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Paul Bloomfield [55]P. Bloomfield [6]Peter S. Bloomfield [1]Paul Howard Siegel Bloomfield [1]
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Paul Bloomfield
University of Connecticut
  1.  78
    Moral Reality.Paul Bloomfield - 2001 - Oxford University Press.
    We typically assume that the standard for what is beautiful lies in the eye of the beholder. Yet this is not the case when we consider morality; what we deem morally good is not usually a matter of opinion. Such thoughts push us toward being realists about moral properties, but a cogent theory of moral realism has long been an elusive philosophical goal. Paul Bloomfield here offers a rigorous defense of moral realism, developing an ontology for morality that models the (...)
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  2.  23
    The Virtues of Happiness: A Theory of the Good Life.Paul Bloomfield - 2014 - Oup Usa.
    Undeniably, life is unfair. So, why play fairly in an unfair world? The answer comes from combining the ancient Greek conception of happiness with a modern conception of self-respect. The book is about why it is bad to be bad and good to be good, and what happens in between.
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  3. Tracking Eudaimonia.Paul Bloomfield - 2018 - Philosophy, Theory, and Practice in Biology 10 (2).
    A basic challenge to naturalistic moral realism is that, even if moral properties existed, there would be no way to naturalistically represent or track them. Here, the basic structure for a tracking account of moral epistemology is given in empirically respectable terms, based on a eudaimonist conception of morality. The goal is to show how this form of moral realism can be seen as consistent with the details of evolutionary biology as well as being amenable to the most current understanding (...)
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  4.  44
    The Character of the Hypocrite.Paul Bloomfield - 2018 - Journal of Philosophical Research 43:69-82.
    A distinction is made between acting hypocritically and the character trait of being a hypocrite. The former is understood as resulting from the employment of a double standard in order to obtain a wrongful advantage, while a particular problem with the latter is that hypocrites do not give trustworthy testimony.
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  5. Virtue Epistemology and the Epistemology of Virtue.Paul Bloomfield - 2000 - Philosophy and Phenomenological Research 60 (1):23-43.
    The ancient Greeks almost universally accepted the thesis that virtues are skills. Skills have an underlying intellectual structure , and having a particular skill entails understanding the relevant logos. possessing a general ability to diagnose and solve problems . as well as having appropriate experience. Two implications of accepting this thesis for moral epistemology and epistemology in general are considered. Thinking of virtues as skills yields a viable virtue epistemology in which moral knowledge is a species of a general kind (...)
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  6. Morality and Self-Interest.Paul Bloomfield (ed.) - 2007 - Oxford University Press.
    The volume will act as a useful collection of scholarship by top figures, and as a resource and course book on an important topic.
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  7.  85
    Justice as a Self‐Regarding Virtue.Paul Bloomfield - 2011 - Philosophy and Phenomenological Research 82 (1):46-64.
  8. Morality is Necessary for Happiness.Paul Bloomfield - 2017 - Philosophical Studies 174 (10):2613-2628.
    An argument for the eponymous conclusion is given through a series of hypothetical syllogisms, the most basic of which is as follows: morality is necessary for self-respect; self-respect is necessary for happiness; therefore, morality is necessary for happiness. Some of the most obvious objections are entertained and rejected.
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  9.  16
    Virtue Epistemology and the Epistemology of Virtue.Paul Bloomfield - 2000 - Philosophical and Phenomenological Research 60 (1):23-43.
    The ancient Greeks almost universally accepted the thesis that virtues are skills. Skills have an underlying intellectual structure, and having a particular skill entails understanding the relevant logos, possessing a general ability to diagnose and solve problems, as well as having appropriate experience. Two implications of accepting this thesis for moral epistemology and epistemology in general are considered. Thinking of virtues as skills yields a viable virtue epistemology in which moral knowledge is a species of a general kind of knowledge (...)
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  10.  42
    Naturalistic Moral Realism and Evolutionary Biology.Paul Bloomfield - 2022 - Philosophies 7 (2):2.
    Perhaps the most familiar understanding of “naturalism” derives from Quine, understanding it as a continuity of empirical theories of the world as described through the scientific method. So, it might be surprising that one of the most important naturalistic moral realists, Philippa Foot, rejects standard evolutionary biology in her justly lauded _Natural Goodness_. One of her main reasons for this is the true claim that humans can flourish without reproducing, which she claims cannot be squared with evolutionary theory and biology (...)
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  11.  25
    Archimedeanism and Why Metaethics Matters.Paul Bloomfield - 2009 - Oxford Studies in Metaethics 4:283-302.
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  12.  47
    Epistemic Temperance.Paul Bloomfield - 2019 - American Philosophical Quarterly 56 (2):109-124.
    The idea of epistemic temperance is introduced and explicated through a discussion of Plato's understanding of it. A variety of psychological and epistemic phenomena are presented which arise due to epistemic intemperance, or the inappropriate influence of conations on cognition. Two cases familiar to philosophers, self-deception and racial prejudice, are discussed as the result of epistemic intemperance though they are not typically seen as having a common cause. Finally, epistemic temperance is distinguished from epistemic justice, as these have been conflated.
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  13. Communicating Public Health During COVID-19, Implications for Vaccine Rollout.Annemarie Naylor, Maeve Walsh, Josefine Magnusson & Peter S. Bloomfield - 2021 - Big Data and Society 8 (1).
    A large body of information and opinion related to COVID-19 is being shared via social media platforms. Recent reports have raised concerns about the reliability and verifiability of said information being disseminated and the way systems, processes and design of the platforms facilitates such spread. This, alongside other areas of concern, has resulted in several social media platforms taking steps towards tackling the spread of mis- and dis-information. Here we discuss approaches to online public health messaging from a range of (...)
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  14. Is There Moral High Ground?Paul Bloomfield - 2003 - Southern Journal of Philosophy 41 (4):511-526.
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  15. Error Theory and the Concept of Morality.Paul Bloomfield - 2013 - Metaphilosophy 44 (4):451-469.
    Error theories about morality often take as their starting point the supposed queerness of morality, and those resisting these arguments often try to argue by analogy that morality is no more queer than other unproblematic subject matters. Here, error theory (as exemplified primarily by the work of Richard Joyce) is resisted first by arguing that it assumes a common, modern, and peculiarly social conception of morality. Then error theorists point out that the social nature of morality requires one to act (...)
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  16. Let’s Be Realistic About Serious Metaphysics.Paul Bloomfield - 2005 - Synthese 144 (1):69-90.
  17.  60
    Virtues Are Excellences.Paul Bloomfield - 2022 - Ratio 35 (1):49-60.
    Ratio, Volume 35, Issue 1, Page 49-60, March 2022.
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  18.  2
    Some Intellectual Aspects of the Moral Virtues.Paul Bloomfield - 2014 - In Mark Timmons (ed.), Oxford Studies in Normative Ethics, vol. 3. Oxford, UK: pp. 287-313.
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  19. Eudaimonia and Pratical Rationality.Paul Bloomfield - 2012 - Oxford Studies in Ancient Philosophy:265-286.
  20.  24
    Moral Realism And Program Explanation: A Very Short Symposium 2: Reply To Miller.Paul Bloomfield - 2009 - Australasian Journal of Philosophy 87 (2):343-344.
    Miller's reply to Nelson misses the point because it does not attend to the difference between identifying the truth conditions for a proposition and explaining why those conditions are the ones in which the proposition is true.
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  21. Two Dogmas of Metaethics.P. Bloomfield - 2007 - Philosophical Studies 132 (3):439-466.
    The two dogmas at issue are the Humean dogma that “‘is’ statements do not imply ‘ought’ statements” and the Kantian dogma that “‘ought’ statements imply ‘can’” statements. The extant literature concludes these logically contradict each other. On the contrary, it is argued here that while there is no derivable formal contradiction, the juxtaposition of the dogmas manifests a philosophical disagreement over how to understand the logic of prescriptions. This disagreement bears on how to understand current metaethical debate between realists and (...)
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  22.  35
    The Normative Web. [REVIEW]Paul Bloomfield - 2010 - Social Theory and Practice 36 (1):157-164.
  23.  8
    Beyond the Basics of Emotions.Paul Bloomfield - 2021 - Journal of Philosophy of Emotion 3 (1):24-30.
    While emotions can play positive, contributory roles in our cognition and our lives, they frequently have the opposite effect. Michael Brady’s otherwise excellent introduction to the topic of emotion is unbalanced because he does not attend to harms emotions cause. The basic problem is that emotions have a normative aspect: they can be justified or unjustified and Brady does not attend to this. An example of this is Brady’s discussion of curiosity as the emotional motivation for knowledge. More importantly, while (...)
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  24. Opening Questions, Following Rules.Paul Bloomfield - 2006 - In Terry Horgan & Mark Timmons (eds.), Metaethics After Moore. Oxford University Press. pp. 169.
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  25.  72
    Dennett's Misremenberings.Paul Bloomfield - 1998 - Philosophia 26 (1-2):207-218.
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  26.  75
    Moral Point of View.Paul Bloomfield - 2013 - In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell.
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  27.  81
    The Harm of Immorality.Paul Bloomfield - 2008 - Ratio 21 (3):241-259.
    A central problem in moral theory is how it is to be defended against those who think that there is no harm in being immoral, and that immorality can be in one's self-interest, assuming the perpetrator is not caught and punished. The argument presented here defends the idea that being immoral prevents one from having self-respect. If it makes sense to think that one cannot be happy without self-respect, then the conclusion follows that one cannot be both immoral and happy. (...)
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  28.  52
    Malthus.P. Bloomfield - 1966 - The Eugenics Review 58 (4):193.
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  29.  56
    Havelock Ellis.Paul Bloomfield - 1959 - The Eugenics Review 51 (3):145.
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  30.  74
    On Human Rights * by James Griffin. [REVIEW]P. Bloomfield & B. J. Strawser - 2011 - Analysis 71 (1):195-197.
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  31.  64
    The Moral Skeptic, by Anita M. Superson. [REVIEW]P. Bloomfield - 2011 - Mind 120 (479):914-917.
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  32.  31
    Review: The Evolution of Morality. [REVIEW]Paul Bloomfield - 2007 - Mind 116 (461):176-180.
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  33.  19
    Knowing What To Do: Imagination, Virtue, and Platonism in Ethics, by Timothy Chappell: Oxford: Oxford University Press, 2014, Pp. Ix + 339, £45. [REVIEW]Paul Bloomfield - 2015 - Australasian Journal of Philosophy 93 (3):607-610.
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  34. Galton's Hereditary Genius Reprint of the Second Edition.Paul Bloomfield - 1951 - Eugenics Review 42 (4):211-212.
     
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  35. The Many and the Few or, Culture and Destiny.Paul Bloomfield - 1942 - Routledge.
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  36.  32
    Comments: Partially Re-Humanized Ethics.Paul Bloomfield - 2003 - Southern Journal of Philosophy 41 (Supplement):184-189.
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  37.  33
    Good to Be Bad?Paul Bloomfield - 2015 - Think 14 (40):51-55.
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  38.  28
    Why It's Bad to Be Bad.Paul Bloomfield - 2007 - In Morality and Self-Interest. Oxford University Press.
    The question “Why is it bad to be bad?” might seem either tautologous or poorly formed. It may seem like a tautology because it seems logical to think that badness is necessarily bad and so it must, of course, follow that it is bad to be bad. It might seem to be malformed because it may seem like anyone who asks the question, “Why is it bad to be bad?” must fail to understand the meaning of the words they are (...)
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  39.  43
    Review: David Wong: Natural Moralities. [REVIEW]P. Bloomfield - 2009 - Mind 118 (469):225-230.
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  40.  40
    Prescriptions Are Assertions: An Essay on Moral Syntax.Paul Bloomfield - 1998 - American Philosophical Quarterly 35 (1):1 - 20.
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  41.  25
    The Life of John Maynard Keynes.Paul Bloomfield - 1951 - The Eugenics Review 43 (2):100.
  42.  15
    Well-Being: Happiness in a Worthwhile Life. [REVIEW]Paul Bloomfield - 2016 - Review of Metaphysics 69 (3):613-614.
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  43.  31
    The Reflective Life: Living Wisely With Our Limits, by Valerie Tiberius.P. Bloomfield - 2010 - Mind 119 (473):258-262.
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  44.  18
    Daniel C. Russell, Happiness for Humans. [REVIEW]Paul Bloomfield - 2014 - Social Theory and Practice 40 (2):345-352.
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  45.  18
    Captain Barclay.Paul Bloomfield - 1962 - The Eugenics Review 54 (1):25.
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  46.  27
    Partially Re-Humanized Ethics: Comments on Butchvarov.Paul Bloomfield - 2003 - Southern Journal of Philosophy 41 (S1):184-189.
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  47.  25
    Commonsense Darwinism. [REVIEW]Paul Bloomfield - 2011 - Review of Metaphysics 64 (4):868-871.
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  48.  17
    Paths to Peace: A Study of War, its Causes and Prevention.Paul Bloomfield - 1958 - The Eugenics Review 49 (4):208.
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  49.  16
    Free Time: A Challenge to Later Maturity.Paul Bloomfield - 1959 - The Eugenics Review 51 (2):106.
  50.  15
    A Note on Malthus.Paul Bloomfield - 1961 - The Eugenics Review 53 (2):87.
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