Search results for 'Good and evil History' (try it on Scholar)

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  1.  20
    Alan Norrie (2015). Ethics and History: Can Critical Lawyers Talk of Good and Evil? [REVIEW] Criminal Law and Philosophy 9 (3):443-456.
    This essay explores what we might mean by good and evil, and argues that these terms remain salient for a critical, socio-historical, understanding of criminal law. It draws upon a meta-ethics of freedom and solidarity to explain what good means in recent mercy killing cases in England and Wales, and what evil means in Arendt’s phrase, the ‘banality of evil’.
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    Paul Kiem (2012). Have We Lost the Plot?: Narrative, Inquiry, Good and Evil in History Pedagogy. Agora 47 (4):28.
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  3.  36
    Steven J. Jensen (2010). Good and Evil Actions: A Journey Through Saint Thomas Aquinas. Catholic University of America Press.
    *Tackles the Thomistic debate surrounding the inherent good and evil of human actions*.
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  4. George Rogers Swann (1929). Philosophical Parallelisms in Six English Novelists: The Conception of Good, Evil, and Human Nature. R. West.
     
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  5.  4
    Tomáš Sedláček (2011). Economics of Good and Evil: The Quest for Economic Meaning From Gilgamesh to Wall Street. Oxford University Press.
    Argues that economics is a cultural phenomenon, rather than a strictly mathematical entity, that is found in mythology, religion, philosophy, psychology, ...
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  6. Cohen Stuart & H. G. (1984). The Struggle in Man Between Good and Evil: An Inquiry Into the Origin of the Rabbinic Concept of Yeṣer Haraʼ. J.H. Kok.
     
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  7. William Hart (2004). Evil: A Primer: A History of a Bad Idea From Beelzebub to Bin Laden. Thomas Dunne Books.
    "Today our nation saw evil." - President George W. Bush, September 11th 2001 Evil! Like a zombie back from the grave, it has arisen--a word many of us had long ago relegated to Sunday sermons, video games and horror flicks. But of course, evil is not old fashioned, nor has it ever gone away, and may be as robust as ever. So what is evil? Does it exist? Veteran journalist Bill Hart tries to drag evil (...)
     
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  8.  10
    Susan Neiman (2004). Evil in Modern Thought: An Alternative History of Philosophy. Princeton University Press.
    The book is written with grace and wit; again and again, Neiman writes the kind of sentences we dream of uttering in the perfect conversation: where every mot is bon. This is exemplary philosophy.
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  9.  20
    Friedrich Wilhelm Nietzsche (1990). Beyond Good and Evil: Prelude to a Philosophy of the Future. Penguin Books.
    Beyond Good and Evil is one of the most scathing and powerful critiques of philosophy, religion, science, politics and ethics ever written. In it, Nietzsche presents a set of problems, criticisms and philosophical challenges that continue both to inspire and to trouble contemporary thought. In addition, he offers his most subtle, detailed and sophisticated account of the virtues, ideas, and practices which will characterize philosophy and philosophers of the future. With his relentlessly energetic style and tirelessly probing manner, (...)
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  10.  5
    Kathleen Marie Higgins (2002). Nietzsche's Task: An Interpretation of "Beyond Good and Evil" (Review). Journal of the History of Philosophy 40 (2):270-271.
    Kathleen Marie Higgins - Nietzsche's Task: An Interpretation of "Beyond Good and Evil" - Journal of the History of Philosophy 40:2 Journal of the History of Philosophy 40.2 270-271 Book Review Laurence Lampert. Nietzsche's Task: An Interpretation of "Beyond Good and Evil." New Haven: Yale University Press, 2001. Pp. x + 320. Cloth, $40.00. Laurence Lampert's new book Nietzsche's Task offers a section-by-section commentary on one of Nietzsche's most influential works, Beyond Good and (...)
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  11.  53
    Jason P. Roberts (2011). Emerging in the Image of God to Know Good and Evil. Zygon 46 (2):471-481.
    Abstract. Found in the Primeval History in Genesis, the biblical concepts of the “image of God” and the “knowledge of good and evil” remain integral to Christian anthropology, especially with regard to the theologoumena of “fall” and “original sin.” All of these symbols are remained important and appropriate descriptors of the human condition, provided that contemporary academic theological anthropology engages in constructive dialogue with the natural and social sciences. Using Paul Ricoeur's notion of “second naïveté experience,” I (...)
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  12.  2
    L. M. Arkhangel'skii (1984). The Dialectics of Good and Evil as the Main Problem of Philosophical-Ethical Cognition. Russian Studies in Philosophy 22 (4):54-71.
    Good and evil are the most general ethical categories from which we can get our bearings in the fundamental philosophical and normative problems of ethics. In the contemporary scholarly literature the interpretation of the good is multifunctional. Good is regarded as a model of morality, as the most general moral requirement or most general moral evaluation, and finally as a practical norm, i.e., a requirement embodied in moral experience, as a unity of the objective and subjective (...)
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  13. Keith Ansell-Pearson (ed.) (2014). Beyond Good and Evil / on the Genealogy of Morality: Volume 8. Stanford University Press.
    _Beyond Good and Evil_ is Nietzsche's first sustained philosophical treatment of issues important to him. Unlike the expository prose of the essayistic period, the stylized forays and jabs of the aphoristic period, and the lyrical-philosophical rhetoric of the Zarathustra-period, _Beyond Good and Evil_ inscribes itself boldly into the history of philosophy, challenging ancient and modern notions of philosophy's achievements and insisting on a new task for "new philosophers." This is a watershed book for Nietzsche and for philosophy (...)
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  14. Rolf-Peter Horstmann & Judith Norman (eds.) (2001). Nietzsche: Beyond Good and Evil: Prelude to a Philosophy of the Future. Cambridge University Press.
    Beyond Good and Evil is one of the most scathing and powerful critiques of philosophy, religion, science, politics and ethics ever written. In it, Nietzsche presents a set of problems, criticisms and philosophical challenges that continue both to inspire and to trouble contemporary thought. In addition, he offers his most subtle, detailed and sophisticated account of the virtues, ideas, and practices which will characterize philosophy and philosophers of the future. With his relentlessly energetic style and tirelessly probing manner, (...)
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  15. Tomas Sedlacek & Vaclav Havel (2013). Economics of Good and Evil: The Quest for Economic Meaning From Gilgamesh to Wall Street. Oxford University Press Usa.
    Tomas Sedlacek has shaken the study of economics as few ever have. Named one of the "Young Guns" and one of the "five hot minds in economics" by the Yale Economic Review, he serves on the National Economic Council in Prague, where his provocative writing has achieved bestseller status. How has he done it? By arguing a simple, almost heretical proposition: economics is ultimately about good and evil.In The Economics of Good and Evil, Sedlacek radically rethinks (...)
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  16.  93
    Richard J. Bernstein (2002). Radical Evil: A Philosophical Interrogation. Polity Press.
    " Bernstein's primary concern throughout this challenging book is to enrich and deepen our understanding of evil in the contemporary world, and to emphasize the ...
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  17. G. R. Evans (1982). Augustine on Evil. Cambridge University Press.
    Augustine, perhaps the most important and most widely read Father of the Church, first became preoccupied with the problem of evil in his boyhood, and this preoccupation continued throughout his life. Augustine's ideas about evil were to mark out the boundaries of the problem for those who came after him; his influence was greater and more widespread than any other early Christian thinker and is still of importance both with those who agree with him and with those who (...)
     
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  18. T. A. Cavanaugh (2006). Double-Effect Reasoning: Doing Good and Avoiding Evil. Oxford University Press.
    T. A. Cavanaugh defends double-effect reasoning (DER), also known as the principle of double effect. DER plays a role in anti-consequentialist ethics (such as deontology), in hard cases in which one cannot realize a good without also causing a foreseen, but not intended, bad effect (for example, killing non-combatants when bombing a military target). This study is the first book-length account of the history and issues surrounding this controversial approach to hard cases. It will be indispensable in theoretical (...)
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  19. Alain Besançon (1994). The Falsification of the Good: Soloviev and Orwell. Claridge Press.
     
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  20. John F. Dedek (1977). Intrinsic Evil: The Invention of an Idea. St. Julian.
     
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  21. Hans Schwarz (1995). Evil: A Historical and Theological Perspective. Academic Renewal Press.
     
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  22. T. A. Cavanaugh (2006). Double-Effect Reasoning: Doing Good & Avoiding Evil. Oxford University Press Uk.
    T. A. Cavanaugh defends double-effect reasoning, also known as the principle of double effect. DER plays a role in anti-consequentialist ethics, in hard cases in which one cannot realize a good without also causing a foreseen, but not intended, bad effect. This study is the first book-length account of the history and issues surrounding this controversial approach to hard cases. It will be indispensable in theoretical ethics, applied ethics, and moral theology. It will also interest legal and public (...)
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  23.  27
    Raimond Gaita (1991). Good and Evil: An Absolute Conception. St. Martin's Press.
    Raimond Gaita's Good and Evil is one of the most important, original and provocative books on the nature of morality to have been published in recent years. It is essential reading for anyone interested in what it means to talk about good and evil. Gaita argues that questions about morality are inseparable from the preciousness of each human being, an issue we can only address if we place the idea of remorse at the centre of moral (...)
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  24. Lars Fr H. Svendsen (2010). A Philosophy of Evil. Dalkey Archive Press.
    Introduction: What is evil and how can we understand it? -- The theology of evil -- Theodicies -- The privation theodicy -- The free will theodicy -- The Iraenean theodicy -- The totality theodicy -- History as secular theodicy -- Job's insight-the theodicy of the hereafter -- Anthropology of evil -- Are people good or evil? -- The typologies of evil -- Demonic evil -- Evil for evil's sake -- (...)'s aesthetic seduction -- Sadism -- Schadenfreude -- Subjective and objective evil -- Kant and instrumental evil -- The impossibility of a "devilish" will -- The paradox of evil -- Moral rebirth -- The evil is the other-idealistic evil -- "Us" vs. "them" -- Violent individuals -- Arendt and stupid evil -- The evil and the stupid -- Radical and banal evil -- Eichmann, Hoss, and Stangl -- Normal people and extreme evil -- Thinking as opposition -- Evil people -- The problem of evil -- Theory and praxis -- Ethics of conviction and ethics of responsibility -- Politics and violence -- Evil as a concrete problem. (shrink)
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  25. Russ Shafer-Landau (2003). Whatever Happened to Good and Evil? Oxford University Press.
    Since September 11, 2001, many people in the United States have been more inclined to use the language of good and evil, and to be more comfortable with the idea that certain moral standards are objective (true independently of what anyone happens to think of them). Some people, especially those who are not religious, are not sure how to substantiate this view. Whatever Happened to Good and Evil? provides a basis for exploring these doubts and ultimately (...)
     
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  26. Henry T. Edmondson & Marion Montgomery (2002). Return to Good and Evil: Flannery O'connor's Response to Nihilism. Lexington Books.
    Return to Good and Evil: Flannery O'Connor's Response to Nihilism is a superb guide to the works of Flannery O'Connor; and like O'Connor's stories themselves, it is captivating, provocative, and unsettling. Edmondson organizes O'Connor's thought around her principal concern, that with the nihilistic claim that "God is dead" the traditional signposts of good and evil have been lost. Edmondson's book demonstrates that the combination of O'Connor's artistic brilliance and philosophical genius provide the best response to the (...)
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  27. Samuel P. Oliner (2011). The Nature of Good and Evil: Understanding the Many Acts of Moral and Immoral Behavior. Paragon House.
    Follow the leader: why people go against their better judgment? -- How could they do that?: understanding the many sources and faces of evil -- Silently standing by: why we do or don't come to the aid of those who need us -- Paving the way to resistance: the gift of good during the Nazi occupation 1939-1945 -- Preconditions of resistance during the Armenian and Rwandan genocides -- Nature of goodness -- The world of heroes: why we need (...)
     
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  28.  10
    Manfred Kuehn (1999). Martin Heidegger. Between Good and Evil (Review). Journal of the History of Philosophy 37 (2):376-377.
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  29.  16
    Thomas Taro Lennerfors (2013). Beneath Good and Evil? Business Ethics: A European Review 22 (4):380-392.
    The aim of this paper is to think business ethics with the help of philosopher Alain Badiou, focusing on Badiou's critique of ethics and the concepts of ‘event’, ‘truth’ and especially ‘subject’. Based mainly on review articles, I construct an understanding of business ethics (comprising corporate social responsibility and sustainability) and its history as a field of research. With the help of a framework developed from Badiou's work on ethics, I conduct a metacritique of business ethics as being intolerant (...)
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  30.  11
    Brian Leiter (1993). Beyond Good and Evil. History of Philosophy Quarterly 10 (3):261 - 270.
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  31.  5
    Leonard D. Katz (2000). Toward Good and Evil. Evolutionary Approaches to Aspects of Human Morality. Journal of Consciousness Studies 7 (1-2):1-2.
    Editorial Introduction to ‘Evolutionary Origins of Morality: Cross-Disciplinary Perspectives’. The four principal papers presented here, with interdisciplinary commentary discussion and their authors’ responses, represent contemporary approaches to an evolutionary understanding of morality -- of the origins from which, and the paths by which, aspects or components of human morality evolved and converged. Their authors come out of no single discipline or school, but represent rather a convergence of largely independent work in primate ethology, anthropology, evolutionary biology, and dynamic systems modelling (...)
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  32.  4
    Nicholas Martin (1995). ‘We Good Europeans’: Nietzsche's New Europe in Beyond Good and Evil. History of European Ideas 20 (1-3):141-144.
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  33.  7
    Boris Gubman (1997). Nietzschean Foundations of Soviet Culture: Beyond Good and Evil. British Journal for the History of Philosophy 5 (1):175 – 179.
    Bernice Glatzer Rosenthal (Ed.): Nietzsche and Soviet Culture: Ally and Adversary. Cambridge University Press: Cambridge, 1994. Pp. xvi + 421. ISBN 0-521-45281-3.
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  34.  2
    Alex Ling (2006). Keeping the Faith: On Being Good and How Not to Be Evil. Cosmos and History: The Journal of Natural and Social Philosophy 2 (1-2):359-364.
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  35.  10
    Friedrich Wilhelm Nietzsche (1996). On the Genealogy of Morals: A Polemic: By Way of Clarification and Supplement to My Last Book, Beyond Good and Evil. Oxford ;Oxford University Press.
    On the Genealogy of Morals (1887) is a book about interpretation and the history of ethics which raises profoundly disquieting issues about the violence of both. This is the most sustained of Nietzsche's later works and offers one of the fullest expressions of his characteristic concerns. The introduction places his ideas within the cultural context of his own time and stresses the relevance of his work for a contemporary audience.
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  36. Friedrich Nietzsche (2008). On the Genealogy of Morals: A Polemic by Way of Clarification and Supplement to My Last Book 'Beyond Good and Evil'. Oxford University Press Uk.
    On the Genealogy of Morals is a book about the history of ethics and about interpretation. Nietzsche rewrites the former as a history of cruelty, exposing the central values of the Judaeo-Christian and liberal traditions - compassion, equality, justice - as the product of a brutal process of conditioning designed to domesticate the animal vitality of earlier cultures. The result is a book which raises profoundly disquieting issues about the violence of both ethics and interpretation. Nietzsche questions moral (...)
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  37. George Sarton (1949). Second Preface to Volume Forty: In Defense of Petrarca's Book on the Remedies for Good and Evil Fortune. Isis: A Journal of the History of Science 40:95-99.
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  38. Douglas Smith (ed.) (2008). On the Genealogy of Morals: A Polemic. By Way of Clarification and Supplement to My Last Book Beyond Good and Evil. OUP Oxford.
    On the Genealogy of Morals is a book about the history of ethics and about interpretation. Nietzsche rewrites the former as a history of cruelty, exposing the 4entral values of the Judaeo-Christian and liberal traditions - compassion, equality, justice - as the product of a brutal process of conditioning designed to domesticate the animal vitality of earlier cultures. The result is a book which raises profoundly disquieting issues about the violence of both ethics and interpretation. Nietzsche questions moral (...)
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  39.  46
    Gerasimos Xenophon Santas (2001). Goodness and Justice: Plato, Aristotle, and the Moderns. Blackwell Publishers.
  40. Federica Basaglia (2009). Libertà E Male Morale Nella "Critica Della Ragion Pratica" di Immanuel Kant. Aracne.
  41. Mirosław Mróz (2010). Tajemnica Ludzkiej Nieprawości: Aktualność Nauki Św. Tomasza Z Akwinu o Złu Moralnym I Wadach Głównych. Wydawn. Naukowe Uniwersytetu Mikołaja Kopernika.
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  42. Mirosław Mróz (2010). Tajemnica Ludzkiej Nieprawości: Aktualność Nauki Św. Wydawn. Naukowe Uniwersytetu Mikołaja Kopernika.
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  43. Risto Tubić (2005). Uloga Zla U Istoriji. Narodna Knjiga-Alfa.
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  44.  16
    Richard Taylor (1970). Good and Evil: A New Direction. [New York]Macmillan.
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  45. A. A. M. Kinneging (2009). A Geography of Good and Evil: Philosophical Investigations. Isi Books.
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  46. Richard Taylor (2000). Good and Evil. Prometheus Books.
     
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  47.  29
    Bruce R. Reichenbach (1982). Evil and a Good God. Fordham University Press.
    I argue that the atheological claim that the existence of pain and suffering either contradicts or makes improbable God's existence or his possession of certain critical properties cannot be sustained. The construction of a theodicy for both moral and natural evils is the focus of the central part of the book. In the final chapters I analyze the concept of the best possible world and the properties of goodness and omnipotence insofar as they are predicated of God.
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  48.  13
    Harry van der Linden (2002). Review: Anderson-Gold, Unnecessary Evil: History and Moral Progress in the Philosophy of Immanuel Kant. [REVIEW] Kantian Review 6 (1):136-139.
    Harry van der Linden's review of: Unnecessary Evil: History and Moral Progress in the Philosophy of Immanuel Kant. By Sharon Anderson-Gold. Albany: State University of New York Press, 2001. Pp. xiii, 138. ISBN 0-7914-4819-3 $50.50; 0-7914-4820-7 $17.95.
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  49. Abigail L. Rosenthal (1987). A Good Look at Evil. Temple University Press.
     
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  50.  48
    Erich Fromm (1964). The Heart of Man, its Genius for Good and Evil. New York, Harper & Row.
    Man : wolf or sheep? -- Different forms of violence -- Love of death and love of life -- Individual and social narcissism -- Incestuous ties -- Freedom, determinism, alternativism.
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