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Eugene Garver
University of Chicago (PhD)
  1.  50
    Aristotle's Rhetoric: An Art of Character.Eugene Garver - 1994 - University of Chicago Press.
    In this major contribution to philosophy and rhetoric, Eugene Garver shows how Aristotle integrates logic and virtue in his great treatise, the _Rhetoric._ He raises and answers a central question: can there be a civic art of rhetoric, an art that forms the character of citizens? By demonstrating the importance of the _Rhetoric_ for understanding current philosophical problems of practical reason, virtue, and character, Garver has written the first work to treat the _Rhetoric_ as philosophy and to connect its themes (...)
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  2. Aristotle's Rhetoric: An Art of Character.Eugene Garver - 1997 - Philosophical Quarterly 47 (189):540-542.
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  3.  56
    Men and Citizens: A Study of Rousseau's Social Theory.Eugene Garver - 1970 - Ethics 80 (4):323-323.
  4. Aristotle's "Rhetoric": An Art of Character.Eugene Garver - 1996 - Philosophy and Rhetoric 29 (4):436-440.
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  5.  72
    Confronting Aristotle's Ethics: Ancient and Modern Morality.Eugene Garver - 2006 - University of Chicago Press.
    What is the good life? Posing this question today would likely elicit very different answers. Some might say that the good life means doing good—improving one’s community and the lives of others. Others might respond that it means doing well—cultivating one’s own abilities in a meaningful way. But for Aristotle these two distinct ideas—doing good and doing well—were one and the same and could be realized in a single life. In Confronting Aristotle’s Ethics, Eugene Garver examines how we can draw (...)
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  6.  15
    For the Sake of Argument: Practical Reasoning, Character, and the Ethics of Belief.Eugene Garver - 2004 - University of Chicago Press.
    What role should it play? And are claims to rationality liberating or oppressive? For the Sake of Argument addresses questions such as these to consider the relationship between thought and character.
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  7.  16
    The Politics of Nonviolent Action.Eugene Garver - 1974 - Political Theory 2 (4):465-467.
  8.  28
    Aristotle's Politics: Living Well and Living Together.Eugene Garver - 2011 - University of Chicago Press.
    “Man is a political animal,” Aristotle asserts near the beginning of the _Politics_. In this novel reading of one of the foundational texts of political philosophy, Eugene Garver traces the surprising implications of Aristotle’s claim and explores the treatise’s relevance to ongoing political concerns. Often dismissed as overly grounded in Aristotle’s specific moment in time, in fact the _Politics_ challenges contemporary understandings of human action and allows us to better see ourselves today. Close examination of Aristotle’s treatise, Garver finds, reveals (...)
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  9.  1
    Machiavelli and the History of Prudence.Eugene Garver - 1987 - University of Wisconsin Press.
  10. Machiavelli and the History of Prudence.Eugene Garver - 1991 - Philosophy and Rhetoric 24 (1):73-76.
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  11.  36
    Comments on `Rhetorical Analysis Within a Pragma-Dialectical Framework.Eugene Garver - 2000 - Argumentation 14 (3):307-314.
  12. Platos Crito On The Nature Of Persuasion And Obedience.Eugene Garver - 2012 - Polis 29:1-20.
  13.  18
    Deliberative Rhetoric and Ethical Deliberation.Eugene Garver - 2013 - Polis 30 (2):189-209.
    Central to Aristotle’s Ethics is the virtue of phronēsis, a good condition of the rational part of the soul that determines the means to ends set by the ethical virtues. Central to the Rhetoric is the art of presenting persuasive deliberative arguments about how to secure the ends set by the audience and its constitution. What is the relation between the art and the virtue of deliberation? Rhetorical facility can be a deceptive facsimile of virtuous reasoning, but there can be (...)
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  14.  7
    Plato’s Crito On the Nature of Persuasion and Obedience.Eugene Garver - 2012 - Polis: The Journal for Ancient Greek Political Thought 29 (1):1-20.
    The Crito dramatizes the impossibility, and the indispensability, of persuasion sby locating it between two extremes, Socrates and the Laws, the truths of philosophy and the force of politics. The question is whether those two limits are themselves inside or outside rhetoric. Can philosophy persuade, ormust it always be an alternative sto persuasion? Socrates insists on ignoring the opinion, and the power, of the many, and so the Laws have to show themselves as different from the opinion of the many (...)
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  15.  35
    Aristotle's Natural Slaves: Incomplete Praxeis and Incomplete Human Beings.Eugene Garver - 1994 - Journal of the History of Philosophy 32 (2):173-195.
  16. From Puzzles to Principles?: Essays on Aristotle's Dialectic.Allan Bäck, Robert Bolton, J. D. G. Evans, Michael Ferejohn, Eugene Garver, Lenn E. Goodman, Edward Halper, Martha Husain, Gareth Matthews & Robin Smith - 1999 - Lexington Books.
    Scholars of classical philosophy have long disputed whether Aristotle was a dialectical thinker. Most agree that Aristotle contrasts dialectical reasoning with demonstrative reasoning, where the former reasons from generally accepted opinions and the latter reasons from the true and primary. Starting with a grasp on truth, demonstration never relinquishes it. Starting with opinion, how could dialectical reasoning ever reach truth, much less the truth about first principles? Is dialectic then an exercise that reiterates the prejudices of one's times and at (...)
     
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  17.  43
    Why Can’T We All Just Get Along: The Reasonable Vs. The Rational According to Spinoza.Eugene Garver - 2010 - Political Theory 38 (6):838-858.
    Spinoza presents a picture of the good human life in which being rational and being reasonable or sociable are mutually supporting: the philosopher makes the best citizen, and citizenship is the best route to philosophy and adequate ideas. Crucial to this mutual implication are the roles of religion and politics in promoting obedience. It is through obedience that people can become "of one mind and one body" in the absence of adequate ideas, through the presence of shared empowering imaginations and (...)
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  18.  8
    A Poetic for Sociology: Toward a Logic of Discovery for the Human Sciences.Eugene Garver - 1979 - Ethics 89 (2):217-220.
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  19. After Virtu: Rhetoric, Prudence and Moral Pluralism in Machiavelli.Eugene Garver - 1996 - History of Political Thought 17 (2):195-223.
  20.  14
    Euthyphro Prosecutes a Human Rights Violation.Eugene Garver - 2014 - Philosophy and Literature 38 (2):510-527.
  21.  48
    Essentially Contested Concepts: The Ethics and Tactics of Argument.Eugene Garver - 1990 - Philosophy and Rhetoric 23 (4):251 - 270.
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  22.  37
    Can Virtue Be Bought?EUgene Garver - 2004 - Philosophy and Rhetoric 37 (4):353-382.
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  23.  4
    The Politics of Nonviolent Action.Eugene Garver - 1974 - Ethics 84 (3):266-273.
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  24.  36
    Aristotle's Metaphysics of Morals.Eugene Garver - 1989 - Journal of the History of Philosophy 27 (1):7-28.
    The distinction from the "metaphysics" between rational and irrational potencies is inadequate to explicate the idea of moral virtue as a "hexis prohairetike", A habit concerned with choice. Aristotle's definition of virtue articulates a connection between potency and act more complex than either possible or necessary in the theoretical sciences. In ethics, The actuality to be explained is not this good action but this action "qua" the action of a good man. Analysis of that relation allows us to see more (...)
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  25.  30
    Prolegomenon to a History of Prudence: A Critical Synthesis.Eugene Garver - 1987 - Social Epistemology 1 (1):61 – 82.
  26.  39
    Democracy and Disobedience. Peter Singer.Eugene Garver - 1976 - Ethics 86 (2):175-179.
  27.  9
    Aristotle’s Art of Rhetoric: Translated and with an Interpretive Essay, Written by Robert C. Barlett Aristotle’s Rhetoric: Translated with an Introduction and Notes, Written by C.D.C. Reeve. [REVIEW]Eugene Garver - 2021 - Polis 38 (1):167-171.
  28.  56
    Selected Issues in Logic and Communication.Eugene Garver - 1988 - Teaching Philosophy 11 (4):369-371.
  29.  31
    Peter Skagestad, "Making Sense of History: The Philosophies of Popper and Collingwood". [REVIEW]Eugene Garver - 1978 - Journal of the History of Philosophy 16 (3):369.
  30.  6
    Democracy and Disobedience.Eugene Garver - 1976 - Ethics 86 (2):175-179.
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  31.  24
    Book ReviewsAlice Crary,. Beyond Moral Judgment.Cambridge, MA: Harvard University Press, 2007. Pp. 256. $39.95.Eugene Garver - 2008 - Ethics 118 (2):338-340.
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  32.  40
    Spinoza's "Ethics": Don't Imitate God; There's a Model of Human Nature for You.Eugene Garver - 2012 - Philosophy and Theology 24 (2):155-190.
    The Preface to Part 4 of Spinoza’s Ethics claims that we all desire to formulate a model of human nature. I show how that model serves the same function in ethics as the creed or articles of faith do in the Tractatus Theologico-Politicus, the function of allowing the imagination to provide a simularcrrum of rationality for finite, practical human beings.
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  33. David J. Furley and Alexander Nehemas, Eds., "Aristotle's "Rhetoric": Philosophical Essays". [REVIEW]Eugene Garver - 1995 - Journal of the History of Philosophy 33 (4):680.
  34. Introduction.Eugene Garver - 2013 - Polis 30 (2):185-188.
  35. L.E. Goodman, The God Of Abraham And The God Of The Philosophers. [REVIEW]Eugene Garver - 1997 - Philosophy in Review 17:411-413.
     
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  36. Machiavelli and the Politics of Rhetorical Invention.Eugene Garver - 1985 - Clio: A Journal of Literature, History, and the Philosophy of History 14 (2).
     
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  37. Making Discourse Ethical: The Lessons of Aristotle's Rhetoric'.Eugene Garver - 1989 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 5:73-96.
     
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  38. Pluralism in Theory and Practice: Richard McKeon and American Philosophy.Eugene Garver & Richard Buchanan - 2001 - Transactions of the Charles S. Peirce Society 37 (3):436-441.
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  39.  2
    Spinoza and the Cunning of Imagination.Eugene Garver - 2018 - University of Chicago Press.
    Spinoza’s Ethics, and its project of proving ethical truths through the geometric method, have attracted and challenged readers for more than three hundred years. In Spinoza and the Cunning of Imagination, Eugene Garver uses the imagination as a guiding thread to this work. Other readers have looked at the imagination to account for Spinoza’s understanding of politics and religion, but this is the first inquiry to see it as central to the Ethics as a whole—imagination as a quality to be (...)
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  40. Truth in Politics- Ethical Argument, Ethical Knowledge, and Ethical Truth.Eugene Garver - 2002 - Quest - and African Journal of Philosophy 16 (1-2):220-237.
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  41.  26
    Wilbur Samuel Howell, "Poetics, Rhetoric, and Logic". [REVIEW]Eugene Garver - 1979 - Journal of the History of Philosophy 17 (3):334.
  42.  38
    Spinoza's "Ethics": Don't Imitate God; There's a Model of Human Nature for You.Eugene Garver - 2012 - Philosophy and Theology 24 (2):155-190.
    The Preface to Part 4 of Spinoza’s Ethics claims that we all desire to formulate a model of human nature. I show how that model serves the same function in ethics as the creed or articles of faith do in the Tractatus Theologico-Politicus, the function of allowing the imagination to provide a simularcrrum of rationality for finite, practical human beings.
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  43.  25
    Victoria Kahn. "Rhetoric, Prudence and Skepticism in the Renaissance". [REVIEW]Eugene Garver - 1987 - New Vico Studies 5:198.
  44.  44
    How to Develop Ideas.Eugene Garver - 1983 - Teaching Philosophy 6 (2):97-102.
  45.  44
    Why Pluralism Now?Eugene Garver - 1990 - The Monist 73 (3):388-410.
    We are all pluralists today. Ecumenism—in religion, in literary criticism, in philosophy—seems obligatory, although what it requires and how sincere its professions are both are open to dispute. Some people are reluctant pluraliste, disappointed with the inescapable fact of plurality, while others embrace it with delight and hope. Everyone is a pluralist—even people whom no one else thinks of as pluralists assert that they are themselves pluralists. It takes no high theory but brute observation alone to see the omnipresence and (...)
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  46.  20
    Spinoza's "Ethics": Don't Imitate God; There's a Model of Human Nature for You.Eugene Garver - 2012 - Philosophy and Theology 24 (2):155-190.
    The Preface to Part 4 of Spinoza’s Ethics claims that we all desire to formulate a model of human nature. I show how that model serves the same function in ethics as the creed or articles of faith do in the Tractatus Theologico-Politicus, the function of allowing the imagination to provide a simularcrrum of rationality for finite, practical human beings.
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  47.  37
    Good Arguments.Eugene Garver - 1987 - Teaching Philosophy 10 (4):366-367.
  48.  24
    The Justice of Politics Iii and the Incompleteness of the Normative.Eugene Garver - 1998 - Ancient Philosophy 18 (2):381-416.
  49.  31
    Aristotle's "De Interpretatione": Contradiction and Dialectic (Review).Eugene Garver - 1998 - Journal of the History of Philosophy 36 (3):459-460.
  50.  7
    The Ethical Criticism of Reasoning.Eugene Garver - 1998 - Philosophy and Rhetoric 31 (2):107 - 130.
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