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  1. Eve Garrard & David McNaughton, Humility: From Sacred Virtue to Secular Vice?
    Some of the virtues have a very stable place in our understanding of goodness – beneficence and courage are unlikely ever to lose their high standing. But other virtues have something like a life cycle: they move from a marginal status to to a central one, and sometimes they move back again to the margins, or even beyond the domain of virtue altogether. Chastity is one example of this; humility is another. There was a period in which humility wasn’t a (...)
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  2. Eve Garrard (forthcoming). Review: Margaret Holmgren, Forgiveness and Retribution: Responding to Wrongdoing. [REVIEW] Philosophical Explorations.
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  3. David McNaughton & Eve Garrard (2014). Forgiveness and Forgivingness. In Stan van Hooft & Nafsika Athanassoulis (eds.), The Handbook of Virtue Ethics. Acumen Publishing Ltd..
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  4. Eve Garrard (2013). Forgiveness and Love, by Glen Pettigrove. Australasian Journal of Philosophy 91 (4):818-821.
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  5. Eve Garrard (2013). Forgiveness and Love, by Glen Pettigrove: Oxford: Oxford University Press, 2012 Pp. X+ 174, $34.00 (Hardback). Australasian Journal of Philosophy 91 (4):818-821.
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  6. Eve Garrard (2013). Holmgren , Margaret . Forgiveness and Retribution: Responding to Wrongdoing . New York: Cambridge University Press, 2012. Pp. 297. £60.00 (Cloth). [REVIEW] Ethics 124 (1):187-192.
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  7. Eve Garrard & David Mcnaughton (2012). Speak No Evil?1. Midwest Studies in Philosophy 36 (1):1-17.
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  8. Eve Garrard & David McNaughton (2011). Forgiving for Good. The Philosophers' Magazine 52 (52):43-48.
    The repentant offender has placed himself on the side of right, so to speak – he now stands with the victim against his own previous bad behaviour, which he now rejects. He’s a proper recipient for the gift of forgiveness. It can be morally appropriate to wipe the slate clean for him. But the unrepentant offender has undergone no such change. Why should we wipe the slate clean for such a person?
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  9. Eve Garrard & Anthony Wrigley (2009). Hope and Terminal Illness: False Hope Versus Absolute Hope. Clinical Ethics 4 (1):38-43.
    Sustaining hope in patients is an important element of health care, allowing improvement in patient welfare and quality of life. However in the palliative care context, with patients who are terminally ill, it might seem that in order to maintain hope the palliative care practitioner would sometimes have to deceive the patient about the full nature or prospects of their condition by providing a ‘false hope’. This possibility creates an ethical tension in palliative practice, where the beneficent desire to improve (...)
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  10. Eve Garrard (2007). Living with Scepticism. The Philosophers' Magazine 38:49-50.
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  11. Eve Garrard (2006). Landscape Junkies. The Philosophers' Magazine 33:26-30.
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  12. Eve Garrard & Stephen Wilkinson (2006). Selecting Disability and the Welfare of the Child. The Monist 89 (4):482-504.
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  13. Eve Garrard & David McNaughton (2003). III-In Defence of Unconditional Forgiveness. Proceedings of the Aristotelian Society 103 (1):39-60.
    In this paper, the principal objections to unconditional forgiveness are canvassed, primarily that it fails to take wrongdoing seriously enough, and that it displays a lack of self-respect. It is argued that these objections stem from a mistaken understanding of what forgiveness actually involves, including the erroneous view that forgiveness involves some degree of condoning of the offence, and is incompatible with blaming the offender or punishing him. Two positive reasons for endorsing unconditional forgiveness are considered: respect for persons and (...)
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  14. Eve Garrard (2002). Evil as an Explanatory Concept. The Monist 85 (2):320-336.
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  15. Eve Garrard (2002). Forgiveness and the Holocaust. Ethical Theory and Moral Practice 5 (2):147-165.
    This paper considers whether we have any reason to forgive the perpetrators of the most terrible atrocities, such as the Holocaust. On the face of it, we do not have reason to forgive in such cases. But on examination, the principal arguments against forgiveness do not turn out to be persuasive. Two considerations in favour of forgiveness are canvassed: the presence of rational agency in the perpetrators, and the common human nature which they share with us. It is argued that (...)
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  16. Eve Garrard & David McNaughton (2002). In Defence of Unconditional Forgiveness. Proceedings of the Aristotelian Society 103 (1):39–60.
    In this paper, the principal objections to unconditional forgiveness are canvassed, primarily that it fails to take wrongdoing seriously enough, and that it displays a lack of self-respect. It is argued that these objections stem from a mistaken understanding of what forgiveness actually involves, including the erroneous view that forgiveness involves some degree of condoning of the offence, and is incompatible with blaming the offender or punishing him. Two positive reasons for endorsing unconditional forgiveness are considered: respect for persons and (...)
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  17. Eve Garrard (2000). Slote on Virtue. Analysis 60 (3):280–284.
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  18. Eve Garrard (1999). Evil Revisited - Responses to Hamilton. Philosophical Explorations 2 (2):139 – 142.
    In "The Nature of Evil"2 I offer an analysis of evil action, in a sense distinct from merely very wrong action, in which I claim that the evil act is one in which the agent silences (i.e. is deaf to) overwhelming considerations against performing the act. Christopher <span class='Hi'>Hamilton</span>'s interesting commentary raises five objections against my account of evil in terms of silenced reasons (the SR account, for brevity.) I shall argue that all five objections can be met.
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  19. Eve Garrard (1998). The Nature of Evil. Philosophical Explorations 1 (1):43 – 60.
    We readily claim that great moral catastrophes such as the Holocaust involve evil in some way, although it' not clear what this amounts to in a secular context. This paper seeks to provide a secular account of what evil is. It examines what is intuitively the most plausible account, namely that the evil act involves the production of great suffering (or other disvalue), and argues that such outcomes are neither necessary nor sufficient for an act to be evil. Only an (...)
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  20. Eve Garrard & David McNaughton (1998). Mapping Moral Motivation. Ethical Theory and Moral Practice 1 (1):45-59.
    In this paper we defend a version of moral internalism and a cognitivist account of motivation against recent criticisms. The internalist thesis we espouse claims that, if an agent believes she has reason to A, then she is motivated to A. Discussion of counter-examples has been clouded by the absence of a clear account of the nature of motivation. While we can only begin to provide such an account in this paper, we do enough to show that our version of (...)
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  21. Eve Garrard & David McNaughton (1993). Thick Concepts Revisited: A Reply to Burton. Analysis 53 (1):57 - 58.
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