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Published: 26 July 2024

Last updated: 27 July 2024

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1

Sadjadi, Bakhtiar, and Peyman Amanolahi Baharvand. "The Significance of Love and Selflessness in Iris Murdoch’s Moral Philosophy." Khazar Journal of Humanities and Social Sciences 22, no. 2 (July 2019): 83–92. http://dx.doi.org/10.5782/2223-2621.2019.22.2.83.

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As a distinguished philosopher and novelist in the second half of the twentieth century, Iris Murdoch addressed the significance of ethics in her framework of thought. Murdoch’s moral philosophy was widely acknowledged as a challenge to the prevailing ethical traditions which, she asserted, had failed to present an accurate picture of morality. As a philosopher and literary figure, Murdoch maintained that not only moral philosophy but also literature should depict perceptible pictures of man’s morality. The purpose of this paper is to closely explore Murdoch’s perspective towards the weight of love in moral philosophy. Since she was concerned with ethical issues and man’s confrontation with ethical questions in a world in which religious values and beliefs had been shattered, Murdoch deployed literature to convey the concepts she advocated in her moral philosophy. She contended that literature was capable of sustaining and improving man’s morality. Murdoch was a prolific novelist and playwright authoring 26 novels and 6 plays in which she developed and reflected her philosophical arguments through the portrayal of her intended ethical behavior. This tendency is mostly highlighted in The Flight from the Enchanter (1956), and The Severed Head (1961) in which Murdoch resorts to Plato’s theory of Forms and his idea of the Good to combat the conventional moral philosophy of the twentieth century. Based on the findings of this article, Murdoch intends to depict the significance of freedom and love as the prerequisites of morality in any philosophical system.

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2

Umachandran, Mathura. "‘THE AFTERMATH EXPERIENCED BEFORE’: AESCHYLEAN UNTIMELINESS AND IRIS MURDOCH'S DEFENCE OF ART." Ramus 48, no. 2 (December 2019): 223–47. http://dx.doi.org/10.1017/rmu.2019.18.

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This year marks the centenary of the birth of Iris Murdoch (1919–99). She has been celebrated as one of Britain's most important postwar writers with twenty-six prose fiction novels to her name. Murdoch was also an ancient philosopher who was primarily interested in issues of moral philosophy. Pinning down her place in the Anglo-American analytic tradition of philosophy, however, is not a straightforward task. On the one hand she cut a conventional figure, holding a tutorial fellowship at St Anne's College, Oxford, from 1948 to 1963. On the other hand, her philosophical writing increasingly departed from the coordinates of analytical philosophy. As Martha Nussbaum notes in her deeply ambivalent review of Murdoch's The Fire and the Sun: Why Plato Banished the Artists, Murdoch is ‘a novelist whose best work is deeply philosophical, a philosopher who has stressed…the special role that beauty can play in motivating us to know the good, …a Platonist believer in human perfectability, and an artist.’ Nussbaum points us towards understanding two key elements in Murdoch's thought: her commitment to Plato and the manner in which Murdoch's activity as philosopher and novelist should be considered as interdependent.

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3

Fortney, Mark. "Loving Attention: Buddhaghosa, Katsuki Sekida, and Iris Murdoch on Meditation and Moral Development." Philosophy East and West 74, no. 2 (April 2024): 212–32. http://dx.doi.org/10.1353/pew.2024.a925190.

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Abstract: According to Iris Murdoch, one of our central moral capacities is to direct our attention in a way that is just and loving. In Metaphysics as a Guide to Morals , Murdoch explores the prospects for strengthening this capacity through engaging in Zen Buddhist practices, particularly zazen meditation as Katsuki Sekida describes it in Zen Training: Methods and Philosophy . Murdoch has a mixed view of whether zazen could really contribute to our moral development, expressing both some optimism and some reservations. I argue that a stronger version of Murdoch's project, by her own lights, would have looked to the Theravāda Buddhist philosopher Buddhaghosa's instructions for taking up loving-kindness, compassion, gladness, and equanimity as meditation subjects.

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4

Altorf, Marije. "After Cursing the Library: Iris Murdoch and the (In)visibility of Women in Philosophy." Hypatia 26, no. 2 (2011): 384–402. http://dx.doi.org/10.1111/j.1527-2001.2010.01157.x.

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This article offers a critical reading of three major biographies of the British novelist and philosopher Iris Murdoch. It considers in particular how a limited concern for gender issues has hampered their portrayals of Murdoch as a creator of images and ideas. The biographies are then contrasted to a biographical sketch constructed from Murdoch's philosophical writing. The assessment of the biographies is set against the larger background of the relation between women and philosophy. In doing so, the paper offers a critical response to Sally Haslanger's recent “Musings” (Haslanger 2008), which is contrasted to Virginia Woolf's A Room of One's Own (1929) and Michèle Le Doeuff's Hipparchia's Choice (2007).

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5

Bolton, Lucy. "Murdoch andMargaret: Learning a Moral Life." Film-Philosophy 21, no. 3 (October 2017): 265–80. http://dx.doi.org/10.3366/film.2017.0051.

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Reading the moral philosophy of Iris Murdoch alongside film enables us to see Murdoch's notions of practical moral good in action. For Murdoch, moral philosophy can be seen as “a more systematic and reflective extension of what ordinary moral agents are continually doing”. Murdoch can help us further by her consideration of the value of a moral fable: does a morally important fable always imply universal rules? And how do we decide whether a fable is morally important? By bringing Murdoch and Margaret (Kenneth Lonergan, 2011) together in an exploration of the moral decision making of the film's protagonist and our assessment of her choices, we can learn more about the idea of film as a morally important fable rather than a fable that is purely decorative.

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6

Altorf, Marije. ""Initium ut esset, creatus est homo": Iris Murdoch on Authority and Creativity." Text Matters, no. 1 (November 23, 2011): 92–105. http://dx.doi.org/10.2478/v10231-011-0007-6.

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In 1970 the British novelist and philosopher Iris Murdoch published both her thirteenth novel, A Fairly Honourable Defeat, and her best known work of philosophy, The Sovereignty of Good. Given the proximity of these publication dates, it does not surprise that there are many points of comparison between these two works. The novel features, for instance, a character writing a work of moral philosophy not unlike Murdoch's own The Sovereignty of Good, while another character exemplifies her moral philosophy in his life. This article proposes a reading of the novel as a critical commentary on the philosophical work, focusing on the tension between creation and authority. While Murdoch considers humans to be first and foremost creative, she is at the same time wary of the misleading nature of any act of creation. For Murdoch, any creator and any creation—a beautiful picture as well as a watertight theory—may transmit a certain authority, and that authority may get in the way of acknowledging reality. It thus hinders the moral life, which for Murdoch should be thought of as a life of attention—to reality and ultimately to the Good—rather than a series of wilful creations and actions. A Fairly Honourable Defeat queries the possibility and danger of creation, through different characters as well as through images of cleanliness and messiness. Thus, the character whose book of moral philosophy is challenged and who is found wanting when putting his ideas to practice, likes ‘to get things clear’ (176). Another character, whose interferences create the novel's drama, has a self-confessed ‘passion for cleanliness and order’ (426). The saint of the story, in contrast, does not interfere unless by necessity, and resides in one of the filthiest kitchens in the history of literature. Yet, none of the main characters exemplifies a solution to the tension between creation and authority found in Murdoch's philosophy. An indication of a solution is found in a minor character, and in his creations of outrageous bunches of flowers, unusual meals, and absurd interiors. Yet, its location in a subplot suggests that this solution is not in any way final. It is concluded that any final solution should not be expected, not in the least because of the pervasive nature of the tension between creation and authority, which goes well beyond Murdoch's own authorship.

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7

Hämäläinen, Nora. "Symposium on Iris Murdoch." Heythrop Journal 54, no. 6 (June 17, 2013): 1007–11. http://dx.doi.org/10.1111/heyj.12045.

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8

Robjant, David. "Symposium on Iris Murdoch." Heythrop Journal 54, no. 6 (June 30, 2013): 999–1006. http://dx.doi.org/10.1111/heyj.12057.

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9

Antonaccio, Maria. "Symposium on Iris Murdoch." Heythrop Journal 54, no. 6 (July 14, 2013): 1012–20. http://dx.doi.org/10.1111/heyj.12058.

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10

Hämäläinen, Nora. "Reduce Ourselves to Zero?: Sabina Lovibond, Iris Murdoch, and Feminism." Hypatia 30, no. 4 (2015): 743–59. http://dx.doi.org/10.1111/hypa.12172.

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In her book Iris Murdoch, Gender and Philosophy, Sabina Lovibond argues that Iris Murdoch's philosophical and literary work is covertly dedicated to an ideology of female subordination. The most central and interesting aspect of her multifaceted argument concerns Murdoch's focus on the individual person's moral self‐scrutiny and transformation of consciousness. Lovibond suggests that this focus is antithetical to the kind of communal and structural criticism of society that has been essential for the advance of feminism. She further reads Murdoch's dismissal of “structuralism” as proof of Murdoch's alleged conservatism and neglect of feminist concerns. In this article I will argue that this line of argument—though not completely off‐base concerning the awkwardness of Murdoch's relation to feminism—(1) gives a misleading picture of Murdoch's philosophical and ideological position, and (2) establishes a problematic (though not unusual) antagonism between moral self‐scrutiny and social criticism, which a closer look at Murdoch's work can help us overcome.

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11

Alegría, Daniela. "The Ethic of Love by Iris Murdoch." Eidos, no. 31 (March 24, 2020): 64–90. http://dx.doi.org/10.14482/eidos.31.8001.

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12

Altorf, Hannah Marije. "Iris Murdoch and Common Sense Or, What Is It Like To Be A Woman In Philosophy." Royal Institute of Philosophy Supplement 87 (June 2, 2020): 201–20. http://dx.doi.org/10.1017/s1358246119000201.

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AbstractPhilosophy is one of the least inclusive disciplines in the humanities and this situation is changing only very slowly. In this article I consider how one of the women of the Wartime Quartet, Iris Murdoch, can help to challenge this situation. Taking my cue from feminist and philosophical practices, I focus on Murdoch's experience of being a woman and a philosopher and on the role experience plays in her philosophical writing. I argue that her thinking is best characterised with the notion of common sense or sensus communis. This term recognises her understanding of philosophy as based in experience and as a shared effort ‘to make sense of our life’, as Mary Midgley puts it.

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13

Ramanathan, Geetha. "Contemporary cinema and the philosophy of Iris Murdoch." New Review of Film and Television Studies 19, no. 2 (April 3, 2021): 239–41. http://dx.doi.org/10.1080/17400309.2021.1918495.

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14

Milligan, Tony. "IRIS MURDOCH AND THE BORDERS OF ANALYTIC PHILOSOPHY." Ratio 25, no. 2 (April 5, 2012): 164–76. http://dx.doi.org/10.1111/j.1467-9329.2012.00529.x.

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15

Głąb, Anna. "Iris Murdoch’s Conception of Moral Development in Her Novel The Good Apprentice." Roczniki Filozoficzne 71, no. 2 (June 28, 2023): 239–60. http://dx.doi.org/10.18290/rf237102.13.

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The author juxtaposes two views of morality and the views of man they imply: one represented by behaviourist and existentialist approaches in theories of morality and the other proposed by Iris Murdoch, who stresses the ability to see and recognise morally significant characteristics. In Murdoch’s opinion, a person’s moral development consists in a change in the quality of consciousness as a result of the activity of attention in exploring moral reality. After contrasting these two views, the author confronts Murdoch’s approach with the conception of moral development understood along these lines as exemplified in a character of her novel The Good Apprentice. She also puts the problem of attention into the context of Murdoch’s conception of the transcendence of persons.

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16

Khoma, Vsevolod. "The Oxford Quartet: Moral Philosophy After the Logical Positivists. Lipscomb, B. J. B. (2021). The Women Are Up to Something: How Elizabeth Anscombe, Philippa Foot, Mary Midgley, and Iris Murdoch Revolutionized Ethics. Oxford: Oxford University Press." Sententiae 42, no. 2 (August 29, 2023): 142–45. http://dx.doi.org/10.31649/sent42.02.142.

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17

EVANS, WILLIAM. "Iris Murdoch, Liberal Education and Human Flourishing." Journal of Philosophy of Education 43, no. 1 (February 2009): 75–84. http://dx.doi.org/10.1111/j.1467-9752.2009.00666.x.

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18

Lovibond, Sabina. "The Elusiveness of the Ethical: From Murdoch to Diamond." Royal Institute of Philosophy Supplement 87 (June 2, 2020): 181–200. http://dx.doi.org/10.1017/s1358246119000195.

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AbstractCora Diamond is a powerful witness to the originality of Iris Murdoch's writings on ethics, showing how Murdoch is at variance with contemporary orthodoxy not just in respect of particular doctrines (no ‘ought’ from an ‘is’, etc.), but in her questioning of mainstream assumptions as to what constitutes the subject-matter of moral philosophy. Diamond celebrates Murdoch as an ally in her campaign against the ‘departmental’ conception of morality – the idea that moral thought is just one branch of thought among others – and highlights Murdoch's enduring belief in the ‘ubiquity of the moral quality inherent in consciousness’. In keeping with this belief, both philosophers affirm the value of general humanistic reflection on experience, an enterprise in which traditions of imaginative literature as well as of self-conscious theory can invite us to participate. While welcoming this vindication of the claims of ordinary (existentially embedded) moral intelligence, I will explore some difficulties flowing from the associated idea that ‘morality’ (in the guise of value-saturated human consciousness) is all-pervasive, and from the ‘perpetually-moralist’ account of our incentive to engage with fictional worlds.

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19

Blum, Lawrence A. "Iris Murdoch and the domain of the moral." Philosophical Studies 50, no. 3 (November 1986): 343–67. http://dx.doi.org/10.1007/bf00353837.

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20

Devereaux, Michelle. "Lucy Bolton, Contemporary Cinema and the Philosophy of Iris Murdoch." Screen 61, no. 3 (2020): 483–87. http://dx.doi.org/10.1093/screen/hjaa035.

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21

Robjant, David. "Who Killed Arnold Baffin?: Iris Murdoch and Philosophy by Literature." Philosophy and Literature 39, no. 1A (2015): A178—A194. http://dx.doi.org/10.1353/phl.2015.0034.

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22

Cordner, Christopher. "Iris Murdoch, Philosopher: A Collection of Essays (review)." Journal of the History of Philosophy 51, no. 1 (2013): 142–43. http://dx.doi.org/10.1353/hph.2013.0001.

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23

Jordan, Jessy E. G. "Thick Ethical Concepts in the Philosophy and Literature of Iris Murdoch." Southern Journal of Philosophy 51, no. 3 (September 2013): 402–17. http://dx.doi.org/10.1111/sjp.12037.

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24

Alford, C. Fred. "Emmanuel Levinas and Iris Murdoch: Ethics as Exit?" Philosophy and Literature 26, no. 1 (2002): 24–42. http://dx.doi.org/10.1353/phl.2002.0001.

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25

Ruokonen, Floora. "Iris Murdoch and the Extraordinary Ambiguity of Art." Journal of Value Inquiry 42, no. 1 (February 9, 2008): 77–90. http://dx.doi.org/10.1007/s10790-008-9100-5.

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26

Quinlivan, Davina. "Lucy Bolton (2019) Contemporary Cinema and the Philosophy of Iris Murdoch." Film-Philosophy 25, no. 2 (June 2021): 220–23. http://dx.doi.org/10.3366/film.2021.0172.

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27

Bagnoli, Carla. "A Philosophy to Live By: Engaging Iris Murdoch, by Maria Antonaccio." Mind 124, no. 495 (June 20, 2015): 894–98. http://dx.doi.org/10.1093/mind/fzv044.

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28

Burns, Elizabeth. "The Moral Vision of Iris Murdoch. By Heather Widdows." Heythrop Journal 48, no. 5 (September 2007): 846–47. http://dx.doi.org/10.1111/j.1468-2265.2007.00344_37.x.

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29

Burns, Elizabeth. "Iris Murdoch: A Re-assessment. Edited by Anne Rowe." Heythrop Journal 48, no. 5 (September 2007): 847–49. http://dx.doi.org/10.1111/j.1468-2265.2007.00344_38.x.

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30

ROBJANT, DAVID. "AS A BUDDHIST CHRISTIAN; THE MISAPPROPRIATION OF IRIS MURDOCH." Heythrop Journal 52, no. 6 (April 18, 2011): 993–1008. http://dx.doi.org/10.1111/j.1468-2265.2010.00645.x.

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31

Hämäläinen, Nora. "Contextuality, Bioethics, and the Nature of Philosophy: Reflections on Murdoch, Diamond, Walker, and the Groningen Approach." IJFAB: International Journal of Feminist Approaches to Bioethics 14, no. 1 (March 2021): 103–19. http://dx.doi.org/10.3138/ijfab-14.1.05.

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Beginning with Barry Hoffmaster’s charge that we reclaim bioethics from the moral philosopher’s top-down theorizing, I discuss two moral philosophy contexts that offer resources for the kind of complex attention Hoffmaster demands: Iris Murdoch and Cora Diamond in moral philosophy and Margaret Urban Walker, Hilde Lindeman, and Marian Verkerk’s joint take on bioethics. My aim is: 1) to dispel a simplified notion of philosophy in bioethics; 2) to unite two strands of philosophy, which converge on important issues relevant to contemporary bioethics; and 3) to explore these strands in terms of enabling, maieutic work on our ethical points of departure.

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32

Jacobs, Hanne. "A Phenomenology of the Work of Attention." Journal of Speculative Philosophy 36, no. 2 (July 1, 2022): 264–76. http://dx.doi.org/10.5325/jspecphil.36.2.0264.

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ABSTRACT With the aim of showing what it takes to see the world and others as they are, this article provides a phenomenological account of what Iris Murdoch has memorably called “the work of attention.” I first show that Aron Gurwitsch’s analyses of attention provide a basis on which to reject a voluntaristic account of attention according to which seeing things as they are is as simple as directing one’s attention to something. Then, in order to elucidate the work that is involved in paying attention, I draw on Edmund Husserl’s descriptions of the activity characteristic of attentive consciousness. I then show how a Husserlian account of the work of attention can help make sense of Murdoch’s pessimistic claim that our consciousness is not “a transparent glass through which it views the world” while also indicating how we, by paying attention, can do better.

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33

GASIMOVA, Salima Jabrail. "PSYCHOLOGY AND PHILOSOPHY OF EXISTENTIALISM IN THE EARLY NOVELS OF IRIS MURDOCH." Journal of Awareness 4, no. 1 (February 7, 2019): 45–52. http://dx.doi.org/10.26809/joa.4.004.

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34

Guise, Margaret. "On the Failure of Philosophy to “think love”: Iris Murdoch as Phenomenologist." Studies in the Literary Imagination 51, no. 2 (2018): 1–19. http://dx.doi.org/10.1353/sli.2018.0010.

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35

Laverty, M. "John Bayley, Iris: A Memoir of Iris Murdoch, London, Gerald Duckworth & Co, Ltd, 1998, pp. 189." Australasian Journal of Philosophy 79, no. 1 (March 1, 2001): 132–33. http://dx.doi.org/10.1080/713659170.

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36

Bikauskaitė, Renata. "RŪPESČIO ETIKOS IR SENTIMENTALIZMO SANTYKIS." Problemos 85 (January 1, 2013): 57–66. http://dx.doi.org/10.15388/problemos.2014.0.2922.

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Šiame straipsnyje analizuojama ryškėjanti tendencija sutapatinanti rūpesčio etiką su sentimentalizmu. Lyginant šios tendencijos atstovo Michaelo Slote’o ir vienos iš rūpesčio etikos kūrėjų Nel Noddings filosofiją, analizuojamas rūpesčio etikos ir sentimentalizmo santykis, pastarojo galimybės adekvačiai konceptualizuoti rūpesčio / rūpinimosi specifiką. Teigiama, kad sentimentalizmo konceptualinis žodynas, grindžiamas empatijos sąvoka, užgožia reliacinį rūpesčio etikos pobūdį. Straipsnyje empatijos sąvokai priešpriešinama dėmesio sąvoka, kurią nemaža dalis rūpesčio etikos atstovų pasitelkia apibrėžti moralinį rūpestį / rūpinimąsi. Analizuojant Simone Weil ir Iris Murdoch filosofiją, atskleidžiama dėmesio sąvokos reikšmė rūpesčio etikai.Pagrindiniai žodžiai: rūpesčio etika, sentimentalizmas, Slote, Noddings. The Relationship Between Ethics of Care and SentimentalismRenata Bikauskaitė AbstractThe article analyses the currently emerging tendency to identify ethics of care with sentimentalism. Through comparison of philosophy represented by one of the most prominent representative of this trend, Michael Slote, with the ideas of Nel Noddings, one of the founders of ethics of care, the relationship between ethics of care and sentimentalism is identified. The question arises whether sentimentalist moral vocabulary is adequate for conceptualising the peculiarities of ethics of care? The paper argues that any attempt to elaborate ethics of care while at the same time invoking the conceptual apparatus of sentimentalism, which is based on the notion of empathy, actually conceals the relational nature of this ethics. Further analysis of the notion of attention found in the works of Simone Weil and Iris Murdoch highlights the theoretical influence of this notion to ethics of care in general.Keywords: ethics of care, sentimentalism, Michael Slote, Nel Noddings.

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37

Kyte, Richard. "Moral Reasoning as Perception: A Reading of Carol Gilligan." Hypatia 11, no. 3 (1996): 97–113. http://dx.doi.org/10.1111/j.1527-2001.1996.tb01017.x.

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Gilligan's understanding of moral reasoning as a kind of perception has its roots in the conception of moral experience espoused by Simone Weil and Iris Murdoch. A clear understanding of that conception, however, reveals grave difficulties with Gilligan's descriptions of the care perspective and justice perspective. In particular, we can see that the two perspectives are not mutually exclusive once we recognize that attention does not require attachment and that impartiality does not require detachment.

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Rössler, Beate. "Problems with Autonomy." Hypatia 17, no. 4 (2002): 143–62. http://dx.doi.org/10.1111/j.1527-2001.2002.tb01077.x.

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The article first develops an account of autonomy, explaining individual autonomy by means of three normative components and then discussing two objections. The first objection claims that autonomy has to be thought of as essentially relational; this objection is refuted. The second objection, labeled the skeptical objection, claims that we simply do not live autonomously, nor could we ever. Reference is made to novels by Iris Murdoch to present a skeptical solution to this objection.

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39

MILLIGAN, TONY. "Love in dark times: Iris Murdoch on openness and the void." Religious Studies 50, no. 1 (May 23, 2013): 87–100. http://dx.doi.org/10.1017/s0034412513000188.

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AbstractAfter situating Iris Murdoch's promotion of openness to love within a broadly Platonic ethic, I outline a familiar suspicion about such openness in the context of grief, where the finding of a new and intimate love may seem inappropriate. By drawing upon her treatment of spiritual crisis and grief as parallel instances of the void, I respond to this suspicion by arguing that love in the context of spiritual crisis offers a way to resist the dangers of the void and that similar considerations apply in the parallel case (grief). If we accept Murdoch's overall position we will then lack justification for rejecting love as a morally defensible pathway out of grief.

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40

Weldhen, Margaret. "Ethics, Identity and Culture: Some Implications of the Moral Philosophy of Iris Murdoch." Journal of Moral Education 15, no. 2 (May 1986): 119–26. http://dx.doi.org/10.1080/0305724860150203.

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41

Pask, Elizabeth J. "Moral Agency in Nursing: seeing value In the work and believing that i make a difference." Nursing Ethics 10, no. 2 (March 2003): 165–74. http://dx.doi.org/10.1191/0969733003ne591oa.

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The subject of this article is moral agency in nursing, studied by the use of an applied philosophical method. It draws upon nurses’ accounts of how they see intrinsic value in their work and believe that they make a difference to patients in terms that leave their patients feeling better. The analysis is based on the philosophy of Iris Murdoch to reveal how nurses’ accounts demonstrated that they hold a view of themselves and their professional practice that is intrinsically linked to, and dependent upon, their capacity to see good in the work they do.

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42

Rasmussen, Douglas B., and Douglas J. Den Uyl. "On Grounding Ethical Values in the Human Life Form." Journal of Ayn Rand Studies 23, no. 1-2 (July 2023): 328–40. http://dx.doi.org/10.5325/jaynrandstud.23.1-2.0328.

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ABSTRACT Benjamin Lipscomb (The Women Are Up to Something) and Clare Mac Cumhaill and Rachel Wiseman (Metaphysical Animals) have written books discussing the same four women philosophers—Elizabeth Anscombe, Philippa Foot, Mary Midgley, and Iris Murdoch—and their rise to prominence in the almost exclusively male-dominated academies of Oxford and Cambridge universities. This review focuses on these philosophers’ intellectual contributions, with special attention given to the Aristotelian character of their views in the face of an opposing philosophical regimen. We conclude with a brief reflection on Ayn Rand’s moral philosophy in light of the contributions made by these four women philosophers.

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43

Stern, Robert. "I—The Presidential Address." Proceedings of the Aristotelian Society 122, no. 1 (January 10, 2022): 1–26. http://dx.doi.org/10.1093/arisoc/aoab013.

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Abstract This paper deals with the issue of self-determination and agency in moral action. On the one hand, it seems that where possible, the moral agent should use their practical reason to identify what it is right for them to do, and act accordingly; on the other hand, this seems to leave little room for the agent to decide for themselves how to act, where this is often said to be a marker of freedom and how the will is exercised. In response to this difficulty, Ruth Chang has argued recently that at least some reasons themselves need to be seen as being created through an act of will. Looking at the work of Iris Murdoch, it is argued that this response is problematic. At the same time, it is also argued that Murdoch can provide a fruitful way of dealing with this problem through her account of the imagination. This gives a role to the will of the agent, not in creating reasons, but in attuning us to those reasons, thereby locating the will within practical reasoning itself and showing how the authority of the good can be made compatible with human freedom.

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Skillen, James, Richard Baer, Gregory Hitzhusen, Karl Johnson, and James Tantillo. "From Delight to Wisdom: Thirty Years of Teaching Environmental Ethics at Cornell." Worldviews: Global Religions, Culture, and Ecology 8, no. 2-3 (2004): 298–322. http://dx.doi.org/10.1163/1568535042690871.

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AbstractIn this paper, the authors retrace the philosophy and method of Natural Resources 407, "Religion, Ethics, and the Environment," which has been continuously taught at Cornell University by the lead author since 1974. The works of Iris Murdoch, Stanley Hauerwas, Reinhold Niebuhr, Joseph Sax, and Thomas Merton are discussed, culminating in an aesthetic vision of environmental ethics as "praise for all things." The course aims more to foster a general moral maturity rather than to instill any any particular set of environmental behaviors in students, and the authors believe that such an aim makes a lasting contribution to environmental ethics.

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Caprioglio Panizza, Silvia. "Perception, Self, and Zen: On Iris Murdoch and the Taming of Simone Weil." Philosophies 8, no. 4 (July 20, 2023): 64. http://dx.doi.org/10.3390/philosophies8040064.

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How do we see the world aright? This question is central to Iris Murdoch’s philosophy as well as to that of her great source of inspiration, Simone Weil. For both of them, not only our action, but the very quality of our being depends on the ability to see things as they are, where vision is both a metaphor for immediate understanding and a literal expression of the requirement to train our perception so as to get rid of illusions. For both, too, the method to achieve this goal is attention. For both, finally, attention requires a dethronement of the self, considered as the source of illusion. In this paper I investigate what moral perception means for each of these philosophers and how it operates through attention and its relationship with the self. I will show that, despite many striking similarities, Murdoch’s project does not equal ‘Weil minus God’, but offers a different concept of the self, a different understanding of its removal, and therefore a different picture of attention and moral perception. In evaluating both views, I will gesture towards a third way represented by Zen Buddhism, which both philosophers variously consider but do not embrace.

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Wiseman, Rachael. "What if the private linguist were a poet? Iris Murdoch on privacy and ethics." European Journal of Philosophy 28, no. 1 (March 2020): 224–34. http://dx.doi.org/10.1111/ejop.12538.

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Wright, John R. "Transcendence Without Reality." Philosophy 80, no. 3 (July 2005): 361–84. http://dx.doi.org/10.1017/s0031819105000343.

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Thomas Nagel has held that transcendence requires attaining a point of view stripped of features unique to our perspective. The aim of transcendence on this view is to get at reality as it is, independent of our contributions to it. I show this notion of transcendence to be incoherent, yet defend a contrasting notion of transcendence. As conceived here, transcendence does not require striving for an external, objective viewpoint on nature or looking at matters from someone else's or an impartial point of view. On my view, which builds on the work of Iris Murdoch, transcendence consists of a refinement of our concepts and sensibility to make them more adequate to the individuals we encounter.

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OLSSON, ANNA-LOVA. "A Moment of Letting Go: Iris Murdoch and the Morally Transformative Process ofUnselfing." Journal of Philosophy of Education 52, no. 1 (February 2018): 163–77. http://dx.doi.org/10.1111/1467-9752.12278.

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Asiedu, F. B. A. "Intimations of The Good: Iris Murdoch, Richard Swinburne and the Promise of Theism." Heythrop Journal 42, no. 1 (January 2001): 26–49. http://dx.doi.org/10.1111/1468-2265.00153.

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Hämäläinen. "The Ethics of Remembering People and the Fact/Value Dichotomy—Doris Lessing and Iris Murdoch." Pluralist 9, no. 2 (2014): 84. http://dx.doi.org/10.5406/pluralist.9.2.0084.

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