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Karen Stohr [18]Karen E. Stohr [1]
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Profile: Karen Stohr (Georgetown University)
  1. Karen Stohr (2014). Kerstein , Samuel . How to Treat Persons . Oxford: Oxford University Press, 2013. Pp. 240. $65.00 (Cloth). Ethics 124 (3):626-631.
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  2. 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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  3. 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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  4. 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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  5. 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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  6. 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 manners lead (...)
     
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  7. Karen Stohr (2010). Mirrors to One Another. [REVIEW] Hume Studies 36 (1):114-117.
  8. 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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  9. Karen Stohr (2010). &Quot;honors, Awards, and the Catholic Moral Tradition&Quot;. 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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  10. 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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  11. 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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  12. Karen Stohr (2007). Review of Leslie Paul Thiele, The Heart of Judgment: Practical Wisdom, Neuroscience, and Narrative. [REVIEW] Notre Dame Philosophical Reviews 2007 (4).
  13. Karen Stohr (2006). Contemporary Virtue Ethics. Philosophy Compass 1 (1):22–27.
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  14. 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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  15. Karen Stohr (2006). Practical Wisdom and Moral Imagination in Sense and Sensibility. Philosophy and Literature 30 (2):378-394.
  16. 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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  17. 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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  18. Karen Stohr (2002). Virtue Ethics and Kant's Cold-Hearted Benefactor. Journal of Value Inquiry 32 (2-3):187-204.
  19. 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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