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  1. Stan van Hooft (unknown). Understanding Virtue Ethics. N. N..
    About the Author:Stan van Hooft is associate professor, philosophy, Deakin University , and the author of Life, Death, and Subjectivity: Moral Sources in Bioethics.
     
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  2.  14
    Stan van Hooft (2011). Caring, Objectivity and Justice: An Integrative View. Nursing Ethics 18 (2):149-160.
    The argument of this article is framed by a debate between the principle of humanity and the principle of justice. Whereas the principle of humanity requires us to care about others and to want to help them meet their vital needs, and so to be partial towards those others, the principle of justice requires us to consider their needs without the intrusion of our subjective interests or emotions so that we can act with impartiality. I argue that a deep form (...)
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  3.  62
    Stan Van Hooft (2007). Cosmopolitanism as Virtue. Journal of Global Ethics 3 (3):303 – 315.
    This paper explores cosmopolitanism, not as a position within political philosophy or international relations, but as a virtuous stance taken by individuals who see their responsibilities as extending globally. Taking as its cue some recent writing by Kwame Anthony Appiah, it argues for a number of virtues that are inherent in, and required by, such a stance. It is critical of what it sees as a limited scope in Appiah's conception and enriches it with Nigel Dower's concept of 'global citizenship'. (...)
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  4.  23
    Stan van Hooft (2011). Humanity or Justice? Journal of Global Ethics 7 (3):291-302.
    This paper reflects on a critique of cosmopolitanism mounted by Tom Campbell, who argues that cosmopolitans place undue stress on the issue of global justice. Campbell argues that aid for the impoverished needy in the third world, for example, should be given on the Principle of Humanity rather than on the Principle of Justice. This line of thought is also pursued by ?Liberal Nationalists? like Yael Tamir and David Miller. Thomas Nagel makes a similar distinction and questions whether the ideal (...)
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  5. Stan van Hooft (2009). Cosmopolitanism: A Philosophy for Global Ethics. Routledge.
    Cosmopolitanism is a demanding and contentious moral position. It urges us to embrace the whole world into our moral concerns and to apply the standards of impartiality and equity across boundaries of nationality, race, religion or gender in a way that would have been unheard of even fifty years ago. It suggests a range of virtues which the cosmopolitan individual should display: virtues such as tolerance, justice, pity, righteous indignation at injustice, generosity toward the poor and starving, care for the (...)
     
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  6.  4
    Stan van Hooft (2002). Philosophy and the Care of the Self: A Literature Survey. [REVIEW] Sophia 41 (1):89-134.
    This article reviews a number of recent books and practices that address a renewed interest in the role that philosophy might play in the living of a rich and fulfilling life. The review looks at books addressed to the general public as well as books which discuss such classical and Hellenistic philosophers as took their task to be helping people achieve happiness in life. It then turns to contemporary studies of the self and of wisdom and turns finally to some (...)
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  7.  7
    Stan van Hooft (1998). The Meanings of Suffering. Hastings Center Report 28 (5):13-19.
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  8.  9
    Stan Van Hooft (2001). Abstract. Philosophical Explorations 4 (2):135 – 149.
    Although Aristotle did not mention it, integrity can be understood in an Aristotelian framework. Seeing it in these terms will show that it is an executive virtue which concerns the existential well being of an agent. This analysis is not offered as an exegesis of Aristotle's text, but as an attempt to use an Aristotelian framework to understand a virtue deemed important today. This account will have the benefit of solving some problems relating to motivational internalism and, as such, will (...)
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  9.  11
    Stan van Hooft (1999). “What Can Philosophy Offer Enterprise?”. Business and Professional Ethics Journal 18 (3/4):113-124.
  10.  2
    Stan van Hooft (1999). Acting From the Virtue of Caring in Nursing. Nursing Ethics 6 (3):189-201.
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  11.  23
    Stan van Hooft (1998). Suffering and the Goals of Medicine. Medicine, Healthcare and Philosophy 1 (2):125-131.
    Taking as its starting point a recent statement of the Goals of Medicine published by the Hastings Centre, this paper argues against the dualistic distinction between pain and suffering. It uses an Aristotelian conception of the person to suggest that malady, pain, and disablement are objective forms of suffering not dependent upon any state of consciousness of the victim. As a result, medicine effectively relieves suffering when it cures malady and relieves pain. There is no medical mission to confront the (...)
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  12.  7
    Stan van Hooft (2007). Edwards on Disablement and Personal Identity. Medicine, Health Care and Philosophy 10 (2):217-218.
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  13.  4
    Stan Van Hooft (2001). Judgement, Decision, and Integrity. Philosophical Explorations: An International Journal for the Philosophy of Mind and Action 4 (2):135-149.
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  14. Stan Van Hooft (2012). Humanism of the Other/Emmanuel Levinas. Journal of Moral Philosophy 1 (2):234-237.
     
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  15.  40
    Stan van Hooft (2009). Review of John D. Caputo: On Religion. [REVIEW] Sophia 48 (3):327-329.
    This is a review of John Caputo’s recent Routledge book on religion. Caputo’s central idea is captured by the phrase ‘religion without religion’, by which he means a religious stance or attitude that is not circumscribed by allegiance to any specific creed.
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  16.  28
    Stan van Hooft (2009). Gillian Brock, Global Justice: A Cosmopolitan Account. Ethics and Global Politics 2 (4):369-382.
    This is a review of Gillian Brock’s new book, Global justice: a cosmopolitan account (Oxford: Oxford University Press, 2009) which sets out the central theses of the book and then offers a critical appraisal of its central arguments. My specific concern is that Brock gives an insufficiently robust account of human rights with which to define the nature of global justice and thereby leaves cosmopolitanism too vulnerable to the normative pull of local and traditional moral conceptions that fall short of (...)
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  17.  3
    Stan van Hooft (2009). Global Justice: A Cosmopolitan Account. Ethics and Global Politics 2 (4).
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  18. Stan Van Hooft (2001). Overcoming Principles: Dialogue in Business Ethics. Teaching Business Ethics 5 (1):89-106.
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  19.  21
    Stan van Hooft (2003). Pain and Communication. Medicine, Health Care and Philosophy 6 (3):255-262.
    It is frequently said that pain is incommunicable and even that it destroys language . This paper offers a phenomenological account of pain and then explores and critiques this view. It suggests not only that pain is communicable to an adequate degree for clinical purposes, but also that it is itself a form of communication through which the person in pain appeals to the empathy and ethical goodness of the clinician. To explain this latter idea and its ethical implications, reference (...)
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  20. Stan van Hooft (1998). Response and Reply. Nursing Ethics 5 (6).
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  21.  10
    Stan van Hooft (2012). Teaching or Preaching—Max Charlesworth and Religious Education. Sophia 51 (4):531-544.
    In this essay I elaborate on the theoretical framework – that of Millian liberalism – that Max Charlesworth brought to many public issues, including that of the relation between education and religion. I will then apply this framework to a debate in which I have been recently involved myself: a debate around the provision of religious instruction in public schools. In the first section I expound Charlesworth’s rejection of secularism in education in a liberal pluralist state and his defence of (...)
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  22. Stan van Hooft (2011). ¿Qué es la autorrealización? Informe de un Diálogo Socrático. Diálogo Filosófico 81:469-483.
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  23.  2
    Stan van Hooft (1999). "What Can Philosophy Offer Enterprise?": A Dialogue. Business and Professional Ethics Journal 18 (3):113-124.
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  24.  21
    Stan van Hooft (1996). Commitment and the Bond of Love. Australasian Journal of Philosophy 74 (3):454 – 466.
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  25.  20
    Stan Van Hooft (1979). Merleau-Ponty and the Problem of Intentional Explanation. Philosophy and Phenomenological Research 40 (1):33-52.
    THE PURPOSE OF THE ARTICLE IS TO SHOW THE RELEVANCE OF\nGENERAL SYSTEM THEORY TO THE PROBLEMATIC OF MERLEAU-PONTY'S\nTHOUGHT. IF MERLEAU-PONTY HAS SHOWN THAT THE REALM OF\nEXISTENCE, INSOFAR AS IT IS GROUNDED IN THE PHYSICAL WORLD\nGRASPED PREOBJECTIVELY, IS NOT ONTOLOGICALLY REMOVED FROM\nTHE REALM IN WHICH CAUSAL EXPLANATION HAS ITS PLACE, NAMELY\nTHE OBJECTIVE WORLD, THEN HE MUST ALSO BE ABLE TO BRIDGE\nTHE EPISTEMOLOGICAL GAP THAT IS INVOLVED. I SUGGEST THAT HE\nCAN DO THIS IF THE DESCRIPTIONS OF INTENTIONALITY AS THEY\nAPPLY TO CONSCIOUSNESS AND (...)
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  26.  5
    Stan van Hooft (1994). Scheler on Sharing Emotions. Philosophy Today 38 (1):18-28.
  27.  4
    Stan van Hooft (1995). Integrity and the Inchoate Self. Philosophy Today 39 (3):245-262.
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  28.  14
    Stan van Hooft, Andrew Alexandra, James L. Fredericks, Robert Magliola, Brian Scarlett, Andrew Irvine, Wenche Ommundsen & Patrick Hutchings (1998). Review Discussion. Sophia 37 (2):129-175.
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  29.  14
    Stan van Hooft (2009). Review of Clive Hamilton, the Freedom Paradox: Towards a Post-Secular Ethics. [REVIEW] Sophia 48 (2):211-213.
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  30.  14
    Stan Van Hooft (2002). La Caze on Envy and Resentment. Philosophical Explorations 5 (2):141 – 147.
    Marguerite La Caze has recently published a stimulating analysis of the emotions of envy and resentment in which she argues that to envy others for a benefit they have received or to resent them for such a reason can be ethically acceptable in cases where that benefit has been unjustly obtained (La Caze, 2001). I question this on the ground that the judgement that the benefit has been unjustly obtained plays a more complex role in the structure of envy and (...)
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  31.  14
    Stan van Hooft (2009). Intending the World: A Phenomenology of International Affairs. Australasian Journal of Philosophy 87 (1):174 – 175.
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  32.  9
    Stan van Hooft (2009). Book Note: Lear, Jonathan,Radical Hope: Ethics in the Face of Cultural Devastation, Cambridge, Mass: Harvard University Press, 2006, Pp. 197, US$15.95 (Paperback). [REVIEW] Australasian Journal of Philosophy 87 (2):356-356.
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  33. Stan van Hooft (2003). Beverley Clack, Sex and Death: A Reappraisal of Human Mortality Reviewed By. Philosophy in Review 23 (2):87-88.
     
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  34.  10
    John H. Bryant & Stan van Hooft (2000). Reviews. [REVIEW] Sophia 39 (2):159-166.
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  35.  7
    Stan van Hooft (1988). Obligation, Character, and Commitment. Philosophy 63 (245):345-.
    In the last chapter of Ethics and the Limits of Philosophy , Bernard Williams brings to a conclusion a sustained attack on the pretensions of moral theory by arguing against the allegedly objective reality of moral obligation. It had been a theme of the book that, while there can be answers to the questions of how one should live and order one's social relationships—answers which, in a given culture, go to make up its ethics —there is no place for a (...)
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  36.  2
    Winifred Wing Han Lamb, Stan van Hooft, Patrick Hutchings, Marcel Sarot & Marion Maddox (1996). Reviews & Discussions. Sophia 35 (2):99-118.
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  37.  2
    Sylvie Loriaux, Stan van Hooft, Servan Adar Asvar, Sumi Madhok, Mark F. N. Franke & Carol C. Gould (2007). Note on Contributors. Journal of Global Ethics 3 (3).
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  38.  6
    Stan van Hooft, Lance E. Nelson & Reg Naulty (2000). Reviews. [REVIEW] Sophia 39 (1):247-260.
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  39.  7
    Christopher Falzon, Stan van Hooft & William J. Jackson (1999). Reviews & Booknotes. Sophia 38 (2):170-180.
  40.  2
    Stan van Hooft (2004). Book Review: Humanism of the Other. [REVIEW] Journal of Moral Philosophy 1 (2):234-237.
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  41. Stan Van Hooft (1979). Merleau-Ponty and the Problem of Intentional Explanation. Philosophy and Phenomenological Research 40 (1):33 - 52.
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  42. Stan van Hooft (2003). Beverley Clack, Sex and Death: A Reappraisal of Human Mortality. [REVIEW] Philosophy in Review 23:87-88.
     
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  43. Stan Van Hooft (2003). Caring and Ethics in Nursing. In Verena Tschudin (ed.), Approaches to Ethics: Nursing Beyond Boundaries. Butterworth-Heinemann
     
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  44. Stan van Hooft (2009). Cosmopolitanism: A Philosophy for Global Ethics. Mcgill-Queen's University Press.
    Cosmopolitanism is a demanding and contentious moral position. It urges us to embrace the whole world into our moral concerns and to apply the standards of impartiality and equity across boundaries of nationality, race, religion or gender in a way that would have been unheard of even fifty years ago. It suggests a range of virtues which the cosmopolitan individual should display: virtues such as tolerance, justice, pity, righteous indignation at injustice, generosity toward the poor and starving, care for the (...)
     
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  45. Stan van Hooft (2009). Cosmopolitanism: A Philosophy for Global Ethics. Mcgill-Queen's University Press.
    Cosmopolitanism is a demanding and contentious moral position. It urges us to embrace the whole world into our moral concerns and to apply the standards of impartiality and equity across boundaries of nationality, race, religion or gender in a way that would have been unheard of even fifty years ago. It suggests a range of virtues which the cosmopolitan individual should display: virtues such as tolerance, justice, pity, righteous indignation at injustice, generosity toward the poor and starving, care for the (...)
     
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  46. Stan van Hooft (2014). Cosmopolitanism: A Philosophy for Global Ethics. Routledge.
    Cosmopolitanism is a demanding and contentious moral position. It urges us to embrace the whole world into our moral concerns and to apply the standards of impartiality and equity across boundaries of nationality, race, religion or gender in a way that would have been unheard of even fifty years ago. It suggests a range of virtues which the cosmopolitan individual should display: virtues such as tolerance, justice, pity, righteous indignation at injustice, generosity toward the poor and starving, care for the (...)
     
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  47. Stan Van Hooft (2012). Culture of Life-Culture of Death. Proceedings of the International Conference on the Great Jubilee and the Culture of Life/L Gormally. Nursing Ethics: An International Journal for Health Care Professionals 10 (3):345-346.
     
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  48. Stan Van Hooft (2009). Dialogue, Virtue and Ethics. In John Strain, Ronald Barnett & Peter Jarvis (eds.), Universities, Ethics, and Professions: Debate and Scrutiny. Routledge
     
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  49. Stan Van Hooft (2012). Ethics of Suffering: Modern Law, Philosophy and Medicine/Marinos Diamantides. Monash Bioethics Review 20 (4):50-52.
     
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  50. Stan van Hooft (2014). Hope. Routledge.
    From the now iconic Barack Obama 'Hope' poster of the 2008 presidential campaign to the pit-head 'Camp Hope' of the families of the trapped Chilean miners, the language of hope can be hugely powerful as it draws on resources that are uniquely human and universal. We are beings who hope. But what does that say about us? What is hope and what role does it play in our lives? In his fascinating and thought-provoking investigation into the meaning of hope, Stan (...)
     
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