Search results for 'Karen E. Stohr' (try it on Scholar)

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Profile: Karen Stohr (Georgetown University)
  1.  33
    Karen E. Stohr (2003). Moral Cacophony: When Continence is a Virtue. Journal of Ethics 7 (4):339-363.
    Contemporary virtue ethicists widely accept thethesis that a virtuous agent''s feelings shouldbe in harmony with her judgments about what sheshould do and that she should find virtuousaction easy and pleasant. Conflict between anagent''s feelings and her actions, by contrast,is thought to indicate mere continence – amoral deficiency. This ``harmony thesis'''' isgenerally taken to be a fundamental element ofAristotelian virtue ethics.I argue that the harmony thesis, understoodthis way, is mistaken, because there areoccasions where a virtuous agent will findright action painful and (...)
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  2. Karen Stohr (2011). On Manners. Routledge.
    Many otherwise enlightened people often dismiss etiquette as a trivial subject or—worse yet—as nothing but a disguise for moral hypocrisy or unjust social hierarchies. Such sentiments either mistakenly assume that most manners merely frame the “real issues” of any interpersonal exchange or are the ugly vestiges of outdated, unfair social arrangements. But in On Manners, Karen Stohr turns the tables on these easy prejudices, demonstrating that the scope of manners is much broader than most people realize and that (...)
     
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  3. Karen Stohr (2011). On Manners. Routledge.
    Many otherwise enlightened people often dismiss etiquette as a trivial subject or—worse yet—as nothing but a disguise for moral hypocrisy or unjust social hierarchies. Such sentiments either mistakenly assume that most manners merely frame the “real issues” of any interpersonal exchange or are the ugly vestiges of outdated, unfair social arrangements. But in _On Manners_, Karen Stohr turns the tables on these easy prejudices, demonstrating that the scope of manners is much broader than most people realize and that (...)
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  4. Karen Stohr (2010). Teaching & Learning Guide For: Contemporary Virtue Ethics. Philosophy Compass 5 (1):102-107.
    Virtue ethics is now well established as a substantive, independent normative theory. It was not always so. The revival of virtue ethics was initially spurred by influential criticisms of other normative theories, especially those made by Elizabeth Anscombe, Philippa Foot, John McDowell, Alasdair MacIntyre, and Bernard Williams. 1 Because of this heritage, virtue ethics is often associated with anti-theory movements in ethics and more recently, moral particularism. There are, however, quite a few different approaches to ethics that can reasonably claim (...)
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  5. Karen Stohr (2011). On Manners. Routledge.
    Many otherwise enlightened people often dismiss etiquette as a trivial subject or—worse yet—as nothing but a disguise for moral hypocrisy or unjust social hierarchies. Such sentiments either mistakenly assume that most manners merely frame the “real issues” of any interpersonal exchange or are the ugly vestiges of outdated, unfair social arrangements. But in _On Manners_, Karen Stohr turns the tables on these easy prejudices, demonstrating that the scope of manners is much broader than most people realize and that (...)
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  6. E. Adolph Karen, S. Joh Amy, M. Franchak John, Simone Shaziela Ishak & V. Gill (2009). Flexibility in the Development of Action. In Ezequiel Morsella, John A. Bargh & Peter M. Gollwitzer (eds.), Oxford Handbook of Human Action. Oxford University Press
     
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  7.  23
    Karen Stohr (2002). Virtue Ethics and Kant's Cold-Hearted Benefactor. Journal of Value Inquiry 32 (2-3):187-204.
  8. Karen Stohr (2006). Practical Wisdom and Moral Imagination in Sense and Sensibility. Philosophy and Literature 30 (2):378-394.
  9.  13
    Karen Stohr (2014). Keeping the Shutters Closed: The Moral Value of Reserve. Philosophers' Imprint 14 (23).
    In this paper I defend a little noted claim of Kant’s — that we should “keep the shutters closed” on our flaws and failings. Kant’s own arguments for this claim aren’t fully satisfactorily, and they rest primarily on pragmatic considerations. My aim in this paper is to provide a more robust Kantian-inspired argument for the moral value of reserve. I argue that collaborating with others to keep the shutters closed on our individual and collective flaws aids in the difficult task (...)
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  10.  84
    Karen Stohr (2011). Kantian Beneficence and the Problem of Obligatory Aid. Journal of Moral Philosophy 8 (1):45-67.
    Common sense tells us that in certain circumstances, helping someone is morally obligatory. That intuition appears incompatible with Kant's account of beneficence as a wide imperfect duty, and its implication that agents may exercise latitude over which beneficent actions to perform. In this paper, I offer a resolution to the problem from which it follows that some opportunities to help admit latitude and others do not. I argue that beneficence has two components: the familiar wide duty to help others achieve (...)
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  11.  24
    Karen Stohr & Christopher Wellman (2002). Recent Work in Virtue Ethics. American Philosophical Quarterly 39 (1):49-72.
    Given the continued popularity of virtue ethics, it is appropriate to evaluate its impact on normative theory and its ability to fulfill its promise as a new approach to ethics. In this paper, we review three new books by prominent virtue ethicists: Morals from Motives by Michael Slote, On Virtue Ethics by Rosalind Hursthouse, and Natural Goodness by Philippa Foot. We also assess the ability of virtue ethics to respond to three standard objections to the theory. Our conclusion is that (...)
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  12.  50
    Karen Stohr (2006). Contemporary Virtue Ethics. Philosophy Compass 1 (1):22–27.
  13.  29
    Karen Stohr (2010). Mirrors to One Another. [REVIEW] Hume Studies 36 (1):114-117.
  14.  3
    Karen Stohr (2016). Viewing Manners Through a Wider Lens. Dao: A Journal of Comparative Philosophy 15 (2):273-290.
    I take up reflections on my book, On Manners, by Professors Van Norden, Cline, and Olberding. In response to Professor Van Norden, I further explain and defend my employment of Kant, arguing that Kantianism offers distinctive and valuable resources for thinking about manners. I suggest similarities between Kant and Xunzi 荀子. In response to Professor Cline, I take up the question of the developmental function of manners and explore in further detail the ways in which our social roles both give (...)
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  15.  15
    Karen Stohr (2014). Why Have Children?: The Ethical Debate by Christine Overall (Review). Kennedy Institute of Ethics Journal 24 (2):6-10.
    Christine Overall’s book, Why Have Children?: The Ethical Debate, begins with what would seem like an obvious point—that there are better and worse reasons to have a child. Given that that the well-being of a vulnerable and dependent creature hangs on the choice, it surely requires justification. And yet, as she illustrates, philosophers have been comparatively silent about what that justification could or should look like. In this lucid and comprehensive book, Overall sets out to remedy that situation and offer (...)
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  16.  10
    Karen Stohr (2014). Kerstein, Samuel.How to Treat Persons.Oxford: Oxford University Press, 2013. Pp. 240. $65.00. Ethics 124 (3):626-631.
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  17.  19
    Karen Stohr (2009). Minding Others' Business. Pacific Philosophical Quarterly 90 (1):116-139.
    What do we do when a loved one is seriously messing up her life? While Kantianism describes the predicament nicely as a tension between love and respect, it is not well-suited to resolving it. Kantian respect prevents minding another’s business in cases where love demands it. Virtue ethics can readily explain the predicament as a tension between the virtues of sympathy and humility. Moreover, by changing the focus away from the other as a setter of ends and toward the would-be-benefactor’s (...)
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  18.  13
    Karen Stohr (2003). Jonathan Jacobs, Choosing Character: Responsibility for Virtue and Vice:Choosing Character: Responsibility for Virtue and Vice. Ethics 113 (3):702-705.
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  19.  6
    Karen Stohr (2010). Mirrors to One Another: Emotion and Value in Jane Austen and David Hume (Review). Hume Studies 36 (1):114-117.
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  20.  13
    Karen Stohr (2007). Review of Leslie Paul Thiele, The Heart of Judgment: Practical Wisdom, Neuroscience, and Narrative. [REVIEW] Notre Dame Philosophical Reviews 2007 (4).
  21.  2
    Review by: Karen Stohr (2014). Review: Samuel Kerstein, How to Treat Persons. [REVIEW] Ethics 124 (3):626-631,.
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  22. Karen Stohr (2011). Affective Transformation and the Kantian Moral Outlook : Comments on Susan Stark. In Adrianne Leigh McEvoy (ed.), Sex, Love, and Friendship: Studies of the Society for the Philosophy of Sex and Love: 1993-2003. Rodopi
     
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  23. Karen Stohr (2006). Manners, Morals, and Practical Wisdom. In T. D. J. Chappell (ed.), Values and Virtues: Aristotelianism in Contemporary Ethics. Oxford University Press
     
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  24. Karen Stohr (2010). Honors, Awards, and the Catholic Moral Tradition. Journal of Catholic Legal Studies 49 (2):277-292.
    The paper considers the moral constraints on speaking invitations and honors at Catholic colleges and universities. I argue that the Catholic moral framework does not support the current trend at many Catholic institutions toward restricting speakers to those who accept a narrow range of moral views. I employ standard Catholic philosophical principles, including double effect and cooperation, to defend the claim that Catholic institutions can at least sometimes legitimately bestow honors on pro-choice politicians.
     
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  25.  5
    Bryan W. Van Norden (2016). Principles, Virtues, or Detachment? Some Appreciative Reflections on Karen Stohr’s On Manners. Dao: A Journal of Comparative Philosophy 15 (2):227-239.
    Karen Stohr’s book On Manners argues persuasively that rules of etiquette, though conventional, play an essential moral role, because they “serve as vehicles through which we express important moral values like respect and consideration for the needs, ideas, and opinions of others”. Stohr frequently invokes Kantian concepts and principles in order to make her point. In Part 2 of this essay, I shall argue that the significance of etiquette is better understood using a virtue ethics framework, like (...)
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  26.  15
    Lawrence Keppie (1993). The Roman Cavalry - An Archaeological Survey Karen E. Dixon, Pat Southern: The Roman Cavalry, From the First to the Third Century AD. Pp. 256; 35 Plates, 84 Figures. London: Batsford, 1992. £30. [REVIEW] The Classical Review 43 (02):347-349.
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  27. John Sullivan (2014). Creating Catholics. By Karen E. Carter. Pp. Xiii, 312, University of Notre Dame Press, 2011, £34.95/$40.00. [REVIEW] Heythrop Journal 55 (1):155-156.
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  28.  2
    William Knight (2016). Karen A. Rader; Victoria E. M. Cain.Life on Display: Revolutionizing U.S. Museums of Science and Natural History in the Twentieth Century. Xiv + 467 Pp., Illus., Bibl., Index. Chicago/London: University of Chicago Press, 2014. $45. [REVIEW] Isis 107 (1):202-204.
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  29.  8
    Kristján Kristjánsson (forthcoming). Review: Karen Stohr, On Manners. [REVIEW] Philosophical Explorations.
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  30.  2
    Kristján Kristjánsson (2013). Stohr, Karen.On Manners.New York: Routledge, 2012. Pp. 183. $70.00 ; $14.99. Ethics 124 (1):214-217.
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  31. Samuel J. M. M. Alberti (2015). Karen A. Rader and Victoria E.M. Cain, Life on Display: Revolutionizing U.S. Museums of Science and Natural History in the Twentieth Century. Chicago and London: The University of Chicago Press, 2014. Pp. Xiv + 467. ISBN 978-0-2260-7966-0. $45.00/£31.50. [REVIEW] British Journal for the History of Science 48 (4):719-721.
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  32. I. Grattan-Guinness (1996). The Emergence of the American Mathematical Research Community, 1876-1900: J. J. Sylvester, Felix Klein, and E. H. Moore by Karen Hunger Parshall; David E. Rowe. [REVIEW] Isis: A Journal of the History of Science 87:187-188.
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  33. Kris N. Kirby, Eric Margolis, Heinz Wimmer, Laura Kotovsky & Renbe Baillargeon (1994). Elizabeth S. Spelke, Gary Katz, Susan E. Purcell, Sheryl M. Ehrlich and Karen Breinlinger (Cornell University) Early Knowledge of Object Motion: Continuity and Inertia, 131-L 76. [REVIEW] Cognition 51:285-286.
     
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  34. Fred C. Robinson (1993). Sources of Anglo-Saxon Literary Culture: A Trial Version.Frederick M. Biggs Thomas D. Hill Paul E. Szarmach Karen Hammond. [REVIEW] Speculum 68 (4):1065-1067.
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  35. Karel Werner, Whalen Lai, Oliver Leaman & D. O'Connor (1996). Review of The Philosophy of the Grammarians. Encyclopedia of Indian Philosophies, Vol. 5, by Harold G. Coward and K. Kunjunni Raja ; Taoist Body, by Kristofer Schipper, Trans. Karen C. Duval ; Taoist Meditation: The Mao-Shan Tradition of Great Purity, by Isabelle Robinet, Trans. Julian F. Pas and Norman J. Girardot ; Al-Ghazamacrli and the Ash'arite School, by Richard M. Frank ; and World Philosophies: An Historical Introduction, by David E. Cooper. [REVIEW] Asian Philosophy 6 (2):161-167.
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  36.  9
    Amy Olberding (2015). From Corpses to Courtesy: Xunzi’s Defense of Etiquette. Journal of Value Inquiry 49 (1-2):145-159.
    Etiquette writer Judith Martin is frequently faced with “etiquette skeptics,” interlocutors who protest not simply that this or that rule of etiquette is problematic but complain that etiquette itself, qua a system of conventional norms for human conduct and communication, is objectionable. While etiquette skeptics come in a variety of forms, one of the most frequent skeptical complaints is that etiquette is artificial.The worries Martin canvasses are frequently also raised in more philosophical work as reasons to doubt the moral significance (...)
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  37.  2
    Amy Olberding (2016). Martha and the Masters: Virtuous Domestic Aesthetic Activity. Dao: A Journal of Comparative Philosophy 15 (2):257-271.
    In this essay, I draw Karen Stohr’s work on the moral-aesthetic elements of hospitality into conversation with classical Confucianism. While the early Confucians would not deny the other-regarding elements of hospitality Stohr emphasizes, they also notably highlight the ways exercises in taste and skillful aesthetic activity can work on and for the agent herself, providing a sensibility that can guard domestic aesthetic activity against problematic forms of self-sacrifice and alienated labor that color contemporary gendered representations of the (...)
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  38.  16
    Karen E. Fields (2002). Individuality and the Intellectuals: An Imaginary Conversation Between W. E. B. Du Bois and Emile Durkheim. [REVIEW] Theory and Society 31 (4):435-462.
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  39.  3
    Erin M. Cline (2016). The Boundaries of Manners: Ritual and Etiquette in Early Confucianism and Stohr’s On Manners. Dao: A Journal of Comparative Philosophy 15 (2):241-255.
    Early Confucian philosophy affirms and lends support to Karen Stohr’s argument that manners are a primary means by which we express moral attitudes and commitments and carry out important moral goals. Indeed, Confucian views on ritual can extend her insights even further, both by highlighting the role that manners play in cultivating good character and by helping us to probe the conceptual boundaries of manners. The various things that we call etiquette, social customs, and rituals do much of (...)
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  40.  2
    Karen Hanson (2001). Pragmatism and the Secret Self: O Pragmatismo E o Self Secreto. Cognitio 2.
    : Can pragmatism account for the private aspect of the self? The classical pragmatists - Peirce, James, Mead, and Dewey - mount various attacks on the Cartesian view of the self, and they offer varied and attractive positive accounts of the person. But does pragmatism adequately acknowledge privacy or personal "inwardness"? I explore here the pragmatic picture of the self, drawing on all the classical sources, and I assess the adequacy of pragmatic resources for describing and explaining the puzzles of (...)
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  41. Joseph Straubhaar, Jeremiah Spence, Karen Gustoffsen, Maria Rios, Fabio Ferreira & Vanessa Higgins (2011). Análise Comparativa Dos Discursos da Sociedade da Informação E as Respostas Políticas Públicas Nos Estados Unidos E No Brasil. Logos 15 (1 (2008)):84-104.
    Nos últimos anos verifica-se uma divergência gradual no discurso sobre a sociedade da informação adotado pelos Estados Unidos e por outros países. Essa divergência está presente, por exemplo, nos diferentes resultados dos discursos no Brasil e nos Estados Unidos. Os Estados Unidos implementaram discurso, formas de financiamento e programas voltados para o acesso e atrelados às políticas de treinamento focadas na competência profissional. O Brasil desenvolveu um discurso mais complexo sobre o lugar da inclusão digital no contexto da inclusão social, (...)
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  42.  40
    Karen-Marie Yust (forthcoming). Book Review: The Child in the Bible Edited by Marcia Bunge, Terence E. Fretheim & Beverly Roberts Gaventa Eerdmans, Grand Rapids, 2008. 493 Pp. $30.00. ISBN 978-0-8028-4835-2.; The Vocation of the Child Edited by Patrick McKinley Brennan Eerdmans, Grand Rapids, 2008. 461 Pp. $36.00. ISBN 978-0-8028-6240-2. [REVIEW] Interpretation 64 (2):194-196.
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  43.  4
    Karen Maria de Paula & Sheilla da Silva Lima (2011). Caracterização Do Processamento Auditivo Das Crianças Com Distúrbio de Leitura E Escrita de 8 a 12 Anos Em Tratamento No Centro Clínico de Fonoaudiologia da Pontifícia Universidade Católica de Minas Gerais. [REVIEW] Discurso 3:8.
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  44.  6
    Yossi Shavit & Karen Westerbeek (1997). Istruzione e stratificazione in Italia: riforme, espansione e uguaglianza delle opportunità. Polis 11 (1):91-112.
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  45.  5
    Karen Ní Mheallaigh (2006). O'Neil (E.N.) Plutarch: Moralia XVI. Index. (Loeb Classical Library 499.) Pp. Viii + 632. Cambridge, MA and London: Harvard University Press, 2004. Cased, £14.50. ISBN: 0-674-99611-. [REVIEW] The Classical Review 56 (2):513.
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  46. Lucia Giovani (1995). Ariel, lo spirito del 'fool' da Shakespeare a Karen Blixen. Annali Della Facoltà di Lettere E Filosofia 16:99-122.
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  47.  2
    Alicia Salomone & Karen Cea (2013). Memoria Poética E Infancia En la Escritura de Antonia Torres y Alejandra Del Río. Aisthesis 54:353-369.
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  48.  4
    Catherine E. Karkov (2010). Martin K. Foys, Karen Eileen Overbey, and Dan Terkla, Eds., The Bayeux Tapestry: New Interpretations. Woodbridge, Eng., and Rochester, N.Y.: Boydell and Brewer, 2009. Pp. Xvi, 216 Plus 35 Black-and-White and Color Plates; Black-and-White Figures and 1 Table. $95. [REVIEW] Speculum 85 (4):961-963.
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  49.  4
    Karen Van Dyck (2006). (P.) Mackridge and (E.) Yannakakis Eds. Contemporary Greek Fiction in a United Europe. From Local History to the Global Individual. Oxford: Legenda/ European Humanities Research Centre, 2004. Pp. Xii + 207. $65. 1900755858. [REVIEW] Journal of Hellenic Studies 126:221-222.
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  50.  5
    Karen Ní Mheallaigh (2006). Cueva (E.P.) The Myths of Fiction. Studies in the Canonical Greek Novels. Pp. X + 154. Ann Arbor: The University of Michigan Press, 2004. Cased, US$47.50. ISBN: 0-472-11427-. [REVIEW] The Classical Review 56 (02):514-.
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