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Eugene Garver
University of Chicago (PhD)
  1.  64
    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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  2.  37
    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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  3.  12
    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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  4.  48
    Men and Citizens: A Study of Rousseau's Social Theory.Eugene Garver - 1970 - Ethics 80 (4):323-323.
  5. Platos Crito On The Nature Of Persuasion And Obedience.Eugene Garver - 2012 - Polis 29:1-20.
  6.  15
    The Politics of Nonviolent Action.Eugene Garver - 1974 - Political Theory 2 (4):465-467.
  7.  9
    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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  8. Machiavelli and the History of Prudence.Eugene Garver - 1987 - University of Wisconsin Press.
  9.  35
    Comments on `Rhetorical Analysis Within a Pragma-Dialectical Framework.Eugene Garver - 2000 - Argumentation 14 (3):307-314.
  10. Aristotle's Rhetoric: An Art of Character.Eugene Garver - 1997 - Philosophical Quarterly 47 (189):540-542.
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  11. 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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  12. Aristotle's "Rhetoric": An Art of Character.Eugene Garver - 1996 - Philosophy and Rhetoric 29 (4):436-440.
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  13.  38
    Democracy and Disobedience. Peter Singer.Eugene Garver - 1976 - Ethics 86 (2):175-179.
  14.  9
    Euthyphro Prosecutes a Human Rights Violation.Eugene Garver - 2014 - Philosophy and Literature 38 (2):510-527.
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  15.  35
    Can Virtue Be Bought?EUgene Garver - 2004 - Philosophy and Rhetoric 37 (4):353-382.
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  16.  29
    Aristotle's Natural Slaves: Incomplete Praxeis and Incomplete Human Beings.Eugene Garver - 1994 - Journal of the History of Philosophy 32 (2):173-195.
  17. After Virtu: Rhetoric, Prudence and Moral Pluralism in Machiavelli.Eugene Garver - 1996 - History of Political Thought 17 (2):195-223.
  18. 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.
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  19.  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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  20.  23
    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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  21.  74
    Rhetoric and Essentially Contested Arguments.Eugene Garver - 1978 - Philosophy and Rhetoric 11 (3):156 - 172.
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  22.  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.
  23.  39
    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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  24.  53
    Selected Issues in Logic and Communication.Eugene Garver - 1988 - Teaching Philosophy 11 (4):369-371.
  25.  26
    Prolegomenon to a History of Prudence: A Critical Synthesis.Eugene Garver - 1987 - Social Epistemology 1 (1):61 – 82.
  26.  25
    Wilbur Samuel Howell, "Poetics, Rhetoric, and Logic". [REVIEW]Eugene Garver - 1979 - Journal of the History of Philosophy 17 (3):334.
  27.  25
    Victoria Kahn. "Rhetoric, Prudence and Skepticism in the Renaissance". [REVIEW]Eugene Garver - 1987 - New Vico Studies 5:198.
  28. Pluralism in Theory and Practice: Richard Mckeon and American Philosophy.Eugene Garver & Richard Buchanan (eds.) - 2000 - Vanderbilt University Press.
    Pluralism in Theory and Practice not only brings McKeon to the attention of contemporary philosophers and students; it also puts his theories into practice. Some of the essays explicate aspects of McKeon's thought or situate him in the context of American intellectual and practical engagement. Others take the concerns he raised as starting points for inquiries into urgent contemporary problems, or, in some cases, for reexamining McKeon's work as fertile ground for shaping the direction of new investigation.
     
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  29.  40
    Essentially Contested Concepts: The Ethics and Tactics of Argument.Eugene Garver - 1990 - Philosophy and Rhetoric 23 (4):251 - 270.
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  30.  4
    The Politics of Nonviolent Action.Eugene Garver - 1974 - Ethics 84 (3):266-273.
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  31.  6
    Charmides and the Virtue of Opacity: An Early Chapter in the Hitory of the Individual.Eugene Garver - 2017 - Review of Metaphysics 71 (3).
    The Charmides, searching for a definition of temperance, constantly confronts problems of reflexivity, transparency and opacity. Transparency and opacity structures the Charmides, from the dramatic beginning of Socrates peeking inside Charmides’ cloak, to Charmides’ initial depiction of sôphrosynê as concealing what one can do. The final two proposed definitions of temperance in the Charmides, self-knowledge and the knowledge of knowledge, are explicitly reflexive. That reflexivity is best understood by juxtaposing it to transparency and opacity, in the issue of whether someone (...)
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  32. Machiavelli and the History of Prudence.Eugene Garver - 1991 - Philosophy and Rhetoric 24 (1):73-76.
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  33.  6
    Democracy and Disobedience.Eugene Garver - 1976 - Ethics 86 (2):175-179.
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  34.  26
    Aristotle's Natural Slaves: Incomplete.Eugene Garver - 1994 - Journal of the History of Philosophy 32 (2).
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  35.  24
    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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  36.  32
    Spinoza's "Ethics".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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  37.  22
    Aristotle's "Rhetoric" as a Work of Philosophy.Eugene Garver - 1986 - Philosophy and Rhetoric 19 (1):1 - 22.
  38.  41
    How to Develop Ideas.Eugene Garver - 1983 - Teaching Philosophy 6 (2):97-102.
  39.  30
    Spinoza's.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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  40.  7
    The Ethical Criticism of Reasoning.Eugene Garver - 1998 - Philosophy and Rhetoric 31 (2):107 - 130.
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  41.  40
    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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  42.  24
    The Justice of Politics Iii and the Incompleteness of the Normative.Eugene Garver - 1998 - Ancient Philosophy 18 (2):381-416.
  43.  39
    The Moral Virtue and the Two Sides of Energeia.Eugene Garver - 1989 - Ancient Philosophy 9 (2):293-312.
  44.  20
    Spinoza’s Democratic Imagination.Eugene Garver - 2014 - The European Legacy 19 (7):833-853.
    Spinoza is the great philosopher of the imagination and the first great philosopher of democracy. Rather than seeing democracy as a form of government that has overcome the need for imagination and symbols, he shows in the Tractatus Theologico-Politicus that an enlightened state depends on three myths: the myth of the sovereignty of the people so as to reconcile democracy as rule by the people with each individual living as he or she wants to live; the myth that we are (...)
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  45.  35
    Good Arguments.Eugene Garver - 1987 - Teaching Philosophy 10 (4):366-367.
  46.  28
    Aristotle's "De Interpretatione": Contradiction and Dialectic (Review).Eugene Garver - 1998 - Journal of the History of Philosophy 36 (3):459-460.
  47.  12
    Nathan Rotenstreich, "Philosophy, History, and Politics: Studies in Contemporary English Philosophy of History". [REVIEW]Eugene Garver - 1979 - Journal of the History of Philosophy 17 (3):367.
  48.  35
    Science and Teaching Reasoning.Eugene Garver - 2001 - Argumentation 15 (1):1-7.
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  49.  21
    Maurice Finocchiaro (1997). Galileo on the World Systems: A New Abridged Translation and Guide. [REVIEW]Eugene Garver - 1999 - Argumentation 13 (3):335-337.
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  50.  6
    Narratice, Rhetorical Argument, and Ethical Authority.Eugene Garver - 1999 - Law and Critique 10 (2):117-146.
    The great challenge of rhetorical argument is to make discourse ethical without making it less logical. This challenge is of central importance throughout the full range of practical argument, and understanding the relation of the ethical to the logical is one of the principal contributions the humanities, in this case the study of rhetoric, can make to legal scholarship. Aristotle’s Rhetoric shows how arguments can be ethical and can create ethical relations between speaker and hearer. I intend to apply Aristotle’s (...)
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