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  1. Eugene Heath (forthcoming). Carrying Matters Too Far? Mandeville and the Eighteenth-Century Scots on the Evolution of Morals. .
    Mandeville offers an evolutionary explanation of norms that pivots on the power of praise to affect individuals. Yet this sort of account is not mentioned by Hume or Ferguson, and only indirectly noted by Smith. Nonetheless, there are various similarities in the thought of Mandeville and these philosophers. After delineating some resemblances, the essay takes up the objection Hume poses to Mandeville: praise fails to motivate if individuals take no pride in moral conduct. To this challenge there is a Mandevillean (...)
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  2. Eugene Heath (2013). Adam Smith and Self-Interest. In Christopher J. Berry, Maria Pia Paganelli & Craig Smith (eds.), The Oxford Handbook of Adam Smith. Oup Oxford. 241.
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  3. Eugene Heath (2013). Virtue as a Model of Business Ethics. In. In Christopher Luetege (ed.), Handbook of the Philosophical Foundations of Business Ethics. Springer. 109--129.
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  4. Eugene Heath (2012). Hume's 'Dialogues Concerning Natural Religion'. By Andrew Pyle. The European Legacy 17 (4):546 - 547.
    The European Legacy, Volume 17, Issue 4, Page 546-547, July 2012.
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  5. Eugene Heath (2009). Being Serious About Being Good. In Julian Friedland (ed.), Doing Well and Good: The Human Face of the New Capitalism. Information Age Pub Incorporated. 69--85.
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  6. Eugene Heath (2006). Art, Fame, and Commerce. The European Legacy 11 (3):327-332.
    In Praise of Commercial Culture. By Tyler Cowen (Cambridge: Harvard University Press, 2000), ix?+?278 pp. $14.95 paper. What Price Fame? By Tyler Cowen (Cambridge: Harvard University Press, 2000), 248 pp. $22.00 cloth.
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  7. V. Merolle, Robin Dix & Eugene Heath (2006). The Manuscripts of Adam Ferguson.
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  8. Eugene Heath (2005). Ethics at Work. Teaching Philosophy 28 (1):70-74.
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  9. Eugene Heath (2005). Stealing Out the Back Door : Business Ethics and the Loss of Education. In Sheb L. True, Linda Ferrell & O. C. Ferrell (eds.), Fulfilling Our Obligation: Perspectives on Teaching Business Ethics. Kennesaw State University.
     
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  10. Eugene Heath, Bruce Hutton & Debbie Thorne McAlister (2005). Panel: Philosophies of Ethics Education in Business Schools. Journal of Business Ethics Education 2 (1):13-20.
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  11. Eugene Heath (2001). American Academic Culture in Transformation. The European Legacy 6 (5):651-653.
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  12. Eugene Heath (1999). J. Martin Stafford's Private Vices, Publick Benefits? Hume Studies 25 (1):225-240.
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  13. Eugene Heath (1999). Private Vices, Publick Benefits? The Contemporary Reception of Bernard Mandeville. Hume Studies 25 (1/2):225-240.
  14. Eugene Heath (1998). Mandeville's Bewitching Engine of Praise. History of Philosophy Quarterly 15 (2):205 - 226.
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  15. Eugene Heath (1997). Two Cheers and a Pint of Worry. Teaching Philosophy 20 (3):277-300.
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  16. Eugene Heath (1995). Altruism. Review of Metaphysics 48 (4):921-923.
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  17. Eugene Heath (1995). Profits, Priests, and Princes. Review of Metaphysics 48 (4):915-916.
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  18. Eugene Heath (1995). The Commerce of Sympathy: Adam Smith on the Emergence of Morals. Journal of the History of Philosophy 33 (3):447-466.
  19. Eugene Heath (1994). Book Review. [REVIEW] Journal of Value Inquiry 28 (2):361-363.
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  20. Eugene Heath (1992). Rules, Function, and the Invisible Hand an Interpretation of Hayek's Social Theory. Philosophy of the Social Sciences 22 (1):28-45.
    Hayek's social theory presupposes that rules are unintended consequences of individual actions. This essay explicates one kind of Hayekian explanation of that claim. After noting the kinds of rules that Hayek believes are subject to such a theory, the essay distinguishes three functional explanations advocated by Hayek. He combines one of these functional explanations with an invisible hand explanation. A schema suitable for constructing invisible hand-functional evolutionary theories is employed to outline this combination.
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  21. Eugene Heath (1989). How to Understand Liberalism as Gardening: Galeotti on Hayek. Political Theory 17 (1):107-113.
    The attitude of the liberal towards society is like that of the gardener who tends a plant and, in order to create the conditions most favorable to its growth, must know as much as possible about its structure and the way it functions.
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