A team of eminent contemporary philosophers present the first collective study of seminal British moral thinkers of the late 19th and early 20th centuries. Some, like Henry Sidgwick and G. E. Moore, are already recognized as leading philosophers of their day; others, like Hastings Rashdall and A.C. Ewing, are unjustly neglected.

Three things often recognized as central to morality are concern for others' welfare, respect for their self-expression, and cooperation in worthwhile collective activity. When philosophers have proposed theories of the substance of morality, they have typically looked to one of these three sources to provide a single, fundamental principle of morality - or they have tried to formulate a master-principle for morality that combines these three ideas in some way. In Concern, Respect, and Cooperation, Garrett Cullity urges us to think of them instead as three independently important foundations of morality. The overall aim is to illuminate the structure of morality by showing how its complex content is generated from a relatively simple set of underlying elements - with the complexity resulting from the various ways in which one part of morality can derive from another, and the various ways in which they can interact. Plural-foundation moral theories are sometimes criticized for having nothing helpful to say about cases in which their fundamental norms conflict. Responding to this, Cullity concludes with three detailed applications of his theory: to the questions surrounding paternalism, the use of others as means, and our moral responsibilities as consumers.

Covering moral intuition, self-evidence, non-inferentiality, moral emotion and seeming states, Hossein Dabbagh defends the epistemology of moral intuitionism. His line of analysis resists the empirical challenges derived from empirical moral psychology and reveals the seeming-based account of moral intuitionism as the most tenable one. The Moral Epistemology of Intuitionism combines epistemological intuitionism with work in neuroethics to develop an account of the role that moral intuition and emotion play in moral judgment. The book culminates in a convincing argument about the value of understanding moral intuitionism in terms of intellectual seeming and perceptual experience.

Ethical Theory in Global Perspective provides an easy-to-teach introduction to ethical theory from a uniquely global perspective. In addition to key Western ethical theories—such as virtue ethics, consequentialism, various deontological theories, and care ethics—moral theories from a range of East Asian, South Asian, and African philosophical traditions and schools are also discussed, including Akan philosophy, Confucianism, Daoism, Buddhism, and both orthodox and heterodox schools of classical Indian philosophy. In short, this book is a key resource for educators who want to diversify their ethical theory curricula but are not sure how, as well as those currently teaching comparative ethics looking for a single textbook that covers a range of philosophical traditions in a clear, approachable way.

Thomas Hurka presents the first full historical study of an important strand in the development of modern moral philosophy. His subject is a series of British ethical theorists from the late nineteenth century to the mid-twentieth century, who shared key assumptions that made them a unified and distinctive school. The best-known of them are Henry Sidgwick, G. E. Moore, and W. D. Ross; others include Hastings Rashdall, H. A. Prichard, C. D. Broad, and A. C. Ewing. They disagreed on some important topics, especially in normative ethics. Thus some were consequentialists and others deontologists: Sidgwick thought only pleasure is good while others emphasized perfectionist goods such as knowledge, aesthetic appreciation, and virtue. But all were non-naturalists and intuitionists in metaethics, holding that moral judgements can be objectively true, have a distinctive subject-matter, and are known by direct insight. They also had similar views about how ethical theory should proceed and what are relevant arguments in it; their disagreements therefore took place on common ground. Hurka recovers the history of this under-appreciated group by showing what its members thought, how they influenced each other, and how their ideas changed through time. He also identifies the shared assumptions that made their school unified and distinctive, and assesses their contributions critically, both when they debated each other and when they agreed. One of his themes is that that their general approach to ethics was more fruitful philosophically than many better-known ones of both earlier and later times.

W.D. Ross (1877-1971) was the most important opponent of utilitarianism and consequentialism in British moral philosophy between 1861 and 1939. In Rossian Ethics, David Phillips offers the first monograph devoted exclusively to Ross's seminal contribution to moral philosophy. The book has two connected aims. The first is to interpret and evaluate Ross's moral theory, focusing on its three key elements: his introduction of the concept of prima facie duty, his limited pluralism about the right, and his limited pluralism about the good. The metaethical and epistemological framework within which Ross develops his moral theory is the subject of the fifth and final chapter of the book. The second aim is to articulate a distinctive view intermediate between consequentialism and absolutist deontology, which Phillips calls "classical deontology." According to classical deontology the most fundamental normative principles are principles of prima facie duty, principles which specify general kinds of reasons. Consequentialists are right to think that reasons always derive from goods; ideal utilitarians are right, contra hedonistic utilitarians, to think that there are a small number of distinct kinds of intrinsic goods. But consequentialists are wrong to think that all reasons have the same weight for all agents. Instead there are a small number of distinct kinds of agent-relative intensifiers: features that increase the importance of certain goods for certain agents. Phillips claims that classical deontology combines the best elements of the moral theories of Ross and of Sidgwick, ultimately arguing that Ross is best interpreted as a classical deontologist.

'The Oxford Handbook of Reasons and Normativity' contains 44 commissioned chapters on a wide range of topics, and will appeal to readers with an interest in ethics or epistemology. A diverse selection of substantive positions are defended by leading proponents of the views in question, and provide broad coverage of the study of reasons and normativity across multiple philosophical subfields. In addition to focusing on reasons as part of the study of ethics and as part of the study of epistemology (as well as focusing on reasons as part of the study of the philosophy of language and as part of the study of the philosophy of mind), the Handbook covers recent developments concerning the nature of normativity in general. A number of the contributions to the Handbook explicitly address such "metanormative" issues, bridging subfields as they do so. --

The Oxford Handbook of Reasons and Normativity maps a central terrain of philosophy, and provides an authoritative guide to it. Few concepts have received as much attention in recent philosophy as the concept of a reason to do or believe something. And one of the most contested ideas in philosophy is normativity, the 'ought' in claims that we ought to do or believe something. This is the first volume to provide broad coverage of the study of reasons and normativity across multiple philosophical subfields. In addition to focusing on reasons in ethics, epistemology, and the philosophy of mind, action, and language, the Handbook explores philosophical work on the nature of normativity in general. Topics covered include: the unity of normativity; the fundamentality of reasons; attempts to explain reasons in other terms; the relation of motivational reasons to normative reasons; the internalist constraint; the logic and language of reasons and 'ought'; connections between reasons, intentions, choices, and actions; connections between reasons, reasoning, and rationality; connections between reasons, knowledge, understanding and evidence; reasons encountered in perception and testimony; moral principles, prudence and reasons; agent-relative reasons; epistemic challenges to our access to reasons; normativity in relation to meaning, concepts, and intentionality; instrumental reasons; pragmatic reasons for belief; aesthetic reasons; and reasons for emotions.

During the course of the twentieth century, analytic philosophy developed into the dominant philosophical tradition in the English-speaking world. In the last two decades, it has become increasingly influential in the rest of the world, from continental Europe to Latin America and Asia. At the same time there has been deepening interest in the origins and history of analytic philosophy, as analytic philosophers examine the foundations of their tradition and question many of the assumptions of their predecessors. This has led to greater historical self-consciousness among analytic philosophers and more scholarly work on the historical contexts in which analytic philosophy developed. This historical turn in analytic philosophy has been gathering pace since the 1990s, and the present volume is the most comprehensive collection of essays to date on the history of analytic philosophy. It contains state-of-the-art contributions from many of the leading scholars in the field, all of the contributions specially commissioned. The introductory essays discuss the nature and historiography of analytic philosophy, accompanied by a detailed chronology and bibliography. Part One elucidates the origins of analytic philosophy, with special emphasis on the work of Frege, Russell, Moore, and Wittgenstein. Part Two explains the development of analytic philosophy, from Oxford realism and logical positivism to the most recent work in analytic philosophy, and includes essays on ethics, aesthetics, and political philosophy as well as on the areas usually seen as central to analytic philosophy, such as philosophy of language and mind. Part Three explores certain key themes in the history of analytic philosophy.

What is morality? In Practical Expressivism, Neil Sinclair argues that morality is a purely natural interpersonal co-ordination device, whereby human beings express their attitudes in order to influence the attitudes and actions of others. The ultimate goal of these expressions is to find acceptable ways of living together. This 'expressivist' model for understanding morality faces well-known challenges concerning 'saving the appearances' of morality, because morality presents itself to us as a practice of objective discovery, not pure expression. This book demonstrates how a properly developed expressivist view can overcome this objection, by showing that even if moral practice is fundamentally expressive, it can still come to possess those features that make it appear objective (features such as talk and thought of moral disagreement, truth and belief, and the applicability of logical notions to moral sentences). The key to this development is to emphasise the unique and intricate practical role that morality plays in our lives. Practical expressivism is also practical in the further sense that it provides repeatable patterns that expressivists can deploy in coming to understand the apparently objective features of morality.