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Douglas Chismar [6]Douglas Eugene Chismar [1]
  1. Douglas Chismar (2008). Household Technology Ethics. Teaching Ethics 8 (2):15-28.
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  2. Douglas Chismar (2003). Review of" The Heart of What Matters: The Role for Literature in Moral Philosophy". [REVIEW] Essays in Philosophy 4 (2):12.
    Philosophers have long suspected that in good literature, there is something of value to be found for doing philosophy. Plato, for example, delights in quoting the poets, despite his reservations about their social influence. As we have, more recently, sought to energize our teaching methods by supplementing lecture and discussion with novels and short stories, as well as film, music, and poetry, we may struggle with lingering suspicions about this expenditure of valuable class time or worries about whether we are (...)
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  3. Douglas Chismar (2001). Vice and Virtue in Everyday (Business) Life. Journal of Business Ethics 29 (1-2):169 - 176.
    This paper describes how a family of ethical concepts can be taught through focusing on how values play out at the most basic level – in the sphere of everyday business interactions. If our goal is to create an "ethical business culture," it makes sense to attend to our treatment of one another in the simplest, and most frequently occurring of duties. The paper examines the kinds of daily interactions common to many business settings – attending meetings, sharing information, taking (...)
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  4. Douglas Chismar (1994). The Evidential Force of Religious Experience. Faith and Philosophy 11 (1):144-148.
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  5. Douglas Chismar (1988). Empathy and Sympathy: The Important Difference. [REVIEW] Journal of Value Inquiry 22 (4):257-266.
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  6. Douglas Chismar (1988). Hume's Confusion About Sympathy. Philosophy Research Archives 14:237-246.
    David Hume argues that the prevalence of human sympathizing justifies our attributing to humans a certain degree of benevolence. This move from sympathy to having a concern for others has been challenged by recent critics. A more fine-grained look at Hume’s concept of sympathy may reveal the reasons why he thought that experiencing sympathy implied having a benevolent attitude. Two arguments from the Treatise are analyzed and found wanting. It is suggested that Hume’s confusion may derive from ambiguities surrounding the (...)
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