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  1.  99
    In Defence of Unconditional Forgiveness.Eve Garrard & David McNaughton - 2003 - Proceedings of the Aristotelian Society 103 (1):39-60.
    In this paper, the principal objections to unconditional forgiveness are canvassed, primarily that it fails to take wrongdoing seriously enough, and that it displays a lack of self-respect. It is argued that these objections stem from a mistaken understanding of what forgiveness actually involves, including the erroneous view that forgiveness involves some degree of condoning of the offence, and is incompatible with blaming the offender or punishing him. Two positive reasons for endorsing unconditional forgiveness are considered: respect for persons and (...)
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  2. In Defence of Unconditional Forgiveness.Eve Garrard & David McNaughton - 2003 - Proceedings of the Aristotelian Society 103 (1):39–60.
    In this paper, the principal objections to unconditional forgiveness are canvassed, primarily that it fails to take wrongdoing seriously enough, and that it displays a lack of self-respect. It is argued that these objections stem from a mistaken understanding of what forgiveness actually involves, including the erroneous view that forgiveness involves some degree of condoning of the offence, and is incompatible with blaming the offender or punishing him. Two positive reasons for endorsing unconditional forgiveness are considered: respect for persons and (...)
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  3. Evil as an Explanatory Concept.Eve Garrard - 2002 - The Monist 85 (2):320-336.
    On the day on which Dr Harold Shipman, the Manchester serial killer, was convicted, there was wall-to-wall coverage of it in the media. During the course of one of the many reports, the daughter of one of his victims was interviewed, and asked for her views on why Shipman had acted as he did. What she said was this: she’d tried and tried to understand or explain his deeds, and she could only come to the conclusion that he was a (...)
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  4. The Nature of Evil.Eve Garrard - 1998 - Philosophical Explorations 1 (1):43 – 60.
    We readily claim that great moral catastrophes such as the Holocaust involve evil in some way, although it' not clear what this amounts to in a secular context. This paper seeks to provide a secular account of what evil is. It examines what is intuitively the most plausible account, namely that the evil act involves the production of great suffering (or other disvalue), and argues that such outcomes are neither necessary nor sufficient for an act to be evil. Only an (...)
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  5. Forgiveness.Eve Garrard & David McNaughton - 2010 - Routledge.
    Forgiveness usually gets a very good press in our culture: we are deluged with self-help books and television shows all delivering the same message, that forgiveness is good for everyone, and is always the right thing to do. But those who have suffered seriously at the hands of others often and rightly feel that this boosterism about forgiveness is glib and facile. Perhaps forgiveness is not always desirable, especially where the wrongdoing is terrible or the wrongdoer unrepentant. In this book, (...)
     
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  6.  71
    Mapping Moral Motivation.Eve Garrard & David McNaughton - 1998 - Ethical Theory and Moral Practice 1 (1):45-59.
    In this paper we defend a version of moral internalism and a cognitivist account of motivation against recent criticisms. The internalist thesis we espouse claims that, if an agent believes she has reason to A, then she is motivated to A. Discussion of counter-examples has been clouded by the absence of a clear account of the nature of motivation. While we can only begin to provide such an account in this paper, we do enough to show that our version of (...)
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  7.  32
    Speak No Evil?1.Eve Garrard & David Mcnaughton - 2012 - Midwest Studies in Philosophy 36 (1):1-17.
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  8.  64
    Forgiveness and the Holocaust.Eve Garrard - 2002 - Ethical Theory and Moral Practice 5 (2):147-165.
    This paper considers whether we have any reason to forgive the perpetrators of the most terrible atrocities, such as the Holocaust. On the face of it, we do not have reason to forgive in such cases. But on examination, the principal arguments against forgiveness do not turn out to be persuasive. Two considerations in favour of forgiveness are canvassed: the presence of rational agency in the perpetrators, and the common human nature which they share with us. It is argued that (...)
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  9.  92
    Slote on Virtue.Eve Garrard - 2000 - Analysis 60 (3):280–284.
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  10.  93
    Hope and Terminal Illness: False Hope Versus Absolute Hope.Eve Garrard & Anthony Wrigley - 2009 - Clinical Ethics 4 (1):38-43.
    Sustaining hope in patients is an important element of health care, allowing improvement in patient welfare and quality of life. However in the palliative care context, with patients who are terminally ill, it might seem that in order to maintain hope the palliative care practitioner would sometimes have to deceive the patient about the full nature or prospects of their condition by providing a ‘false hope’. This possibility creates an ethical tension in palliative practice, where the beneficent desire to improve (...)
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  11. Forgiveness and Forgivingness.David McNaughton & Eve Garrard - 2014 - In Stan van Hooft & Nafsika Athanassoulis (eds.), The Handbook of Virtue Ethics. Acumen Publishing.
     
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  12. Humility: From Sacred Virtue to Secular Vice?Eve Garrard & David McNaughton - unknown
    Some of the virtues have a very stable place in our understanding of goodness – beneficence and courage are unlikely ever to lose their high standing. But other virtues have something like a life cycle: they move from a marginal status to to a central one, and sometimes they move back again to the margins, or even beyond the domain of virtue altogether. Chastity is one example of this; humility is another. There was a period in which humility wasn’t a (...)
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  13.  72
    Forgiving for Good.Eve Garrard & David McNaughton - 2011 - The Philosophers' Magazine 52 (52):43-48.
    The repentant offender has placed himself on the side of right, so to speak – he now stands with the victim against his own previous bad behaviour, which he now rejects. He’s a proper recipient for the gift of forgiveness. It can be morally appropriate to wipe the slate clean for him. But the unrepentant offender has undergone no such change. Why should we wipe the slate clean for such a person?
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  14.  12
    Forgiveness and Love, by Glen Pettigrove: Oxford: Oxford University Press, 2012 Pp. X + 174, $34.00. [REVIEW]Eve Garrard - 2013 - Australasian Journal of Philosophy 91 (4):818-821.
  15.  34
    Living with Scepticism.Eve Garrard - 2007 - The Philosophers' Magazine 38:49-50.
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  16.  34
    Landscape Junkies.Eve Garrard - 2006 - The Philosophers' Magazine 33:26-30.
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  17.  5
    Thick Concepts Revisited: A Reply to Burton.Eve Garrard & Alonso Church - 1993 - Analysis 53 (1):57.
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  18.  48
    Evil Revisited - Responses to Hamilton.Eve Garrard - 1999 - Philosophical Explorations 2 (2):139 – 142.
    In "The Nature of Evil"2 I offer an analysis of evil action, in a sense distinct from merely very wrong action, in which I claim that the evil act is one in which the agent silences overwhelming considerations against performing the act. Christopher Hamilton 's interesting commentary raises five objections against my account of evil in terms of silenced reasons I shall argue that all five objections can be met.
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  19.  21
    Thick Concepts Revisited: A Reply to Burton.Eve Garrard & David McNaughton - 1993 - Analysis 53 (1):57 - 58.
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  20.  14
    Review: Margaret Holmgren, Forgiveness and Retribution: Responding to Wrongdoing. [REVIEW]Eve Garrard - forthcoming - Philosophical Explorations.
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  21.  15
    Forgiveness and Love, by Glen Pettigrove: Oxford: Oxford University Press, 2012 Pp. X + 174, $34.00.Eve Garrard - 2013 - Australasian Journal of Philosophy 91 (4):818-821.
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  22.  13
    Holmgren, Margaret. Forgiveness and Retribution: Responding to Wrongdoing.New York: Cambridge University Press, 2012. Pp. 297. £60.00. [REVIEW]Eve Garrard - 2013 - Ethics 124 (1):187-192.
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  23.  4
    Forgiving for Good.Eve Garrard & David McNaughton - 2011 - The Philosophers' Magazine 52:43-48.
    The repentant offender has placed himself on the side of right, so to speak – he now stands with the victim against his own previous bad behaviour, which he now rejects. He’s a proper recipient for the gift of forgiveness. It can be morally appropriate to wipe the slate clean for him. But the unrepentant offender has undergone no such change. Why should we wipe the slate clean for such a person?
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  24.  2
    Living with Scepticism.Eve Garrard - 2007 - The Philosophers' Magazine 38:49-50.
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  25.  1
    Landscape Junkies.Eve Garrard - 2006 - The Philosophers' Magazine 33:26-30.
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