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Claudia Card [107]Claudia F. Card [1]
  1.  83
    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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  2.  21
    Claudia Card (1996). The Unnatural Lottery: Character and Moral Luck. Temple.
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  3. 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.
    Moral psychology studies the features of cognition, judgement, perception and emotion that make human beings capable of moral action. Perspectives from feminist and race theory immensely enrich moral psychology. Writers who take these perspectives ask questions about mind, feeling, and action in contexts of social difference and unequal power and opportunity. These essays by a distinguished international cast of philosophers explore moral psychology as it connects to social life, scientific studies, and literature.
     
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  4.  44
    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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  5. 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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  6.  97
    Claudia Card (1990). Caring and Evil. Hypatia 5 (1):101-108.
  7.  20
    Claudia Card (ed.) (1991). Feminist Ethics. University of Kansas.
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  8. Claudia Card (1996). Against Marriage and Motherhood. Hypatia 11 (3):1 - 23.
    This essay argues that current advocacy of lesbian and gay rights to legal marriage and parenthood insufficiently criticizes both marriage and motherhood as they are currently practiced and structured by Northern legal institutions. Instead we would do better not to let the State define our intimate unions and parenting would be improved if the power presently concentrated in the hands of one or two guardians were diluted and distributed through an appropriately concerned community.
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  9. Claudia F. Card (ed.) (1999). Feminist Ethics and Politics. University Press of Kansas.
  10. 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.
    Rather than focusing on political and legal debates surrounding attempts to determine if and when genocidal rape has taken place in a particular setting, this essay turns instead to a crucial, yet neglected area of inquiry: the moral significance of genocidal rape, and more specifically, the nature of the harms that constitute the culpable wrongdoing that genocidal rape represents. In contrast to standard philosophical accounts, which tend to employ an individualistic framework, this essay offers a situated understanding of harm that (...)
     
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  11. 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.
    Virginia Held, best known for her landmark book Rights and Goods, has made an indelible mark on the fields of ethics, feminist philosophy, and social and political thought. Her impact on a generation of feminist thinkers is unrivaled and she has been at the forfront of discussions about the way in which an ethic of care can affect social and political matters. These new essays by leading contemporary philosophers range over all of these areas. While each stands alone, the essays (...)
     
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  12. 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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  13.  56
    Claudia Card (1988). Gratitude and Obligation. American Philosophical Quarterly 25 (2):115 - 127.
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  14.  22
    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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  15.  92
    Claudia Card (1996). Rape as a Weapon of War. Hypatia 11 (4):5 - 18.
    This essay examines how rape of women and girls by male soldiers works as a martial weapon. Continuities with other torture and terrorism and with civilian rape are suggested. The inadequacy of past philosophical treatments of the enslavement of war captives is briefly discussed. Social strategies are suggested for responding and a concluding fantasy offered, not entirely social, of a strategy to change the meanings of rape to undermine its use as a martial weapon.
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  16. 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.
    In this unique volume, some of today's most eminent political philosophers examine the thought of John Rawls, focusing in particular on his most recent work. These original essays explore diverse issues, including the problem of pluralism, the relationship between constitutive commitment and liberal institutions, just treatment of dissident minorities, the constitutional implications of liberalism, international relations, and the structure of international law. The first comprehensive study of Rawls's recent work, The Idea of Political Liberalism will be indispensable for political philosophers (...)
     
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  17. 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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  18. Claudia Card (1995). Gender and Moral Luck [1990]. In Virginia Held (ed.), Justice and Care: Essential Readings in Feminist Ethics. Westview Press 79.
     
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  19. 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.
    Feminism was born in controversy and it continues to flourish in controversy. The distinguished contributors to this volume provide an array of perspectives on issues including: universal values, justice and care, a feminist philosophy of science, and the relationship of biology to social theory.
     
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  20.  98
    Claudia Card (2006). The L Word and the F Word. Hypatia 21 (2):223-229.
  21. Claudia Card (2005). The Atrocity Paradigm: A Theory of Evil. Oxford University Press Usa.
    What distinguishes evils from ordinary wrongs? Are some evils unforgivable? How should we respond to evils? Card offers a secular theory of evil--representing a compromise between classic utilitarian and stoic approaches--that responds to these and other questions.
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  22. 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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  23.  80
    Claudia Card (1972). On Mercy. Philosophical Review 81 (2):182-207.
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  24. 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.
  25.  66
    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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  26.  23
    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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  27. 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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  28. Claudia Card (2002). Review: Pragmatic Liberalism and the Critique of Modernity. [REVIEW] Mind 111 (444):863-866.
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  29. 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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  30.  31
    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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  31.  72
    Claudia Card (1984). Review Essay: Sadomasochism And Sexual Preference. Journal of Social Philosophy 15 (2):42-52.
  32.  86
    Claudia Card (2002). What's Wrong with Adult-Child Sex? Journal of Social Philosophy 33 (2):170–177.
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  33.  24
    Claudia Card (1990). Why Homophobia? Hypatia 5 (3):110-117.
  34.  83
    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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  35.  18
    Claudia Card (1990). Nuclear War. Social Philosophy Today 3:439-441.
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  36.  10
    Claudia Card (1988). Female Friendship: Separations and Continua. Hypatia 3 (2):123-130.
  37.  5
    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.
    This is a unique, groundbreaking collection of autobiographical essays by leading women in philosophy. It provides a glimpse at the experiences of the generation that witnessed, and helped create, the remarkable advances now evident for women in the field.
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  38.  14
    Claudia Card (2004). Environmental Atrocities and Non-Sentient Life. Ethics and the Environment 9 (1):23-45.
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  39.  46
    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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  40.  1
    Claudia Card (1988). Review: Women's Voices and Ethical Ideals: Must We Mean What We Say? [REVIEW] Ethics 99 (1):125 - 135.
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  41.  12
    Claudia Card (1988). Review: Female Friendship: Separations and Continua. [REVIEW] Hypatia 3 (2):123 - 130.
    This review essay on Janice Raymond's A Passion for Friends, sympathetic to the author's inquiry into the institutional contexts of female friendship, criticizes as unnecessary its rejection of feminist separatism and of the "lesbian continuum" and formulates a possible connection of its account of sources of passionate friendship among women to the new research on women and violence.
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  42.  14
    Claudia Card (1988). Women's Voices and Ethical Ideals: Must We Mean What We Say?:Women and Moral Theory. Eva Feder Kittay, Diana T. Meyers. Ethics 99 (1):125-.
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  43.  6
    Claudia Card (2007). Gay Divorce: Thoughts on the Legal Regulation of Marriage. Hypatia 22 (1):24-38.
  44.  6
    Claudia Card (2002). Responsibility Ethics, Shared Understandings, and Moral Communities. Hypatia 17 (1):141-155.
  45.  16
    Claudia Card (1984). Utility and the Value of Persons: A Response to Professor Brandt's Comments. Canadian Journal of Philosophy 14 (1):39 - 43.
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  46.  7
    Claudia Card (1986). Oppression and Resistance: Frye's Politics of Reality. Hypatia 1 (1):149-166.
  47.  36
    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.
  48.  32
    Claudia Card (1990). Review: Caring and Evil. [REVIEW] Hypatia 5 (1):101 - 108.
    Nel Noddings, in Caring: A Feminine Approach to Ethics and Moral Education (1984), presents and develops an ethic of care as an alternative to an ethic that treats justice as a basic concept. I argue that this care ethic is unable to give an adequate account of ethical relationships between strangers and that it is also in danger of valorizing relationships in which carers are seriously abused.
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  49.  14
    Claudia Card (1992). Selected Bibliography of Lesbian Philosophy and Related Works. Hypatia 7 (4):212 - 222.
  50. Claudia Card (2010). Kant's Moral Excluded Middle. In Sharon Anderson-Gold & Pablo Muchnik (eds.), Kant's Anatomy of Evil. Cambridge University Press
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