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  1.  52
    Maximality, Duplication, and Intrinsic Value.Sean Drysdale Walsh - 2011 - Ratio 24 (3):311-325.
    In this paper, I develop an argument for the thesis that ‘maximality is extrinsic’, on which a whole physical object is not a whole of its kind in virtue of its intrinsic properties. Theodore Sider has a number of arguments that depend on his own simple argument that maximality is extrinsic. However, Peter van Inwagen has an argument in defence of his Duplication Principle that, I will argue, can be extended to show that Sider's simple argument fails. However, van Inwagen's (...)
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  2. Modal Mereology and Modal Supervenience.Sean Drysdale Walsh - 2012 - Philosophical Studies 159 (1):1-20.
    David Lewis insists that restrictivist composition must be motivated by and occur due to some intuitive desiderata for a relation R among parts that compose wholes, and insists that a restrictivist’s relation R must be vague. Peter van Inwagen agrees. In this paper, I argue that restrictivists need not use such examples of relation R as a criterion for composition, and any restrictivist should reject a number of related mereological theses. This paper critiques Lewis and van Inwagen (and others) on (...)
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  3.  52
    Kant’s Theory of Right as Aristotelian Phronesis.Sean Drysdale Walsh - 2012 - International Philosophical Quarterly 52 (2):227-246.
    Many philosophers believe that a moral theory, given all the relevant facts, should be able to determine what is morally right and wrong. It is commonly argued that Aristotle’s ethical theory suffers from a fatal flaw: it places responsibility for determining right and wrong with the virtuous agent who has phronesis rather than with the theory itself. It is also commonly argued that Immanuel Kant’s ethical theory does provide a concept of right that is capable of determining right and wrong (...)
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  4.  45
    Contemplation and the Moral Life in Confucius and Aristotle.Sean Drysdale Walsh - 2015 - Dao: A Journal of Comparative Philosophy 14 (1):13-31.
    Aristotle’s best human life is attained through theoretical contemplation, and Confucius’ is attained through practical cultivation of the social self. However, I argue that in the best human life for both Confucius and Aristotle, a form of theoretical contemplation must occur and can only occur with an ethical commitment to community life. Confucius, like Aristotle, sees that the best contemplation comes after later-life, greater-learning and is central to ethical and community life. Aristotle, like Confucius, sees the best contemplation as presupposing (...)
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