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  1. Invitation to Autoepistemology.Lloyd Humberstone - 2002 - Theoria 68 (1):13-51.
    The phrase ‘autoepistemic logic’ was introduced in Moore [1985] to refer to a study inspired in large part by criticisms in Stalnaker [1980] of a particular nonmonotonic logic proposed by McDermott and Doyle.1 Very informative discussions for those who have not encountered this area are provided by Moore [1988] and the wide-ranging survey article Konolige [1994], and the scant remarks in the present introductory section do not pretend to serve in place of those treatments as summaries of the field. A (...)
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  • Moore's Accounts of 'Right'.Tom Regan - 1972 - Dialogue 11 (1):48-58.
    Moore often is credited with implying the view that the meaning of evaluative or normative concepts is distinct from the criteria invoked to justify evaluative or normative judgments. A second view, to the effect that definitions cannot be evaluative or moral assertions, is attributed to him less frequently. In this paper, I shall argue that, while these views seem to be implied by much of what Moore says in Principia Ethica, Moore was not himself uniformly successful in observing their prohibitions. (...)
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  • Meta‐ethics and the problem of creeping minimalism.James Dreier - 2004 - Philosophical Perspectives 18 (1):23–44.
    This is a paper about the problem of realism in meta-ethics (and, I hope, also in other areas, but that hope is so far pretty speculative). But it is not about the problem of whether realism is true. It is about the problem of what realism is. More specifically, it is about the question of what divides meta-ethical realists from irrealists. I start with a potted history of the Good Old Days.
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  • The Rise and Fall of the Cambridge School of Analysis:ケンブリッジ分析学派の興亡.Masashi Kasaki - 2018 - Kagaku Tetsugaku 51 (2):3-27.
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  • Intelligibility and Free Choice.Bernard Wand - 1962 - Dialogue 1 (3):239-258.
    Whether or not men have free choice is a question which arises within two distinct moral contexts. At issue in the one is their ability to decide among genuine alternatives; in the other their ability to do what they think they ought to do although their desire to perform their duty is weaker than their desire to do otherwise. The former has to do with moral decision; (he latter with moral effort. Although the two are distinct they are not unrelated. (...)
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  • Principia Then and Now.Robert Shaver - 2003 - Utilitas 15 (3):261.
    Moore is taken to have followed Sidgwick in his arguments against naturalism and in his consequentialism. I argue that there are differences on both issues. Sidgwick's arguments against naturalism do not rely on a controversial view of analysis, and one of his arguments for consequentialism gives him greater resources against critics of consequentialism such as T. M. Scanlon.
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  • Once More about Moore’s Paradox in Epistemic Logic and Belief Change Theory.Marek Lechniak - 2018 - Roczniki Filozoficzne 66 (3):77-99.
    In this article, it was first presented Moore’s paradox per se and after the author focused on the logical perspective — at first he analyzed these considerations in the field of so-called standard epistemic logic and after on the formal theory of belief change.
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  • Moore's Appeal to Common Sense.Alan R. White - 1958 - Philosophy 33 (126):221 - 239.
    I believe that Moore's appeal to common sense has been misunder-stood both by his defenders and his critics. Besides the mistakes of the latter, there is one enormous howler which, in my opinion, the former have committed. This is to confuse or coalesce two quite distinct appeals which he made, namely the appeal to common sense and the appeal to ordinary language.
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  • The Consistency of Ethical Egoism.Henry Jack - 1969 - Dialogue 8 (3):475-480.
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