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  1. Jason Aleksander (2011). Dante's Understanding of the Two Ends of Human Desire and the Relationship Between Philosophy and Theology. Journal of Religion 91 (2):158-187.
    I discuss Dante’s understanding that human existence is “ordered by two final goals” and how this understanding defines philosophy’s and theology’s respective scopes of authority in guiding human conduct. I show that, while Dante devalues the philosophical authority associated with the traditional Aristotelian emphasis on the significance of contemplative activity, he does so in order to highlight philosophy’s ethico-political authority to guide human conduct toward its “earthly beatitude.” Moreover, I argue that, although Dante subordinates earthly beatitude to spiritual beatitude, he (...)
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  2. Derek Allan (2014). A Logical Redeemer: Kirillov in Dostoevsky’s 'Demons'. Journal of European Studies 44 (2).
    The engineer Kirillov, a major character in Dostoevsky's 'Demons', has provoked considerable critical disagreement. In 'The Myth of Sisyphus', Albert Camus argues that he expresses the theme of ‘logical suicide’ with ‘the most admirable range and depth’. Some recent commentators, however, have dismissed Kirillov as a madman in the grip of a mad theory. -/- While dissenting from Camus’s analysis in certain respects, this article offers an interpretation consistent with his basic argument. Kirillov’s suicide is based on a simple, if (...)
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  3. Derek Allan (1988). André Malraux: The Commitment to Action in 'La Condition Humaine'. In Harold Bloom (ed.), André Malraux's Man's Fate. Chelsea House
    Discusses the function of action in Malraux's third and most famous novel.
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  4. Derek Allan (1982). The Psychology of a Terrorist: Tchen in 'La Condition Humaine'. Nottingham French Studies 21 (1):48-66.
    Discusses the psychology of the terrorist Tchen in Malraux's 'Man's Fate'.
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  5. Maria Antonaccio (2000). Picturing the Human: The Moral Thought of Iris Murdoch. Oxford University Press.
    Iris Murdoch has long been known as one of the most deeply insightful and morally passionate novelists of our time. This attention has often eclipsed Murdoch's sophisticated and influential work as a philosopher, which has had a wide-ranging impact on thinkers in moral philosophy as well as religious ethics and political theory. Yet it has never been the subject of a book-length study in its own right. Picturing the Human seeks to fill this gap. In this groundbreaking book, author Maria (...)
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  6. Nathan Ballantyne & Justin Tosi (2015). David Foster Wallace on the Good Life. In Steven M. Cahn & Maureen Eckert (eds.), Freedom and the Self: Essays on the Philosophy of David Foster Wallace. Columbia University Press 133-168.
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  7. Cesáreo Bandera (1995). Book Review: The Sacred Game: The Role of the Sacred in the Genesis of Modern Literary Fiction. [REVIEW] Philosophy and Literature 19 (1).
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  8. Jennifer Ann Bates (2010). Hegel and Shakespeare on Moral Imagination. State University of New York Press.
    A Hegelian reading of good and bad luck -- In Shakespearean drama (phen. of spirit, King Lear, Othello, Hamlet, a Midsummer night's dream) -- Tearing the fabric: Hegel's Antigone, Shakespeare's Coriolanus, and kinship-state conflict (phen. of spirit c. 6, Judith Butler's Antigone, Coriolanus) -- Aufhebung and anti-aufhebung: geist and ghosts in Hamlet (phen. of spirit, Hamlet) -- The problem of genius in King Lear: Hegel on the feeling soul and the tragedy of wonder (anthropology and psychology in the encyclopaedia, Philosophy (...)
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  9. Kathy Behrendt (2013). Hirsch, Sebald, and the Uses and Limits of Postmemory. In Russell J. A. Kilbourn & Eleanor Ty (eds.), The Memory Effect: The Remediation of Memory in Literature and Film. Wilfrid Laurier University Press 51-67.
    Marianne Hirsch’s influential concept of postmemory articulates the ethical significance of representing trauma in art and literature. Postmemory, for Hirsch, “describes the relationship of children of survivors of cultural or collective trauma to the experiences of their parents, experiences that they ‘remember’ only as the narratives and images with which they grew up, but that are so powerful, so monumental, as to constitute memories in their own right”. Through appeal to recent philosophical work on memory, the ethics of remembering, and (...)
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  10. Sandrine Berges (2006). The Hardboiled Detective as Moralist : Ethics in Crime Fiction. In T. D. J. Chappell (ed.), Values and Virtues: Aristotelianism in Contemporary Ethics. Oxford University Press
    In this paper I want to investigate further a claim made by Martha Nussbaum and Wayne Booth, amongst others, that good literature can be morally valuable, by applying it to a certain kind of genre fiction: the modern harboiled detective novel.
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  11. Wayne C. Booth (1998). Why Banning Ethical Criticism is a Serious Mistake. Philosophy and Literature 22 (2):366-393.
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  12. Wayne C. Booth (1988). Why Ethical Criticism Fell on Hard Times. Ethics 98 (2):278-293.
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  13. Eva T. H. Brann (1998). When Does Amorality Become Immorality ? Philosophy and Literature 22 (1):166-170.
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  14. Daniel Brudney (2003). Marlow's Morality. Philosophy and Literature 27 (2):318-340.
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  15. Jacob Buganza (2012). Ethics, Literature, and Education. Ethics and Education 7 (2):125-135.
    In this article, the author makes attempts to demonstrate that, from the educational standpoint, the relationship between philosophy and literature cannot be overlooked. Even the most remote cultures testify their transmission of moral teaching through literary accounts. In this sense, the author promotes this methodology hence argues that the axial concept structured by ethics is the concept of acknowledgment. Secondly, the author explains how the concept of acknowledgment has been present in contemporary ethical discourses and proposes which he considers fundamental (...)
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  16. Havi Carel (2006). Moral and Epistemic Ambiguity in Oedipus Rex. Janus Head 9 (1):91-109.
    This paper challenges the accepted interpretation of Oedipus Rex, which takes Oedipus’ ignorance of the relevant facts to be an established matter. I argue that Oedipus’ epistemic state is ambiguous, and that this in turn generates a moral ambiguity with respect to his actions. Because ignorance serves as a moral excuse, my demonstration that Oedipus was not ignorant bears significantly on the moral meaning of the play. I next propose to anchor this ambiguity in the Freudian notion of the unconscious, (...)
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  17. Noël Carroll (2002). The Wheel of Virtue: Art, Literature, and Moral Knowledge. Journal of Aesthetics and Art Criticism 60 (1):3–26.
    In this essay, then, I would like to address what I believe are the most compelling epistemic arguments against the notion that literature (and art more broadly) can function as an instrument of education and a source of knowledge.
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  18. Noël Carroll (2000). McGinn's Ethics, Evil, and Fiction. Noûs 34 (4):648–656.
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  19. Noël Carroll (2000). Art and Ethical Criticism: An Overview of Recent Directions of Research. Ethics 110 (2):350-387.
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  20. Lindsay Clare, Ronald Gallimore & G. Genevieve Patthey‐Chavez (1996). Using Moral Dilemmas in Children's Literature as a Vehicle for Moral Education and Teaching Reading Comprehension. Journal of Moral Education 25 (3):325-341.
    Abstract Moral development research has previously demonstrated that more extended discourse is a vital element in effective moral education, although the difficulty of implementing this type of discourse into classroom practice has seldom been discussed. In this study, transcripts of lessons were examined of a teacher systematically assisted to develop a more conversational style. These lessons were taped over the course of the school year at different times, beginning in the fall of the year. In addition, writing samples from children (...)
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  21. Vincent Colapietro (2002). Review of Michael Weston, Philosophy, Literature, and the Human Good. [REVIEW] Notre Dame Philosophical Reviews 2002 (2).
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  22. Oliver Conolly & Bashshar Haydar (2001). Narrative Art and Moral Knowledge. British Journal of Aesthetics 41 (2):109-124.
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  23. Colin Davis (1998). Ethics, Fiction, and the Death of the Other Sartre's `le Mur'. Sartre Studies International 4 (1):1-16.
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  24. A. E. Denham (2015). Celan's Song: Pictures, Poetry and Epistemic Value. In John Gibson (ed.), Philosophy & Poetry. Oxford University Press
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  25. A. E. Denham (2000). Metaphor and Moral Experience. Oxford University Press.
    Alison Denham examines the ways in which our engagement with literary art, and metaphorical discourse in particular, informs our moral beliefs. She considers to what extent moral and metaphorical discourses are capable of truth or falsehood, warrant or justification, and how it is that we understand these discourses. This vital new study offers a fresh view of the nature of the moral and the metaphorical, and the relations between art and morality.
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  26. Michael R. Depaul (1988). Argument and Perception: The Role of Literature in Moral Inquiry. Journal of Philosophy 85 (10):552-565.
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  27. Marjolaine Deschênes, Penser la création littéraire avec Paul Ricœur. Fabula/Les Colloques.
    Philosophie de la vivification et de la fragilité, l’œuvre de Paul Ricœur est fertile pour qui veut penser la création littéraire. Cette pratique d’écriture, Ricœur l’envisage comme un procès complexe où l’écrivain s’individualise et s’altère d’un seul geste. Nous le verrons, l’écriture est à ses yeux distanciation, geste d’appropriation médiatisé. Cet écartèlement entre le propre et l’impropre fait la spécificité de l’écriture littéraire, où s’entrelacent la rationalité et l’irrationalité, le savoir et le non-savoir. Après avoir exposé ces vues, je les (...)
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  28. Ralph Waldo Emerson, Literary Ethics.
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  29. Tamar Szabó Gendler & Shen-yi Liao (2016). The Problem of Imaginative Resistance. In John Gibson & Noël Carroll (eds.), The Routledge Companion to Philosophy of Literature. Routledge 405-418.
    The problem of imaginative resistance holds interest for aestheticians, literary theorists, ethicists, philosophers of mind, and epistemologists. We present a somewhat opinionated overview of the philosophical discussion to date. We begin by introducing the phenomenon of imaginative resistance. We then review existing responses to the problem, giving special attention to recent research directions. Finally, we consider the philosophical significance that imaginative resistance has—or, at least, is alleged to have—for issues in moral psychology, theories of cognitive architecture, and modal epistemology.
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  30. Edward Greenwood (1998). Literature: Freedom or Evil? Sartre Studies International 4 (1):17-29.
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  31. Robert Guay (2006). The Tragic as an Ethical Category. Philosophy and Literature 30 (2):555-561.
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  32. Michael L. Hall (1998). What Are We Teaching About Morality by Not Teaching Morality? Philosophy and Literature 22 (1):160-165.
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  33. Schuyler Dean Hoslett (1939). Lucretius: His Genius and His Moral Philosophy. Kansas City, the Midland Publishers.
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  34. Lawrence W. Hyman (1966). Moral Values and the Literary Experience. Journal of Aesthetics and Art Criticism 24 (4):539-547.
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  35. Dhananjay Jagannathan (2015). On Making Sense of Oneself: Reflections on Julian Barnes's The Sense of an Ending. Philosophy and Literature 39 (1A):106-121.
    Life can be awful. For this to be the stuff of tragedy and not farce, we require a capacity to be more than we presently are. Tony Webster, the narrator of Julian Barnes’s The Sense of an Ending, poses a challenge to this commitment of ethics in his commentary on the instability of memory. But Barnes leads us past this difficulty by showing us that Tony’s real problem is his inability to make sense of himself—a failure of self-knowledge. (...)
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  36. Eileen John (1995). Subtlety and Moral Vision in Fiction. Philosophy and Literature 19 (2):308-319.
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  37. Sholom J. Kahn (1953). The Problem of Evil in Literature. Journal of Aesthetics and Art Criticism 12 (1):98-110.
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  38. J. Gregory Keller (2005). The Moral Thinking of Macbeth. Philosophy and Literature 29 (1):41-56.
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  39. Joseph G. Kronick (2006). The Ancient Quarrel Revisited: Literary Theory and the Return to Ethics. Philosophy and Literature 30 (2):436-449.
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  40. Marguerite La Caze (2013). The Mute Foundation of Aesthetic Experience? Culture, Theory, and Critique 54 (2):209-224.
    Luiz Cost Lima argues in The Limits of Voice that Kant’s Critique of Judgment plays a pivotal role in furthering aestheticization, or the objectification and universalization of aesthetic experience. He introduces the term criticity to refer to the act of questioning and finds that Kant poses the alternatives of aestheticization and criticity. However, Costa Lima sees Kant and most of the following literary criticism as accepting aestheticization, with exceptions such as Schlegel and Kafka. (xii) He states ‘The effective actualization of (...)
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  41. Andy Lamey (2010). Sympathy and Scapegoating in J.M. Coetzee. In Anton Leist & Peter Singer (eds.), J. M. Coetzee and Ethics: Philosophical Perspectives on Literature.
    J.M. Coetzee’s book, 'Elizabeth Costello' is one of the stranger works to appear in recent years. Yet if we focus our attention on the book’s two chapters dealing with animals, two preoccupations emerge. The first sees Coetzee use animals to evoke a particular conception of ethics, one similar to that of the philosopher Mary Midgley. Coetzee’s second theme connects animals to the phenomena of scapegoating, as it has been characterized by the philosophical anthropologist René Girard. While both themes involve (...)
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  42. Anton Leist & Peter Singer (eds.) (2010). J. M. Coetzee and Ethics: Philosophical Perspectives on Literature. Columbia University Press.
    This collection takes stock of J.M. Coetzee's impact from a number of interesting angles, Including animals, sexuality, race, and reason. The time is truly ripe for such a volume.
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  43. Shen-yi Liao (2013). Moral Persuasion and the Diversity of Fictions. Pacific Philosophical Quarterly 94 (3):269-289.
    Narrative representations can change our moral actions and thoughts, for better or for worse. In this article, I develop a theory of fictions' capacity for moral education and moral corruption that is fully sensitive to the diversity of fictions. Specifically, I argue that the way a fiction influences our moral actions and thoughts importantly depends on its genre. This theory promises new insights into practical ethical debates over pornography and media violence.
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  44. Shen-yi Liao & Sara Protasi (2013). The Fictional Character of Pornography. In Hans Maes (ed.), Pornographic Art and the Aesthetics of Pornography. Palgrave Macmillan 100-118.
    We refine a line of feminist criticism of pornography that focuses on pornographic works' pernicious effects. A.W. Eaton argues that inegalitarian pornography should be criticized because it is responsible for its consumers’ adoption of inegalitarian attitudes toward sex in the same way that other fictions are responsible for changes in their consumers’ attitudes. We argue that her argument can be improved with the recognition that different fictions can have different modes of persuasion. This is true of film and television: a (...)
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  45. Greg Littmann (2012). American Gods is All Lies! In Tracy Lyn Bealer, Rachel Luria & Wayne Yuen (eds.), Neil Gaiman and Philosophy: Gods Gone Wild! Open Court
  46. Tracy Llanera (2014). Morality by Words: Murdoch, Nussbaum, Rorty. Budhi: A Journal of Ideas and Culture 18 (1):1-17.
    Despite the initial strangeness of grouping Iris Murdoch (a Platonist), Martha Nussbaum (an Aristotelian), and Richard Rorty (a pragmatist) together, this paper will argue that these thinkers share a strong commitment to the moral purport of literature. I will also show that their shared idea of moral engagement through literature interlocks the individual’s sense of self and the world of others. After considering their accounts, I will conclude by raising the question of literature’s moral limits.
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  47. Alice MacLachlan (2010). Mirrors to One Another: Emotions and Moral Value in Jane Austen and David Hume, E. M. Dadlez. [REVIEW] Notre Dame Philosophical Reviews 2010 (2).
  48. Peter McCormick (1983). Moral Knowledge and Fiction. Journal of Aesthetics and Art Criticism 41 (4):399-410.
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  49. Colin McGinn (1997). Ethics, Evil, and Fiction. Oxford University Press.
    McGinn's latest brings together moral philosophy and literary analysis in a way that illuminates both. Setting out to enrich the domain of moral reflection by showing the value of literary texts as sources of moral illumination, McGinn starts by setting out an uncompromisingly realist ethical theory, arguing that morality is an area of objective truth and genuine knowledge. He goes on to address such subjects as the nature of goodness, evil character, and the meaning of monstrosity in the context of (...)
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  50. Rafe McGregor (2016). The Silence of the Night: Collaboration, Deceit, and Remorselessness. Orbis Litterarum 71 (2):163-184.
    Towards the end of the twentieth century, the issue of collaboration with the Third Reich became particularly problematic for deconstructive criticism. The distinction between collaboration and cooperation is often far from clear, however, and in borderline cases the opacity of the motives behind the alleged collaboration may be such that retrospective historical judgements run the risk of appearing arbitrary. In contrast, the decision to remain silent about alleged collaboration can – and should – invite negative moral judgement. On the one (...)
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