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  1. Allison Ross & Nafsika Athanassoulis (forthcoming). The Role of Research Ethics Committees in Making Decisions About Risk. HEC Forum:1-22.
    Most medical research and a substantial amount of non-medical research, especially that involving human participants, is governed by some kind of research ethics committee (REC) following the recommendations of the Declaration of Helsinki for the protection of human participants. The role of RECs is usually seen as twofold: firstly, to make some kind of calculation of the risks and benefits of the proposed research, and secondly, to ensure that participants give informed consent. The extent to which the role of the (...)
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  2. Nafsika Athanassoulis (2014). Educating for Virtue. In Stan van Hooft & Nafsika Athanassoulis (eds.), The Handbook of Virtue Ethics. Acumen Publishing Ltd..
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  3. Stan van Hooft & Nafsika Athanassoulis (eds.) (2014). The Handbook of Virtue Ethics. Acumen Publishing Ltd..
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  4. Nafsika Athanassoulis (2011). Love, Friendship and the Self: Intimacy, Identification and the Social Nature – Bennett W. Helm. Philosophical Quarterly 61 (244):662-664.
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  5. Nafsika Athanassoulis (2011). The Good, the Bad, and the Lucky. The Philosophers' Magazine 55 (55):77-81.
    Even before we come to consider the influence of luck in terms of the results of our actions or the types of situations we come across, luck plays a decisive role in who we fundamentally are.
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  6. Nafsika Athanassoulis (2010). Commentary: Who Should Take on the Responsibility of Decisionmaking? Cambridge Quarterly of Healthcare Ethics 19 (03):413-415.
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  7. Allison Ross & Nafsika Athanassoulis (2010). The Social Nature of Engineering and its Implications for Risk Taking. Science and Engineering Ethics 16 (1):147-168.
    Making decisions with an, often significant, element of risk seems to be an integral part of many of the projects of the diverse profession of engineering. Whether it be decisions about the design of products, manufacturing processes, public works, or developing technological solutions to environmental, social and global problems, risk taking seems inherent to the profession. Despite this, little attention has been paid to the topic and specifically to how our understanding of engineering as a distinctive profession might affect how (...)
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  8. Nafsika Athanassoulis & James Wilson (2009). When is Deception in Research Ethical? Clinical Ethics 4 (1):44-49.
    This article examines when deceptive withholding of information is ethically acceptable in research. The first half analyses the concept of deception. We argue that there are two types of accounts of deception: normative and non-normative, and argue that non-normative accounts are preferable. The second half of the article argues that the relevant ethical question which ethics committees should focus on is not whether the person from whom the information is withheld will be deceived, but rather on the reasonableness of withholding (...)
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  9. Nafsika Athanassoulis (2008). Akrasia and the Emotions. In Nafsika Athanassoulis & Samantha Vice (eds.), The moral life: essays in honour of John Cottingham. Palgrave Macmillan. 87.
  10. Nafsika Athanassoulis & Samantha Vice (eds.) (2008). The Moral Life: Essays in Honour of John Cottingham. Palgrave Macmillan.
    Few contemporary philosophers have made as wide-ranging and insightful a contribution to philosophical debate as John Cottingham. This collection brings together friends, colleagues and former students of Cottingham, to discuss major themes of his work on moral philosophy. Presented in three parts the collection focuses on the debate on partiality, impartiality and character; the role of emotions and reason in the good life; the meaning of a worthwhile life and the place of theistic considerations in it. The original contributions to (...)
     
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  11. John Cottingham, Nafsika Athanassoulis & Samantha Vice (eds.) (2008). The Moral Life: Essays in Honour of John Cottingham. Palgrave Macmillan.
    Few contemporary philosophers have made as wide-ranging and insightful a contribution to philosophical debate as John Cottingham. This collection brings together friends, colleagues and former students of Cottingham, to discuss major themes of his work on moral philosophy. Presented in three parts the collection focuses on the debate on partiality, impartiality and character; the role of emotions and reason in the good life; the meaning of a worthwhile life and the place of theistic considerations in it. The original contributions to (...)
     
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  12. Samantha Vice & Nafsika Athanassoulis (eds.) (2008). The Moral Life. Palgrave Macmillan.
    Few contemporary philosophers have made as wide-ranging and insightful a contribution to philosophical debate as John Cottingham. This collection brings together friends, colleagues and former students of Cottingham, to discuss major themes of his work on moral philosophy. Presented in three parts the collection focuses on the debate on partiality, impartiality and character; the role of emotions and reason in the good life; the meaning of a worthwhile life and the place of theistic considerations in it. The original contributions to (...)
     
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  13. Nafsika Athanassoulis (2007). Training Good Professionals. In Richard E. Ashcroft (ed.), Principles of Health Care Ethics.
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  14. Nafsika Athanassoulis (2006). Review of Margaret Pabst Battin, Ending Life: Ethics and the Way We Die. [REVIEW] Notre Dame Philosophical Reviews 2006 (1).
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  15. Nafsika Athanassoulis (2006). Unusual Requests and the Doctor-Patient Relationship. Journal of Value Inquiry 40 (2-3):259-278.
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  16. Nafsika Athanassoulis & Seiriol Morgan (2006). Conference on the British Society for Ethical Theory. Ethical Theory and Moral Practice 9 (3):249-309.
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  17. Nafsika Athanassoulis (2005). Common-Sense Virtue Ethics and Moral Luck. Ethical Theory and Moral Practice 8 (3):265 - 276.
    Moral luck poses a problem for out conception of responsibility because it highlights a tension between morality and lack of control. Michael Slote’s common-sense virtue ethics claims to avoid this problem. However there are a number of objections to this claim. Firstly, it is not clear that Slote fully appreciates the problem posed by moral luck. Secondly, Slote’s move from the moral to the ethical is problematic. Thirdly it is not clear why we should want to abandon judgements of moral (...)
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  18. Nafsika Athanassoulis (2005). Morality, Moral Luck, and Responsibility: Fortune's Web. Palgrave Macmillan.
    This book considers two different approaches to moral luck--the Aristotelian vulnerability to factors outside the agent's control and the Kantian ambition to make morality immune to luck--and concludes that both approaches have more in common than previously thought. At the same time, it also considers recent developments in the field of virtue ethics and neo-kantianism.
     
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  19. Nafsika Athanassoulis (ed.) (2005). Philosophical Reflections on Medical Ethics. Palgrave Macmillan.
    This collection brings together original essays demonstrating the cutting edge of philosophical research in medical ethics. With contributions from a range of established and up-and-coming authors, it examines topics at the forefront of medical technology, such as ethical issues raised by developments in how we research stem cells and genetic engineering, as well as new questions raised by methodological changes in how we approach medical ethics.
     
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  20. Nafsika Athanassoulis (2005). The Treatment That Leaves Something to Luck. In , Philosophical Reflections on Medical Ethics. Palgrave Macmillan.
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  21. Nafsika Athanassoulis, Virtue Ethics. Internet Encyclopedia of Philosophy.
  22. Nafsika Athanassoulis (2002). The Role of Consent in Sado-Masochistic Practices. Res Publica 8 (2):141-155.
    In 1993 the Law Lords upheld the original conviction of five men under the 1861 Offences Against the Person Act for participating in sado-masochistic practices. Although the five men were fully consenting adults, the Law Lords held that consent did not constitute a defence to acts of violence within a sado-masochistic context. This paper examines the judgements in this case and argues that sado-masochistic practices are no different from the known exceptions cited by the court to the idea that consent (...)
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  23. Nafsika Athanassoulis (2001). Review. [REVIEW] Ratio 14 (1):86–90.
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  24. Nafsika Athanassoulis (2000). A Response to Harman: Virtue Ethics and Character Traits. Proceedings of the Aristotelian Society 100 (2):215–221.
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