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Amy Mullin [39]Amy M. Mullin [1]
  1. Children, Paternalism and the Development of Autonomy.Amy Mullin - 2014 - Ethical Theory and Moral Practice 17 (3):413-426.
    This paper addresses the issue of paternalism in child-rearing. Since the parent–child relationship seems to be the linguistic source of the concept, one may be tempted to assume that raising a child represents a particularly appropriate sphere for paternalism. The parent–child relationship is generally understood as a relationship that is supposed to promote the development and autonomy-formation of the child, so that the apparent source of the concept is a form of autonomy-oriented paternalism. Far from taking paternalism to be overtly (...)
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  2. Reconceiving Pregnancy and Childcare: Ethics, Experience, and Reproductive Labor.Amy Mullin - 2005 - Cambridge University Press.
    This highly original book argues for increased recognition of pregnancy, birthing and childrearing as social activities demanding simultaneously physical, intellectual, emotional and moral work from those who undertake them. Amy Mullin considers both parenting and paid childcare, and examines the impact of disability on this work. The first chapters contest misconceptions about pregnancy and birth such as the idea that pregnancy is only valued for its end result, and not also for the process. Following chapters focus on childcare provided in (...)
     
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  3.  20
    Children, Vulnerability, and Emotional Harm.Amy Mullin - 2013 - In Catriona Mackenzie, Wendy Rogers & Susan Dodds (eds.), Vulnerability: New Essays in Ethics and Feminist Philosophy. Oup Usa. pp. 266.
  4.  64
    Children, Autonomy, and Care.Amy Mullin - 2007 - Journal of Social Philosophy 38 (4):536–553.
  5.  67
    Trust, Social Norms, and Motherhood.Amy Mullin - 2005 - Journal of Social Philosophy 36 (3):316–330.
  6. Moral Defects, Aesthetic Defects, and the Imagination.Amy Mullin - 2004 - Journal of Aesthetics and Art Criticism 62 (3):249–261.
  7.  17
    Gratitude and Caring Labor.Amy Mullin - 2011 - Ethics and Social Welfare 5 (2):110-122.
    I argue that it is appropriate for adult recipients of personal care to feel and express gratitude whenever care providers are inspired partly by benevolence, and deliver a real benefit in a manner that conveys respect for the recipient. My focus on gratitude is consistent with important aspects of feminist ethics of care, including its attention to the particularities and vulnerabilities of caregivers and care recipients, and its concern with how relations of care are shaped by social hierarchies and public (...)
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  8.  27
    Early Pregnancy Losses: Multiple Meanings and Moral Considerations.Amy Mullin - 2015 - Journal of Social Philosophy 46 (1):27-43.
  9.  69
    Filial Responsibilities of Dependent Children.Amy Mullin - 2010 - Hypatia 25 (1):157 - 173.
    The ensting literature on filial morality has an important gap. It explores responsibilities adult children have toward their elderly parents, and ignores questions about responsibilities of dependent children. Filling this gap involves specifying what competent and morally decent social parents can kgitimately expect from children. I argue that it is appropriate to expect and encourage young dependent children to demonstrate cooperation, mutuality, and trust, along with gratitude and reciprocity of value.
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  10.  69
    Children and the Argument From 'Marginal' Cases.Amy Mullin - 2011 - Ethical Theory and Moral Practice 14 (3):291-305.
    I characterize the main approaches to the moral consideration of children developed in the light of the argument from 'marginal' cases, and develop a more adequate strategy that provides guidance about the moral responsibilities adults have towards children. The first approach discounts the significance of children's potential and makes obligations to all children indirect, dependent upon interests others may have in children being treated well. The next approaches agree that the potential of children is morally considerable, but disagree as to (...)
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  11.  98
    Parents and Children: An Alternative to Selfless and Unconditional Love.Amy Mullin - 2006 - Hypatia 21 (1):181-200.
    I develop a model of love or care between children and their parents guided by experiences of parents, especially mothers, with disabilities. On this model, a caring relationship requires both parties to be aware of each other as a particular person and it requires reciprocity. This does not mean that children need to be able to articulate their interests, or that they need to be self-reflectively aware of their parents’ interests or personhood. Instead, parents and children manifest their understanding of (...)
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  12.  21
    Evaluating Art: Morally Significant Imagining Versus Moral Soundness.Amy Mullin - 2002 - Journal of Aesthetics and Art Criticism 60 (2):137–149.
  13.  47
    Private Selves, Public Identities: Reconsidering Identity Politics.Amy Mullin - 2007 - Hypatia 22 (2):204-207.
  14.  19
    Children's Hope, Resilience and Autonomy.Amy Mullin - 2019 - Ethics and Social Welfare 13 (3):230-243.
  15.  21
    Adorno, Art Theory, and Feminist Practice.Amy Mullin - 2000 - Philosophy Today 44 (1):16-30.
  16. Feminist Art and the Political Imagination.Amy Mullin - 2003 - Hypatia 18 (4):189-213.
    : Activist and political art works, particularly feminist ones, are frequently either dismissed for their illegitimate combination of the aesthetic and the political, or embraced as chiefly political works. Flawed conceptions of politics and the imagination are responsible for that dismissal. An understanding of the imagination is developed that allows us to see how political work and political explorations may inform the artistic imagination.
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  17.  19
    Selves, Diverse and Divided: Can Feminists Have Diversity Without Multiplicity?Amy Mullin - 1995 - Hypatia 10 (4):1 - 31.
    I explore connections between social divisions and diversity within the self, while striving to differentiate internal diversity and multiplicity. When the person is understood as composite or multiple, she is seen as divided into several distinct agent-like aspects. This view is found in ancient, modern, and postmodern philosophy, psychology, poetry, and lay people's accounts of their experience. I argue for a conception of the self as diverse but not composite or multiple.
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  18.  82
    Nietzsche's Free Spirit.Amy Mullin - 2000 - Journal of the History of Philosophy 38 (3):383-405.
  19.  34
    Art, Politics and Knowledge: Feminism, Modernity, and the Separation of Spheres.Amy Mullin - 1996 - Metaphilosophy 27 (1-2):118-145.
  20.  15
    Feminist Art and the Political Imagination.Amy Mullin - 2003 - Hypatia 18 (4):189-213.
    Activist and political art works, particularly feminist ones, are frequently either dis-missed for their illegitimate combination of the aesthetic and the political, or embraced as chiefly political works. Flawed conceptions of politics and the imagination are responsible for that dismissal. An understanding of the imagination is developed that allows us to see how political work and political explorations may inform the artistic imagination.
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  21.  32
    Giving as Well as Receiving.Amy Mullin - 2007 - Symposium 11 (2):383-395.
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  22.  65
    Nietzsche's Dancers: Isadora Duncan, Martha Graham, and the Revaluation of Christian Values. By Kimerer L. Lamothe New York: Palgrave MacMillan, 2006. [REVIEW]Amy Mullin - 2008 - Hypatia 23 (3):221-223.
  23.  23
    Dependent Children, Gratitude, and Respect.Amy Mullin - 2016 - Journal of Moral Philosophy 13 (6):720-738.
    _ Source: _Volume 13, Issue 6, pp 720 - 738 I argue that under the right conditions young dependent children owe their parents gratitude for the care they receive from them and further that parents have an obligation to motivate their children to be grateful in appropriate circumstances. Gratitude is appropriate even though parents have a duty to care for their children but it is only warranted when parents act both benevolently and with respect for their children’s partial autonomy. Moreover, (...)
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  24. Richard J. White, Nietzsche and the Problem of Sovereignty Reviewed By.Amy Mullin - 1998 - Philosophy in Review 18 (1):76-78.
     
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  25.  24
    Narrative, Emotions, and Autonomy.Amy Mullin - 2011 - In Noel Carroll & John Gibson (eds.), Narrative, Emotion, and Insight. Penn State University. pp. 92.
  26.  7
    Purity and Pollution: Resisting the Rehabilitation of a Virtue.Amy Mullin - 1996 - Journal of the History of Ideas 57 (3):509-524.
  27.  40
    Art, Understanding, and Political Change.Amy Mullin - 2000 - Hypatia 15 (3):113-139.
    : Feminist artworks can be a resource in our attempt to understand individual identities as neither singular nor fixed, and in our related attempts both to theorize and to practice forms of connection to others that do not depend on shared identities. Engagement with these works has the potential to increase our critical social consciousness, making us more aware of oppression and privilege, and more committed to overcoming oppression.
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  28.  17
    Whitman's Oceans, Nietzsche's Seas.Amy Mullin - 1998 - Philosophy Today 42 (3):270-283.
  29.  11
    Descartes and the Community of Inquirers.Amy Mullin - 2000 - History of Philosophy Quarterly 17 (1):1 - 27.
  30.  14
    If Truth Were Like Money: Descartes and His Readers.Amy Mullin - 2002 - History of Philosophy Quarterly 19 (2):149 - 169.
  31.  13
    The Safeguarded Self.Amy Mullin - 1995 - Dialogue 34 (1):45-.
    Nietzsche writes about the common temptation to take the capacity for consciousness as constituting the “kernel of man; what is abiding, eternal, ultimate, and most original in him. One takes consciousness for a determinate magnitude. One denies it growth and intermittences. One takes it for the ‘unity of the organism’.” The very description of the nature of this unified organism is indicative of reasons one might wish to believe in it. It is “abiding” and “eternal.” Nothing in the world poses (...)
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  32.  6
    Art, Understanding, and Political Change.Amy Mullin - 2000 - Hypatia 15 (3):113-139.
    Feminist artworks can be a resource in our attempt to understand individual identities as neither singular nor fixed, and in our related attempts both to theorize and to practice forms of connection to others that do not depend on shared identities. Engagement with these works has the potential to increase our critical social consciousness, making us more aware of oppression and privilege, and more committed to overcoming oppression.
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  33.  8
    As the Lights Go On.Amy Mullin - 1995 - Philosophy Today 39 (4):408-420.
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  34.  4
    Giving as Well as Receiving: Love, Children, and Parents.Amy Mullin - 2007 - Symposium 11 (2):383-395.
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  35.  7
    Review of Jose Bermudez, Art and Morality[REVIEW]Amy Mullin - 2003 - Notre Dame Philosophical Reviews 2003 (9).
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  36. Caroline Joan S. Picart, Resentment and the'Feminin'in Nietzsche's Politico-Aesthetics Reviewed By.Amy Mullin - 2000 - Philosophy in Review 20 (1):60-62.
     
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  37. Richard J. White, Nietzsche and the Problem of Sovereignty. [REVIEW]Amy Mullin - 1998 - Philosophy in Review 18:76-78.
     
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  38. Readings Phl 101y.Amy Mullin - 1997 - Custom Publishing Service, University of Toronto.
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  39. Stuart Sim, Beyond Aesthetics: Confrontations with Poststructuralism and Postmodernism Reviewed By.Amy Mullin - 1994 - Philosophy in Review 14 (4):293-295.
     
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  40. The Divided Self: An Intrapersonal Politics.Amy M. Mullin - 1990 - Dissertation, Yale University
    In this essay I seek to identify and explore a type of intrapersonal division. There is, I argue, a sense in which we may speak of parts of the self, in which those parts interact much as persons do. An account of the genesis and development of parts of the self is given. A taxonomy of the various possible structures of self, based on number and interaction of parts, is used to understand ascriptions of internal harmony or discord to the (...)
     
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