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  1. Marilyn Fischer (unknown). Comments on the Rights of Others: Aliens, Residents and Citizens. Philosophical Explorations:239-241.
     
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  2. Marilyn Fischer (forthcoming). Listening to Music: What Is an Ideal Hearing? Journal of Aesthetic Education.
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  3. Marilyn Fischer (2014). Addams on Cultural Pluralism, European Immigrants, and African Americans. The Pluralist 9 (3):38-58.
    addams wrote movingly about how significant her immigrant neighbors’ cultures were, both to the immigrants and to non-immigrant Americans. She lived in one of Chicago’s many densely populated immigrant districts, with Italians, Greeks, Russians, Poles, Bohemians, and Eastern European Jews in the immediate vicinity of Hull House.1 Through countless interactions with these neighbors, Addams developed the empirical knowledge base and the perceptual sensitivities with which to reflect on the role of culture in sustaining and enriching human and community life. Addams (...)
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  4. Marilyn Fischer (2014). Response. The Pluralist 9 (3):72-76.
    i thank denise james and charlene haddock seigfried for their thoughtful comments on my paper. Although they respond in different ways, they both picked up on questions and uncertainties that arose as I wrote the paper.For some years, I have been trying to write about essays Addams addressed to African American audiences. For this paper, I decided to deal only with Addams’s writings between 1900 and 1910 in order to compare her essays for African American audiences with what she wrote (...)
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  5. Marilyn Fischer (2013). Joseph Blau Award: Reading Addams'sdemocracy and Social Ethicsas a Social Gospel, Evolutionary Idealist Text. The Pluralist 8 (3):17-31.
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  6. Marilyn Fischer (2013). Reading Addams's Democracy and Social Ethics as a Social Gospel, Evolutionary Idealist Text. [REVIEW] The Pluralist 8 (3):17-31.
    There Is a Disciplinary divide between philosophers and historians in how they read Addams’s first book, Democracy and Social Ethics. Philosophers identify Addams primarily as a pragmatist. They often compare and contrast her thinking with that of James and Dewey, and find her a fruitful resource for contemporary discussions about gender, social justice, and peace. Much of this scholarship gives central place to Addams’s Democracy and Social Ethics. Except for nods to her 1892 essay “The Subjective Necessity of Settlements,” philosophers (...)
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  7. Marilyn Fischer (2013). Reading Dewey's Political Philosophy Through Addams's Political Compromises. American Catholic Philosophical Quarterly 87 (2):227-243.
    Both John Dewey and Jane Addams believed that the cure for the ills of democracy is more democracy. While their vision of democracy is rightly called radical, the processes through which they proposed to cure the ills of democracy are in large measure conservative, in the classical, Burkean sense of the term. To show this, I first explain how well their political philosophies line up, particularly their proposals for political reconstruction. I then use Addams’s experiences as a delegate to the (...)
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  8. Charlene Haddock Seigfried, Marilyn Fischer, V. Denise James, David Graham Henderson, Robert W. King, Joshua August Skorburg, Saskia Sassen, Sharon M. Meagher, Larry A. Hickman & Eduardo Mendieta (2013). 1. Front Matter Front Matter (Pp. I-Iii). The Pluralist 8 (3).
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  9. Randall E. Auxier, Shane J. Ralston, Randy L. Friedman, Michael Futch, Tadd Ruetenik, István Aranyosi & Marilyn Fischer (2012). 1. Front Matter Front Matter (Pp. I-Iii). The Pluralist 7 (1).
     
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  10. Marilyn Fischer (2012). Locating Royce's Reasoning on Race. The Pluralist 7 (1):104-132.
    In the fall 2009 issue of The Pluralist, Tommy Curry and Dwayne Tunstall challenged the current, dominant view of Royce as an antiracist. In "Royce, Racism, and the Colonial Ideal," Curry presents Royce as a white supremacist, an admirer of British colonialism, and an advocate of black assimilation to Anglo-Saxon cultural practices (14-15). Tunstall, in "Josiah Royce's 'Enlightened' Antiblack Racism?," presents Royce as a non-essentialist regarding race, yet as a cultural antiblack racist, with a colonial attitude comparable to that held (...)
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  11. Marilyn Fischer (2011). Interpretation's Contrapuntal Pathways: Addams and the Averbuch Affair. Transactions of the Charles S. Peirce Society 47 (4):482-506.
    "The constant student of philosophy is merely the professional musician of reflective thought."President Theodore Roosevelt's warning mirrored the public's outrage: "When compared with the suppression of anarchy, every other question sinks into insignificance."2 In March 1908 when Chicago Police Chief George Shippy shot Lazarus Averbuch, claiming self-defense against an anarchist plot, a supporting public filled the air with denunciations against such lawless traitors. Jane Addams refused to join the outcry, declaring that social settlement houses had the obligation to interpret rather (...)
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  12. Marilyn Fischer (2011). Keywords: What's an Advocate to Do with the Words She's Given? The Pluralist 5 (3):32-40.
    I was ecstatic when i read Donna Gabaccia's discussion of "keywords." There is a name for this? People really write books about it? I was thrilled to learn that people do systematically what I, in a bumbling sort of way, dabble with. For the past few years, I have kept a "phrase file," entering what Gabaccia calls "central and evocative terms," along with instances of their use that I happen upon while doing other things (Gabaccia, "Nations of Immigrants" 6). Every (...)
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  13. Marilyn Fischer (2010). Cracks in the Inexorable: Bourne and Addams on Pacifists During Wartime. Transactions of the Charles S. Peirce Society 46 (2):282-299.
    Much has been written on Randolph Bourne’s criticisms of Dewey’s support for the United States’ participation in World War One. Dewey agreed with President Wilson that entering the war provided an opportunity to reconstruct the international order along democratic lines.1 Bourne’s central argument against Dewey was that war is inexorable. War cannot be controlled; it is the one arena in which pragmatist method is inoperable. That is, creative intelligence could not use war as instrumental in reconstructing the world order toward (...)
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  14. Marilyn Fischer (2010). Trojan Women and Devil Baby Tales : Addams on Domestic Violence. In Maurice Hamington (ed.), Feminist Interpretations of Jane Addams. Pennsylvania State University Press. 81.
  15. Therese Boos Dykeman, Eve Browning, Judith Chelius Stark, Jane Duran, Marilyn Fischer, Lois Frankel, Edward Fullbrook, Jo Ellen Jacobs, Vicki Harper, Joy Laine, Kate Lindemann, Elizabeth Minnich, Andrea Nye, Margaret Simons, Audun Solli, Catherine Villanueva Gardner, Mary Ellen Waithe, Karen J. Warren & Henry West (2008). An Unconventional History of Western Philosophy: Conversations Between Men and Women Philosophers. Rowman & Littlefield Publishers.
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  16. Marilyn Fischer (2008). Mead and the International Mind. Transactions of the Charles S. Peirce Society 44 (3):pp. 508-531.
    In this paper I analyze the conceptions of internationalism and the international mind that Mead uses in "The Psychological Bases of Internationalism" (1915); in his 1917 Chicago Herald columns defending U.S. entry into the war; in Mind, Self, and Society (1934); and in "National Mindedness and International Mindedness" (1929). I show how the terms "internationalism" and "the international mind" arose within conversations among some Anglo-American thinkers. While Mead employs these terms in his own philosophical and sociological theorizing, he draws their (...)
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  17. Lynne S. Arnault, Bat-Ami Bar On, Alyssa R. Bernstein, Victoria Davion, Marilyn Fischer, Virginia Held, Peter Higgins, Sabrina Hom, Audra King, James L. Nelson, Serena Parekh, April Shaw & Joan Tronto (2007). Global Feminist Ethics. Rowman & Littlefield Publishers.
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  18. Marilyn Fischer (2007). A Pragmatist Cosmopolitan Moment: Reconfiguring Nussbaum's Cosmopolitan Concentric Circles. Journal of Speculative Philosophy 21 (3):pp. 151-165.
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  19. Marilyn Fischer (2007). Reflections on Larry May's Crimes Against Humanity. Social Philosophy Today 23:225-229.
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  20. Marilyn Fischer (2006). Comments on The Rights of Others. Social Philosophy Today 22:239-241.
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  21. Marilyn Fischer (2006). Jane Addams. In John R. Shook & Joseph Margolis (eds.), A Companion to Pragmatism. Blackwell Pub..
     
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  22. Marilyn Fischer (2004). Democracy and Social Ethics, And: The Long Road of Woman's Memory (Review). [REVIEW] Journal of Speculative Philosophy 18 (1):85-88.
  23. Marilyn Fischer (2000). Jane Addams's Feminist Ethics. In Cecile T. Tougas & Sara Ebenreck (eds.), Presenting Women Philosophers. Temple University Press.
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  24. Marilyn Fischer (1997). Rawls, Associations, and the Political Conception of Justice. Journal of Social Philosophy 28 (3):31-42.
  25. Marilyn Fischer & Kenneth Rosenzweig (1995). Attitudes of Students and Accounting Practitioners Concerning the Ethical Acceptability of Earnings Management. Journal of Business Ethics 14 (6):433 - 444.
    There are many ways that accountants and managers can influence the reported accounting results of their organizational units. When such influence is directed at changing the amount of reported earnings, it is known as earnings management. The purpose of this paper is to present the results of surveys of undergraduate students, MBA students, and practicing accountants concerning their attitudes on the ethical acceptability of earnings management. Analysis of the survey results reveals how the attitudes of the three groups differ and (...)
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  26. Marilyn Fischer (1994). The Orchestral Workplace. Journal of Social Philosophy 25 (3):26-39.
  27. Marilyn Fischer (1984). Intentions, Rights and Wrongs. Philosophy Research Archives 10:239-247.
    In this paper I argue against Fried’s thesis that a wrong must be intended by the violator in order for a person’s negative rights to be violated. With Fried’s requirement these rights become in a sense derivative from wrongs. This makes the relation between one’s negative rights and one’s moral integrity, upon which Fried wants to base rights, indirect and inappropriately weak. If rights are based on one’s status as a freely choosing, rational, moral personality, then whether one’s rights are (...)
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  28. Marilyn Fischer (1982). Basic Rights. Teaching Philosophy 5 (2):143-145.
  29. Marilyn Fischer (1982). Tensions From Technology in Marx's Communist Society. Journal of Value Inquiry 16 (2):117-129.
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