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On mercy

Philosophical Review 81 (2):182-207 (1972)

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  1. Justice and Mercy.Steven Sverdlik - 1985 - Journal of Social Philosophy 16 (3):36-47.
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  • Business Ethics and Doing What One Ought to Do.Gregory Mellema - 1994 - Journal of Business Ethics 13 (2):149 - 153.
    There are situations in human life where the failure to perform a certain act can be morally blameworthy and at the same time not constitute the failure of moral duty or obligation. While traditional approaches to ethics have not acknowledged the possibility of these acts, recent contributions to the literature have made a strong and convincing case for their existence. Here I explain the nature of these acts, present some examples of these acts as they might arise in one''s business (...)
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  • Punishment and Bad Upbringing.Peter Chau - 2018 - Criminal Justice Ethics 37 (2):103-121.
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  • Supererogation, Blame, and the Limits of Obligation.Gregory Mellema - 1994 - Philosophia 24 (1-2):171-182.
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  • Punishing Cruelly: Punishment, Cruelty, and Mercy.Paulo Barrozo - 2008 - Criminal Law and Philosophy 2 (1):67-84.
    What is cruelty? How and why does it matter? What do the legal rejection of cruelty and the requirements of mercy entail? This essay asks these questions of Lucius Seneca, who first articulated an agent-based conception of cruelty in the context of punishment. The hypothesis is submitted that the answers to these questions offered in Seneca's De clementia constitute one of the turning points in the evolution of practical reason in law. I conclude, however, by arguing that even the mainstream (...)
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  • Forgiveness and Politics.Peter Digeser - 1998 - Political Theory 26 (5):700-724.
  • Aquinas and the Obligations of Mercy.Shawn Floyd - 2009 - Journal of Religious Ethics 37 (3):449-471.
    Contemporary philosophers often construe mercy as a supererogatory notion or a matter of punitive leniency. Yet it is false that no merciful actions are obligatory. Further, it is questionable whether mercy is really about punitive leniency, either exclusively or primarily. As an alternative to these accounts, I consider the view offered by St. Thomas Aquinas. He rejects the claim that we are never obligated to be merciful. Also, his view of mercy is not restricted to legal contexts. For him, mercy's (...)
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  • Quasi-Obligation and the Failure to Be Virtuous.Gregory Mellema - 1993 - Journal of Social Philosophy 24 (2):176-185.
  • Doing Without Mercy.Daniel Statman - 1994 - Southern Journal of Philosophy 32 (3):331-354.
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  • Perpetrators and Social Death: A Cautionary Tale.Lynne Tirrell - 2016 - Metaphilosophy 47 (4-5):585-606.
    Understanding evil requires both addressing the grave wrongs done to the victim and addressing the perpetrator who does these wrongs. Claudia Card's concept of social vitality was developed to explain what génocidaires destroy in their victims. This essay brings that concept into conversation with perpetrator testimony, arguing that the génocidaires’ desire for their own social vitality, achieved through their destruction of the social world of their targets, in fact boomerangs to corrode the vitality of their own lives. This is true (...)
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  • Straining the Quality of Mercy.A. T. Nuyen - 1994 - Philosophical Papers 23 (2):61-74.
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  • The More the Merrier.Felicia Nimue Ackerman - 2006 - Dialogue 45 (3):549-558.
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