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Nancy Sherman [45]Robert R. Sherman [20]David Sherman [19]Howard J. Sherman [9]
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Profile: Jacob Sherman (California Institute of Integral Studies)
Profile: Brett Sherman (Princeton University)
Profile: Thomas Sherman
Profile: Benjamin Sherman (Boston University)
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  1.  187 DLs
    Nancy Sherman (1989). The Fabric of Character: Aristotle's Theory of Virtue. Oxford University Press.
    Most traditional accounts of Aristotle's theory of ethical education neglect its cognitive aspects. This book asserts that, in Aristotle's view, excellence of character comprises both the sentiments and practical reason. Sherman focuses particularly on four aspects of practical reason as they relate to character: moral perception, choicemaking, collaboration, and the development of those capacities in moral education. Throughout the book, she is sensitive to contemporary moral debates, and indicates the extent to which Aristotle's account of practical reason provides an alternative (...)
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  2.  128 DLs
    Benjamin Sherman, Epistemology of Disagreement and the Moral Non-Conformist.
    When people disagree about what is moral, we face an epistemological challenge—when the answer to a moral question is not obvious, how do we determine who is right? What if, under the circumstances, we do not have the means to show one party or the other is right? In recent years, a number of epistemologists have turned their attention to the general epistemic problem of how to respond reasonably to disagreement, and we can look to their work for guidance. While (...)
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  3.  93 DLs
    Brett Sherman & Gilbert Harman (2011). Knowledge and Assumptions. Philosophical Studies 156 (1):131--140.
    Knowledge and assumptions Content Type Journal Article Pages 131-140 DOI 10.1007/s11098-011-9797-z Authors Brett Sherman, Brandeis University, Waltham, MA, USA Gilbert Harman, Princeton University, Princeton, NJ, USA Journal Philosophical Studies Online ISSN 1573-0883 Print ISSN 0031-8116 Journal Volume Volume 156 Journal Issue Volume 156, Number 1.
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  4.  86 DLs
    Robert Sherman (forthcoming). Reclaimed by Sabbath Rest. Interpretation 59 (1):38-50.
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  5.  67 DLs
    Gilbert Harman & Brett Sherman (2004). Knowledge, Assumptions, Lotteries. Philosophical Issues 14 (1):492–500.
    John Hawthorne’s marvelous book contains a wealth of arguments and insights based on an impressive knowledge and understanding of contemporary discussion. We can address only a small aspect of the topic. In particular, we will offer our own answers to two questions about knowledge that he discusses.
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  6.  54 DLs
    James Sherman (2010). A New Instrumental Theory of Rights. Ethical Theory and Moral Practice 13 (2):215 - 228.
    My goal in this paper is to advance a long-standing debate about the nature of moral rights. The debate focuses on the questions: In virtue of what do persons possess moral rights? What could explain the fact that they possess moral rights? The predominant sides in this debate are the status theory and the instrumental theory. I aim to develop and defend a new instrumental theory. I take as my point of departure the influential view of Joseph Raz, which (...)
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  7.  49 DLs
    David Sherman (2003). Review: Inheritance and Originality: Wittgenstein, Heidegger, Kierkegaard. [REVIEW] Mind 112 (445):166-171.
  8.  44 DLs
    Nancy Sherman (1987). Aristotle on Friendship and the Shared Life. Philosophy and Phenomenological Research 47 (4):589-613.
    IN THIS PAPER I CONSIDER THE VALUE OF FRIENDSHIP FROM AN ARISTOTELIAN POINT OF VIEW. THE ISSUE IS OF CURRENT INTEREST GIVEN RECENT CHALLENGES TO IMPARTIALIST ETHICS TO TAKE MORE SERIOUSLY THE COMMITMENTS AND ATTACHMENTS OF A PERSON. HOWEVER, I ENTER THAT DEBATE IN ONLY A RESTRICTED WAY BY STRENGTHENING THE CHALLENGE ARTICULATED IN ARISTOTLE'S SYSTEMATIC DEFENSE OF FRIENDSHIP AND THE SHARED LIFE. AFTER SOME INTRODUCTORY REMARKS, I BEGIN BY CONSIDERING ARISTOTLE'S NOTION THAT GOOD LIVING OR HAPPINESS ("EUDAIMONIA") FOR AN (...)
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  9.  42 DLs
    Nancy Sherman (2009). The Fate of a Warrior Culture. Philosophical Studies 144 (1):71 - 80.
    Jonathan Lear in Radical Hope tackles the idea of cultural devastation, in the specific case of the Crow Indians. What do we mean by “annihilation” of a culture? The moral point of view that he imagines as he reconstructs the eve and aftermath of this annihilation is not second personal, of obligation, but first personal, in the collective and singular, as told by the Crows, with Lear as “analyst.” Radical Hope is a study of representative character of a people—of virtue, (...)
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  10.  37 DLs
    Thomas Sherman (2008). Wisdom and Action Guidance in the Agent-Based Virtue Ethics of Aristotle. American Catholic Philosophical Quarterly 80 (4):481 - 506.
    While Aristotle in the Nicomachean Ethics does not provide a guide for action in the form of rules for a decision process as deontological or consequentialistethical theories purport to do, he does present a description of the virtuous agent and the virtues that this agent exercises in his choices of action. In this paper Iargue that Aristotle’s mature virtuous agent characteristically exercises the virtue of wisdom (sophia) as well as the practical virtues of character and intelligence in his choices of (...)
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  11.  36 DLs
    Nancy Sherman (1999). Taking Responsibility for Our Emotions. Social Philosophy and Policy 16 (02):294-.
    We often hold people morally responsible for their emotions. We praise individuals for their compassion, think less of them for their ingratitude or hatred, reproach self-righteousness and unjust anger. In the cases I have in mind, the ascriptions of responsibility are not simply for offensive behaviors or actions which may accompany the emotions, but for the emotions themselves as motives or states of mind. We praise and blame people for what they feel and not just for how they act. In (...)
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  12.  30 DLs
    Jacob Holsinger Sherman (2010). Nick Trakakis the End of Philosophy of Religion . (London: Continuum, 2009). Pp. VII+173. £60.00 (Hbk). Isbn 9781847065346. [REVIEW] Religious Studies 46 (3):415-420.
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  13.  30 DLs
    Jeremy Sherman & Terrence W. Deacon (2007). Teleology for the Perplexed: How Matter Began to Matter. Zygon 42 (4):873-901.
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  14.  29 DLs
    David Sherman (2003). Jean-Paul Sartre. In Robert C. Solomon & David L. Sherman (eds.), The Blackwell Guide to Continental Philosophy. Blackwell Pub. 12--163.
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  15.  28 DLs
    Nancy Sherman (1998). Empathy and Imagination. Midwest Studies in Philosophy 22 (1):82-119.
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  16.  28 DLs
    Nancy Sherman (1997). Making a Necessity of Virtue: Aristotle and Kant on Virtue. Cambridge University Press.
    This book is the first to offer a detailed analysis of Aristotelian and Kantian ethics together, in a way that remains faithful to the texts and responsive to debates in contemporary ethics. Recent moral philosophy has seen a revival of interest in the concept of virtue, and with it a reassessment of the role of virtue in the work of Aristotle and Kant. This book brings that re-assessment to a new level of sophistication. Nancy Sherman argues that Kant preserves a (...)
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  17.  27 DLs
    Edward Sherman (2005). Authenticity and Diversity: A Comparative Reading of Charles Taylor and Martin Heidegger. Dialogue 44 (1):145-160.
    Authenticity and diversity have both become catch words in contemporary North Atlantic societies. What has not, however, been widely explored is the interrelation ofthese two ideas. To this end, the present article takes up the sometime convergent, sometime divergent writings of Charles Taylor and Martin Heidegger, drawing out their thoughts on authenticity and showing how they can serve as a ground for a new form of cultural diversity. For both, authentic being-in-the-world affords us access to our own deep reservoir of (...)
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  18.  23 DLs
    Thomas P. Sherman (2002). Human Happiness and the Role of Philosophical Wisdom in the Nicomachean Ethics. International Philosophical Quarterly 42 (4):467-492.
    Aristotle describes human happiness as a life of virtuous activity in Book One of the Nicomachean Ethics but as a life of contemplative activity and a life of ethically virtuous activity in Book Ten. In which kind of life does Aristotle ultimately believe that happiness consists? The answer lies in the role of philosophical wisdom within ethically virtuous activity. I argue that philosophical wisdom has a dual role: its exercise is the end of ethically virtuous activity and the virtue by (...)
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  19.  22 DLs
    Nancy Sherman (1998). Empathy, Respect, and Humanitarian Intervention. Ethics and International Affairs 12 (1):103–119.
    Sherman presents a slightly revised definition of empathy, in which empathy is the cognitive ability to place oneself in the world of another, imagining all of the realities, feelings, and circumstances of that person in the context of their world.
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  20.  21 DLs
    Nancy Sherman (2004). "It is No Little Thing to Make Mine Eyes to Sweat Compassion": APA Comments of Martha Nussbaum's Upheavals of Thought. [REVIEW] Philosophy and Phenomenological Research 68 (2):458–464.
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  21.  20 DLs
    Nancy Sherman (1992). Love and Friendship in Plato and Aristotle. International Studies in Philosophy 24 (1):127-128.
  22.  20 DLs
    Nancy Sherman (1993). Wise Maxims / Wise Judging. The Monist 76 (1):41-65.
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  23.  19 DLs
    Julia A. Sherman (2006). Bipolar Disorder Evolved as an Adaptation to Severe Climate. Behavioral and Brain Sciences 29 (4):421-422.
    Keller & Miller (K&M) assert that mental disorders could not have evolved as adaptations, but they fail to make their case against the theory of the evolutionary origin of bipolar disorder that I have proposed (Sherman 2001). Such an idea may be unorthodox, but it has considerable explanatory power and heuristic value. (Published Online November 9 2006).
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  24.  19 DLs
    Lawrence Sherman (1982). Learning Police Ethics. Criminal Justice Ethics 1 (1):10-19.
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  25.  18 DLs
    David Sherman (2001). Adorno's Kierkegaardian Debt. Philosophy and Social Criticism 27 (1):77-106.
    Although Adorno criticizes the existential tradition, it is frequently argued that he and Heidegger share a number of theoretical interests. Adorno does come into direct contact with existential thought at certain points, but it is Kierkegaard, not Heidegger, who more closely approaches his concerns. I begin by reviewing Adorno's Kierkegaard: Construction of the Aesthetic. I then argue that, unlike Hegel, who is also criticized by Adorno on various grounds, Kierkegaard has had an influence on Adorno that has been underappreciated. While (...)
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  26.  17 DLs
    David Sherman (2004). The Ontological Need: Positing Subjectivity and Resistance in Hardt and Negri's Empire. Telos: Critical Theory of the Contemporary 2004 (128):143-170.
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  27.  17 DLs
    Christian Greiffenhagen & Wendy Sherman (2008). Kuhn and Conceptual Change: On the Analogy Between Conceptual Changes in Science and Children. Science and Education 17 (1):1-26.
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  28.  16 DLs
    Nancy Sherman (2005). Of Manners and Morals. British Journal of Educational Studies 53 (3):272 - 289.
    In this paper I explore the role of manners and morals. In particular, what is the connection between emotional demeanor and the inner stuff of virtue? Does the fact that we can pose faces and hide our inner sentiments, i.e., 'fake it,' detract from or add to our capacity for virtue? I argue, following a line from the Stoics, that it can add to our virtue and that, as a result, moral education needs to take seriously both a commitment (...)
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  29.  15 DLs
    Nancy Sherman (1988). Common Sense and Uncommon Virtue. Midwest Studies in Philosophy 13 (1):97-114.
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  30.  15 DLs
    Alexis Burgess & Brett Sherman (eds.) (2014). Metasemantics: New Essays on the Foundations of Meaning. OUP Oxford.
    Metasemantics presents new work on the philosophical foundations of linguistic semantics. Experts in the philosophy of language, metaphysics, and the theory of content provide new perspectives on old problems about linguistic meaning, pose questions that suggest novel research projects, and sharpen our understanding of linguistic representation.
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  31.  15 DLs
    David Sherman (1995). Camus's Meursault and Sartrian Irresponsibility. Philosophy and Literature 19 (1):60-77.
  32.  14 DLs
    Nancy Sherman (2005). Stoic Warriors: The Ancient Philosophy Behind the Military Mind. Oxford University Press.
    While few soldiers may have read the works of Epictetus or Marcus Aurelius, it is undoubtedly true that the ancient philosophy known as Stoicism guides the actions of many in the military. Soldiers and seamen learn early in their training "to suck it up," to endure, to put aside their feelings and to get on with the mission. Stoic Warriors is the first book to delve deeply into the ancient legacy of this relationship, exploring what the Stoic philosophy actually is, (...)
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  33.  13 DLs
    David Sherman (2009). Philosophy and Real Politics. Social Theory and Practice 35 (3):490-497.
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  34.  13 DLs
    Robert C. Solomon & David L. Sherman (eds.) (2003). The Blackwell Guide to Continental Philosophy. Blackwell Pub..
  35.  13 DLs
    Nancy Sherman & Marshall Presser (1981). The Aristotelian Ethics. Journal of the History of Philosophy 19 (3):380-384.
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  36.  13 DLs
    Gary D. Sherman & Jonathan Haidt (2011). Cuteness and Disgust: The Humanizing and Dehumanizing Effects of Emotion. Emotion Review 3 (3):245-251.
    Moral emotions are evolved mechanisms that function in part to optimize social relationships. We discuss two moral emotions— disgust and the “cuteness response”—which modulate social-engagement motives in opposite directions, changing the degree to which the eliciting entity is imbued with mental states (i.e., mentalized). Disgust-inducing entities are hypo-mentalized (i.e., dehumanized); cute entities are hyper-mentalized (i.e., “humanized”). This view of cuteness—which challenges the prevailing view that cuteness is a releaser of parental instincts (Lorenz, 1950/1971)—explains (a) the broad range of affiliative behaviors (...)
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  37.  12 DLs
    Ben Sherman (2012). "First Philosophy: Fundamental Problems and Readings in Philosophy," Concise Edition, 2nd Edition, Ed. Andrew Bailey with Robert M. Martin. Teaching Philosophy 35 (4):441-445.
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  38.  12 DLs
    Nancy Sherman (1985). Character, Planning, and Choice in Aristotle. Review of Metaphysics 39 (1):83 - 106.
  39.  11 DLs
    Jorge N. Ferrer & Jacob H. Sherman (eds.) (2008). The Participatory Turn: Spirituality, Mysticism, Religious Studies. State University of New York Press.
    The contributors to this volume argue that we can, and they offer a new way: the "participatory turn," which proposes that individuals and communities have an ...
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  40.  11 DLs
    Jacob Sherman (2010). Metaphysics and the Redemption of Sacrifice: On René Girard and Charles Williams. Heythrop Journal 51 (1):45-59.
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  41.  9 DLs
    Thomas Sherman (2007). Aristotle on Teleology—Monte Ransome Johnson. International Philosophical Quarterly 47 (3):369-371.
  42.  9 DLs
    Nancy Sherman (1993). The Virtues of Common Pursuit. Philosophy and Phenomenological Research 53 (2):277-299.
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  43.  9 DLs
    David Sherman (2007). Sartre and Adorno: The Dialectics of Subjectivity. Suny Press.
    Focusing on the notion of the subject in Sartre's and Adorno's philosophies, David Sherman argues that they offer complementary accounts of the subject that ...
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  44.  8 DLs
    Nancy Sherman (2009). The Fate of a Warrior Culture: Nancy Sherman on Jonathan Lear's "Radical Hope" (Harvard: 2006). Philosophical Studies 144 (1):71 - 80.
    Jonathan Lear in "Radical Hope" tackles the idea of cultural devastation, in the specific case of the Crow Indians. What do we mean by "annihilation" of a culture? The moral point of view that he imagines as he reconstructs the eve and aftermath of this annihilation is not second personal, of obligation, but first personal, in the collective and singular, as told by the Crows, with Lear as "analyst." "Radical Hope" is a study of representative character of a people—of virtue, (...)
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  45.  8 DLs
    Robert Sherman (1993). Nietzsche and Emerson. Newsletter of the Society for the Advancement of American Philosophy 21 (65):28-30.
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  46.  8 DLs
    Nancy Sherman (1998). Concrete Kantian Respect. Social Philosophy and Policy 15 (01):119-.
    When we think about Kantian virtue, what often comes to mind is the notion of respect. Respect is due to all persons merely in virtue of their status as rational agents. Indeed, on the Kantian view, specific virtues, such as duties of beneficence, gratitude, or self-perfection, are so many ways of respecting persons as free rational agents. To preserve and promote rational agency, to protect individuals from threats against rational agency, i.e., to respect persons, is at the core of virtue. (...)
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  47.  8 DLs
    David Sherman (1999). Mourning Becomes the Law: Philosophy and Representation Gillian Rose New York: Cambridge University Press, 1996, Vii + 163 Pp., $49.95, $15.95 Paper. [REVIEW] Dialogue 38 (02):458-.
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  48.  7 DLs
    Cynthia Willett, Julie Willett & Yael D. Sherman (2012). The Seriously Erotic Politics of Feminist Laughter. Social Research: An International Quarterly 79 (1):217-246.
  49.  7 DLs
    Edward Sherman (2004). Relocating the Locus of Control: The Self, the "They," and the Ritual Construction of Everyday Life. Journal of Social Philosophy 35 (3):334–348.
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  50.  7 DLs
    Jacob Holsinger Sherman (2009). NO WEREWOLVES IN THEOLOGY?: TRANSCENDENCE, IMMANENCE, AND BECOMING-DIVINE IN GILLES DELEUZE. Modern Theology 25 (1):1-20.
    This essay adds a theological voice to the current debate over the legacy of Gilles Deleuze. It discusses Peter Hallward's charge that Deleuze is best read as a mystical, theophanic philosopher who values creativity to the detriment of real creatures. It argues that while Hallward is right to discern a flight from bodies, relations, and politics in Deleuze, this is due not to Deleuze's contemplative mysticism, but rather to his strident rejection of any transcendence. The essay then draws upon Thomas (...)
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