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Profile: Amelie Rorty (Boston University, Harvard University)
  1. Amélie Oksenberg Rorty (forthcoming). As Diotima Saw Socrates. Arion.
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  2. Amélie Oksenberg Rorty (forthcoming). From Decency to Civility by Way of Economics:" First Let's Eat and Then Talk of Right and Wrong". Social Research.
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  3. Amelie Oksenberg Rorty (forthcoming). Persons as Rhetorical Categories. Social Research.
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  4. Amélie Oksenberg Rorty (forthcoming). Rights: Educational, Not Cultural. Social Research.
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  5. Amélie Oksenberg Rorty (forthcoming). The Cockrel Weathervane Swerves. Arion.
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  6. Amélie Oksenberg Rorty & Adam Morton (forthcoming). Appendix: Review of" The Many Faces of Evil: Historical Perspectives". [REVIEW] The Monist.
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  7. Amelie Rorty (2014). Dialogues with Paintings: Notes on How to Look and See. Journal of Aesthetic Education 48 (1):1-9.
    There is no such thing as ART. There are public monuments and celebrations of victories, icons, religious teaching, civic pride, courtier flattery, family legitimation, secularization of the sacred, celebration of the ordinary as ordinary, attempts to shock, political statements, making money, decoration of homes, corporations, visual debates on what the world looks like—debates about what the world is—debates about what we see. On the other hand, we can look at anything—clouds, a tree, a face, a road, a herd of cows (...)
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  8. Amélie Rorty (2012). The Functional Logic of Cartesian Passions. In Sabrina Ebbersmeyer (ed.), Emotional Minds. De Gruyter. 3.
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  9. Amelie Rorty (2012). The Use and Abuse of Morality. Journal of Ethics 16 (1):1-13.
    Both morality and theories of morality play many distinctive—and sometimes apparently conflicting—functions: they identify and prohibit wrongful aggression; they chart and analyze basic duties; they present ideals for emulation; they set the terms or justice, rights and entitlements; they characterize the norms of basic decency and neighborliness. Since many of these can, in practice, come into conflict with one another, morality provides guidance for integrating priorities. Claims to morality can, however, be misused as well as used: sanctimonious self-righteousness, self-centered moral (...)
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  10. Amélie Rorty (2011). Aristotle on the Virtues of Rhetoric. Review of Metaphysics 64 (4):715-733.
    Aristotle’s phronimos is a model of the virtues: he fuses sound practical reasoning with well formed desires. Among the skills of practical reasoning are those of finding the right words and arguments in the process of deliberation. As Aristotle puts it, virtue involves doing the right thing at the right time and for the right reason. Speaking well, saying the right thing in the right way is not limited to public oratory: it pervades practical life. Aristotle’s phronimos must acquire the (...)
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  11. Amelie Oksenberg Rorty (2011). The Goodness of Searching: Good as What? Good for What? Good for Whom? In Ruth Weissbourd Grant (ed.), In Search of Goodness. University of Chicago Press.
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  12. Amelie Rorty (2010). Questioning Moral Theories. Philosophy 85 (1):29-46.
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  13. Ámelie Rorty (2010). Sartre's Still-Life Portraits. Philosophy and Literature 34 (2):329-339.
    Near the outset of Faust, Goethe sets his protagonist to translating the beginning of the Book of John. Dissatisfied with translating logos as Word, Faust tries "In the beginning was Mind" (Sinn), but he quickly retreats: "Can it be Mind what makes and shapes all things? Surely it should be 'In the beginning was Power (Kraft).'" Yet reflecting that Power might be merely latent, merely potential, he perseveres until finally Spirit (Geist) prompts Faust to settle on, "In the beginning was (...)
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  14. Amélie Oksenberg Rorty (2010). The Politics of Spinoza's Vanishing Dichotomies. Political Theory 38 (1):131 - 141.
    Spinoza's project of showing how the mind can be freed from its passive affects and the State from its divisive factions (E IV.Appendix and V.Preface) ultimately coincides with the aims announced in the subtitle of the Tractatus-Theologico-Politicus (TTP) "to demonstrate that [the] freedom to philosophize does not endanger the piety and obedience required for civic peace." Both projects rest on a set of provisional isomorphic distinctions—between adequate and inadequate ideas, between reason and the imagination, between active and passive affects—that Spinoza (...)
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  15. Amelie Rorty (2009). A Plea for Ambivalence. In Peter Goldie (ed.), The Oxford Handbook of Philosophy of Emotion. Oup Oxford.
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  16. Amélie Rorty (2009). Educating the Practical Imagination : A Prolegomena. In Harvey Siegel (ed.), The Oxford Handbook of Philosophy of Education. Oxford University Press. 195.
  17. Amelie Rorty (2009). On Being Rational. Ratio 22 (3):350-358.
    To be rational is to be engaged in collaborative, corrigible, historically informed inquiry and deliberation. Critical intelligence is merely the beginning of rationality. Substantive rationality also requires reflective and imaginative inquiry. Its active exercise presupposes trust and mandates a commitment to the common good, to responsible attempts to create the political institutions and social conditions on which intellectual and political trust can flourish. Without these, formal and calculative intelligence are – however brilliant – mere cleverness; and without these, rationality can (...)
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  18. Amelie Rorty (2009). Spinoza on the Pathos of Idolatrous Love and the Hilarity of True Love. In Moira Gatens (ed.), Feminist Interpretations of Benedict Spinoza. Pennsylvania State University Press.
  19. Amelie Rorty (2009). User-Friendly Self-Deception" a Traveler's Manual". In Clancy W. Martin (ed.), The Philosophy of Deception. Oxford University Press.
     
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  20. Amélie Rorty & James Schmidt (eds.) (2009). Kant's Idea for a Universal History with a Cosmopolitan Aim: A Critical Guide. Cambridge University Press.
    Lively current debates about narratives of historical progress, the conditions for international justice, and the implications of globalisation have prompted a renewed interest in Kant's Idea for a Universal History with a Cosmopolitan Aim. The essays in this volume, written by distinguished contributors, discuss the questions that are at the core of Kant's investigations. Does the study of history convey any philosophical insight? Can it provide political guidance? How are we to understand the destructive and bloody upheavals that constitute so (...)
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  21. Amelie Rorty (2008). Review: Zöller & Louden (Eds), Anthropology, History and Education. [REVIEW] Notre Dame Philosophical Reviews 2008 (6).
  22. Amélie Oksenberg Rorty (2008). Filosofia da educação, história da filosofia e política educativa. Crítica.
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  23. Amelie Oksenberg Rorty (2008). The Dramatic Sources of Philosophy. Philosophy and Literature 32 (1):pp. 11-30.
    This paper traces some of the sources of Socratic dialectic: myth, drama, lyric poetry, law and the courts, pre-Socratic cosmology.
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  24. Amélie Oksenberg Rorty (2006). The Vanishing Subject: The Many Faces of Subjectivity. History of Philosophy Quarterly 23 (3):191 - 209.
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  25. Amelie Rorty (ed.) (2005). Philosophers on Education: New Historical Perspectives. Routledge.
    Philosophers on Education offers us the most comprehensive available history of philosopher's views and impacts on the directions of education. As Amelie Rorty explains, in describing a history of education, we are essentially describing and gaining the clearest understanding of the issues that presently concern and divide us. The essays in this stellar collection are written by some of the finest comtemporary philosophers. Those interested in history of philosophy, epistemology, moral psychology and education, and political theory will find Philosophers on (...)
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  26. Amelie Oksenberg Rorty (2004). Enough Already with "Theories of the Emotions". In Robert C. Solomon (ed.), Thinking About Feeling: Contemporary Philosophers on Emotions. Oxford University Press.
     
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  27. Amelie Oksenberg Rorty (2004). The Improvisatory Dramas of Deliberation. In Cheshire Calhoun (ed.), Setting the Moral Compass: Essays by Women Philosophers. Oxford University Press.
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  28. Amélie Rorty (ed.) (2003). The Many Faces of Philosophy: Reflections From Plato to Arendt. Oxford University Press.
    Philosophy is a dangerous profession, risking censorship, prison, even death. And no wonder: philosophers have questioned traditional pieties and threatened the established political order. Some claimed to know what was thought unknowable; others doubted what was believed to be certain. Some attacked religion in the name of science; others attacked science in the name of mystical poetry; some served tyrants; others were radical revolutionaries. This historically based collection of philosophers' reflections--the letters, journals, prefaces that reveal their hopes and hesitations, their (...)
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  29. Amelie Oksenberg Rorty (2002). Aristotle, Kant and the Stoics. International Studies in Philosophy 34 (4):170-172.
  30. Amélie Rorty (ed.) (2001). The Many Faces of Evil: Historical Perspectives. Routledge.
    This is the first anthology to present the full range of the many forms evil. Rorty has assembled a collection of readings that include not only the most common forms of evil, such as vice, sin, cruelty and crime, but also some which are less well known, like disobedience and willfulness. The readings are drawn from a rich array of historical, philosophical, theological, literary, dramatic, psychological and legal perspectives.
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  31. Amelie Oksenberg Rorty (2000). Review: Distinctive Measures of Epistemic Evaluation: Character as the Configuration of Traits. [REVIEW] Philosophy and Phenomenological Research 60 (1):203 - 206.
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  32. Amélie Oksenberg Rorty (2000). Spinoza's Ironic Therapy: From Anger to the Intellectual Love of God. History of Philosophy Quarterly 17 (3):261 - 276.
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  33. Amélie Oskenberg Rorty (2000). Freud on Unconscious Affects, Mourning and the Erotic Mind. In M. Levine (ed.), The Analytic Freud. Routledge.
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  34. Amélie Oksenberg Rorty (1999). Political, Not Psychological. In Alan Montefiore & David Vines (eds.), Integrity in the Public and Private Domains. Routledge.
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  35. Amélie Rorty (ed.) (1998). Philosophers on Education: Historical Perspectives. Routledge.
    Philosophers on Education offers us the most comprehensive available history of philosopher's views and impacts on the directions of education. As Amelie Rorty explains, in describing a history of education, we are essentially describing and gaining the clearest understanding of the issues that presently concern and divide us. The essays in this stellar collection are written by some of the finest comtemporary philosophers. Those interested in history of philosophy, epistemology, moral psychology and education, and political theory will find Philosophers on (...)
     
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  36. Amélie Rorty (1998). Witnessing Philosophers. Philosophy and Literature 22 (2):309-327.
    Philosophic writing appears in a variety of genres, addressed to a variety of audiences; it appears nestled within distinctive 'enterprises' : Plato, Berkeley and Hume wrote dialogues; Augustine and Rousseau wrote autobiographical confessions; Mill and Bernard Williams wrote reports to Parliament; Boethius and Descartes wrote meditations; Bacon, Montaign and Hume wrote essays; Aquinas and our contemporaries contribte articles;Leibniz and Hume wrote histories' they all wrote letters and discourses.
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  37. Amélie Oksenberg Rorty (1998). Plato's Counsel on Education. Philosophy 73 (2):157-178.
    Plato's dialogues can be read as a carefully staged exhibition and investigation of paideia, education in the broadest sense, including all that affects the formation of character and mind. The twentieth century textbook Plato — the Plato of the Myth of the Cave and the Divided Line, the ascent to the Good through Forms and Ideas — is but one of his elusive multiple authorial personae, each taking a different perspective on his investigations. As its focused problems differ, each Platonic (...)
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  38. Amélie Oksenberg Rorty (1998). The Political Sources of Emotions: Greed and Anger. Philosophical Studies 89 (2-3):21-33.
  39. Amelie Oksenberg Rorty (1997). The Ethics of Reading: A Traveler's Guide. Educational Theory 47 (1):85-89.
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  40. Amélie Oksenberg Rorty (1997). The Social and Political Sources of Akrasia. Ethics 107 (4):644-657.
    Akrasia is not always --or only-- a solitary failure to act on a person's judgment of what is, all things considered, best. Nor is it always a species of moral or ethical failure prompted by a form of irrationality. It is often prompted by social support and sustained by structuring political institutions.
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  41. Amélie Rorty (1996). The Two Faces of Stoicism: Rousseau and Freud. Journal of the History of Philosophy 34 (3):335-356.
  42. Amélie Oksenberg Rorty (1996). Descartes and Spinoza on Epistemological Egalitarianism. History of Philosophy Quarterly 13 (1):35 - 53.
  43. Amélie Oksenberg Rorty (1996). From Exasperating Virtues to Civic Virtues. American Philosophical Quarterly 33 (3):303 - 314.
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  44. Amelie Oksenberg Rorty (1996). User Friendly Self-Deception: A Traveler's Manual. In Roger T. Ames & Wimal Dissanayake (eds.), Self and Deception: A Cross-Cultural Philosophical Enquiry. Albany: SUNY Press.
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  45. Martha C. Nussbaum & Amelie Oksenberg Rorty (eds.) (1995). Essays on Aristotle's De Anima. First Paperback Edition, with an Additional Essay by M.F. Burnyeat. Clarendon Press.
    Bringing together a group of outstanding new essays on Aristotle's De Anima, this book covers topics such as the relation between soul and body, sense-perception, imagination, memory, desire, and thought, which present the philosophical substance of Aristotle's views to the modern reader. The contributors write with philosophical subtlety and wide-ranging scholarship, locating their interpretations firmly within the context of Aristotle's thought as a whole. The paperback edition includes an additional essay by M. F. Burnyeat.
     
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  46. Amelie Oksenberg Rorty (1995). Moral Complexity, Conflicted Resonance and Virtue. Philosophy and Phenomenological Research 55 (4):949 - 956.
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  47. Amélie Oksenberg Rorty (1995). Moral Prejudices. Philosophical Review 104 (4):608-610.
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  48. Amélie Oksenberg Rorty (1995). Runes and Ruins: Teaching Reading Cultures. Journal of Philosophy of Education 29 (2):217–222.
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  49. Amelie Oksenberg Rorty (1994). User-Friendly Self-Deception. Philosophy 69 (268):211 - 228.
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  50. Amelie Oksenberg Rorty (1994). The Hidden Politics of Cultural Identification. Political Theory 22 (1):152-166.
    While cultural identification --cultural essentialism and reification-- can play an important liberating role. it is also internally oppressive; it denies the dynamics of intra cultural divisions.
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