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R. M. Hare [170]William Hare [57]Peter H. Hare [56]Caspar Hare [34]
John E. Hare [24]John Hare [20]Richard Mervyn Hare [19]Richard Hare [12]

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  1.  85
    (1 other version)The Language of Morals.Richard Mervyn Hare - 1952 - Oxford, England: Oxford University Press.
    Hare has written a clear, brief, and readable introduction to ethics which looks at all the fundamental problems of the subject.
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  2. Freedom and reason.Richard Mervyn Hare - 1963 - Oxford,: Clarendon Press.
    Part I Describing and Prescribing He to whom thou was sent for ease, being by name Legality, is the son of the Bond-woman . . . how canst thou expect by ...
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  3. Moral thinking: its levels, method, and point.R. M. Hare (ed.) - 1981 - Oxford: Oxford University Press.
    In this work, the author has fashioned out of the logical and linguistic theses of his earlier books a full-scale but readily intelligible account of moral argument.
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  4. Take the sugar.Caspar Hare - 2010 - Analysis 70 (2):237-247.
    (No abstract is available for this citation).
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  5. (2 other versions)Moral Thinking. Its Levels, Method and Point.R. M. Hare - 1983 - Zeitschrift für Philosophische Forschung 37 (4):643-646.
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  6.  4
    Prescriptive Language.R. M. Hare - 1952 - In Richard Mervyn Hare (ed.), The Language of Morals. Oxford, England: Oxford University Press.
    Following an introductory classification of prescriptive language that emphasizes the parallel between imperatives and moral language, this chapter distinguishes between the indicative and imperative moods of language. It then dismisses various attempts to account for imperatives, particularly their reduction to indicatives as well as expressivist theories like Ayer's and Stevenson's.
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  7. Voices from Another World: Must We Respect the Interests of People Who Do Not, and Will Never, Exist?Caspar Hare - 2007 - Ethics 117 (3):498-523.
    This is about the rights and wrongs of bringing people into existence. In a nutshell: sometimes what matters is not what would have happened to you, but what would have happened to the person who would have been in your position, even if that person never actually exists.
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  8. Sorting Out Ethics.R. M. Hare - 1997 - Oxford, GB: Clarendon Press.
    This book is divided into three parts: in Part I, R. M. Hare offers a justification for the use of philosophy of language in the treatment of moral questions, together with an overview of his moral philosophy of ‘universal prescriptivism’. The second part, and the core of the book, consists of five chapters originally presented as a lecture series under the title ‘A Taxonomy of Ethical Theories’. Hare identifies descriptivism and non‐descriptivism as the two main positions in modern moral philosophy. (...)
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  9. Meaning and speech acts.R. M. Hare - 1970 - Philosophical Review 79 (1):3-24.
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  10.  86
    (1 other version)On Myself, and Other, Less Important, Subjects.Caspar Hare - 2003 - Dissertation, Princeton University
    In this dissertation I spell out, and make a case for, egocentric presentism, a view about what it is for a thing to be me. I argue that there are benefits associated with adopting this view. ;The chief benefit comes in the sphere of ethics. Many of us, when we think about what to do, feel a particular kind of ambivalence. On the one hand we are moved by an impartial concern for the greater good. We feel the force of (...)
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  11. Self‐Reinforcing and Self‐Frustrating Decisions.Caspar Hare & Brian Hedden - 2015 - Noûs 50 (3):604-628.
  12.  69
    The Limits of Kindness.Caspar John Hare - 2013 - Oxford: Oxford University Press.
    Caspar Hare presents a bold and original approach to questions of what we ought to do, and why we ought to do it. He breaks with tradition to argue that we can tackle difficult problems in normative ethics by starting with a principle that is humble and uncontroversial. Being moral involves wanting particular other people to be better off.
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  13. Should We Wish Well to All?Caspar Hare - 2016 - Philosophical Review 125 (4):451-472.
    Some moral theories tell you, in some situations in which you are interacting with a group of people, to avoid acting in the way that is expectedly best for everybody. This essay argues that such theories are mistaken. Go ahead and do what is expectedly best for everybody. The argument is based on the thought that when interacting with an individual it is fine for you to act in the expected interests of the individual and that many interactions with individuals (...)
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  14. Abortion and the golden rule.R. M. Hare - 1975 - Philosophy and Public Affairs 4 (3):201-222.
  15. Why Aren’t I Part of a Whale?David Builes & Caspar Hare - 2023 - Analysis 83 (2):227-234.
    We start by presenting three different views that jointly imply that every person has many conscious beings in their immediate vicinity, and that the number greatly varies from person to person. We then present and assess an argument to the conclusion that how confident someone should be in these views should sensitively depend on how massive they happen to be. According to the argument, sometimes irreducibly de se observations can be powerful evidence for or against believing in metaphysical theories.
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  16. The moral gap: Kantian ethics, human limits, and God's assistance.John E. Hare - 1996 - New York: Oxford University Press.
    Is morality too difficult for human beings? Kant said that it was, except with God's assistance. Contemporary moral philosophers have usually discussed the question without reference to Christian doctrine, and have either diminished the moral demand, exaggerated human moral capacity, or tried to find a substitute in nature for God's assistance. This book looks at these philosophers--from Kant and Kierkegaard to Swinburne, Russell, and R.M. Hare--and the alternative in Christianity.
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  17. Obligation and Regret When There is No Fact of the Matter About What Would Have Happened if You Had not Done What You Did.Caspar Hare - 2011 - Noûs 45 (1):190 - 206.
    It is natural to distinguish between objective and subjective senses of.
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  18.  34
    Time – The Emotional Asymmetry.Caspar Hare - 2013 - In Adrian Bardon & Heather Dyke (eds.), A Companion to the Philosophy of Time. Malden, MA: Wiley-Blackwell. pp. 507–520.
    In this chapter on time‐the emotional asymmetry, the author addresses two questions concerning future‐bias. The first is with respect to the sorts of things are people future‐biased. Do people want all things that they regard as bad to be in the past, or just some of them? Second, are people justified in being future‐biased? The second question has received a good deal of attention from philosophers. The author aims to survey different answers to the question, and to give a sense (...)
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  19. Self-Bias, Time-Bias, and the Metaphysics of Self and Time.Caspar Hare - 2007 - Journal of Philosophy 104 (7):350-373.
    This is about the metaphysics of the self and ethical egoism. It can serve as a preview for my manuscript-in-progress below.
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  20. The Moral Gap: Kantian Ethics, Human Limits, and God’s Assistance.Linda Zagzebski & John E. Hare - 1999 - Philosophical Review 108 (2):291.
    The title of Hare’s book refers to the gap between the demand that morality places on us and our natural capacity to live by it. Such a gap is paradoxical if we accept the “‘ought’ implies ‘can”’ principle. The solution, Hare argues, is that the gap is filled by the Christian God. So we ought to be moral and can do so—with divine assistance. Hare’s statement and defense of the existence of the gap combines a rigorously Kantian notion of the (...)
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  21. (1 other version)Could Kant Have been A Utilitarian?Richard Hare - 1993 - Utilitas 5 (1):1-16.
    … the supreme end, the happiness of all mankind (Kr VA851/NKS 665).The law concerning punishment is a Categorical Imperative; and woe to him who rummages around in the winding paths of a theory of happiness, looking for some advantage to be gained by releasing the criminal from punishment or by reducing the amount of it (Rl.A196/B226, 6:331; Ladd, 100).
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  22.  8
    In Defence of Open-mindedness.William Hare - 1985 - Kingston, [Ont.] : McGill-Queen's University Press.
  23. Supervenience.R. M. Hare - 1984 - Aristotelian Society Supplementary Volume 58 (1):1-16.
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  24.  10
    Utilitarianism.R. M. Hare - 1963 - In Richard Mervyn Hare (ed.), Freedom and reason. Oxford,: Clarendon Press.
    Through consideration of another practical case, this chapter opens the way to a generalization of the method of argument outlined previously. Multilateral cases raise the question of how the interests of all parties can be resolved into a determinate moral conclusion, which brings the discussion to a standpoint that has affinities with classical utilitarianism. Like the principle of universalizability, the form of the utilitarian principle espoused is purely logical. In both cases, the moral substance comes from fleshing out the parties’ (...)
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  25. What is wrong with slavery.R. M. Hare - 1979 - Philosophy and Public Affairs 8 (2):103-121.
    This article discusses the definition of slavery as a status in society and a relation to an owner. an imaginary case in which utilitarian arguments could justify slavery. this case, just because it is highly unlikely to occur in the actual world, does not provide an argument against utilitarianism. if it did occur, slavery would be justified in this case, but that is no reason for abandoning our intuitive principle condemning slavery. the adoption of this principle has in the actual (...)
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  26.  47
    Chimpanzees deceive a human competitor by hiding.Brian Hare, Josep Call & Michael Tomasello - 2006 - Cognition 101 (3):495-514.
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  27. Essays on bioethics.Richard Mervyn Hare - 1993 - New York: Oxford University Press.
  28. Rawls' Theory of Justice--IA Theory of Justice.R. M. Hare - 1973 - Philosophical Quarterly 23 (91):144.
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  29. Essays in Ethical Theory.Richard Mervyn Hare - 1989 - New York: Clarendon Press.
    In this volume, R. M. Hare has collected a number of essays which fill in the theoretical background of his thought and which together give an overall picture of his views on a variety of questions. Each essay is self-contained, and topics covered include the objectivity and rationality of moral thinking, the issue between the ethical realists and their opponents, the place in our moral thought of appeals to common convictions, and how to tell whether a feature of a situation (...)
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  30.  60
    Activating event knowledge.Mary Hare, Michael Jones, Caroline Thomson, Sarah Kelly & Ken McRae - 2009 - Cognition 111 (2):151-167.
  31. Theology and falsification: the University discussion.Antony Flew, R. M. Hare & Basil Mitchell - 1964 - In New essays in philosophical theology. New York,: Macmillan.
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  32. A puzzle about other-directed time-bias.Caspar Hare - 2008 - Australasian Journal of Philosophy 86 (2):269 – 277.
    Should we be time-biased on behalf of other people? 'Sometimes yes, sometimes no'—it is tempting to answer. But this is not right. On pain of irrationality, we cannot be too selective about when we are time-biased on behalf of other people.
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  33. Some alleged differences between imperatives and indicatives.R. M. Hare - 1967 - Mind 76 (303):309-326.
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  34.  75
    Practical inferences.Richard Mervyn Hare - 1971 - Berkeley,: University of California Press.
    I Imperative Sentences It has often been taken for granted by logicians that there is a class of sentences which is the proper subject-matter of logic, ...
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  35. Obligations to Merely Statistical People.Caspar Hare - 2012 - Journal of Philosophy 109 (5-6):378-390.
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  36. Imperative sentences.R. M. Hare - 1949 - Mind 58 (229):21-39.
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  37.  26
    God's Command.John E. Hare - 2015 - Oxford: Oxford University Press.
    This work is an exploration of divine command theory, which is the theory that what makes something morally obligatory is that God commands it.
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  38.  38
    Learning and morphological change.Mary Hare & Jeffrey L. Elman - 1995 - Cognition 56 (1):61-98.
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  39.  61
    Psychopathy: Assessment and forensic implications.Robert D. Hare & Craig S. Neumann - 2010 - In Luca Malatesti & John McMillan (eds.), Responsibility and psychopathy. Oxford University Press. pp. 93--123.
  40.  97
    Philosophical discoveries.R. M. Hare - 1960 - Mind 69 (274):145-162.
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  41. Engineering Human Cooperation.Terence C. Burnham & Brian Hare - 2007 - Human Nature 18 (2):88-108.
    In a laboratory experiment, we use a public goods game to examine the hypothesis that human subjects use an involuntary eye-detector mechanism for evaluating the level of privacy. Half of our subjects are “watched” by images of a robot presented on their computer screen. The robot—named Kismet and invented at MIT—is constructed from objects that are obviously not human with the exception of its eyes. In our experiment, Kismet produces a significant difference in behavior that is not consistent with existing (...)
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  42.  44
    Hare and critics: essays on moral thinking.Douglas Seanor, N. Fotion & Richard Mervyn Hare (eds.) - 1988 - New York: Oxford University Press.
    This collection of thirteen original essays by such well-known philosophers as Thomas Nagel, Peter Singer, J.O. Urmson, David A.J. Richards, James Griffin, R.B. Brandt, John C. Harsanyi, T.M. Scanlon, and others discusses the philosophy of R.M. Hare put forth in his book Moral Thinking, including his thoughts on universalizability, moral psychology, and the role of common-sense moral principles. In addition, Professor Hare responds to his critics with an essay and a detailed, point-by-point criticism.
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  43. Realism About Tense and Perspective.Caspar Hare - 2010 - Philosophy Compass 5 (9):760-769.
    On one view of time past, present and future things exist, but their being past, present or future does not consist in their standing in before‐ and after‐relations to other things. So, for example, the event of the signing of the Magna Carta is past, and its being so does not consist in, or reduce to, its coming before the events of 2010.In this paper I discuss arguments for and against this view and view in its near vicinity, perspectival realism. (...)
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  44. Practical Inferences.R. M. Hare - 1972 - Philosophy 48 (186):395-399.
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  45. Health.R. M. Hare - 1986 - Journal of Medical Ethics 12 (4):174-181.
    Many practical issues in medical ethics depend on an understanding of the concept of health. The main question is whether it is a purely descriptive or a partly evaluative or normative concept. After posing some puzzles about the concept, the views of C Boorse, who thinks it is descriptive, are discussed and difficulties are found for them. An evaluative treatment is then suggested, and used to shed light on some problems about mental illness and to compare and contrast it with (...)
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  46.  94
    Essays on Religion and Education.Richard Mervyn Hare - 1992 - Clarendon Press.
    R. M. Hare, one of the most widely discussed of today's moral philosophers, here presents his most important essays on religion and education, in which he brings together the theoretical and the practical. The main themes of the book are the relations between religion and morality and the question how children can be educated to think for themselves, freely but rationally, about moral questions.
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  47. 'Why I am Only a Demi-Vegetarian'.Richard Hare - 1999 - Essays on Bioethics.
     
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  48. XIII.—Universalisability.R. M. Hare - 1955 - Proceedings of the Aristotelian Society 55 (1):295-312.
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  49. Geach: Good and Evil.R. M. Hare - 1956 - Analysis 17 (5):103 - 111.
  50. Is It Good to Be Open-Minded?William Hare - 2003 - International Journal of Applied Philosophy 17 (1):73-87.
    Although open-mindedness is still widely regarded as an intellectual virtue and an aim of education, it is also commonly held that this attitude carries with it certain implications that ultimately threaten serious inquiry. In particular, open-mindedness is often thought (i) to encourage credulity, (ii) to discourage the formation of definite views, and (iii) to detract from the tenacious pursuit of an idea. These confusions turn up in the work of reputable philosophers and it is important to address them if cynicism (...)
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