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Profile: Amelie Rorty (Boston University, Harvard University)
  1.  25
    Brian P. McLaughlin & Amelie O. Rorty (eds.) (1988). Perspectives on Self-Deception. University of California Press.
    00 Students of philosophy, psychology, sociology, and literature will welcome this collection of original essays on self-deception and related phenomena such as ...
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  2.  70
    Amelie Oksenberg Rorty (ed.) (1980). Explaining Emotions. University of California Press.
    The philosopher must inform himself of the relevant empirical investigation to arrive at a definition, and the scientist cannot afford to be naive about the..
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  3. 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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  4. Amelie Oksenberg Rorty (1987). The Historicity of Psychological Attitudes: Love Is Not Love Which Alters Not When It Alteration Finds. Midwest Studies in Philosophy 10 (1):399-412.
  5. Amelie Oksenberg Rorty (ed.) (1976). The Identities of Persons. University of California Press.
    In this volume, thirteen philosophers contribute new essays analyzing the criteria for personal identity and their import on ethics and the theory of action: it ...
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  6. Amelie Oksenberg Rorty (1992). Descartes on Thinking with the Body. In John Cottingham (ed.), The Cambridge Companion to Descartes. Cambridge University Press
     
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  7. Amelie Oksenberg Rorty (1980). Where Does the Akratic Break Take Place? Australasian Journal of Philosophy 58 (4):333 – 346.
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  8. Amélie Oksenberg Rorty (ed.) (1980). Essays on Aristotle's Ethics. University of California Press.
    This compilation will mark a high point of excellence in its genre."--Gregory Vlastos, University of California, Berkeley.
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  9. Amelie Oksenberg Rorty (1992). Mind in Action. Ethics 102 (4):844-846.
     
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  10. Amélie Oksenberg Rorty (ed.) (1986). Essays on Descartes' Meditations. Monograph Collection (Matt - Pseudo).
    The essays in this volume form a commentary on Descartes' _Meditations_. Following the sequence of the meditational stages, the authors analyze the function of each stage in transforming the reader, to realize his essential nature as a rational inquirer, capable of scientific, demonstrable knowledge of the world. There are essays on the genre of meditational writing, on the implications of the opening cathartic section of the book on Descartes' theory of perception and his use of skeptical arguments; essays on the (...)
     
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  11.  69
    Amelie Oksenberg Rorty (1978). Explaining Emotions. Journal of Philosophy 75 (March):139-161.
    The challenge of explaining the emotions has engaged the attention of the best minds in philosophy and science throughout history. Part of the fascination has been that the emotions resist classification. As adequate account therefore requires receptivity to knowledge from a variety of sources. The philosopher must inform himself of the relevant empirical investigation to arrive at a definition, and the scientist cannot afford to be naive about the assumptions built into his conceptual apparatus. The contributors to this volume have (...)
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  12.  21
    Amélie Oksenberg Rorty & Adam Morton (forthcoming). "Appendix: Review of" The Many Faces of Evil: Historical Perspectives". [REVIEW] The Monist.
    review of Rorty's collection on evil. Generally admring, but complaining about the disparate phenomena included under the heading. And remarking on the peculiarities of the Enlish word 'evil' not found in other European languages.
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  13.  78
    Amélie Oksenberg Rorty (1982). From Passions to Emotions and Sentiments. Philosophy 57 (220):159 - 172.
    During the period from Descartes to Rousseau, the mind changed. Its domain was redefined; its activities were redescribed; and its various powers were redistributed. Once a part of cosmic Nous, its various functions delimited by its embodied condition, the individual mind now becomes a field of forces with desires impinging on one another, their forces resolved according to their strengths and directions. Of course since there is no such thing as The Mind Itself, it was not the mind that changed. (...)
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  14.  19
    Amélie Oksenberg Rorty (ed.) (1992). Essays on Aristotle's Poetics. Princeton University Press.
    Aimed at deepening our understanding of the Poetics, this collection places Aristotle's analysis of tragedy in its larger philosophical context.
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  15.  37
    Amélie Oksenberg Rorty (1986). The Two Faces of Courage. Philosophy 61 (236):151-171.
    Courage is dangerous. If it is defined in traditional ways, as a set of dispositions to overcome fear, to oppose obstacles, to perform difficult or dangerous actions, its claim to be a virtue is questionable. Unlike the virtue of justice, or a sense of proportion, traditional courage does not itself determine what is to be done, let alone assure that it is worth doing. If we retain the traditional conception of courage and its military connotations–overcoming and combat–we should be suspicious (...)
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  16. Amélie O. Rorty (1980). Agent Regret. In A. O. Rorty (ed.), Explaining Emotions. Univ of California Pr 489--506.
     
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  17.  36
    Amelie Oksenberg Rorty (1972). Belief and Self-Deception. Inquiry 15 (1-4):387-410.
    In Part I, I consider the normal contexts of assertions of belief and declarations of intentions, arguing that many action-guiding beliefs are accepted uncritically and even pre-consciously. I analyze the function of avowals as expressions of attempts at self-transformation. It is because assertions of beliefs are used to perform a wide range of speech acts besides that of speaking the truth, and because there is a large area of indeterminacy in such assertions, that self-deception is possible. In Part II, I (...)
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  18.  19
    Amelie Oksenberg Rorty (1994). User-Friendly Self-Deception. Philosophy 69 (268):211 - 228.
    Since many varieties of self-deception are ineradicable and useful, it would be wise to be ambivalent about at least some of its forms.1 It is open-eyed ambivalence that acknowledges its own dualities rather than ordinary shifty vacillation that we need. To be sure, self-deception remains dangerous: sensible ambivalence should not relax vigilance against pretence and falsity, combating irrationality and obfuscation wherever they occur.
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  19.  41
    Amelie Oksenberg Rorty (1980). Vi. Akrasia and Conflict. Inquiry 23 (2):193 – 212.
    As Elster suggests in his chapter 'Contradictions of the Mind', in Logic and Society, akrasia and self-deception represent the most common psychological functions for a person in conflict and contradiction. This article develops the theme of akrasia and conflict. Section I says what akrasia is not. Section II describes the character of the akrates, analyzing the sorts of conflicts to which he is subject and describing the sources of his debilities. A brief account is then given of the attractions of (...)
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  20.  54
    Amelie Oksenberg Rorty (1978). The Place of Contemplation in Aristotle's Nicomachean Ethics. Mind 87 (347):343-358.
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  21.  34
    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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  22. Amelie Oksenberg Rorty (1992). [Book Review] Mind in Action, Essays in the Philosophy of Mind. [REVIEW] Ethics 102:844-846.
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  23.  26
    Amélie Oksenberg Rorty (1984). Aristotle on the Metaphysical Status of "Pathe". Review of Metaphysics 37 (3):521 - 546.
  24.  34
    Amelie Oksenberg Rorty (1997). The Ethics of Reading: A Traveler's Guide. Educational Theory 47 (1):85-89.
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  25. Amélie Oksenberg Rorty (ed.) (1996). Essays on Aristotle's Rhetoric. Monograph Collection (Matt - Pseudo).
    _Essays on Aristotle's_ Rhetoric offers a fresh and comprehensive assessment of a classic work. Aristotle's influence on the practice and theory of rhetoric, as it affects political and legal argumentation, has been continuous and far-reaching. This anthology presents Aristotle's _Rhetoric_ in its original context, providing examples of the kind of oratory whose success Aristotle explains and analyzes. The contributors—eminent philosophers, classicists, and critics—assess the role and the techniques of rhetorical persuasion in philosophic discourse and in the public sphere. They connect (...)
     
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  26.  69
    Amélie Oksenberg Rorty (1998). The Political Sources of Emotions: Greed and Anger. Philosophical Studies 89 (2-3):21-33.
  27.  67
    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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  28.  34
    Amélie Oksenberg Rorty (1983). Fearing Death. Philosophy 58 (224):175 - 188.
    Many have said, and I think some have shown, that it is irrational to fear death. The extinction of what is essential to the self—whether it be biological death or the permanent cessation of consciousness—cannot by definition be experienced by oneself as a loss or as a harm.
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  29.  49
    Amelie Oksenberg Rorty (1974). The Place of Pleasure in Aristotle's Ethics. Mind 83 (332):481-497.
    BACKGROUND: Although placing patients with acute respiratory failure in a prone (face down) position improves their oxygenation 60 to 70 percent of the time, the effect on survival is not known. METHODS: In a multicenter, randomized trial, we compared conventional treatment (in the supine position) of patients with acute lung injury or the acute respiratory distress syndrome with a predefined strategy of placing patients in a prone position for six or more hours daily for 10 days. We enrolled 304 patients, (...)
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  30.  5
    Amélie Oksenberg Rorty (1985). Self-Deception, Akrasia and Irrationality. In Jon Elster (ed.), The Multiple Self. Cambridge University Press
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  31. Amelie Oksenberg Rorty (1980). 1980. In Amélie Oksenberg Rorty (ed.), Essays on Aristotle's Ethics. University of California Press
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  32.  12
    Amélie Oksenberg Rorty (1988). The Deceptive Self: Liars, Layers, and Lairs. In Brian P. McLaughlin & Amelie O. Rorty (eds.), Perspectives on Self-Deception. University of California Press
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  33.  7
    Amélie Oksenberg Rorty (1996). Descartes and Spinoza on Epistemological Egalitarianism. History of Philosophy Quarterly 13 (1):35 - 53.
  34.  8
    Amelie Oksenberg Rorty (1995). Moral Complexity, Conflicted Resonance and Virtue. Philosophy and Phenomenological Research 55 (4):949 - 956.
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  35.  19
    Amélie Oksenberg Rorty (1992). The Directions of Aristotle's "Rhetoric". Review of Metaphysics 46 (1):63 - 95.
  36.  3
    Amelie Oksenberg Rorty (1983). Experiments in Philosophic Genre: Descartes' "Meditations". Critical Inquiry 9 (3):545-564.
    It would be pretty to think that Descartes’ Meditations is itself a structured transformation of the meditational mode, starting with the dominance of an intellectual, ascensional mode, moving through the penitential form, and ending with the analytic-architectonic mode. Unfortunately the text does not sustain such an easy resolution to our problems. Instead, we see that different modes seem dominant at different stages; their subterranean connections and relations remain unclear.We could try to construct a nesting of mask, face, and skeleton in (...)
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  37. Amelie O. Rorty (1980). Identities of Persons. Noûs 14 (2):266-271.
     
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  38.  12
    Amelie O. Rorty (1988). Virtues and Their Vicissitudes. Midwest Studies in Philosophy 13 (1):136-148.
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  39. Amelie Oksenberg Rorty (1976). A Literary Postscript: Characters, Persons, Selves, Individuals. In The Identities of Persons. University of California Press 301--323.
  40.  42
    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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  41.  16
    Amelie O. Rorty (1962). Slaves and Machines. Analysis 22 (5):118 - 120.
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  42.  27
    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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  43.  22
    Amelie O. Rorty (1966). Wants and Justifications. Journal of Philosophy 63 (24):765-772.
  44.  18
    Amélie Oksenberg Rorty (1991). The Psychology of Aristotelian Tragedy. Midwest Studies in Philosophy 16 (1):53-72.
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  45.  11
    Amelie Oksenberg Rorty (1971). Naturalism, Paradigms, and Ideology. Review of Metaphysics 24 (4):637 - 667.
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  46.  24
    Amelie Oksenberg Rorty (2002). Aristotle, Kant and the Stoics. International Studies in Philosophy 34 (4):170-172.
  47.  8
    Amelie Oksenberg Rorty (1972). Essential Possibilities in the Actual World. Review of Metaphysics 25 (4):607 - 624.
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  48.  29
    Amélie Oksenberg Rorty (1992). The Advantages of Moral Diversity. Social Philosophy and Policy 9 (2):38.
    We are well served, both practically and morally, by moral and ethical diversity. Moral deliberation requires the collaboration of distinctive perspectives: consequentialist, deontological, perfectionist considerations each contribute significant dimensions in determining what is good and what is right; virtue theory highlights the development of reliable ethical character.
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  49.  25
    Amélie Oksenberg Rorty (2006). The Vanishing Subject: The Many Faces of Subjectivity. History of Philosophy Quarterly 23 (3):191 - 209.
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  50.  24
    Amelie Oksenberg Rorty (1993). From Passions to Sentiments: The Structure of Hume's "Treatise". History of Philosophy Quarterly 10 (2):165-179.
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