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Amelie Rorty
Harvard University
  1. Explaining Emotions.Amelie Oksenberg Rorty - 1978 - Journal of Philosophy 75 (March):139-161.
    The challenge of explaining the emotions has engaged the attention of the best minds in philosophy and science throughout history. Part of the fascination has been that the emotions resist classification. As adequate account therefore requires receptivity to knowledge from a variety of sources. The philosopher must inform himself of the relevant empirical investigation to arrive at a definition, and the scientist cannot afford to be naive about the assumptions built into his conceptual apparatus. The contributors to this volume have (...)
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  2.  35
    Moral Prejudices: Essays on Ethics.Amelie Oksenberg Rorty - 1995 - Philosophical Review 104 (4):608.
    Annette Baier sets the title, the genre, and the task of her book from Hume’s essay "Of Moral Prejudices." Rather than arguing from or towards general principles, these essays call upon a wide range of reading, observation, and experience: we are not only meant to be enlightened, but also invited to adopt the reflective habits of mind they exemplify. Like Hume, Baier analyzes and evaluates our attitudes and customs; like him, she finds that our foibles and our strengths are closely (...)
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  3. Perspectives on Self-Deception.Brian P. McLaughlin & Amélie Oksenberg Rorty (eds.) - 1988 - University of California Press.
    00 Students of philosophy, psychology, sociology, and literature will welcome this collection of original essays on self-deception and related phenomena such as ...
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  4. Explaining Emotions.Amélie Oksenberg Rorty (ed.) - 1980 - University of California Press.
    The philosopher must inform himself of the relevant empirical investigation to arrive at a definition, and the scientist cannot afford to be naive about the..
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  5.  49
    The Lures of Akrasia.Amelie Oksenberg Rorty - 2017 - Philosophy 92 (2):167-181.
    There is more akrasia than meets the eye: it can occur in speech and perception, cognitively and emotionally as well as between decision and action. The lures of akrasia are the same as those that are exercised in ordinary psychological and cognitive inferential contexts. But because it is over-determined and because it occurs in opaque intentional contexts, its attribution remains highly fallible.
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  6. Essays on Aristotle's De Anima.Martha Craven Nussbaum & Amélie Rorty (eds.) - 1992/1995 - Oxford University Press.
    Bringing together a group of outstanding new essays on Aristotle's De Anima, this book covers topics such as the relation between soul and body, sense-perception, imagination, memory, desire, and thought, which present the philosophical substance of Aristotle's views to the modern reader. The contributors write with philosophical subtlety and wide-ranging scholarship, locating their interpretations firmly within the context of Aristotle's thought as a whole.u.
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  7. Essays on Aristotle's Ethics.Amélie Oksenberg Rorty (ed.) - 1980 - University of California Press.
    This compilation will mark a high point of excellence in its genre."--Gregory Vlastos, University of California, Berkeley.
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  8. Descartes on Thinking with the Body.Amelie Oksenberg Rorty - 1992 - In John Cottingham (ed.), The Cambridge Companion to Descartes. Cambridge University Press.
     
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  9.  34
    Kant's Idea for a Universal History with a Cosmopolitan Aim: A Critical Guide.Amélie Oksenberg Rorty & James Schmidt (eds.) - 2009 - Cambridge University Press.
    Lively current debates about narratives of historical progress, the conditions for international justice, and the implications of globalisation have prompted a renewed interest in Kant's Idea for a Universal History with a Cosmopolitan Aim. The essays in this volume, written by distinguished contributors, discuss the questions that are at the core of Kant's investigations. Does the study of history convey any philosophical insight? Can it provide political guidance? How are we to understand the destructive and bloody upheavals that constitute so (...)
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  10. The Historicity of Psychological Attitudes: Love Is Not Love Which Alters Not When It Alteration Finds.Amelie Oksenberg Rorty - 1986 - Midwest Studies in Philosophy 10 (1):399-412.
  11. Essays on Aristotle's "De Anima.".Martha C. Nussbaum & Amelie Oksenberg Rorty - 1995 - Ethics 105 (2):413-416.
     
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  12. Agent Regret.Amélie O. Rorty - 1980 - In A. O. Rorty (ed.), Explaining Emotions. Univ of California Pr. pp. 489--506.
     
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  13.  67
    The Deceptive Self: Liars, Layers, and Lairs.Amélie Oksenberg Rorty - 1988 - In Brian P. McLaughlin & Amelie O. Rorty (eds.), Perspectives on Self-Deception. University of California Press.
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  14. Philosophers on Education: New Historical Perspectives.Amelie Rorty (ed.) - 1998 - Routledge.
    Philosophers on Education offers us the most comprehensive available history of philosopher's views and impacts on the directions of education. As Amelie Rorty explains, in describing a history of education, we are essentially describing and gaining the clearest understanding of the issues that presently concern and divide us. The essays in this stellar collection are written by some of the finest comtemporary philosophers. Those interested in history of philosophy, epistemology, moral psychology and education, and political theory will find Philosophers on (...)
     
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  15. The Identities of Persons.Amélie Oksenberg Rorty (ed.) - 1976 - University of California Press.
    In this volume, thirteen philosophers contribute new essays analyzing the criteria for personal identity and their import on ethics and the theory of action: it ...
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  16. A Plea for Ambivalence.Amelie Rorty - 2009 - In Peter Goldie (ed.), The Oxford Handbook of Philosophy of Emotion. Oxford University Press.
  17.  54
    The Burdens of Love.Amelie Rorty - 2016 - The Journal of Ethics 20 (4):341-354.
    While we primarily love individual persons, we also love our work, our homes, our activities and causes. To love is to be engaged in an active concern for the objective well-being—the thriving—of whom and what we love. True love mandates discovering in what that well-being consists and to be engaged in the details of promoting it. Since our loves are diverse, we are often conflicted about the priorities among the obligations they bring. Loving requires constant contextual improvisatory adjustment of priorities (...)
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  18. Mind in Action.Amelie Oksenberg Rorty - 1992 - Ethics 102 (4):844-846.
     
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  19. Essays on Descartes' Meditations.Amélie Oksenberg Rorty (ed.) - 1986 - University of California Press.
    The essays in this volume form a commentary on Descartes' _Meditations_. Following the sequence of the meditational stages, the authors analyze the function of each stage in transforming the reader, to realize his essential nature as a rational inquirer, capable of scientific, demonstrable knowledge of the world. There are essays on the genre of meditational writing, on the implications of the opening cathartic section of the book on Descartes' theory of perception and his use of skeptical arguments; essays on the (...)
     
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  20. Where Does the Akratic Break Take Place?Amelie Oksenberg Rorty - 1980 - Australasian Journal of Philosophy 58 (4):333 – 346.
  21. Akratic Believers.Amelie Rorty - 1983 - American Philosophical Quarterly 20 (2):175-183.
    A person has performed an action akratically when he intentionally, voluntarily acts contrary to what he thinks, all things considered, is best to do. This is very misleadingly called weakness of the will; less misleadingly, akrasia of action. I should like to show that there is intellectual as well as practical akrasia. This might, equally misleadingly, be called weakness of belief; less misleadingly, akrasia of belief.
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  22.  50
    User-Friendly Self-Deception.Amelie Oksenberg Rorty - 1994 - Philosophy 69 (268):211 - 228.
    Since many varieties of self-deception are ineradicable and useful, it would be wise to be ambivalent about at least some of its forms.1 It is open-eyed ambivalence that acknowledges its own dualities rather than ordinary shifty vacillation that we need. To be sure, self-deception remains dangerous: sensible ambivalence should not relax vigilance against pretence and falsity, combating irrationality and obfuscation wherever they occur.
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  23. From Passions to Emotions and Sentiments.Amélie Oksenberg Rorty - 1982 - Philosophy 57 (220):159 - 172.
    During the period from Descartes to Rousseau, the mind changed. Its domain was redefined; its activities were redescribed; and its various powers were redistributed. Once a part of cosmic Nous, its various functions delimited by its embodied condition, the individual mind now becomes a field of forces with desires impinging on one another, their forces resolved according to their strengths and directions. Of course since there is no such thing as The Mind Itself, it was not the mind that changed. (...)
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  24.  77
    The Two Faces of Courage.Amélie Oksenberg Rorty - 1986 - Philosophy 61 (236):151-171.
    Courage is dangerous. If it is defined in traditional ways, as a set of dispositions to overcome fear, to oppose obstacles, to perform difficult or dangerous actions, its claim to be a virtue is questionable. Unlike the virtue of justice, or a sense of proportion, traditional courage does not itself determine what is to be done, let alone assure that it is worth doing. If we retain the traditional conception of courage and its military connotations–overcoming and combat–we should be suspicious (...)
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  25. 1980.Amelie Oksenberg Rorty - 1980 - In Amélie Oksenberg Rorty (ed.), Essays on Aristotle's Ethics. University of California Press.
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  26.  97
    Belief and Self-Deception.Amelie Oksenberg Rorty - 1972 - Inquiry: An Interdisciplinary Journal of Philosophy 15 (1-4):387-410.
    In Part I, I consider the normal contexts of assertions of belief and declarations of intentions, arguing that many action-guiding beliefs are accepted uncritically and even pre-consciously. I analyze the function of avowals as expressions of attempts at self-transformation. It is because assertions of beliefs are used to perform a wide range of speech acts besides that of speaking the truth, and because there is a large area of indeterminacy in such assertions, that self-deception is possible. In Part II, I (...)
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  27.  95
    Essays on Aristotle's Poetics.Amélie Oksenberg Rorty (ed.) - 1992 - Princeton University Press.
    Aimed at deepening our understanding of the Poetics, this collection places Aristotle's analysis of tragedy in its larger philosophical context.
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  28. A Literary Postscript: Characters, Persons, Selves, Individuals.Amelie Oksenberg Rorty - 1976 - In The Identities of Persons. University of California Press. pp. 301--323.
  29.  17
    The Identities of Persons.Christopher Peacocke & Amelie Rorty - 1978 - Philosophical Review 87 (3):456.
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  30. "Appendix: Review of" The Many Faces of Evil: Historical Perspectives". [REVIEW]Amélie Oksenberg Rorty & Adam Morton - 2002 - The Monist 85 (2):339-340.
    review of Rorty's collection on evil. Generally admring, but complaining about the disparate phenomena included under the heading. And remarking on the peculiarities of the Enlish word 'evil' not found in other European languages.
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  31.  78
    Fearing Death.Amélie Oksenberg Rorty - 1983 - Philosophy 58 (224):175 - 188.
    Many have said, and I think some have shown, that it is irrational to fear death. The extinction of what is essential to the self—whether it be biological death or the permanent cessation of consciousness—cannot by definition be experienced by oneself as a loss or as a harm.
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  32. The Dramatic Sources of Philosophy.Amelie Oksenberg Rorty - 2008 - Philosophy and Literature 32 (1):pp. 11-30.
    This paper traces some of the sources of Socratic dialectic: myth, drama, lyric poetry, law and the courts, pre-Socratic cosmology.
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  33. The Identities of Persons.Amelie O. Rorty - 1980 - Critica 12 (36):102-106.
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  34.  83
    The Place of Contemplation in Aristotle's Nicomachean Ethics.Amelie Oksenberg Rorty - 1978 - Mind 87 (347):343-358.
  35. Spinoza on the Pathos of Idolatrous Love and the Hilarity of True Love.Amelie Rorty - 2009 - In Moira Gatens (ed.), Feminist Interpretations of Benedict Spinoza. Pennsylvania State University Press.
  36.  46
    The Hidden Politics of Cultural Identification.Amelie Oksenberg Rorty - 1994 - Political Theory 22 (1):152-166.
    While cultural identification --cultural essentialism and reification-- can play an important liberating role. it is also internally oppressive; it denies the dynamics of intra cultural divisions.
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  37. Survival and Identity.Amélie Oksenberg Rorty (ed.) - 1976 - University of California Press.
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  38.  34
    Slaves and Machines.Amelie O. Rorty - 1962 - Analysis 22 (5):118.
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  39. Enough Already with "Theories of the Emotions".Amelie Oksenberg Rorty - 2004 - In Robert C. Solomon (ed.), Thinking About Feeling: Contemporary Philosophers on Emotions. Oxford University Press.
  40. Sartre's Still-Life Portraits.Ámelie Rorty - 2010 - Philosophy and Literature 34 (2):329-339.
    Near the outset of Faust, Goethe sets his protagonist to translating the beginning of the Book of John. Dissatisfied with translating logos as Word, Faust tries "In the beginning was Mind" (Sinn), but he quickly retreats: "Can it be Mind what makes and shapes all things? Surely it should be 'In the beginning was Power (Kraft).'" Yet reflecting that Power might be merely latent, merely potential, he perseveres until finally Spirit (Geist) prompts Faust to settle on, "In the beginning was (...)
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  41.  76
    Vi. Akrasia and Conflict.Amelie Oksenberg Rorty - 1980 - Inquiry: An Interdisciplinary Journal of Philosophy 23 (2):193 – 212.
    As Elster suggests in his chapter 'Contradictions of the Mind', in Logic and Society, akrasia and self-deception represent the most common psychological functions for a person in conflict and contradiction. This article develops the theme of akrasia and conflict. Section I says what akrasia is not. Section II describes the character of the akrates, analyzing the sorts of conflicts to which he is subject and describing the sources of his debilities. A brief account is then given of the attractions of (...)
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  42.  51
    The Ethics of Collaborative Ambivalence.Amelie Rorty - 2014 - The Journal of Ethics 18 (4):391-403.
    We are all ambivalent at every turn. “Should I skip class on this gorgeous spring day?” “Do I really want to marry Eric?” Despite being uncomfortable and unsettling, there are some forms of ambivalence that are appropriate and responsible. Even when they seem trivial and superficial, they reveal some of our deepest values, the self-images we would like to project. In this paper, I analyze collaborative ambivalence, the kind of ambivalence that arises from our identity-forming close relationships. The sources and (...)
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  43.  16
    Self-Deception. Akrasia and Irrationality.Amélie Oksenberg Rorty - 1980 - Social Science Information 19 (6):905-922.
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  44.  22
    Self-Deception, Akrasia and Irrationality.Amélie Oksenberg Rorty - 1985 - In Jon Elster (ed.), The Multiple Self. Cambridge University Press.
  45. Characters, Selves, Individuals.Amelie Oxenberg Rorty & Literary Postscript - 1976 - In Amelie Oksenberg Rorty (ed.), The Identities of Persons. University of California Press.
     
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  46. Questioning Moral Theories.Amelie Rorty - 2010 - Philosophy 85 (1):29-46.
    Not a day passes but we find ourselves indignant about something or other. When is our indignation justified, and when does it count as moral indignation rather than a legitimate but non-moral gripe? You might think that we should turn to moral theories – to the varieties of utilitarian, Kantian, virtue theories, etc – to answer this question. I shall try to convince you that this is a mistake, that moral theory – as it is ordinarily presently conceived and studied (...)
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  47.  47
    Aristotle on the Metaphysical Status of Pathe.Amélie Oksenberg Rorty - 1984 - Review of Metaphysics 37 (3):521 - 546.
    CONTEMPORARY discussions of the passions are often puzzlingly pulled in what appear to be opposing directions. We sometimes hold people responsible for their emotions and the actions they perform from them. Yet abnormal behavior is often explained and excused by the person "suffering" an emotional condition. We treat emotions as interruptions or deflections of normal behavior, and yet also consider a person pathological if he fails to act or react from a standard range of emotions. Sometimes emotions are classified as (...)
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  48.  55
    The Two Faces of Spinoza.Amélie Oksenberg Rorty - 1987 - Review of Metaphysics 41 (2):299 - 316.
    "NOTHING," SAYS SPINOZA "can be destroyed except by an external cause." And he adds, "An idea that excludes the existence of our body cannot be in our mind.... The mind endeavors to think of those things that increase or assist the body's power of activity... and to think only of those things that affirm its power of activity". These upbeat passages are mystifying, and sometimes downright disturbing to us dark, obsessive minds, who are prone to think of things that diminish (...)
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  49.  71
    The Use and Abuse of Morality.Amelie Rorty - 2012 - The Journal of Ethics 16 (1):1-13.
    Both morality and theories of morality play many distinctive—and sometimes apparently conflicting—functions: they identify and prohibit wrongful aggression; they chart and analyze basic duties; they present ideals for emulation; they set the terms or justice, rights and entitlements; they characterize the norms of basic decency and neighborliness. Since many of these can, in practice, come into conflict with one another, morality provides guidance for integrating priorities. Claims to morality can, however, be misused as well as used: sanctimonious self-righteousness, self-centered moral (...)
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  50. Essays on Aristotle's "Rhetoric.".Amélie O. Rorty - 1997 - Philosophy and Rhetoric 30 (4):447-450.
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