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Profile: Susan M. Purviance (University of Toledo)
Profile: Susan M. Purviance
  1. Susan M. Purviance (forthcoming). The Facticity of Kant's Fact of Reason. Manuscrito.
    It is argued that the key to understanding the Doctrine of the Fact of reason lies in clarifying what Kant meant by a fact for moral practice. It is suggested that the facticity of the Fact of Reason must be understood in both a noetic and a performative aspect. Dietrich Henrich's interpretation is discussed, and it is argued that it risks reducing the Fact of Reason exclusively to its noetic function in moral ontology, and that it ignores the fact that (...)
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  2. Susan M. Purviance (2008). Moral Self-Striving and Sincerity (Redlichkeit). Idealistic Studies 38 (3):185-192.
    Kant objects on principle to any duty of moral self-perfection that would aim at the moral self-perfection of another person. Yet, despite the apparent barrier posed by the introspective technique of self-perfecting effort, I argue that such a duty is both possible and desirable as a part of moral friendship. Through mutual sincere efforts at self-disclosure, we escape the prison of mutual distrust which otherwise characterizes social life and consolidate the very sincerity necessary for moral improvement.
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  3. Susan M. Purviance (2008). Thumos and the Daring Soul: Craving Honor and Justice. Journal of Ancient Philosophy 2 (2).
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  4. Susan M. Purviance (2006). Arguing Against Cognitive Nativism: Hume Vs. Locke. History of Philosophy Quarterly 23 (2):137 - 150.
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  5. Susan M. Purviance, Hutcheson's Aesthetic Realism and Moral Qualities. History of Intellectual Culture.
    Hutchesonʹs theories offer an objective referent for beauty linked with a subjective determination to be pleased. As Kenneth Winkler’s terminology suggests, Hutcheson is an eighteenth‐century aesthetic realist, a beauty realist, because the aesthetic object need not be identified with the natural object. I argue that this aesthetic realism helps to settle key disputes concerning moral qualities in the moral sense theory. The natural and automatic operation of the aesthetic and moral senses allows a role for new experiences of beauty and (...)
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  6. Susan M. Purviance (2004). Hume's Philosophy of the Self. Hume Studies 30 (1):191-197.
  7. Susan M. Purviance (2004). Shaftesbury on Self as a Practice. Journal of Scottish Philosophy 2 (2):154-163.
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  8. Susan M. Purviance (2002). Ethical Externalism and the Moral Sense. Journal of Philosophical Research 27:585-600.
    This paper examines Hutcheson’s moral sense theory’s attack on internalism and his defense of an innovative version of externalism. I show that Hutcheson’s distinction between exciting and justifying reasons supports a type of externalist theory not anticipated by Brink, Smith, or McDowell. In Moral Sense Externalism, moral judgment relies upon the perceptions of a moral sense, and the felt quality of these perceptions introduces to judgment an affective dimension. Thus feeling is a constituitive part of what it is to have (...)
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  9. Susan M. Purviance (2001). Concessions to Moral Particularism. Philosophy in the Contemporary World 8 (1):53-58.
    In this paper I examine the particularist attack on deductive uses of moral principles, reviewing the critiques of the uniformity of moral reasons and impartiality in ethics, looking principally at arguments from Larry Blum, Jonathan Dancy, and Margaret Walker. I defend the action-guiding-ness of moral principles themselves, but consider various ways to accommodate the objections coming fromparticularism. I conclude that one objection to the impartialist theory of value must be conceded without qualification: generalism is unable to account for the unique (...)
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  10. Susan M. Purviance (1999). The Apriority of Moral Feeling. Idealistic Studies 29 (1/2):75-87.
    The apriority of moral feeling is an indispensable part of Kant's insistence on moral certainty as a foundation for ethics. Even though the moral feeling of respect cannot be the source of our knowledge of the authority of the moral law, moral feeling is a catalyst to self-criticism and moral self-confidence. It is argued that moral feeling reveals a nonempirical object, one's moral character. In fact, moral feeling plays a representational role that parallels sense experience, but does not derive from (...)
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  11. Susan M. Purviance (1997). The Moral Self and the Indirect Passions. Hume Studies 23 (2):195-212.
    I argue that Hume and Kant avoid any scepticism about the unity of the self which would undermine a practical notion of the moral self. Specifically, David Hume provides for the authenticity of a moral self unified by the indirect passions of pride and humility. These passions take the self as their object and, thus, make moot any worries about personal identity from Book One of Hume's Treatise. This account of the moral self, which I call the fact of agency (...)
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  12. Susan M. Purviance (1996). Social Meliorism, Virtue, and Vice. Southwest Philosophy Review 12 (2):63-83.
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  13. Susan M. Purviance (1995). Infertility Treatment for Postmenopausal Patients: An Equity-Based Approach. Ethics and Behavior 5 (1):15 – 24.
    This article examines two questions pertaining to the extension of infertility treatment to postmenopausal women. First, what concepts and principles of infertility practice apply to assisted reproduction for the postmenopausal patient? Second, what role should these concepts play in the development of an ethical justification for extending women's reproductive lives past the menopausal boundary? The argument offered here supports their claim to infertility services on the basis of the formal principle of justice, which requires that similar cases be treated (...)
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  14. Susan M. Purviance (1994). What Makes Utility the Moral Quality of Actions? History of Philosophy Quarterly 11 (2):191 - 203.
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  15. Susan M. Purviance (1993). Aesthetics and Adjudication: Intersubjective Requirements and Juridical Judgment. [REVIEW] Journal of Value Inquiry 27 (2):165-178.
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  16. Susan M. Purviance (1993). Age Rationing, the Virtues, and Wanting More Life. Journal of Medical Humanities 14 (3):149-165.
    The goal of this paper is to show that Callahan's reasons for withholding life extending care cannot be made out exclusively in terms of contemporary notions of distributive justice and fair allocation. I argue that by relying on a notion of justice which links the merit of the individual with the fairness of a social pattern of shares, Callahan imputes vice to the elderly as he denies them eligibility for life-prolonging care. Aristotle's doctrine of the mean is a useful tool (...)
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  17. Susan M. Purviance (1993). Kidney Transplantation Policy. Business and Professional Ethics Journal 12 (2):19-37.
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  18. Susan M. Purviance (1990). Health Care Ethics. Teaching Philosophy 13 (4):388-390.