility of Liberalism and Pluralism.John Kekes - 1992 - American Philosophical Quarterly 29 (2):141 - 151.
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