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Profile: Judith Andre (Michigan State University)
  1. Judith Andre, Virtue and Age.
    Elderhood—or old age, if one prefers—is a stage of life without much cultural meaning. It is generally viewed simply as a time of regrettable decline. Paying more attention to it, to its special pleasures and developmental achievements, will be helpful not only to elders but to those younger as well. I will argue that three existential tasks are central in elderhood, but also important at every other stage of adult life. I identify three: cherishing the present, accepting the past, and (...)
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  2. Judith Andre (2013). Open Hope as a Civic Virtue. Social Philosophy Today 29:89-100.
    Hope as a virtue is an acquired disposition, shaped by reflection; as a civic virtue it must serve the good of the community. Ernst Bloch and Lord Buddha offer help in constructing such a virtue. Using a taxonomy developed by Darren Webb I distinguish open hope from goal-oriented hope, and use each thinker to develop the former. Bloch and Buddha are very different (and notoriously obscure; I do not attempt an exegesis). But they share a metaphysics of change, foundational for (...)
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  3. Judith Andre (2012). Moral Distress in Nursing Practice in Malawi. Nursing Ethics 19 (March):196-207.
    The aim of this study was to explore the existence of moral distress among nurses in Lilongwe District of Malawi. Qualitative research was conducted in selected health institutions of Lilongwe District in Malawi to assess knowledge and causes of moral distress among nurses and coping mechanisms and sources of support that are used by morally distressed nurses. Data were collected from a purposive sample of 20 nurses through in-depth interviews using a semi-structured interview guide. Thematic analysis of qualitative data was (...)
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  4. Judith Andre (2011). Feminist Bioethics. Biomedical Law and Ethics 4 (2).
    Overview of feminist bioethics for the journal of the Ewha Women's College, Seoul, South Korea.
     
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  5. Judith Andre (2008). Burdened Virtues Virtue Ethics for Liberatory Struggles (Review). Hypatia 23 (2):pp. 193-196.
  6. Judith Andre (2008). Burdened Virtues Virtue Ethics for Liberatory Struggles by Lisa Tessman. [REVIEW] Hypatia 23 (2):193-196.
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  7. Judith Andre (2007). Learning to Listen : Second-Order Moral Perception and the Work of Bioethics. In Lisa A. Eckenwiler & Felicia Cohn (eds.), The Ethics of Bioethics: Mapping the Moral Landscape. Johns Hopkins University Press.
     
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  8. Judith Andre (2007). Review of Mike W. Martin, From Morality to Mental Health: Virtue and Vice in a Therapeutic Culture. [REVIEW] Notre Dame Philosophical Reviews 2007 (10).
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  9. Judith Andre (2006). Remember the Nurses. Apa Newsletter on Feminism and Philosophy 5 (2):19-21.
    As feminist theory explicates its fundamental principles – justice for the oppressed – it can lose its essential focus on the situation of women. One example is the inattention to nurses within feminist bioethics. Nurses deserve attention because most are women, but also because their lack of power is paradigmatic of patriarchy. Those examining ethics consultations should discuss whether nurses are allowed to request them. But feminists also need to imagine ways in which nurses can be heard when, for instance, (...)
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  10. Judith Andre (2005). Disgust, Dignity, and a Public Intellectual. [REVIEW] Criminal Justice Ethics 24 (1):52-57.
    Martha Nussbaum’s Hiding from Humanity is eloquent and thought-provoking. I criticize some of her central arguments, particularly her construal of disgust and her exposition of shame. But I applaud the book as a whole. It is possible that richness and engagement are more important in the work of public intellectuals than is technical precision. If so, Nussbaum has fulfilled her role. It is more likely that both qualities are important, but difficult to combine. In that case, we can still thank (...)
     
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  11. Judith André (2005). Review Essay/Disgust, Dignity, and a Public Intellectual. Criminal Justice Ethics 24 (1):52-57.
    Martha C. Nussbaum, Hiding from Humanity: Disgust, Shame, and the Law. Princeton Nf: Princeton University Press, 2004, xv #;pl 413 pp.
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  12. Barry DeCoster, Leonard Fleck, Tom Tomlinson, J. D. Clayton Thomason, M. A. Libby Bogdan-Lovis, Jan Holmes, Judith Andre & Beth McPhail (2003). No. 3, Sprinq 2003. Medical Humanities 24 (3).
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  13. Tom Tomlinson, Judith Andre & Len Fleck (2003). Ethics, Professionalism, and Humanities at Michigan State University College of Human Medicine. Academic Medicine 78 (10).
     
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  14. Judith Andre (2002). Moral Distress in Healthcare. Bioethics Forum (Midwest Bioethics Center) 18 (1-2):44-46.
    Moral distress is the sense that one must do, or cooperate in, what is wrong. It is paradigmatically faced by nurses, but it is almost a universal occupational hazard.
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  15. Judith Andre (2002). Respecting Diversity, Respecting Complexity. Law Review of Michigan State University-Detroit College of Law 2002 (4):911-916.
    A discussion of the ethics of stem cell research, and attempts to regulate it.
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  16. Judith Andre (2001). The Medical Humanities as an Elephant Seen by Blind Men. Medical Humanities Review.
    Because the medical humanities are multidisciplinary, participants tend to see one another's work through their own disciplinary lens. This can lead to misinterpretations.
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  17. Judith Andre, Marcia Baron, Margaret Battin, Tom Beauchamp, Lawrence Blum, Peta Bowden, George Brenkert, Thomas Brickhouse, David O. Brink & Dan Brock (2000). Manuscript Referees for The Journal of Ethics (1999–2000). Journal of Ethics 4:423-424.
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  18. Judith Andre, Leonard M. Fleck & Thomas Tomlinson (2000). On Being Genetically "Irresponsible&Quot;. Kennedy Institute of Ethics Journal 10 (2):129-146.
    : New genetic technologies continue to emerge that allow us to control the genetic endowment of future children. Increasingly the claim is made that it is morally "irresponsible" for parents to fail to use such technologies when they know their possible children are at risk for a serious genetic disorder. We believe such charges are often unwarranted. Our goal in this article is to offer a careful conceptual analysis of the language of irresponsibility in an effort to encourage more care (...)
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  19. Judith Andre (1999). The Alleged Incompatibility of Business and Medical Ethics. HEC Forum 11 (4):288-292.
    Business Ethics and medical ethics are in principle compatible: In particular, the tools of business ethics can be useful to those doing healthcare ethics. Health care could be conducted as a business and maintain its moral core.
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  20. Judith Andre, Leonard Fleck & Tom Tomlinson (1999). Improving Our Aim. Journal of Medicine and Philosophy 24 (2):130 – 147.
    Bioethicists appearing in the media have been accused of "shooting from the hip" (Rachels, 1991). The criticism is sometimes justified. We identify some reasons our interactions with the press can have bad results and suggest remedies. In particular we describe a target (fostering better public dialogue), obstacles to hitting the target (such as intrinsic and accidental defects in our knowledge) and suggest some practical ways to surmont those obstacles (including seeking out ways to write or speak at length, rather than (...)
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  21. Judith Andre (1998). A Larger Space for Moral Reflection. Ethical Currents (53):6-8.
    Margaret Urban Walker argues that hospital ethics committees should think of their task as "keeping moral space open." I develop her suggestion with analogies: Enlarge the windows (i.e., expand what counts as an ethical issue); add rooms and doors (i.e., choose particular issues to engage). Examples include confidentiality defined as information flow, and moral distress in the healthcare workplace.
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  22. Judith Andre (1998). Bodies for Sale. Hastings Center Report 28 (2):42-42.
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  23. Judith Andre (1998). Ethics and Medical Decision-Making. Society for Medical Decision-Making Newsletter (53):6-8.
     
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  24. Judith Andre (1997). Goals of Ethics Consultation: Toward Clarity, Utility, and Fidelity. Journal of Clinical Ethics 8 (2):193.
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  25. Judith Andre (1994). Humility. Philosophical Books 35 (1):60-62.
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  26. Judith Andre (1994). My Client, My Enemy. Professional Ethics 3 (3/4):27-46.
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  27. Judith Andre (1992). Blocked Exchanges: A Taxonomy. Ethics 103 (1):29-47.
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  28. Judith Andre (1991). Beyond Moral Reasoning. Teaching Philosophy 14 (4):359-373.
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  29. Judith Andre (1991). Role Morality as a Complex Instance of Ordinary Morality. American Philosophical Quarterly 28 (1):73 - 80.
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  30. Judith André (1991). The Demands of Deontology Are Not So Paradoxical. Journal of Philosophical Research 16:407-410.
    The “paradox of deontology” depends partly upon ignoring the special responsibility each person has for her own actions, and partly upon ignoring the essential differences between refraining from X and persuading another to refrain. But only in part; the paradoxical situations schematized by Shaw can occasionally occur. When they do, his pragmatic defense of deontology is sound.
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  31. Judith Andre (1987). Free Speech. Philosophical Studies 31:519-521.
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  32. Judith Andre (1987). Rights, Killing, and Suffering. Philosophical Studies 31:521-522.
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  33. Judith Andre (1987). The Equal Moral Weight of Self- and Other-Regarding Acts. Canadian Journal of Philosophy 17 (1):155 - 165.
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  34. Judith Andre (1987). The Ways of Peace. Teaching Philosophy 10 (2):173-174.
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  35. Judith Andre (1987). Wickedness. Philosophical Studies 31:522-523.
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  36. Judith Andre (1986). Caring; A Feminine Approach To Ethics and Moral Education. Teaching Philosophy 9 (1):89-90.
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  37. Judith Andre (1986). Privacy as a Value and as a Right. Journal of Value Inquiry 20 (4):309-317.
    Knowledge of others, then, has value; so does immunity from being known. The ability to extend one's knowledge has value; so does the ability to limit other's knowledge of oneself. I have claimed that no interest can count as a right unless it clearly outweighs opposing interests whose presence is logically entailed. I see no way to establish that my interest in not being known, simply as such, outweighs your desire to know about me. I acknowledge the intuitive attractiveness of (...)
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  38. Judith Andre (1986). Review Essay / Regulating Offensive Acts. Criminal Justice Ethics 5 (2):54-59.
    Joel Feinberg, Offense to Others New York: Oxford University Press, 1985, xix + 328 pp.
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  39. Judith Andre (1985). Power, Oppression and Gender. Social Theory and Practice 11 (1):107-122.
  40. Judith Andre (1984). Beast and Man. Philosophical Studies 30:257-262.
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  41. Judith Andre (1984). Femininity," "Masculinity," and "Androgyny. Teaching Philosophy 7 (2):156-157.
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  42. Judith Andre (1984). Poole on Obscenity and Censorship. Ethics 94 (3):496-500.
    HOWARD POOLE ARGUES THAT "THERE IS A RATIONAL NECESSITY LINKING NEGATIVE ATTITUDES TO PORNOGRAPHY WITH A READINESS TO IMPOSE CENSORSHIP." HIS ARGUMENT HAS THREE PREMISES: FIRST, THAT TO CALL SOMETHING OBSCENE IS TO EXPRESS STRONG BUT OFTEN NONMORAL DISAPPROVAL; SECOND, THAT THIS STRONG DISAPPROVAL COMMITS ONE TO SEEK LEGISLATION KEEPING THE MATERIAL FROM CHILDREN; THIRD, THAT SUCH LEGISLATION IS A FORM OF CENSORSHIP. I QUESTION EACH PREMISE.
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  43. Judith Andre (1983). “Censorship”. International Journal of Applied Philosophy 1 (4):25-32.
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  44. Judith Andre (1983). Dealing with Naive Relativism in the Philosophy Classroom. Metaphilosophy 14 (2):179–182.
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  45. Judith Andre (1983). Nagel, Williams, and Moral Luck. Analysis 43 (4):202 - 207.
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