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Trudy Govier [93]Trudy R. Govier [2]
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Profile: Trudy Rose Govier (University of Lethbridge)
  1. Trudy Govier (unknown). Common Sense: Who Can Deny It? Eidos: The Canadian Graduate Journal of Philosophy 1.
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  2. Trudy Govier (2014). Victims and Victimhood. Broadview Press.
    Who is a victim? Considerations of innocence typically figure in our notions of victimhood, as do judgments about causation, responsibility, and harm. Those identified as victims are sometimes silenced or blamed for their misfortune—responses that are typically mistaken and often damaging. However, other problems arise when we defer too much to victims, being reluctant to criticize their judgments or testimony. Reaching a sensitive and yet critical stand on victims’ credibility is a difficult matter. In this book, Trudy Govier carefully examines (...)
     
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  3. Trudy Govier, Commentary On: Laura M. Benacquista's "Some Practical Values of Argumentation.
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  4. Trudy Govier, Reflections on the Authority of Personal Experience.
    The authority of first person claims may be understood from an epistemic perspective or as a matter of social practice. Building on accounts of Hume, Nagel, and several more recent authors, it is argued that this authority should be understood as limited. To extend it beyond notions of what it is like to experience something, we shift from what should be a narrow subjective edge to a territory of objective claims, thereby reasoning incorrectly. A relevant application is the supposed authority (...)
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  5. Trudy Govier & Lowell Ayers (2012). Logic and Parables: Do These Narratives Provide Arguments? Informal Logic 32 (2):161-189.
    We explore the relationship between argument and narrative with reference to parables. Parables are typically thought to convey a message. In examining a parable, we can ask what that message is, whether the story told provides reasons for the message, and whether those reasons are good reasons. In exploring these questions, we employ as an inves-tigative technique the strategy of reconstructing parables as argu-ments. We then proceed to con-sider the cogency of those argu-ments. One can offer arguments through narratives and, (...)
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  6. Trudy Govier (2011). Evil, Political Violence, and Forgiveness: Essays in Honor of Claudia Card. Edited by Andrea Veltman and Kathryn J.Norlock. Hypatia 26 (4):881-883.
  7. Trudy Govier (2011). Hope and Its Opposites. Journal of Social Philosophy 42 (3):239-253.
  8. Trudy Govier & Derek Allen, More on Counter-Considerations.
    In pro and con arguments, an arguer acknowledges that there are points against the conclu-sion reached. Such points have been called ‘counter-considerations.’ Their significance is explored here in the light of recent comments by Rongdong Jin, Hans Hansen and others. A conception of connector words such as “although”, “nevertheless,” and “but” is developed, as is a new model recognizing the need for an ‘on balance’ judgment in these arguments.
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  9. Trudy Govier, Commentary on Belanger, Hilbert & Goodnight.
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  10. Trudy Govier, More on Dichotomization: Flip-Flops of Two Mistakes.
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  11. Trudy Govier (2008). War's Aftermath : The Challenges Reconciliation. In Larry May & Emily Crookston (eds.), War: Essays in Political Philosophy. Cambridge University Press
     
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  12. Trudy Govier & Colin Hirano (2008). A Conception of Invitational Forgiveness. Journal of Social Philosophy 39 (3):429-444.
  13. Trudy Govier, Commentary on Fields.
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  14. Trudy Govier (2007). Two is a Small Number: False Dichotomies Revisited. In Christopher W. Tindale Hans V. Hansen (ed.), Dissensus and the Search for Common Ground. Ossa
    Our acceptance of falsely dichotomous statements is often intellectually distorting. It restricts imagination, limits opportunities, and lends support to pseudo-logical arguments. In conflict situations, the presumption that there are only two sides is often a harmful distortion. Why do so many false dichotomies seem plausible? Are all dichotomies false? What are the alternatives, if any, to such fundamental dichotomies as ‘true/false’, ‘yes/no’, ‘proponent/opponent,’ and ‘accept/reject’?
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  15. Trudy Govier (2006). My Interlocutor. In F. H. van Eemeren, Peter Houtlosser, Haft-van Rees & A. M. (eds.), Considering Pragma-Dialectics: A Festschrift for Frans H. L. Erlbaum Associates 87.
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  16. Trudy Govier (2006). Taking Wrongs Seriously: Acknowledgement, Reconciliation, and the Politics of Sustainable Peace. Humanity Books.
  17. Trudy Govier (2005). Emotion, Relevance, and Consolation Arguments. In John Woods, Kent A. Peacock & A. D. Irvine (eds.), Mistakes of Reason: Essays in Honour of John Woods. University of Toronto Press
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  18. Trudy Govier (2005). Philosophies, Life & Philosophies of Life. Philosophy Now 49:23-25.
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  19. Trudy Govier (2005). Physical Violence in Political Conflicts : Grounds for a Strong Presumption Against Violence. In Timothy Shanahan (ed.), Philosophy 9/11: Thinking About the War on Terrorism. Open Court
  20. Trudy Govier, Truth and Storytelling: Some Hidden Arguments.
    This paper explores the relationship between narrative and argument in the context of ‘telling our stories’, a common aspect of processes of political reconciliation. Truth commissions and informal workshops often emphasize the telling of stories as a means of providing a sense of the experiences of persons affected by political conflict. Such stories, or narratives, may provide a powerful tool in reconciliation processes, given that they provide a basis for acknowledgement, understanding and empathy. However the power of narrative in such (...)
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  21. Trudy Govier (2005). Book Review: After Evil: Responding to Wrongdoing. [REVIEW] Journal of Moral Philosophy 2 (2):248-251.
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  22. Trudy Govier (2004). Political Forgiveness. Dialogue 43 (2):380-386.
  23. Trudy Govier (2004). Political Forgiveness P. E. Digeser Ithaca, NY: Cornell University Press, 2001, 224 Pp., $39.95. [REVIEW] Dialogue 43 (02):380-.
  24. Trudy Govier, Commentary on Blair.
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  25. Trudy Govier (2003). Jonathan E. Adler, Beliefs Own Ethics Reviewed By. Philosophy in Review 23 (3):157-159.
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  26. Trudy Govier (2003). Jonathan E. Adler, Beliefs Own Ethics. [REVIEW] Philosophy in Review 23:157-159.
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  27. Trudy Govier (2002). A Delicate Balance: What Philosophy Can Tell Us About Terrorism. Westview Press.
    Did the world change on September 11, 2001? For those who live outside of New York or Washington, life's familiar pace persists and families and jobs resume their routines. Yet everything seems different because of the dramatic disturbance in our sense of what our world means and how we exist within it. In A Delicate Balance , philosopher Trudy Govier writes that it is because our feelings and attitudes have altered so fundamentally that our world has changed. Govier believes that (...)
     
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  28. Trudy Govier (2002). Forgiveness and Revenge. Routledge.
    Forgiveness and Revenge is a powerful exploration of our attitudes to serious wrongdoings and a careful examination of the values that underlie our thinking about revenge and forgiveness. From adulterous spouses to terrorist factions, we are surrounded by wrongdoing, yet we rarely agree which response is appropriate. The problem of how to respond realistically and sensitively to the wrongs of the past remains a perplexing one. Trudy Govier clarifies our thinking on this subject by examining the moral and practical impact (...)
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  29. Trudy Govier (2002). Should a Priori Analogies Be Regarded as Deductive Arguments? Informal Logic 22 (2).
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  30. Trudy Govier & Wilhelm Verwoerd (2002). Forgiveness: The Victim's Prerogative. South African Journal of Philosophy 21 (2):97-111.
    This article explores and offers a qualified defence of the claim that the entitlement to forgive a wrongdoer belongs to the victim of the wrong. A summary account of forgiveness is given, followed by arguments in favor of the victim's prerogative to forgive. Primary, or direct victims are then distinguished from secondary and tertiary ones, which point to a plurality of prerogatives to forgive. In cases of conflicts between these prerogatives it is emphasized that special care should be taken to (...)
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  31. Trudy Govier & Wilhelm Verwoerd (2002). Trust and the Problem of National Reconciliation. Philosophy of the Social Sciences 32 (2):178-205.
    The authors propose a conception of national reconciliation based on the building or rebuilding of trust between parties alienated by conflict. It is by no means obvious what reconciliation between large groups of people amounts to in practice or how it should be understood in theory. Lack of conceptual clarity can be illustrated with particular reference to postapartheid South Africa, where reconciliation between whites and blacks was a major goal of the Mandela government and the Truth and Reconciliation Commission. The (...)
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  32. Trudy Govier & Wilhelm Verwoerd (2002). The Promise and Pitfalls of Apology. Journal of Social Philosophy 33 (1):67–82.
  33. Trudy Govier, Commentary on Asquith.
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  34. Trudy Govier, Collective Responsibility and the Fallacies of Composition and Division.
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  35. Trudy Govier (2001). Robert I. Rotberg and Dennis Thompson, Eds., Truth V. Justice: The Morality of Truth Commissions. [REVIEW] Philosophy in Review 21:290-292.
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  36. Trudy Govier (2000). Acknowledgement and Forced Confession. The Acorn 11 (1):5-20.
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  37. Trudy Govier (2000). Johnson's Manifest Rationality A Pragmatic Theory of Argument. Informal Logic 20 (3).
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  38. Trudy Govier, Commentary on Cohen & Rosenwald.
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  39. Trudy Govier (1999). Forgiveness and the Unforgivable. American Philosophical Quarterly 36 (1):59 - 75.
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  40. Trudy Govier, What is Acknowledgement and Why is It Important?
    In the context of redressing wrongs of the past, the importance of acknowledgement is often urged. It figures significantly, for instance, in the final report of South Africa's Truth and Reconciliation Commission and in the 1996 Canadian Royal Commiss ion Report on Aboriginal Peoples. In both documents a central theme is that acknowledging wrongs of the past is a key first step towards healing and reconciliation. Several recent statements about public apology also urge that moral apologies are signif icant because (...)
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  41. Trudy Govier (1998). Arguing Forever? Or: Two Tiers of Argument Appraisal. In H. V. Hansen, C. W. Tindale & A. V. Colman (eds.), Argumentation and Rhetoric. Vale
    In this paper I explore Ralph Johnson's proposal that in addition to premises and conclusion every argument should have a dialectical tier in which the arguer addresses objections to the argument, and considers alternative positions. After exploring several reasons for thinking that Johnson's proposal is a good one, I then raise a number of objections against it and move ahead to respond to those objections, which I do by distinguishing making out a case for a conclusion from offering an argument (...)
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  42. Trudy Govier (1998). Philosophers, Argument, and Politics Without Certainty. Inquiry 18 (1):95-103.
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  43. Trudy Govier (1997). Socrates' Children: Thinking and Knowing in the Western Tradition. Broadview Press.
    How do Humans Think? How should we think? Almost all of philosophy and a great deal else depends in large part on the answers that we provide to such questions. Yet they are almost impossible to deal with in isolation; notions about nature of thought are almost bound to connect with metaphysical notions about where ideas come from, with notions about appropriate arenas for certainty, doubt, and belief, and hence with moral and religious ideas. The Western tradition of thinking about (...)
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  44. Trudy Govier (1996). Trust and Totalitarianism: Some Suggestive Examples. Journal of Social Philosophy 27 (3):149-163.
  45. Trudy Govier (1995). God, the Devil and the Perfect Pizza: Ten Philosophical Questions. Broadview Press.
    Can God's existence be proven by logic? Are computers smart enough to follow rules — or to cheat? What is an out-of-body experience? How can tables be solid when physicists say they're made of subatomic particles that are only probability functions? Does science depend on trust? What is conscience? Does it come from God? From religious teaching? Social training? Is it rational to pursue your own self-interest? Can we all survive if we do this? In this collection of stories and (...)
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  46. Trudy Govier (1995). New Essays in Informal Logic. Informal Logic 17 (3).
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  47. Trudy Govier (1994). Is It a Jungle Out There? Trust, Distrust and the Construction of Social Reality. Dialogue 33 (02):237-.
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  48. Trudy Govier (1993). Self-Trust, Autonomy, and Self-Esteem. Hypatia 8 (1):99 - 120.
    Self-trust is a necessary condition of personal autonomy and self-respect. Self-trust involves a positive sense of the motivations and competence of the trusted person; a willingness to depend on him or her; and an acceptance of vulnerability. It does not preclude trust in others. A person may be rightly said to have too much self-trust; however core self-trust is essential for functioning as an autonomous human being.
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  49. Trudy Govier (1993). When Logic Meets Politics: Testimony, Distrust, and Rhetorical Disadvantage. Informal Logic 15 (2).
    The contested testimony in the Hill-Thomas ease is an illuminating test case for universalistic theories about the reliability of testimony. There is no reasonable alternative to universalistic standards of epistemic appraisal. And yet the charge by feminists and others that such criteria can be applied selectively and used to discredit and silence people is shown to be accurate. The road to a solution is to offer guidelines for the interpretation and application of these norms.
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  50. Trudy Govier (1992). Jeffrey C. Goldfarb, The Cynical Society: The Culture of Politics and the Politics of Culture in American Life Reviewed By. Philosophy in Review 12 (1):25-28.
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