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  1. Abigail L. Rosenthal (2011). Defining Evil Away: Arendt's Forgiveness. Philosophy 86 (2):155-174.
    Arendt claims that evil is banal and its perpetrators merely shallow. Deliberate evil she takes to be extremely rare. However, nonrare examples of deliberate evil, whose aim is to spoil one's story, abound in everyday life. Arendt also makes forgiveness personal, not requiring repentance. This prompts a consideration of certain personal relations among philosophers. Heidegger's relation to Husserl shows a betrayal of teacher by student. His seductive and philosophic power over Arendt, a betrayal of student by teacher, should not be (...)
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  2. Abigail L. Rosenthal, Hallvard Lillehammer, Nml Nathan, William Lane Craig, Roy Sorensen & Christopher Miles Coope (2011). Philoso. Philosophy 86 (336).
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  3. Abigail L. Rosenthal (2006). Moral Competence and Bernard Williams. Philosophy 81 (2):255-277.
    More than twenty years ago the late Bernard Williams published a paper under the oxymoronic title of ‘Moral Luck’, which claimed that chance shapes moral standing, and that moral standing, like social or professional standing, has its winners and losers, successes and failures. Williams’ final book, Truth and Truthfulness: An Essay in Genealogy, offered as a ‘fiction’ a sociobiological genealogy of moral standing, and worked to free some of the virtues associated with it—such as integrity, Accuracy, and Sincerity—from the taint (...)
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  4. Abigail L. Rosenthal (2004). What Ayer Saw When He Was Dead. Philosophy 79 (4):507-531.
    It was news verging on sensational when A. J. Ayer came back from four minutes of heart death with a report of what he saw. Especially since the philosopher, who publicized his near-death experience [NDE] in 1988, in the Telegraph and the Spectator, was known for his lifelong rejection of religion and the supernatural. But, as will be seen, Ayer's beliefs on that head were substantially unchanged, if more ambivalently expressed, and the interest of his NDE lies elsewhere— in what (...)
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  5. Abigail L. Rosenthal (1998). In 'Windowless Chambers'. Inquiry 41 (1):3-20.
    Taking exception to Gilbert Ryle's influentially ironical remark about introspection, that it would be like peering into a 'windowless chamber illuminated by a very peculiar sort of light, and one to which only he [the one attempting the introspecting] has access', this essay claims that introspective awareness of one's actions and motivations in their chronological sequence is not empty but highly informative, not trivial but inseparable from any significant life, and not hopeless but entirely feasible. It is argued that informative (...)
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  6. Abigail L. Rosenthal (1994). Conversions a Philosophic Memoir.
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  7. Sandra Lee Bartky, Marilyn Friedman, William Harper, Alison M. Jaggar, Richard H. Miller, Abigail L. Rosenthal, Naomi Scheman, Nancy Tuana, Steven Yates, Christina Sommers, Philip E. Devine, Harry Deutsch, Michael Kelly & Charles L. Reid (1992). Letters to the Editor. Proceedings and Addresses of the American Philosophical Association 65 (7):55 - 90.
  8. Abigail L. Rosenthal (1991). Berel Lang, Act and Idea in the Nazi Genocide Reviewed By. Philosophy in Review 11 (2):113-115.
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  9. Abigail L. Rosenthal (1987). A Good Look at Evil. Temple University Press.
     
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  10. Abigail L. Rosenthal (1985). The Filial Art. Journal of Applied Philosophy 2 (1):19-29.
    ABSTRACT Psychological or political criticism of the parent‐child relation presupposes a normative account of that relation. Such an account is here provided. The normative account can shed most light when the parent‐child relation is presented recognizably, not in Utopian disguise. The purposes of reasonable people partly depend on their interpretations of those of their parents. This is so whether such people accept or reject any particular parental purposes. The filial art sticks to the project of working out the enacted interpretation—until (...)
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  11. Abigail L. Rosenthal (1985). Getting Past Marx and Freud. Clio 15 (1):61-82.
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  12. Abigail L. Rosenthal (1977). The Intelligibility of History. Journal of the History of Philosophy 15 (1):55-70.
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  13. Abigail L. Rosenthal (1973). Feminism Without Contradictions. The Monist 57 (1):28-42.
  14. Abigail L. Rosenthal (1971). A Hegelian Key to Hegel's Method. Journal of the History of Philosophy 9 (2):205-212.
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