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  1. Tzachi Zamir (forthcoming). Seeing Truths. Journal of Nietzsche Studies.
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  2. Tzachi Zamir (2014). Why Does Comedy Give Pleasure? British Journal of Aesthetics 54 (2):175-190.
    By way of attempting to explain comic pleasure, this paper proposes an outline for an inclusive theory of comedy — ‘inclusive’ in the sense of amalgamating various past contributions that tend to be thought of as mutually exclusive. More specifically, this essay will (a) propose a teleological definition of comedy, (b) integrate seemingly competing accounts of laughter into a relatively unified explanation, (c) clarify the connection between laughter and comedy, (d) defend a flexible ontology of comic response that enables the (...)
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  3. Tzachi Zamir (2013). Pornography and Acting. In Hans Maes (ed.), Pornographic Art and the Aesthetics of Pornography. Palgrave Macmillan. 75.
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  4. Tzachi Zamir (2013). Unethical Acts. Philosophical Quarterly 63 (251):353-373.
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  5. Tzachi Zamir (2012). Double Vision: Moral Philosophy and Shakespearean Drama. Princeton University Press.
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  6. Tzachi Zamir (2012). Eating Animals. Common Knowledge 18 (2):370-371.
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  7. Tzachi Zamir (2012). Reading Drama. Journal of Aesthetics and Art Criticism 70 (2):179-192.
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  8. Tzachi Zamir (2012). The Theatricalization of Death. Journal of Medical Humanities 33 (3):141-159.
    The essay analyzes anorexia as a theatrical performance, complete with its chosen acting school and particular dramatic features (plot, acting style, suspense-establishing mechanisms and motifs).
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  9. Tzachi Zamir (2010). How Reliable is Moral Sensitivity? Common Knowledge 16 (2):339-345.
    This response to “Morality or Moralism?” by Emilie Hache and Bruno Latour takes issue with their distinction between two kinds of morality. Hache and Latour see a difference between morality as sensitivity and morality as principled claims regarding moral considerability. They then argue for form-content contradiction/harmony between these purportedly opposing senses. In responding, Zamir argues that these operations can be construed as distinct kinds of sensitivity. Arguments that advocate bringing nonhuman animals into moral consideration can be abstract and general. But (...)
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  10. Tzachi Zamir (2010). Puppets. Critical Inquiry 36 (3):386-409.
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  11. Tzachi Zamir (2009). Theatrical Repetition and Inspired Performance. Journal of Aesthetics and Art Criticism 67 (4):365 - 373.
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  12. Tzachi Zamir (2008). The Art of Theaterby Hamilton, James R. Journal of Aesthetics and Art Criticism 66 (3):301-303.
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  13. Tzachi Zamir (2008). Reply to Bostock. Society and Animals 16 (2):188-190.
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  14. Tzachi Zamir (2007). Ethics and the Beast: A Speciesist Argument for Animal Liberation. Princeton University Press.
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  15. Tzachi Zamir (2007). The Singularity of Literature by Attridge, Derek. Journal of Aesthetics and Art Criticism 65 (4):419–421.
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  16. Tzachi Zamir (2007). The Welfare-Based Defense of Zoos. Society and Animals 15 (2):191-201.
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  17. Tzachi Zamir (2006). Is Speciesism Opposed to Liberationism? Philosophia 34 (4):465-475.
    “Speciesism” accords greater value to human beings and their interests. It is supposed to be opposed to a liberationist stance, since it is precisely the numerous forms of discounting of animal interests which liberationists oppose. This association is mistaken. In this paper I claim that many forms of speciesism are consistent with upholding a robust liberationist agenda. Accordingly, several hotly disputed topics in animal ethics can be set aside. The significance of such clarification is that synthesizing liberationism with speciesism substantially (...)
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  18. Tzachi Zamir (2006). Killing for Knowledge. Journal of Applied Philosophy 23 (1):17–40.
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  19. Tzachi Zamir (2006). The Moral Basis of Philosophical Criticism. Acta Philosophica Fennica 79:75.
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  20. Tzachi Zamir (2006). The Moral Basis of Animal-Assisted Therapy. Society and Animals 14 (2):179-199.
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  21. Tzachi Zamir (2004). Killing for Pleasure. Between the Species 13 (4):4.
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  22. Tzachi Zamir (2004). The Sense of Smell: Morality and Rhetoric in the Bramhall-Hobbes Controversy. Sophia 43 (2):49-61.
    Olfactoric imagery is abundantly employed in the Bramhall-Hobbes controversy. I survey some examples and then turn to the possible significance of this. I argue that by forcing Hobbes into the figurative exchange Bramhall scores points in terms of moving the controversy into ground that is not covered by the limited view of rationality that Hobbes is committed to according to his rhetoric (at least as Bramhall perceives it). Bramhall clearly wants to move from cool argument to a more affluent rhetorical (...)
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  23. Tzachi Zamir (2004). Veganism. Journal of Social Philosophy 35 (3):367–379.
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  24. Tzachi Zamir (2002). An Epistemological Basis For Linking Philosophy and Literature. Metaphilosophy 33 (3):321-336.
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  25. Tzachi Zamir (1999). The Face of Truth. Metaphilosophy 30 (1‐2):79-94.
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  26. Tzachi Zamir (1999). The Omnipotence Paradox as a Problem of Infinite Regress. Sophia 38 (1):1-14.
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