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Claudia Card [84]Claudia F. Card [1]
  1. Frank Dilley, David A. Crocker, Edwin Curley, Rosalind Ladd, Bill Lawson, James Moor, Leslie Francis, Ofelia Schutte, James W. Nickel & Claudia Card (forthcoming). Reports of APA Committees. Proceedings and Addresses of the American Philosophical Association.
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  2. George R. Lucas, Jaakko Hintikka, Myles Brand, Anne Waters, Xinyan Jiang, Bernard Boxill, James Moor, Michael Corrado, Stefan Bernard Baumrin & Claudia Card (forthcoming). Reports of APA Committees: Committee on Career Opportunities. Proceedings and Addresses of the American Philosophical Association.
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  3. Nicholas Wolterstorff, Richard J. Bernstein & Claudia Card (2013). Portraits of American Philosophy. Rowman & Littlefield Publishers.
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  4. Claudia Card (2012). Surviving Long-Term Mass Atrocities1. Midwest Studies in Philosophy 36 (1):35-52.
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  5. Claudia Card (2011). Waldron , Jeremy . Torture, Terror, and Trade-Offs: Philosophy for the White House . New York: Oxford University Press, 2010. Pp. Viii+357. $37.50 (Cloth). [REVIEW] Ethics 121 (4):832-836.
  6. Claudia Card (2010). Confronting Evils: Terrorism, Torture, Genocide. Cambridge University Press.
    Machine generated contents note: Part I. The Concept of Evil: 1. Inexcusable wrongs; 2. Between good and evil; 3. Complicity in structural evils; 4. To whom (or to what?) can evils be done?; Part II. Terrorism, Torture, Genocide: 5. Counterterrorism; 6. Low-profile terrorism; 7. Conscientious torture?; 8. Ordinary torture; 9. Genocide is social death; 10. Genocide by forced impregnation; Bibliography; Filmography; Websites; Index.
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  7. Claudia Card (2010). Kant's Moral Excluded Middle. In Sharon Anderson-Gold & Pablo Muchnik (eds.), Kant's Anatomy of Evil. Cambridge University Press.
  8. Claudia Card, Confronting Evils & Cambridge Genocide (2010). Campbell, Joseph Keim, Michael O'Rourke, and Harry S. Silverstein (Eds), Knowledge and Skepticism, Cambridge, MA and London: MIT Press, 2010, Pp. Viii+ 367,£ 25.95/£ 51.95. Canfield, John V., Becoming Human: The Development of Language, Self, and Self-Consciousness, Basingstoke and New York: Palgrave, 2007, Pp. Viii+ 186. [REVIEW] Mind 119:475.
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  9. Todd Calder, Claudia Card, Ann Cudd, Eric Kraemer, Alice MacLachlan, Sarah Clark Miller, María Pía Lara, Robin May Schott, Laurence Thomas & Lynne Tirrell (2009). Evil, Political Violence, and Forgiveness: Essays in Honor of Claudia Card. Lexington Books.
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  10. Claudia Card (2009). In an Abusive State: How Neoliberalism Appropriated the Feminist Movement Against Sexual Violence. By Kristin Bumiller. Hypatia 24 (2):205-208.
  11. Claudia Card (2008). The Paradox of Genocidal Rape Aimed at Enforced Pregnancy. Southern Journal of Philosophy 46 (S1):176-189.
  12. Claudia Card (2008). Unnatural Lotteries and Diversity in Philosophy. Proceedings and Addresses of the American Philosophical Association 82 (2):85 - 99.
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  13. Claudia Card (2008). Ticking Bombs and Interrogations. Criminal Law and Philosophy 2 (1):1-15.
    Torture is like slavery (and unlike murder and genocide) in that it is not inconceivable that torture might be justifiable. But the circumstances that would make it tolerable are unrealistic in philosophically interesting ways. It is unrealistic to think we can predict when torture will be effective and containable; unwarranted to suppose that humane alternatives are impossible; disastrous to remove motivations to create alternatives; unacceptable to be satisfied with available evidence regarding suspects’ identity, knowledge of critical detail, ability to recall (...)
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  14. Claudia Card (2007). Gay Divorce: Thoughts on the Legal Regulation of Marriage. Hypatia 22 (1):24-38.
    : Although the exclusion of LGBTs from the rites and rights of marriage is arbitrary and unjust, the legal institution of marriage is itself so riddled with injustice that it would be better to create alternative forms of durable intimate partnership that do not invoke the power of the state. Card's essay develops a case for this position, taking up an injustice sufficiently serious to constitute an evil: the sheltering of domestic violence.
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  15. Claudia Card (2007). Recognizing Terrorism. Journal of Ethics 11 (1):1 - 29.
    It has been claimed that most of the world’s preventable suffering and death are caused not by terrorism but by poverty. That claim, if true, could be hard to substantiate. For most terrorism is not publicly recognized as such, and it is far commoner than paradigms of the usual suspects suggest. Everyday lives under oppressive regimes, in racist environments, and of women, children, and elders everywhere who suffer violence in their homes offer instances of terrorisms that seldom capture public attention. (...)
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  16. Claudia Card (2006). Arne Johan Vetlesen, Evil and Human Agency: Understanding Collective Evildoing Reviewed By. Philosophy in Review 26 (4):306-308.
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  17. Claudia Card (2006). The L Word and the F Word. Hypatia 21 (2):223-229.
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  18. Claudia Card & Armen T. Marsoobian (2006). Introduction: Genocide's Aftermath. Metaphilosophy 37 (3-4):299–307.
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  19. Sandra Lee Bartky, Paul Benson, Sue Campbell, Claudia Card, Robin S. Dillon, Jean Harvey, Karen Jones, Charles W. Mills, James Lindemann Nelson, Margaret Urban Walker, Rebecca Whisnant & Catherine Wilson (2004). Moral Psychology: Feminist Ethics and Social Theory. Rowman & Littlefield Publishers.
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  20. Sue Campbell & Claudia Card (2004). Phenomenology of Oppression (1990) and Sympathy and Solidarity (2001). Paul Benson is a Professor and Chair of the Department of Philosophy at the University of Dayton. His Recent Work Addresses Personal Autonomy, Free Agency, and Moral Responsibility. He is Completing a Book-Length Project That Examines Neglected Psychological, Social, and Evaluative Dimensions Of. [REVIEW] In Peggy DesAutels & Margaret Urban Walker (eds.), Moral Psychology: Feminist Ethics and Social Theory. Rowman & Littlefield. 243.
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  21. Claudia Card (2004). Environmental Atrocities and Non-Sentient Life. Ethics and the Environment 9 (1):23-45.
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  22. Claudia Card (2004). Torture in Ordinary Circumstances. In Peggy DesAutels & Margaret Urban Walker (eds.), Moral Psychology: Feminist Ethics and Social Theory. Rowman & Littlefield. 141.
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  23. Claudia Card (2004). The Atrocity Paradigm Revisited. Hypatia 19 (4):212 - 222.
    This essay reflects on issues raised by commentators regarding my book, The Atrocity Paradigm: A Theory of Evil (Oxford 2002). They are (1) Robin Schott's observation of the tension between my discussion of forgiveness and of castration fantasies; (2) Bat-Ami Bar On's questions regarding whether evil is ethical, political, or both; (3) Adam Morton's queries regarding the relative seriousness of evils and injustices; and (4) María Pía Lara's concerns regarding what is valuable in Kant's ethics.
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  24. Sandra Bartky, Teresa Brennan, Claudia Card, Virginia Held, Alison Jaggar, Stephanie Lewis, Uma Narayan, Martha Nussbaum, Andrea Nye, Kristin Schrader-Frechette, Ofelia Schutte & Karen Warren (2003). Singing in the Fire: Stories of Women in Philosophy. Rowman & Littlefield Publishers.
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  25. Ray Billington, Jeffrey Bloechl, Rüdiger Bubner, Ann J. Cahill, Jennifer Hansen, Claudia Card, Taylor Carman, William D. Casebeer, David Corfield & Tim Crane (2003). Books for Review and for Listing Here Should Be Addressed to Emily Zakin, Review Editor, Department of Philosophy, Miami University, Oxford, OH 45056. Teaching Philosophy 26 (4):415.
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  26. Claudia Card (2003). Decent People. Philosophy and Phenomenological Research 66 (3):738-740.
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  27. Claudia Card (2003). Genocide and Social Death. Hypatia 18 (1):63-79.
    : Social death, central to the evil of genocide (whether the genocide is homicidal or primarily cultural), distinguishes genocide from other mass murders. Loss of social vitality is loss of identity and thereby of meaning for one's existence. Seeing social death at the center of genocide takes our focus off body counts and loss of individual talents, directing us instead to mourn losses of relationships that create community and give meaning to the development of talents.
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  28. Claudia Card (2003). Making War on Terrorism in Response to 9/11. In James Sterba (ed.), Terrorism and International Justice. Oxford University Press. 171--185.
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  29. Claudia Card (2003). Questions Regarding a War on Terrorism. Hypatia 18 (1):164 - 169.
    : The concept of a war on terrorism creates havoc with attempts to apply rules of war. For "terrorism" is not an agent. Nor is it clear what relationship to terrorism agents must have in order to be legitimate targets. Nor is it clear what kinds of terrorism count. Would a war on terrorism in the home be a justifiable response to domestic battering? If not, do similar objections apply to a war on public terrorism?
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  30. Claudia Card (ed.) (2003). The Cambridge Companion to Simone De Beauvoir. Cambridge University Press.
    Simone de Beauvoir was a philosopher and writer of notable range and influence whose work is central to feminist theory, French existentialism, and contemporary moral and social philosophy. The essays in this volume examine all the major aspects of her thought, including her views on issues such as the role of biology, sexuality and sexual difference, and evil, the influence on her work of Heidegger, Sartre, Merleau-Ponty, Husserl, and others, and the philosophical significance of her memoirs and fiction. New readers (...)
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  31. Claudia Card (2003). Anita M. Superson and Ann E. Cudd, Eds., Theorizing Backlash: Philosophical Reflections on the Resistance to Feminism:Theorizing Backlash: Philosophical Reflections on the Resistance to Feminism. [REVIEW] Ethics 114 (1):193-195.
  32. Bat-Ami Bar On, Claudia Card, Drucilla Cornell, Alison Jaggar, Maria Pia Lara, Constance Mui, Julien S. Murphy, Sherene Razack, Sara Ruddick & Iris Marion Young (2003). Forum on the War on Terrorism. Hypatia 18 (1):157.
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  33. Claudia Card (2002). Damaged Identities, Narrative Repair. International Philosophical Quarterly 42 (2):283-284.
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  34. Claudia Card (2002). Responsibility Ethics, Shared Understandings, and Moral Communities. Hypatia 17 (1):141-155.
    : Margaret Walker's Moral Understandings offers an "expressive-collaborative," culturally situated, practice-based picture of morality, critical of a "theoretical-juridical" picture in most prefeminist moral philosophy since Henry Sidgwick. This essay compares her approach to ethics with that of John Rawls, another exemplar of the "theoretical-juridical" model, and asks how Walker's approach would apply to several ethical issues, including interaction with (other) animals, social reform and revolution, and basic human rights.
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  35. Claudia Card (2002). Review: Pragmatic Liberalism and the Critique of Modernity. [REVIEW] Mind 111 (444):863-866.
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  36. Claudia Card (2002). The Atrocity Paradigm: A Theory of Evil. Oxford University Press.
    What distinguishes evils from ordinary wrongs? Is hatred a necessarily evil? Are some evils unforgivable? Are there evils we should tolerate? What can make evils hard to recognize? Are evils inevitable? How can we best respond to and live with evils? Claudia Card offers a secular theory of evil that responds to these questions and more. Evils, according to her theory, have two fundamental components. One component is reasonably foreseeable intolerable harm -- harm that makes a life indecent and impossible (...)
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  37. Claudia Card (2002). What's Wrong with Adult-Child Sex? Journal of Social Philosophy 33 (2):170–177.
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  38. Samantha Brennan, Claudia Card, Bernard Dauenhauer, Marilyn A. Friedman, Dale Jamieson, Richard Arneson, Clark Wolf, Robert Nagle, James Nickel, Christoph Fehige & Norman Daniels (2000). The Idea of a Political Liberalism: Essays on Rawls. Rowman & Littlefield Publishers.
     
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  39. Claudia Card (2000). Drucilla Cornell, At the Heart of Freedom: Feminism, Sex, and Equality:At the Heart of Freedom: Feminism, Sex, and Equality. Ethics 110 (3):607-609.
  40. Claudia Card (2000). Women, Evil, and Grey Zones. Metaphilosophy 31 (5):509-528.
    Gray zones, which develop wherever oppression is severe and lasting, are inhabited by victims of evil who become complicit in perpetrating on others the evils that threaten to engulf themselves. Women, who have inhabited many gray zones, present challenges for feminist theorists, who have long struggled with how resistance is possible under coercive institutions. Building on Primo Levi's reflections on the gray zone in Nazi death camps and ghettos, this essay argues that resistance is sometimes possible, although outsiders are rarely, (...)
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  41. James P. Sterba, Claudia Card, Jane Flax, Virginia Held, Ellen Klein, Janet Kournay, Michael Levin, Martha Nussbaum & Rosemarie Tong (2000). Controversies in Feminism. Rowman & Littlefield Publishers.
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  42. Claudia Card (1999). Living with One's Past. Philosophy and Phenomenological Research 59 (4):1090-1093.
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  43. Claudia Card (1999). The Road to Lake Wobegon. Journal of Social Philosophy 30 (3):369–378.
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  44. Claudia F. Card (ed.) (1999). Feminist Ethics and Politics. University Press of Kansas.
  45. Lawrence Blum, Claudia Card, Marilyn Friedman, Carol C. Gould, Mark S. Halfon, Virginia Held, Eva Feder Kittay, Leo Kittay, John W. Lango, Patricia S. Mann, Larry May, Diana T. Meyers, Kai Nielsen, Nel Noddings, Sara Ruddick, Michael Slote & Sue Weinberg (1998). Norms and Values: Essays on the Work of Virginia Held. Rowman & Littlefield Publishers.
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  46. Claudia Card (1998). Radicalesbianfeminist Theory. Hypatia 13 (1):206 - 213.
    Cheshire Calhoun has been working to distinguish lesbian oppression from the sexist oppression of women in general, with the idea that different strategies may be needed to oppose each. On a radical feminist understanding of sexism, however, lesbian oppression is a very important part of the oppression of females generally. Women's liberation requires opposition to lesbian oppression. Or so I argue in supporting radicalesbianfeminism as a unified theory.
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  47. Claudia Card (1998). Elizabeth V. Spelman, Fruits of Sorrow: Framing Our Attention to Suffering:Fruits of Sorrow: Framing Our Attention to Suffering. Ethics 109 (1):181-184.
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  48. Claudia Card (1998). Stoicism, Evil, and the Possibility of Morality. Metaphilosophy 29 (4):245-253.
    Martha Nussbaum's work has been characterized by a sustained critique of Stoic ethics, insofar as that ethics denies the validity and importance of our valuing things that elude our control. This essay explores the idea that the very possibility of morality, understood as social or interpersonal ethics, presupposes that we do value such things. If my argument is right, Stoic ethics is unable to recognize the validity of morality (so understood) but can at most acknowledge duties to oneself. A further (...)
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  49. Claudia Card, Terrence Penner, Marcus G. Singer & Robert G. Turnbull (1998). William Henry Hay 1917-1997. Proceedings and Addresses of the American Philosophical Association 71 (5):144 - 147.
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  50. Claudia Card (1997). Addendum to "Rape as a Weapon of War". Hypatia 12 (2):216 - 218.
    Learning about martial sex crimes against men has made me rethink some of my ideas about rape as a weapon of war and how to respond to it. Such crimes can be as racist as they are sexist and, in the case of male victims, may be quite simply racist.
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