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Robert C. Roberts [59]Robert Campbell Roberts [4]
  1.  7
    Robert Campbell Roberts (2003). Emotions: An Essay in Aid of Moral Psychology. Cambridge University Press.
    Life, on a day to day basis, is a sequence of emotional states: hope, disappointment, irritation, anger, affection, envy, pride, embarrassment, joy, sadness and many more. We know intuitively that these states express deep things about our character and our view of the world. But what are emotions and why are they so important to us? In one of the most extensive investigations of the emotions ever published, Robert Roberts develops a novel conception of what emotions are and then applies (...)
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  2.  59
    Robert Campbell Roberts (2007). Intellectual Virtues: An Essay in Regulative Epistemology. Oxford University Press.
    From the ferment of recent debates about the intellectual virtues, Roberts and Wood develop an approach they call 'regulative epistemology', exploring the connection between knowledge and intellectual virtue. In the course of their argument they analyse particular virtues of intellectual life - such as courage, generosity, and humility - in detail.
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  3.  29
    Robert Campbell Roberts (2007). Intellectual Virtues: An Essay in Regulative Epistemology. Oxford University Press.
    From the ferment of recent debates about the intellectual virtues, Roberts and Wood develop an approach they call 'regulative epistemology', exploring the connection between knowledge and intellectual virtue. In the course of their argument they analyse particular virtues of intellectual life - such as courage, generosity, and humility - in detail.
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  4. Robert C. Roberts (2013). Emotions in the Moral Life. Cambridge University Press.
    Robert C. Roberts first presented his vivid account of emotions as 'concern-based construals' in his book Emotions: An Essay in Aid of Moral Psychology. In this new book he extends that account to the moral life. He explores the ways in which emotions can be a basis for moral judgments, how they account for the deeper moral identity of actions we perform, how they are constitutive of morally toned personal relationships like friendship, enmity, collegiality and parenthood, and how pleasant and (...)
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  5. Robert C. Roberts (1988). What an Emotion Is: A Sketch. Philosophical Review 97 (April):183-209.
  6.  28
    Robert C. Roberts & Ryan West (2015). Natural Epistemic Defects and Corrective Virtues. Synthese 192 (8):2557-2576.
    Cognitive psychologists have uncovered a number of natural tendencies to systematic errors in thinking. This paper proposes some ways that intellectual character virtues might help correct these sources of epistemic unreliability. We begin with an overview of some insights from recent work in dual-process cognitive psychology regarding ‘biases and heuristics’, and argue that the dozens of hazards the psychologists catalogue arise from combinations and specifications of a small handful of more basic patterns of thinking. We expound four of these, and (...)
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  7.  50
    Robert C. Roberts (1995). Forgivingness. American Philosophical Quarterly 32 (4):289 - 306.
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  8. Robert C. Roberts & W. Jay Wood (2003). Humility and Epistemic Goods. In Linda Zagzebski & Michael DePaul (eds.), Intellectual Virtue: Perspectives From Ethics and Epistemology. New York: Oxford University Press 257--279.
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  9.  84
    Robert C. Roberts (2012). Paraplegic in a Car Accident, the Horror and Shame I Feel at Feeling Such Joy Set Going a Dialectic of Reflection That Seeks Equilibrium in a More or Less Stable Moral Outlook. De Sousa Seeks No Foundation of the Usual Kind for Ethics—No Theology, No Appeal to Tradition, No Story About Practical Reason or Univocal Human. Mind 121:483.
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  10.  65
    Robert C. Roberts (2011). Forgiveness. Faith and Philosophy 28 (2):230-239.
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  11.  71
    Robert C. Roberts (1988). Humor and the Virtues. Inquiry 31 (2):127 – 149.
    Five dimensions of amusement are ethically searched: incongruity, perspectivity, dissociation, enjoyment, and freshness. Amusement perceives incongruities and virtues are formally congruities between one's character and one's nature. An ethical sense of humor is a sense for incongruities between people's behavior and character, and their telos. To appreciate any humor one must adopt a perspective, and in the case of ethical amusement this is the standpoint of one who possesses the virtues. In being amused at the incongruity of some human foible, (...)
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  12.  40
    Robert C. Roberts (1984). Will Power and the Virtues. Philosophical Review 93 (2):227-247.
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  13.  69
    Robert C. Roberts (1996). Propositions and Animal Emotion. Philosophy 71 (275):147-56.
  14.  81
    Robert C. Roberts (2009). The Vice of Pride. Faith and Philosophy 26 (2):119-133.
    This paper clarifies the vice of pride by distinguishing it from emotions that are symptomatic of it and from virtuous dispositions that go by the same name, by identifying the disposition (humility) that is its virtue-counterpart, and by distinguishing its kinds. The analysis is aided by the conception of emotions as concern-based construals and the idea that pride can be a dispositional concern of a particular type or family of types.
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  15.  50
    Robert C. Roberts (1989). Aristotle on Virtues and Emotions. Philosophical Studies 56 (3):293 - 306.
  16.  75
    Robert C. Roberts (1995). Feeling One's Emotions and Knowing Oneself. Philosophical Studies 77 (2-3):319-38.
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  17.  15
    Robert C. Roberts (2010). Justice as an Emotion Disposition. Emotion Review 2 (1):36-43.
    In this tribute to the work of Robert Solomon, I address a topic that occupied him frequently in the last 20 years of his life, and about which he wrote a book and several articles: the relation(s) between the emotions and justice as a personal virtue. I hope to clarify Solomon’s views using three distinctions that seem implicit in his writings, among (1) justice as general virtue and justice as a particular virtue, (2) objective justice and justice as a virtue, (...)
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  18.  11
    Robert C. Roberts (2009). Emotional Consciousness and Personal Relationships. Emotion Review 1 (3):281-288.
    Three kinds of emotional consciousness are distinguished in this article: feeling awareness, intellectual awareness, and bare awareness. All are important to three moral properties that emotions may have: epistemic, practical, and relational. The bulk of this article is devoted to the third dimension of moral value, that emotions are constitutive of personal relationships such as friendship, enmity, good and bad parenthood, and collegiality. The conception of emotions as concern-based construals (Roberts, 2003) is put to work to explain how felt and (...)
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  19.  22
    Robert C. Roberts (1999). Emotions as Judgments. [REVIEW] Philosophy and Phenomenological Research 59 (3):793-798.
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  20.  22
    Robert C. Roberts (1992). Emotions Among the Virtues of the Christian Life. Journal of Religious Ethics 20 (1):37 - 68.
    Emotions enter into the structure of Christian virtues in especially central ways because of special features of the Christian virtues-system. Four kinds of virtues can be distinguished-emotion virtues, behavioral virtues, virtues of will power, and attitudinal virtues. A detailed examination of an example of a Christian virtue from each of the last three classes discloses the structural dependency of these virtues on the Christian emotions.
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  21.  42
    Robert C. Roberts (1984). Solomon on the Control of Emotions. Philosophy and Phenomenological Research 44 (March):395-404.
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  22.  51
    Robert C. Roberts (1991). Virtues and Rules. Philosophy and Phenomenological Research 51 (2):325-343.
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  23.  62
    Robert C. Roberts (2004). Review: Not Passion's Slave. [REVIEW] Mind 113 (451):588-591.
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  24.  15
    Robert C. Roberts (1991). What Is Wrong with Wicked Feelings? American Philosophical Quarterly 28 (1):13 - 24.
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  25. Robert C. Roberts (2009). Emotions and the Canons of Evaluation. In Peter Goldie (ed.), The Oxford Handbook of Philosophy of Emotion. OUP Oxford
     
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  26.  6
    Robert C. Roberts (1999). Review: Emotions as Judgments. [REVIEW] Philosophy and Phenomenological Research 59 (3):793 - 798.
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  27.  30
    Robert C. Roberts (2009). Wisdom in Love. Faith and Philosophy 26 (1):98-104.
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  28.  30
    Robert C. Roberts (1990). Sense of Humor as a Christian Virtue. Faith and Philosophy 7 (2):177-192.
    This essay explores the concept of a sense of humor in an effort to determine how this might be a peculiarly Christian virtue. Not every sense of humor is a virtue, much less a Christian one. A Christian sense of humor, being a capacity to be struck by incongruities of character and behavior (in oneself and others) that the Christian stories and concepts bring to light, is a kind of "vision," and thus a form of Christian discernment. When turned upon (...)
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  29.  15
    Robert C. Roberts (2009). The Sophistication of Non-Human Emotion. In Robert W. Lurz (ed.), The Philosophy of Animal Minds. Cambridge University Press 145--164.
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  30.  26
    Robert C. Roberts (2002). Virtues and the Atonement of Christ. Faith and Philosophy 19 (3):275-290.
    What is the relation between the perfection that Christians have in Christ, by dint of his substitutionary Atonement for sinners, and the virtues to which we are called as believers? How does the Atonement affect the moral life of Christians and how are we to understand our virtues in the light of what God has done for us in Christ? This paper identifies three interactions between the Atonement and our virtues: the generative aspect, the dual attitude aspect, and the pervasion (...)
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  31.  25
    Robert C. Roberts (1992). Emotions as Access to Religious Truths. Faith and Philosophy 9 (1):83-94.
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  32.  26
    Robert C. Roberts (1980). Thinking Subjectively. International Journal for Philosophy of Religion 11 (2):71 - 92.
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  33.  13
    Robert C. Roberts (1992). Thomas Aquinas on the Morality of Emotions. History of Philosophy Quarterly 9 (3):287 - 305.
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  34.  22
    Robert C. Roberts (1988). Is Amusement an Emotion? American Philosophical Quarterly 25 (July):269-274.
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  35.  19
    Robert C. Roberts (1987). Smiling with God. Faith and Philosophy 4 (2):168-175.
    This essay evaluates two arguments found in John Morreall’s Taking Laughter Seriously: That Christianity is incompatible with a sense of humor since the latter requires that a person take nothing with absolute seriousness, and that God can have no sense of humor because he is omniscient. I point out that seriousness about something is a necessary condition of humor and that what people find funny is in part a function of what they take seriously. I illustrate these points with examples (...)
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  36.  19
    Robert C. Roberts (1994). Passionate Reason. Faith and Philosophy 11 (3):495-500.
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  37.  16
    Robert C. Roberts (1998). Character Ethics and Moral Wisdom. Faith and Philosophy 15 (4):478-499.
    A particular conception of the enterprise of character ethics is proposed, in which the central preoccupation of the discipline is to explore the logical-psychological features of particular virtues. An attraction of this approach is the prospect it holds out of promoting in its practitioners and readers the virtue of moral wisdom. Such analysis is sensitive to differences among moral traditions which imply differences in the logical-psychological features of versions of types of virtues. Thus Christian generosity could be expected to have (...)
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  38.  23
    William Kluback, David B. Burrell, H. Kimmerle, Robert C. Roberts, Sanford Krolick, Glenn Hewitt, Merold Westphal, Haim Gordon, Brendan E. A. Liddell, Donald W. Musser & Dan Magurshak (1984). Book Reviews. [REVIEW] International Journal for Philosophy of Religion 16 (2):165-188.
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  39.  1
    Robert C. Roberts (2015). The Normative and the Empirical in the Study of Gratitude. Res Philosophica 92 (4):883-914.
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  40.  11
    Robert C. Roberts (2002). Agent-Centered Morality. Philosophy and Phenomenological Research 65 (3):730-733.
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  41.  20
    Robert C. Roberts (2007). Review of Philip L. Quinn, Essays in the Philosophy of Religion. [REVIEW] Notre Dame Philosophical Reviews 2007 (12).
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  42.  12
    Robert C. Roberts (1989). Kierkegaard's Critique of Reason and Society. Faith and Philosophy 6 (3):343-344.
  43.  11
    Robert C. Roberts (1989). Responsibility, Character, and the Emotions. Review of Metaphysics 43 (2):421-423.
  44.  5
    Robert C. Roberts (1992). Emotions and Reasons: An Inquiry Into Emotional Justification. Philosophical Books 31 (4):233-235.
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  45. Robert C. Roberts (2007). Las emociones y la doctrina cristiana. Kairos 41:113-128.
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  46.  1
    Robert C. Roberts (2015). Forgiveness and Love, Written by Glen Pettigrove. Journal of Moral Philosophy 12 (4):565-568.
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  47.  3
    Is Amusement & Robert C. Roberts (1988). Understanding Lincoln, Ruth Anna Putnam. Australasian Journal of Philosophy 66 (2).
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  48. Robert C. Roberts (2010). Kierkegaard's Virture Epistemology : A Modest Initiative. In Robert L. Perkins, Marc Alan Jolley & Edmon L. Rowell (eds.), Why Kierkegaard Matters: A Festschrift in Honor of Robert L. Perkins. Mercer University Press
     
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  49.  7
    Robert C. Roberts (1994). Review: The Philosopher as Sage: A Review Essay. [REVIEW] Journal of Religious Ethics 22 (2):407 - 431.
    Recent books by Paul Johnston, D. Z. Phillips, Philip Shields, and B. R. Tilghman all depict Wittgenstein as centrally concerned with ethics, but they range from representing his main works as expressing and advocating a particular religious-ethical outlook (Shields) to arguing that his work has no ethical content but aims primarily to clarify such logical distinctions as that between ethical and empirical judgments (Johnston). All four books raise the question about the moral philosopher's proper role, and each suggests a rather (...)
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  50.  3
    C. Stephen Evans & Robert C. Roberts (2013). I. The Ethical as a Stage or Sphere of Existence. In John Lippitt & George Pattison (eds.), The Oxford Handbook of Kierkegaard. Oxford University Press 211.
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