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  1. Amy Mullin (2014). Children, Paternalism and the Development of Autonomy. Ethical Theory and Moral Practice 17 (3):413-426.
    This paper addresses the issue of paternalism in child-rearing. Since the parent–child relationship seems to be the linguistic source of the concept, one may be tempted to assume that raising a child represents a particularly appropriate sphere for paternalism. The parent–child relationship is generally understood as a relationship that is supposed to promote the development and autonomy-formation of the child, so that the apparent source of the concept is a form of autonomy-oriented paternalism. Far from taking paternalism to be overtly (...)
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  2. Amy Mullin (2013). Children, Vulnerability, and Emotional Harm. In Catriona Mackenzie, Wendy Rogers & Susan Dodds (eds.), Vulnerability: New Essays in Ethics and Feminist Philosophy. Oup Usa. 266.
  3. Amy Mullin (2011). Children and the Argument From 'Marginal' Cases. Ethical Theory and Moral Practice 14 (3):291-305.
    I characterize the main approaches to the moral consideration of children developed in the light of the argument from 'marginal' cases, and develop a more adequate strategy that provides guidance about the moral responsibilities adults have towards children. The first approach discounts the significance of children's potential and makes obligations to all children indirect, dependent upon interests others may have in children being treated well. The next approaches agree that the potential of children is morally considerable, but disagree as to (...)
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  4. Amy Mullin (2011). Gratitude and Caring Labor. Ethics and Social Welfare 5 (2):110-122.
    I argue that it is appropriate for adult recipients of personal care to feel and express gratitude whenever care providers are inspired partly by benevolence, and deliver a real benefit in a manner that conveys respect for the recipient. My focus on gratitude is consistent with important aspects of feminist ethics of care, including its attention to the particularities and vulnerabilities of caregivers and care recipients, and its concern with how relations of care are shaped by social hierarchies and public (...)
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  5. Amy Mullin (2011). Narrative, Emotions, and Autonomy. In Noel Carroll & John Gibson (eds.), Narrative, Emotion, and Insight. Penn State University. 92.
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  6. Amy Mullin (2010). Filial Responsibilities of Dependent Children. Hypatia 25 (1):157 - 173.
    The ensting literature on filial morality has an important gap. It explores responsibilities adult children have toward their elderly parents, and ignores questions about responsibilities of dependent children. Filling this gap involves specifying what competent and morally decent social parents can kgitimately expect from children. I argue that it is appropriate to expect and encourage young dependent children to demonstrate cooperation, mutuality, and trust, along with gratitude and reciprocity of value.
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  7. Amy Mullin (2008). Nietzsche's Dancers: Isadora Duncan, Martha Graham, and the Revaluation of Christian Valuesby Kimerer LaMothe. [REVIEW] Hypatia 23 (3):221-223.
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  8. Amy Mullin (2007). Book Review: Private Selves, Public Identities: Reconsidering Identity Politics by Susan J. Hekman. [REVIEW] Hypatia 22 (2):204-207.
  9. Amy Mullin (2007). Children, Autonomy, and Care. Journal of Social Philosophy 38 (4):536–553.
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  10. Amy Mullin (2007). Giving as Well as Receiving. Symposium 11 (2):383-395.
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  11. Amy Mullin (2007). Private Selves, Public Identities: Reconsidering Identity Politics (Review). Hypatia 22 (2):204-207.
  12. Amy Mullin (2006). Parents and Children: An Alternative to Selfless and Unconditional Love. Hypatia 21 (1):181-200.
    : I develop a model of love or care between children and their parents guided by experiences of parents, especially mothers, with disabilities. On this model, a caring relationship requires both parties to be aware of each other as a particular (not interchangeable) person and it requires reciprocity. This does not mean that children need to be able to articulate their interests, or that they need to be self-reflectively aware of their parents' interests or personhood. Instead, parents and children manifest (...)
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  13. Amy Mullin (2005). Trust, Social Norms, and Motherhood. Journal of Social Philosophy 36 (3):316–330.
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  14. Amy Mullin (2004). Moral Defects, Aesthetic Defects, and the Imagination. Journal of Aesthetics and Art Criticism 62 (3):249–261.
  15. Amy Mullin (2003). Feminist Art and the Political Imagination. Hypatia 18 (4):189-213.
    : Activist and political art works, particularly feminist ones, are frequently either dismissed for their illegitimate combination of the aesthetic and the political, or embraced as chiefly political works. Flawed conceptions of politics and the imagination are responsible for that dismissal. An understanding of the imagination is developed that allows us to see how political work and political explorations may inform the artistic imagination.
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  16. Amy Mullin (2003). Review of Jose Bermudez, Art and Morality. [REVIEW] Notre Dame Philosophical Reviews 2003 (9).
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  17. Amy Mullin (2002). Evaluating Art: Morally Significant Imagining Versus Moral Soundness. Journal of Aesthetics and Art Criticism 60 (2):137–149.
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  18. Amy Mullin (2002). If Truth Were Like Money: Descartes and His Readers. History of Philosophy Quarterly 19 (2):149 - 169.
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  19. Amy Mullin (2000). Adorno, Art Theory, and Feminist Practice. Philosophy Today 44 (1):16-30.
  20. Amy Mullin (2000). Art, Understanding, and Political Change. Hypatia 15 (3):113-139.
    : Feminist artworks can be a resource in our attempt to understand individual identities as neither singular nor fixed, and in our related attempts both to theorize and to practice forms of connection to others that do not depend on shared identities. Engagement with these works has the potential to increase our critical social consciousness, making us more aware of oppression and privilege, and more committed to overcoming oppression.
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  21. Amy Mullin (2000). Caroline Joan S. Picart, Resentment and the'Feminin'in Nietzsche's Politico-Aesthetics Reviewed By. Philosophy in Review 20 (1):60-62.
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  22. Amy Mullin (2000). Descartes and the Community of Inquirers. History of Philosophy Quarterly 17 (1):1 - 27.
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  23. Amy Mullin (2000). Nietzsche's Free Spirit. Journal of the History of Philosophy 38 (3):383-405.
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  24. Amy Mullin (1998). Richard J. White, Nietzsche and the Problem of Sovereignty Reviewed By. Philosophy in Review 18 (1):76-78.
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  25. Amy Mullin (1998). Whitman's Oceans, Nietzsche's Seas. Philosophy Today 42 (3):270-283.
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  26. Amy Mullin (1996). Art, Politics and Knowledge: Feminism, Modernity, and the Separation of Spheres. Metaphilosophy 27 (1-2):118-145.
  27. Amy Mullin (1996). Purity and Pollution: Resisting the Rehabilitation of a Virtue. Journal of the History of Ideas 57 (3):509-524.
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  28. Amy Mullin (1995). As the Lights Go On. Philosophy Today 39 (4):408-420.
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  29. Amy Mullin (1995). Selves, Diverse and Divided: Can Feminists Have Diversity Without Multiplicity? Hypatia 10 (4):1 - 31.
    I explore connections between social divisions and diversity within the self, while striving to differentiate internal diversity and multiplicity. When the person is understood as composite or multiple, she is seen as divided into several distinct agent-like aspects. This view is found in ancient, modern, and postmodern philosophy, psychology, poetry, and lay people's accounts of their experience. I argue for a conception of the self as diverse but not composite or multiple.
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  30. Amy Mullin (1995). The Safeguarded Self. Dialogue 34 (01):45-.
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  31. Amy Mullin (1994). Stuart Sim, Beyond Aesthetics: Confrontations with Poststructuralism and Postmodernism Reviewed By. Philosophy in Review 14 (4):293-295.
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