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  1. Kate A. Moran (2014). Delusions of Virtue: Kant on Self-Conceit. Kantian Review 19 (3):419-447.
    Little extended attention has been given to Kantnkel), though it appears throughout his theoretical and practical philosophy. Authors who discuss self-conceit often describe it as a kind of imperiousness or arrogance in which the conceited agent seeks to impose selfish principles upon others, or sees others as worthless. I argue that these features of self-conceit are symptoms of a deeper and more thoroughgoing failure. Self-conceit is best described as the tendency to insist upon one to oneself or to others s (...)
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  2. Rowena A. Pecchenino (2011). Abandon Hope All Ye Who Enter Here? Revue de Philosophie Économique 12 (2):3.
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  3. Halina Ablamowicz (2008). Shame as Abject Communication. American Journal of Semiotics 11 (3/4):155 - 170.
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  4. Halina Ablamowicz (1998). Shame as Abject Communication: A Semiotic View. American Journal of Semiotics 11 (3/4):155-170.
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  5. Annalise Acorn (2005). Martha Nussbaum, Hiding From Humanity: Shame Disgust and the Law Reviewed By. Philosophy in Review 25 (1):56-59.
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  6. María del Rosario Acosta (2012). Variations on Forgiveness: A Suggestion About Politics and Transition From Hegel. Universitas Philosophica 29 (59):33-50.
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  7. Kirsten Adam (2010). Hope for Haiti. Scientia 2 (1).
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  8. Frederick R. Adams (2001). Empathy, Neural Imaging and the Theory Versus Simulation Debate. Mind and Language 16 (4):368-392.
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  9. Mona Gustafson Affinito (2002). Forgiveness in Counseling: Caution, Definition and Application. In Sharon Lamb & Jeffrie G. Murphy (eds.), Before Forgiving: Cautionary Views of Forgiveness in Psychotherapy. Oup Usa.
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  10. Heller Agnes (2003). Five Approaches to the Phenomenon of Shame. Social Research 70 (4).
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  11. John L. Aguilar (1984). Trust and Exchange:Expressive and Instrumental Dimensions of Reciprocity in a Peasant Community. Ethos 12 (1):3-29.
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  12. María José Alcaraz León (2011). Contrary Feelings and the Cognitive Significance of Art. Estetika:63-80.
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  13. Linda Martín Alcoff (2009). Three Responses. Philosophy Today 53 (Supplement):59-70.
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  14. Linda Martín Alcoff (2009). Three Responses. Philosophy Today 53 (Supplement):59-70.
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  15. Welsh Alexander (2003). A King Lear of the Debtors'prison: Dickens and Shakespeare on Mortal Shame. Social Research 70 (4).
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  16. Gwendolyn Yvonne Alexis (2010). After Shame; Before Moral Obligation (CMO): Ethical Lag and the Credit Crisis. International Journal of Management Concepts and Philosophy 4 (3/4):244-266.
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  17. L. Allais (2008). Forgiveness and Mercy. South African Journal of Philosophy 27 (1):1-9.
    This paper argues that forgiveness is not best understood in terms of waiving a requirement of justice, and, specifically, that forgiveness is distinct from mercy. I question some reasons philosophers have given for distinguishing forgiveness and mercy, but argue that the difference between the two notions can be clearly shown by considering the standard grounds for which they are granted. I argue that while mercy involves leniency in the infliction of punishment that is due in accordance with justice, forgiveness primarily (...)
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  18. Lucy Allais (2013). Elective Forgiveness. International Journal of Philosophical Studies 21 (5):1-17.
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  19. Lucy Allais (2008). Wiping the Slate Clean: The Heart of Forgiveness. Philosophy and Public Affairs 36 (1):33–68.
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  20. Barry Allen (2002). Sovereignty: Organized Hypocrisy. Common Knowledge 8 (2):422-422.
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  21. R. T. Allen (1990). The Paradoxes of Self-Deception. Irish Philosophical Journal 7 (1/2):160-170.
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  22. R. T. Allen (1990). The Paradoxes of Self-Deception. Irish Philosophical Journal 7 (1/2):160-170.
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  23. Margit Alm (2014). Countdown: Our Last, Best Hope for a Future on Earth? [Book Review]. Australian Humanist, The 114:23.
    Alm, Margit Review of: Countdown: Our last, best hope for a future on earth?, by Alan Weisman, First Published in the US by Little, Brown and Company, Hachette Book Group ISBN 978-1-4087-0267-3.
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  24. William P. Alston (1969). Feelings. Philosophical Review 78 (1):3-34.
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  25. Supakwadee Amatayakul (2013). Overcoming Emotions, Conquering Fate: Reflections on Descartes' Ethics. Diogenes 60 (1):78-85.
    This paper offers a reconstruction of Descartes’ theory of the emotions, with special focus on the virtue ‘générosité’ which he proposed as the master virtue to help humans manage and control their desires so that they can achieve the highest level of happiness which transcends the unpredictability and arbitrariness of fate. It first provides an analysis of Descartes’ notion of ‘divine providence’, ‘vain desires’, and ‘regret’; then proceeds to offer an investigation of ‘générosité’ both as an emotion and as a (...)
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  26. Roger Ames (1996). The Classical Chinese Self and Hypocrisy. In Roger T. Ames & Wimal Dissanayake (eds.), Self and Deception: A Cross-Cultural Philosophical Enquiry. Albany: Suny Press.
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  27. Abram Amsel & William Hancock (1957). Motivational Properties of Frustration: III. Relation of Frustration Effect to Antedating Goal Factors. Journal of Experimental Psychology 53 (2):126.
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  28. Rhys Andrews, Catherine McGlynn & Andrew Mycock (2010). National Pride and Students' Attitudes Towards History: An Exploratory Study. Educational Studies 36 (3):299-309.
    Recent debates about “Britishness” have drawn increasing attention to the inculcation of national values within the school history curriculum. To date, however, few studies have explored young people’s attitudes towards history or how these are related to their sources of national pride and shame. This paper draws on a survey of over 400 undergraduates’ experiences of secondary education, investigating their attitudes towards the history curriculum and how these relate to their feelings of national pride. Using principal components analysis we found (...)
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  29. Frank Ankersmit (2013). The Future and Its Enemies: In Defense of Political Hope. Common Knowledge 19 (3):559-559.
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  30. Frank Ankersmit (2013). The Future and Its Enemies: In Defense of Political Hope by Daniel Innerarity (Review). Common Knowledge 19 (3):559-559.
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  31. Emanuele Antonelli (2013). The Child of Fortune: Envy and the Constitution of the Social Space. Contagion 20 (1):117-140.
    In this paper, we will sketch out a simple scheme to evaluate different ways in which Western society has coped with the momentous and hidden problem of envy; afterward, we will consider the consequences for the constitution of the social space that these changes entail. We will argue that envy, when considered as a primal feeling, can shed light on René Girard’s notion of metaphysical desire and on diasparagmos rituals. Then, taking into account Jean-Pierre Dupuy’s endogenous fixed point thesis—concerning the (...)
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  32. Ruben Apressyan (2012). The Principle of Toleration. Journal of Philosophical Research 37 (Supplement):223-227.
    As a moral principle toleration is universal, but only in the sense that potentially it is addressed to every rational and moral agent. The question is whether this principle is appropriate in all situations and what are those moral agents who recognize its practical actuality for them? Toleration is not an absolute ethical principle, but one among others in the context of a particular moral system. It should be given a proper place in the hierarchy of principles. Understanding toleration as (...)
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  33. Gerald A. Arbuckle (1996). The Call to Today's Church to Grieve in Hope. Australasian Catholic Record 73 (4):387.
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  34. Badredine Arfi (2005). Resolving the Trust Predicament: A Quantum Game-Theoretic Approach. [REVIEW] Theory and Decision 59 (2):127-174.
    Developing a good theoretical understanding of the role of trust in IR (such as in the events leading to the end of the Cold War) is still an open problem. Most game-theoretic studies of trust do not go beyond the limitations of an (ontologically) individualistic paradigm, thus assuming a pre-defined set of individual strategies. Yet, it is a fact that the predicament of collective trust is empirically resolved in many situations. This paper suggests a new game-theoretic approach—Quantum Game Theory (QGT)—to (...)
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  35. William Arrowsmith (forthcoming). The Shame of the Graduate Schools: A Plea for a New American Scholar. Arion.
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  36. Programmes Artists, Does God Create Existence & Brian Davies (1990). " Pride Produces the Idea of Self': Hume on Moral Agency. International Philosophical Quarterly 30 (2).
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  37. Nancy L. Ashton, Marvin E. Shaw & Annette Pearce Worsham (1980). Affective Reactions to Interpersonal Distances by Friends and Strangers. Bulletin of the Psychonomic Society 15 (5):306-308.
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  38. Jeffrey Auerbach (2005). Imperial Boredom. Common Knowledge 11 (2):283-305.
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  39. Marcia Cavell Aufhauser (1975). Guilt and Guilt Feeling: Power and the Limits of Power. Ethics 85 (4):288-297.
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  40. Jane Austen (1994). Jane Austen:Austen Soc 19 Vols. Routledge.
    First published in 1994. Routledge is an imprint of Taylor & Francis, an informa company.
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  41. R. Avramenko (2004). Bedeviled by Boredom: A Voegelinian Reading of Dostoevsky's Possessed'. Humanitas 17 (1-2):108-138.
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  42. Ali Ayten (2012). How Religion Promotes Forgiveness: The Case of Turkish Muslims. Archive for the Psychology of Religion 34 (3):411-425.
    Due to developments in positive psychology, the theme of forgiveness has increasingly been observed in psychological studies in recent years. Forgiveness has now become one of positive psychology’s favourite topics. It is conceived as an element of religiosity and hence studies focus on the relation between forgiveness and religiosity. This study is carried out to determine the relation between the propensity to forgive and socio-demographic variables and religiosity in the case of the Turkish-Muslim sample. Furthermore, this article aims to describe (...)
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  43. H. B. (1971). Marx's Theory of Alienation. Review of Metaphysics 24 (4):750-751.
  44. J. E. B. (1957). Rousseau--Totalitarian or Liberal? Review of Metaphysics 10 (3):537-537.
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  45. J. M. B. (1967). Early Seventeenth Century Scientists. Review of Metaphysics 20 (4):738-738.
  46. R. B. (1956). The Sane Society. Review of Metaphysics 10 (1):175-176.
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  47. R. J. B. (1968). The Alienation of Reason. Review of Metaphysics 22 (1):146-147.
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  48. Kent Bach (1988). Critical Notice. In Brian P. McLaughlin & Amelie Oksenberg Rorty (eds.), Perspectives on Self-Deception. University of California Press.
    As philosophical topics go, self-deception has something for everyone. It raises basic questions about the nature of belief and the relation of belief to thought, desire, and the will. It provokes further questions on such topics as reasoning, attention, self-knowledge, the unity of the self, intentional action, motivation, self-esteem, psychic defenses, the unconscious, personal character, and interpersonal relations. There are two basic questions about self-deception itself, which each take a familiar philosophical form: What is it? How is it possible? These (...)
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  49. Michael Bacharach, Gerardo Guerra & Daniel John Zizzo (2007). The Self-Fulfilling Property of Trust: An Experimental Study. [REVIEW] Theory and Decision 63 (4):349-388.
    A person is said to be ‘trust responsive’ if she fulfils trust because she believes the truster trusts her. The experiment we report was designed to test for trust responsiveness and its robustness across payoff structures, and to discriminate it from other possible factors making for trustworthiness, including perceived kindness, perceived need and inequality aversion. We elicit the truster’s confidence that the trustee will fulfil, and the trustee’s belief about the truster’s confidence after the trustee receives evidence relevant to this. (...)
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  50. Maria Baghramian (1990). The Paradoxes of Self-Deception: A Reply to R. T. Allen. Irish Philosophical Journal 7 (1/2):171-179.
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