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  1.  187 DLs
    Nancy Sherman (1989). The Fabric of Character: Aristotle's Theory of Virtue. Oxford University Press.
    Most traditional accounts of Aristotle's theory of ethical education neglect its cognitive aspects. This book asserts that, in Aristotle's view, excellence of character comprises both the sentiments and practical reason. Sherman focuses particularly on four aspects of practical reason as they relate to character: moral perception, choicemaking, collaboration, and the development of those capacities in moral education. Throughout the book, she is sensitive to contemporary moral debates, and indicates the extent to which Aristotle's account of practical reason provides an alternative (...)
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  2.  44 DLs
    Nancy Sherman (1987). Aristotle on Friendship and the Shared Life. Philosophy and Phenomenological Research 47 (4):589-613.
    IN THIS PAPER I CONSIDER THE VALUE OF FRIENDSHIP FROM AN ARISTOTELIAN POINT OF VIEW. THE ISSUE IS OF CURRENT INTEREST GIVEN RECENT CHALLENGES TO IMPARTIALIST ETHICS TO TAKE MORE SERIOUSLY THE COMMITMENTS AND ATTACHMENTS OF A PERSON. HOWEVER, I ENTER THAT DEBATE IN ONLY A RESTRICTED WAY BY STRENGTHENING THE CHALLENGE ARTICULATED IN ARISTOTLE'S SYSTEMATIC DEFENSE OF FRIENDSHIP AND THE SHARED LIFE. AFTER SOME INTRODUCTORY REMARKS, I BEGIN BY CONSIDERING ARISTOTLE'S NOTION THAT GOOD LIVING OR HAPPINESS ("EUDAIMONIA") FOR AN (...)
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  3.  42 DLs
    Nancy Sherman (2009). The Fate of a Warrior Culture. Philosophical Studies 144 (1):71 - 80.
    Jonathan Lear in Radical Hope tackles the idea of cultural devastation, in the specific case of the Crow Indians. What do we mean by “annihilation” of a culture? The moral point of view that he imagines as he reconstructs the eve and aftermath of this annihilation is not second personal, of obligation, but first personal, in the collective and singular, as told by the Crows, with Lear as “analyst.” Radical Hope is a study of representative character of a people—of virtue, (...)
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  4.  36 DLs
    Nancy Sherman (1999). Taking Responsibility for Our Emotions. Social Philosophy and Policy 16 (02):294-.
    We often hold people morally responsible for their emotions. We praise individuals for their compassion, think less of them for their ingratitude or hatred, reproach self-righteousness and unjust anger. In the cases I have in mind, the ascriptions of responsibility are not simply for offensive behaviors or actions which may accompany the emotions, but for the emotions themselves as motives or states of mind. We praise and blame people for what they feel and not just for how they act. In (...)
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  5.  28 DLs
    Nancy Sherman (1997). Making a Necessity of Virtue: Aristotle and Kant on Virtue. Cambridge University Press.
    This book is the first to offer a detailed analysis of Aristotelian and Kantian ethics together, in a way that remains faithful to the texts and responsive to debates in contemporary ethics. Recent moral philosophy has seen a revival of interest in the concept of virtue, and with it a reassessment of the role of virtue in the work of Aristotle and Kant. This book brings that re-assessment to a new level of sophistication. Nancy Sherman argues that Kant preserves a (...)
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  6.  28 DLs
    Nancy Sherman (1998). Empathy and Imagination. Midwest Studies in Philosophy 22 (1):82-119.
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  7.  22 DLs
    Nancy Sherman (1998). Empathy, Respect, and Humanitarian Intervention. Ethics and International Affairs 12 (1):103–119.
    Sherman presents a slightly revised definition of empathy, in which empathy is the cognitive ability to place oneself in the world of another, imagining all of the realities, feelings, and circumstances of that person in the context of their world.
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  8.  21 DLs
    Nancy Sherman (2004). "It is No Little Thing to Make Mine Eyes to Sweat Compassion": APA Comments of Martha Nussbaum's Upheavals of Thought. [REVIEW] Philosophy and Phenomenological Research 68 (2):458–464.
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  9.  20 DLs
    Nancy Sherman (1992). Love and Friendship in Plato and Aristotle. International Studies in Philosophy 24 (1):127-128.
  10.  20 DLs
    Nancy Sherman (1993). Wise Maxims / Wise Judging. The Monist 76 (1):41-65.
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  11.  16 DLs
    Nancy Sherman (2005). Of Manners and Morals. British Journal of Educational Studies 53 (3):272 - 289.
    In this paper I explore the role of manners and morals. In particular, what is the connection between emotional demeanor and the inner stuff of virtue? Does the fact that we can pose faces and hide our inner sentiments, i.e., 'fake it,' detract from or add to our capacity for virtue? I argue, following a line from the Stoics, that it can add to our virtue and that, as a result, moral education needs to take seriously both a commitment (...)
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  12.  15 DLs
    Nancy Sherman (1988). Common Sense and Uncommon Virtue. Midwest Studies in Philosophy 13 (1):97-114.
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  13.  14 DLs
    Nancy Sherman (2005). Stoic Warriors: The Ancient Philosophy Behind the Military Mind. Oxford University Press.
    While few soldiers may have read the works of Epictetus or Marcus Aurelius, it is undoubtedly true that the ancient philosophy known as Stoicism guides the actions of many in the military. Soldiers and seamen learn early in their training "to suck it up," to endure, to put aside their feelings and to get on with the mission. Stoic Warriors is the first book to delve deeply into the ancient legacy of this relationship, exploring what the Stoic philosophy actually is, (...)
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  14.  13 DLs
    Nancy Sherman & Marshall Presser (1981). The Aristotelian Ethics. Journal of the History of Philosophy 19 (3):380-384.
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  15.  12 DLs
    Nancy Sherman (1985). Character, Planning, and Choice in Aristotle. Review of Metaphysics 39 (1):83 - 106.
  16.  9 DLs
    Nancy Sherman (1993). The Virtues of Common Pursuit. Philosophy and Phenomenological Research 53 (2):277-299.
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  17.  8 DLs
    Nancy Sherman (2009). The Fate of a Warrior Culture: Nancy Sherman on Jonathan Lear's "Radical Hope" (Harvard: 2006). Philosophical Studies 144 (1):71 - 80.
    Jonathan Lear in "Radical Hope" tackles the idea of cultural devastation, in the specific case of the Crow Indians. What do we mean by "annihilation" of a culture? The moral point of view that he imagines as he reconstructs the eve and aftermath of this annihilation is not second personal, of obligation, but first personal, in the collective and singular, as told by the Crows, with Lear as "analyst." "Radical Hope" is a study of representative character of a people—of virtue, (...)
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  18.  8 DLs
    Nancy Sherman (1998). Concrete Kantian Respect. Social Philosophy and Policy 15 (01):119-.
    When we think about Kantian virtue, what often comes to mind is the notion of respect. Respect is due to all persons merely in virtue of their status as rational agents. Indeed, on the Kantian view, specific virtues, such as duties of beneficence, gratitude, or self-perfection, are so many ways of respecting persons as free rational agents. To preserve and promote rational agency, to protect individuals from threats against rational agency, i.e., to respect persons, is at the core of virtue. (...)
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  19.  6 DLs
    Nancy Sherman (1984). Book Review:Aristotle's Theory of Moral Insight. Troels Engberg-Pedersen. [REVIEW] Ethics 95 (1):175-.
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  20.  6 DLs
    Nancy Sherman (2006). Holding Doctors Responsible at Guantanamo. Kennedy Institute of Ethics Journal 16 (2):199-203.
  21.  5 DLs
    Nancy Sherman (2011). Q & A. The Philosophers' Magazine 52 (52):113-114.
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  22.  4 DLs
    Nancy Sherman (1995). Review: Sherman, Reasons and Feelings in Kantian Morality. [REVIEW] Philosophy and Phenomenological Research 55 (2):369 - 377.
  23.  4 DLs
    Nancy Sherman (2006). Torturers and the Tortured. South African Journal of Philosophy 25 (1):77-88.
    No. South African Journal of Philosophy Vol. 25(1) 2006: 77-88.
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  24.  4 DLs
    Nancy Sherman (2010). The Moral Psychology of War. The Philosophers' Magazine 50 (50):100-101.
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  25.  4 DLs
    Nancy Sherman (1999). Character Development and Aristotelian Virtue. In David Carr & J. W. Steutel (eds.), Virtue Ethics and Moral Education. Routledge 35--48.
  26.  3 DLs
    Nancy Sherman (2005). Being in Sync. The Philosophers' Magazine 29:49-51.
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  27.  2 DLs
    Nancy Sherman (1980). Hegel's Two Dialectics. Kant-Studien 71 (1-4):238-253.
  28.  2 DLs
    Nancy Sherman (1993). Colloquium 1. Proceedings of the Boston Area Colloquium of Ancient Philosophy 9 (1):1-33.
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  29.  1 DLs
    Nancy Sherman (2007). Virtue and a Warrior's Anger. In Rebecca L. Walker & P. J. Ivanhoe (eds.), Working Virtue: Virtue Ethics and Contemporary Moral Problems. Oxford University Press
     
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  30.  1 DLs
    Nancy Sherman (1995). Ancient Conceptions of Happiness. Philosophy and Phenomenological Research 55 (4):913 - 919.
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  31.  0 DLs
    Nancy Sherman (1985). Commentary on Irwin. Proceedings of the Boston Area Colloquium of Ancient Philosophy 1 (1):144-150.
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  32.  0 DLs
    Nancy Sherman (2000). Is the Ghost of Aristotle Haunting Freud's House? Proceedings of the Boston Area Colloquium in Ancient Philosophy 16:63-81.
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  33.  0 DLs
    Nancy Sherman (2000). Colloquium 3. Proceedings of the Boston Area Colloquium of Ancient Philosophy 16 (1):63-81.
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  34.  0 DLs
    Nancy Sherman (1994). The Role of Emotions in Aristotelian Virtue. Proceedings of the Boston Area Colloquium in Ancient Philosophy 9:1-33.
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  35.  0 DLs
    Nancy Sherman (1993). Aristotle on the Shared Life. In Neera Kapur Badhwar (ed.), Friendship: A Philosophical Reader. Cornell University Press 91--107.
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  36.  0 DLs
    Nancy Sherman (2005). The Look and Feel of Virtue. In Christopher Gill (ed.), Virtue, Norms, and Objectivity: Issues in Ancient and Modern Ethics. Clarendon Press
     
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  37.  0 DLs
    Nancy Sherman & Heath White (2003). Intellectual Virtue: Emotions, Luck, and the Ancients. In Linda Zagzebski & Michael DePaul (eds.), Intellectual Virtue: Perspectives From Ethics and Epistemology. New York: Oxford University Press 34--53.
     
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  38.  0 DLs
    Nancy Sherman (2008). Revenge and Demonization. In Larry May & Emily Crookston (eds.), War: Essays in Political Philosophy. Cambridge University Press
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  39.  0 DLs
    Nancy Sherman (1982). Aristotle's Theory of Moral Education. Dissertation, Harvard University
    Chapter I: The background to Aristotle's theory is provided by Aristophanes' Clouds in the debate between the traditionalists and Socratics on moral education. Aristotle steers a middle course between the old and new educations, preserving on the one hand, the role of filial ties in the transmission of values, and on the other, the importance of practical reason in providing a critical assessment of attachments. ;Chapter II: Here I argue against a common reading of Aristotle that views moral training as (...)
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  40.  0 DLs
    Nancy Sherman (1997). Kantian Virtue: Priggish or Passional? In Andrews Reath, Barbara Herman, Christine M. Korsgaard & John Rawls (eds.), Reclaiming the History of Ethics: Essays for John Rawls. Cambridge University Press 270--296.
  41.  0 DLs
    Nancy Sherman (2013). Moral Psychology and Virtue. In Roger Crisp (ed.), The Oxford Handbook of the History of Ethics. Oxford University Press
  42.  0 DLs
    Nancy Sherman (ed.) (1999). Aristotle's Ethics Critical Essays. Rowman & Littlefield Publishers.
    The ethics of Aristotle , and virtue ethics in general, have enjoyed a resurgence of interest over the past few decades. Aristotelian themes, with such issues as the importance of friendship and emotions in a good life, the role of moral perception in wise choice, the nature of happiness and its constitution, moral education and habituation, are finding an important place in contemporary moral debates. Taken together, the essays in this volume provide a close analysis of central arguments in Aristotle's (...)
     
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  43.  0 DLs
    Nancy Sherman (2000). Emotional Agents. In M. Levine (ed.), The Analytic Freud. Routledge 154--76.
     
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  44.  0 DLs
    Nancy Sherman (2015). Afterwar: Healing the Moral Wounds of Our Soldiers. OUP Usa.
    Drawing on in-depth interviews with service women and men, Nancy Sherman weaves narrative with a philosophical and psychological analysis of the moral and emotional attitudes at the heart of the afterwars. Afterwar offers no easy answers for reintegration. It insists that we widen the scope of veteran outreach to engaged, one-on-one relationships with veterans.
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