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Amy Olberding [23]Amy Lynn Olberding [1]
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Profile: Amy Olberding (University of Oklahoma)
  1. Amy Olberding (2011). Moral Exemplars in the Analects: The Good Person is That. Routledge.
    Theory -- An origins myth for the Analects -- The Analects' silences -- Exemplarist elements in the Analects -- A total exemplar : Confucius -- A partial exemplar : Zilu -- A partial exemplar : Zigong -- Conclusion.
     
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  2. Amy Olberding (2004). The Consummation of Sorrow: An Analysis of Confucius' Grief for Yan Hui. Philosophy East and West 54 (3):279-301.
    : Throughout the Analects, Confucius describes the capacity for grief as an ethically valuable trait. Here his own display of grief at the premature death of his beloved student Yan Hui is investigated as a model of the meaning and significance of grief in a flourishing life. This display, it is argued, provides a valuable portrait, in situ, of the specific species of grief that Confucius sanctions and encourages. It likewise makes clear the role played by vulnerability to injury in (...)
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  3.  14
    Amy Olberding (2015). It’s Not Them, It’s You: A Case Study Concerning the Exclusion of Non-Western Philosophy. Comparative Philosophy 6 (2).
    My purpose in this essay is to suggest, via case study, that if Anglo-American philosophy is to become more inclusive of non-western traditions, the discipline requires far greater efforts at self-scrutiny. I begin with the premise that Confucian ethical treatments of manners afford unique and distinctive arguments from which moral philosophy might profit, then seek to show why receptivity to these arguments will be low. I examine how ordinary good manners have largely fallen out of philosophical moral discourse in the (...)
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  4.  11
    Amy Olberding (2013). Confucius' Complaints and the Analects' Account of the Good Life. Dao: A Journal of Comparative Philosophy 12 (4):417-440.
    The Analects appears to offer two bodies of testimony regarding the felt, experiential qualities of leading a life of virtue. In its ostensible record of Confucius’ more abstract and reflective claims, the text appears to suggest that virtue has considerable power to afford joy and insulate from sorrow. In the text’s inclusion of Confucius’ less studied and apparently more spontaneous remarks, however, he appears sometimes to complain of the life he leads, to feel its sorrows, and to possess some despair. (...)
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  5.  4
    Amy Olberding (2015). Etiquette: A Confucian Contribution to Moral Philosophy. Ethics 126 (2):422-446.
    The early Confucians recognize that the exchanges and experiences of quotidian life profoundly shape moral attitudes, moral self-understanding, and our prospects for robust moral community. Confucian etiquette aims to provide a form of moral training that can render learners equal to the moral work of ordinary life, inculcating appropriate cognitive-emotional dispositions, as well as honing social perception and bodily expression. In both their astute attention to prosaic behavior and the techniques they suggest for managing it, I argue, the Confucians afford (...)
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  6. Amy Olberding (2008). "A Little Throat Cutting in the Meantime": Seneca's Violent Imagery. Philosophy and Literature 32 (1):pp. 130-144.
    In this essay, I consider the philosophical purposes served by Seneca’s insistently violent imagery and argue that Seneca appears to provide what I term an “erotica of death.” In the Roman context, a context in which violence and violent death are regular features of popular entertainment, there is a worry that Seneca’s vivid depictions of violent death can only aim at eliciting more of the intoxicating pleasure Romans derived from their spectacles. However, where the spectacle features as a species of (...)
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  7. Amy Olberding (2007). The Educative Function of Personal Style in the "Analects". Philosophy East and West 57 (3):357 - 374.
    One of the central pedagogical strategies employed in the "Analects" consists in the suggestion of models worthy of emulation. The text's most robust models, the dramatic personae of the text, emerge as colorful figures with distinctive personal styles of action and behavior. This is especially so in the case of Confucius himself. In this essay, two particularly notable features of Confucius' style are considered. The first, what is termed "everyday" style, consists in Confucius' unusual command of conventional norms in ordinary (...)
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  8. Amy Olberding (2005). "The Feel of Not to Feel It": Lucretius' Remedy for Death Anxiety. Philosophy and Literature 29 (1):114-129.
    Do Lucretius’ vivid evocations of pain and suffering render impotent his therapy for fear of death? Lucretius’ readers have long noted the discord between his avowed aim to provide a rational foundation for cool detachment from death and his impassioned and acute attention to nature’s often cruel brutality. I argue that Lucretius does have a viable remedy for death anxiety but that this remedy significantly departs from Epicurus’ original counsel. Lucretius’ remedy confesses its origins in a heightened, rather than benumbed, (...)
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  9.  27
    Amy Olberding (2007). Sorrow and the Sage: Grief in the Zhuangzi. Dao: A Journal of Comparative Philosophy 6 (4):339-359.
    The Zhuangzi offers two apparently incompatible models of bereavement. Zhuangzi sometimes suggests that the sage will greet loss with unfractured equanimity and even aplomb. However, upon the death of his own wife, Zhuangzi evinces a sorrow that, albeit brief, fits ill with this suggestion. In this essay, I contend that the grief that Zhuangzi displays at his wife’s death better honors wider values averred elsewhere in the text and, more generally, that a sage who retains a capacity for sorrow will (...)
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  10.  6
    Amy Olberding (2015). Looking Philosophical: Stuff, Stereotypes, and Self‐Presentation. Hypatia 30 (4):692-707.
    Self-presentation is a complex phenomenon through which individuals present themselves in performance of social roles. The success of such performances rests not just on how well a performer fulfills expectations regarding the role she would play, but on whether observers find her convincing. I focus on how self-presentation entails making use of material environment and objects: One may “dress for the part” and employ props that suit a desired role. However, regardless of dress or props, one can nonetheless fail to (...)
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  11. Amy Olberding & Ivanhoe Philip J. (2011). Mortality in Traditional Chinese Thought. SUNY.
     
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  12.  5
    Amy Olberding (2009). “Ascending the Hall”: Style and Moral Improvement in the Analects. Philosophy East and West 59 (4):pp. 503-522.
    The moral vision of the "Analects" notably includes among our moral responsibilities the need to style behavior such that the propriety of one's dispositions is evident in one's manner and demeanor. While the sage effortlessly fulfills this responsibility, the moral learner must actively strive to shape her demeanor and manner. This essay considers her resources for doing so where becoming effortlessly sagely is a distant, if not unreachable, possibility. While the "Analects" clearly proffers the li as the principal mechanism for (...)
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  13.  15
    Amy Olberding (2008). Dreaming of the Duke of Zhou: Exemplarism and the Analects. Journal of Chinese Philosophy 35 (4):625-639.
    Exemplars clearly play a significant role in the ethical vision of the Analects. However, while they are often treated as illustrations of the text’s more abstract ethical commitments, I argue that they are better understood to source those commitments. Such is to say that the conceptual schemata of the Analects – its account of human flourishing, the specific virtues it recommends, and its suggested path for self cultivation – originate in the people the text so vividly describes, in the unmediated (...)
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  14.  2
    Amy Olberding (2015). Regret and Moral Maturity: A Response to Michael Ing and Manyul Im. Dao: A Journal of Comparative Philosophy 14 (4):579-587.
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  15.  19
    Amy Olberding (2014). Subclinical Bias, Manners, and Moral Harm. Hypatia 29 (2):287-302.
    Mundane and often subtle forms of bias generate harms that can be fruitfully understood as akin to the harms evident in rudeness. Although subclinical expressions of bias are not mere rudeness, like rudeness they often manifest through the breach of mannerly norms for social cooperation and collaboration. At a basic level, the perceived harm of mundane forms of bias often has much to do with feeling oneself unjustly or arbitrarily cut out of a group, a group that cooperates and collaborates (...)
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  16.  6
    Amy Olberding (2015). From Corpses to Courtesy: Xunzi’s Defense of Etiquette. Journal of Value Inquiry 49 (1-2):145-159.
    Etiquette writer Judith Martin is frequently faced with “etiquette skeptics,” interlocutors who protest not simply that this or that rule of etiquette is problematic but complain that etiquette itself, qua a system of conventional norms for human conduct and communication, is objectionable. While etiquette skeptics come in a variety of forms, one of the most frequent skeptical complaints is that etiquette is artificial.The worries Martin canvasses are frequently also raised in more philosophical work as reasons to doubt the moral significance (...)
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  17.  3
    Amy Olberding (2015). A Sensible Confucian Perspective on Abortion. Dao: A Journal of Comparative Philosophy 14 (2):235-253.
    Confucian resources for moral discourse and public policy concerning abortion have potential to broaden the prevailing forms of debate in Western societies. However, what form a Confucian contribution might take is itself debatable. This essay provides a critique of Philip J. Ivanhoe’s recent proposal for a Confucian account of abortion. I contend that Ivanhoe’s approach is neither particularly Confucian, nor viable as effective and humane public policy. Affirmatively, I argue that a Confucian approach to abortion will assiduously root moral consideration (...)
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  18.  8
    Amy Olberding (1997). Mourning, Memory, and Identity. International Philosophical Quarterly 37 (1):29-44.
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  19.  14
    Amy Olberding (2005). The 'Stout Heart'. Ancient Philosophy 25 (1):141-154.
  20.  7
    Amy Olberding (2011). Seneca and the Self. Ancient Philosophy 31 (2):460-463.
  21.  4
    Amy Olberding (2014). Dao Companion to the Analects. Springer.
    Chapter 2 History and Formation of the Analects Tae Hyun Kim and Mark Csikszentmihalyi It is possible, of course, to pick up and read the Analects without concern for its pedigree, historical significance, or authorship.1 Pithy and sometimes ...
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  22. Amy Olberding (2013). Moral Exemplars in the Analects: The Good Person is That. Routledge.
    In this study, Olberding proposes a new theoretical model for reading the _Analects_. Her thesis is that the moral sensibility of the text derives from an effort to conceptually capture and articulate the features seen in exemplars, exemplars that are identified and admired pre-theoretically and thus prior to any conceptual criteria for virtue. Put simply, Olberding proposes an "origins myth" in which Confucius, already and prior to his philosophizing knows _whom _he judges to be virtuous. The work we see him (...)
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  23. Amy Olberding (ed.) (2008). Newsletter on Asian and Asian-American Philosopher and Philosophies 8.1.
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