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  1. T. H. Irwin (2003). Aristotle, Nicomachean Ethics (367-323 BC). In Jorge J. E. Gracia, Gregory M. Reichberg & Bernard N. Schumacher (eds.), The Classics of Western Philosophy: A Reader's Guide. Blackwell Pub. 56.
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  2. T. H. Irwin (1996). Stoic Individuals. Philosophical Perspectives 10:459 - 480.
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  3. T. H. Irwin (1975). Aristotle on Reason, Desire, and Virtue. Journal of Philosophy 72 (17):567-578.
  4. J. L. Ackrill, Julia Annas, M. F. Burnyeat, John M. Cooper, Marcia L. Homiak, Rosalind Hursthouse, T. H. Irwin, L. A. Kosman, Richard Kraut, John McDowell, Alfred R. Mele & Martha C. Nussbaum (1998). 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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  5.  88
    T. H. Irwin (1977). Plato's Heracleiteanism. Philosophical Quarterly 27 (106):1-13.
  6.  13
    T. H. Irwin (1981). Socrates: Philosophy in Plato's Early Dialogues by Gerosimos Xenophon Santos. Journal of Philosophy 78 (5):272-279.
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  7.  57
    T. H. Irwin (1992). Who Discovered the Will? Philosophical Perspectives 6:453-473.
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  8.  35
    T. H. Irwin (1991). The Structure of Aristotelian Happiness:Aristotle on the Human Good. Richard Kraut. Ethics 101 (2):382-.
  9. T. H. Irwin (1982). Julia Annas, An Introduction to Plato's Republic Reviewed By. Philosophy in Review 2 (2/3):49-54.
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  10.  46
    T. H. Irwin (1981). Homonymy in Aristotle. Review of Metaphysics 34 (3):523 - 544.
  11.  46
    T. H. Irwin (1978). First Principles in Aristotle's Ethics. Midwest Studies in Philosophy 3 (1):252-272.
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  12.  45
    T. H. Irwin (1989). Some Rational Aspects of Incontinence. Southern Journal of Philosophy 27 (S1):49-88.
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  13.  26
    T. H. Irwin (1987). Ways to First Principles: Aristotle's Methods of Discovery. Philosophical Topics 15 (2):109-134.
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  14.  29
    T. H. Irwin (1991). Aristippus Against Happiness. The Monist 74 (1):55-82.
  15.  35
    T. H. Irwin (2011). Continuity in the History of Autonomy. Inquiry 54 (5):442 - 459.
    Abstract Six apparent features of Kant's conception of autonomy appear to differentiate it sharply from anything that we can find in an Aristotelian conception of will and practical reason. (1) Autonomy requires a role for practical reason independent of its instrumental role in relation to non-rational desires. (2) This role belongs to the rational will. (3) This role consists in the rational will's being guided by its own law. (4) This guidance by the law of the will itself requires acts (...)
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  16.  16
    T. H. Irwin (2015). Shaftesbury’s Place in the History of Moral Realism. Philosophical Studies 172 (4):865-882.
    Whewell and ShaftesburyIn contemporary moral philosophy ‘moral realism’ refers to a position in the metaphysics of morality that is analogous to realism about ordinary objects, and to scientific realism about theoretical entities. It is a realist doctrine in contrast to non-cognitivism, constructivism, fictionalism, and nihilism about moral judgments and moral properties. But while these particular contrasts are characteristic of contemporary philosophy, realism itself is much older. Ross, Prichard, and Sidgwick, for instance, hold realist views in the metaphysics of morals, though (...)
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  17.  5
    T. H. Irwin (2015). II—Nil Admirari? Uses and Abuses of Admiration. Aristotelian Society Supplementary Volume 89 (1):223-248.
    Both Plato and Aristotle have something to say about admiration. But in order to know where to look, and in order to appreciate the force of their remarks, we need to sketch a little of the ethical background that they presuppose. I begin, therefore, with ancient Greek ethics in the wider sense, and discuss the treatment of admiration and related attitudes by Homer, Herodotus, and other pre-Platonic sources. Then I turn to the views of Plato, Adam Smith, Aristotle and Cicero. (...)
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  18.  31
    T. H. Irwin (1994). Happiness, Virtue, and Morality:The Morality of Happiness. Julia Annas. Ethics 105 (1):153-.
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  19.  6
    T. H. Irwin (1980). The Aristotelian Ethics and Aristotle's Theory of the Will by Anthony Kenny. Journal of Philosophy 77 (6):338-354.
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  20. T. H. Irwin (1992). Plato: The Intellectual Background. In Richard Kraut (ed.), The Cambridge Companion to Plato. Cambridge University Press 51--89.
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  21.  7
    T. H. Irwin (2006). Aquinas, Natural Law, and Aristotelian Eudaimonism. In Richard Kraut (ed.), The Blackwell Guide to Aristotle's Nicomachean Ethics. Blackwell Pub. 323--341.
  22.  6
    T. H. Irwin (1993). Ethics with Aristotle by Sarah Broadie. Journal of Philosophy 90 (6):323-329.
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  23.  20
    T. H. Irwin (1990). Virtue, Praise and Success. The Monist 73 (1):59-79.
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  24.  21
    T. H. Irwin (1977). Aristotle's Discovery of Metaphysics. Review of Metaphysics 31 (2):210 - 229.
  25.  19
    T. H. Irwin (1993). Say What You Believe. Apeiron 26 (3/4):1 - 16.
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  26.  24
    T. H. Irwin (1990). The Scope of Deliberation: A Conflict in Aquinas. Review of Metaphysics 44 (1):21 - 42.
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  27.  35
    T. H. Irwin (2007). A 'Fundamental Misunderstanding'? Utilitas 19 (1):78-90.
    One of the many illuminating aspects of Bart Schultz's book is the recurrent theme of Sidgwick's Socratic inspiration. Some of Sidgwick's contemporaries at Cambridge were among those who gave new life to the study of Socrates and Plato in England. The Cambridge Apostles were self-consciously devoted both to Socratic ideals of friendship and to the Socratic aim of impartial free inquiry on fundamental questions.
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  28.  20
    T. H. Irwin (2003). Augustine's Criticisms of the Stoic Theory of Passions. Faith and Philosophy 20 (4):430-447.
    Augustine defends three claims about the passions: (1) The Stoic position differs only verbally from the Platonic-Aristotelian position. (2) The Stoic positionis wrong and the Platonic-Aristotelian position is right. (3) The will is engaged in the different passions; indeed the different passions are different expressionsof the will. The first two claims, properly understood, are defensible. But the most plausible versions of them give us good reason to doubt the third claim.
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  29.  9
    T. H. Irwin (1994). Critical Notice of Bernard Williams, Shame and Necessity. Apeiron 27 (1):45-76.
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  30.  17
    T. H. Irwin (1987). Generosity and Property in Aristotle's Politics. Social Philosophy and Policy 4 (2):37.
    Etymology might encourage us to begin a discussion of Aristotle on philanthropy with a discussion of philanthropia ; and it is instructive to see why this is not quite the right place to look. The Greek term initially refers to a generalized attitude of kindness and consideration for a human being. The gods accuse Prometheus of being a ‘human-lover’, intending the term in an unfavorable sense, when he confers on human beings the benefits that should have been confined to the (...)
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  31.  17
    T. H. Irwin (2003). Augustine's Criticisms of the Stoic Theory of Passions. Faith and Philosophy 20 (4):430-447.
    Augustine defends three claims about the passions: (1) The Stoic position differs only verbally from the Platonic-Aristotelian position. (2) The Stoic positionis wrong and the Platonic-Aristotelian position is right. (3) The will is engaged in the different passions; indeed the different passions are different expressionsof the will. The first two claims, properly understood, are defensible. But the most plausible versions of them give us good reason to doubt the third claim.
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  32.  17
    T. H. Irwin (2004). Aristotle on Meaning and Essence. International Philosophical Quarterly 44 (1):95-105.
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  33.  26
    T. H. Irwin (1995). Prudence and Morality in Greek Ethics. Ethics 105 (2):284-295.
    Focuses on the traditional view of Greek ethics. Response to articles by Julia Annas and Nicholas White about the interpretation of Greek ethics; Plato's concept of happiness based on his book `Republic'; Issues about prudential and moral reasoning.
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  34.  20
    T. H. Irwin (1999). Splendid Vices? Augustine For and Against Pagan Virtues. Medieval Philosophy and Theology 8 (2):105-127.
    Augustine is notorious for his claim that the so-called virtues of pagans are not genuine virtues at all. Bayle refers to this claim when he describes the sort of virtue that one ought to be willing to attribute to atheists.
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  35.  11
    T. H. Irwin (1991). Review: The Structure of Aristotelian Happiness. [REVIEW] Ethics 101 (2):382 - 391.
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  36. T. H. Irwin (2008). Scotus and the Possibility of Moral Motivation. In Paul Bloomfield (ed.), Morality and Self-Interest. Oxford University Press
     
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  37.  23
    T. H. Irwin (2008). The Threefold Cord: Reconciling Strategies in Moral Theory. Proceedings of the Aristotelian Society 108 (1part2):121-133.
    Eighteenth-century disputes in moral theory seem to offer an opportunity to scepticism about moral theory and about morality. Twentieth-century theorists have tried to forestall a sceptical argument from disagreement in moral theory to doubts about morality, by appeal to a division between first-order and second-order questions. This division, however, does not answer the sceptical argument. A better reply appears in Butler's treatment of disagreement through his strategies of consensus and comprehension. These strategies are illustrated by his discussion of utilitarianism and (...)
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  38.  12
    T. H. Irwin (1986). Aristotelian Actions. [REVIEW] Phronesis 31 (1):68-89.
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  39.  17
    T. H. Irwin (1989). Tradition and Reason in the History of Ethics. Social Philosophy and Policy 7 (1):45.
    Students of the history of ethics sometimes find themselves tempted by moderate or extreme versions of an approach that might roughly be called ‘historicist’. This temptation may result from the difficulties of approaching historical texts from a ‘narrowly philosophical’ point of view. We may begin, for instance, by wanting to know what Aristotle has to say about ‘the problems of ethics’, so that we can compare his views with those of Aquinas, Hume, Kant, Sidgwick, and Rawls, and then decide what (...)
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  40. T. H. Irwin (1997). Practical Reason Divided. In Garrett Cullity & Berys Nigel Gaut (eds.), Ethics and Practical Reason. Oxford University Press 189--214.
     
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  41.  5
    T. H. Irwin (2006). Aristotle's Use of Prudential Concepts. In Cynthia Macdonald & Graham Macdonald (eds.), Mcdowell and His Critics. Blackwell Pub. 6--180.
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  42.  13
    T. H. Irwin (1983). Book Zeta of Aristotle's Metaphysics Myles Burnyeat: Et Al. Notes on Book Zeta of Aristotle's Metaphysics, Being the Record of a Seminar Held in London, 1975–1979. (Study Aids Series, Monograph 1.) Pp. Iii + 158. Oxford: Sub-Faculty of Philosophy, 1979. (Distributed by J. Hannon, Great Clarendon Street, Oxford.) Paper. [REVIEW] The Classical Review 33 (02):234-236.
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  43.  2
    T. H. Irwin (1988). The Fragility of Goodness by Martha Nussbaum. [REVIEW] Journal of Philosophy 85 (7):376-383.
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  44. T. H. Irwin (1998). Common Sense and Socratic Method. In Jyl Gentzler (ed.), Method in Ancient Philosophy. Clarendon Press
     
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  45.  12
    T. H. Irwin (1986). Socratic Inquiry and Politics:Socrates and the State. Richard Kraut; Times Literary Supplement. Gregory Vlastos. Ethics 96 (2):400-.
  46.  4
    T. H. Irwin (1989). La conception stoïcienne et la conception aristotélicienne du bonheur. Revue de Métaphysique et de Morale 94 (4):535 - 576.
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  47.  11
    T. H. Irwin (2004). Nicholas White, Individual and Conflict in Greek Ethics:Individual and Conflict in Greek Ethics. Ethics 114 (4):848-858.
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  48.  4
    T. H. Irwin (1994). Review: Critical Notice. [REVIEW] Apeiron 27 (1):45 - 76.
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  49.  9
    T. H. Irwin (1996). Review: Art and Philosophy in Plato's "Dialogues". [REVIEW] Phronesis 41 (3):335 - 350.
  50.  1
    Gail Fine, Francisco J. Gonzalez, Verity Harte, Tim O'Keefe, Tad Brennan, T. H. Irwin & Bob Sharples (1996). Brill Online Books and Journals. Phronesis 41 (3).
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