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George W. Harris [27]George William Harris [1]
  1. Fathers and Fetuses.George W. Harris - 1986 - Ethics 96 (3):594-603.
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  2.  55
    Reason's Grief: An Essay on Tragedy and Value.George W. Harris - 2006 - Cambridge University Press.
    Reason's Grief takes W. B. Yeats's comment that we begin to live only when we have conceived life as tragedy as a call for a tragic ethics, something the modern West has yet to produce. Harris argues that we must turn away from religious understandings of tragedy and the human condition and realize that our species will occupy a very brief period of history, at some point to disappear without a trace. We must accept an ethical perspective that avoids pernicious (...)
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  3.  22
    Value Vagueness, Zones of Incomparability, and Tragedy.George W. Harris - 2001 - American Philosophical Quarterly 38 (2):155 - 176.
  4.  25
    Book ReviewsBrad Hooker,. Ideal Code, Real World.Oxford: Oxford University Press, 2000. Pp. 213. $19.95.George W. Harris - 2003 - Ethics 113 (4):882-885.
  5. Dignity and vulnerability. Strenght and quality of character.George W. Harris - 1997 - Revue Philosophique de la France Et de l'Etranger 189 (1):114-114.
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  6.  32
    Manuscript Referees for The Journal of Ethics Volume 8: September 2003–August 2004.Justin D’Arms, Jovan Babic, Eric Cavallero, Ruth Chang, Kai Draper, A. E. Fuchs, Ann Garry, Ishtiyaque Haji, George W. Harris & Richard G. Hensen - 2004 - The Journal of Ethics 8 (473):473-473.
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  7.  59
    Integrity and Agent Centered Restrictions.George W. Harris - 1989 - Noûs 23 (4):437-456.
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  8.  45
    Frankena and the Unity of Practical Reason.George W. Harris - 1981 - The Monist 64 (3):406-417.
    Philosophers who have a conception of morality that allows for an ultimate conflict between duty and self-interest inherit a most difficult problem: the problem of the unity of practical reason. As long as duty is thought of as an extension of self-interest, as apparently both Plato and Hobbes thought, no theoretical difficulty arises; practical reason is unified simply because duty and interest have the same goal. But once this kind of conceptual connection between duty and self-interest is severed, the task (...)
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  9.  52
    Pessimism.George W. Harris - 2002 - Ethical Theory and Moral Practice 5 (3):271-286.
    The problem of pessimism is the secular analogue to the evidential problem of evil facing traditional theism. The traditional theist must argue two things: that the evidence shows that this is on balance a good world and that it is the best possible world. Though the secular optimist who advocates any form of secular moral theory need not argue that the current and future world will likely be the best possible world, she nonetheless must argue that were there a clean (...)
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  10.  29
    Dignity and Vulnerability: Strength and Quality of Character.David Cummiskey & George W. Harris - 2000 - Philosophical Review 109 (1):128.
    George Harris argues that human frailty, indeed vulnerability to utter and complete psychological breakdown in the form “a loss of the will to live, deep clinical depression, insanity, hysteria, debilitating shame, [and] pervasive self-deception,” is a source of our special dignity as persons. This type of fragility is a sign of a higher quality of character, he argues; a quality that is lacking in anyone who has the inner strength to survive the worst of life’s hardships without suffering “a form (...)
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  11. Agent-Centered Morality. An Aristotelian Alternative to Kantian Internalism.George W. Harris - 1999 - Philosophy and Phenomenological Research 65 (3):730-733.
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  12.  57
    Religion, Morality, and the Euthyphro Dilemma.George W. Harris - 1984 - International Journal for Philosophy of Religion 15 (1/2):31 - 35.
  13.  51
    A Paradoxical Departure From Consequentialism.George W. Harris - 1989 - Journal of Philosophy 86 (2):90-102.
  14. Agent-Centered Morality.George W. Harris & G. Felicitas Munzel - 2001 - Philosophical Quarterly 51 (203):261-264.
    13. The Normative Thoughts of Neighborly Love, Part 1.
     
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  15.  2
    Dignity and Vulnerability: Strength and Quality of Character.George W. Harris - 1997 - Mind 111 (443):680-683.
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  16.  26
    Manuscript Referees for The Journal of Ethics Volume 9: September 2004–June 2005.Justin D’Arms, Julia Driver, Anthony Ellis, Francisco Gonzales, George W. Harris, Aleksandar Jokic, Leonard Kahn, Phillip Montague, G. Di Muzio & Gerald Press - 2005 - The Journal of Ethics 9 (3):581.
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  17.  21
    Mill’s Qualitative Hedonism.George W. Harris - 1983 - Southern Journal of Philosophy 21 (4):503-512.
  18.  37
    Moral Codes and Legal Rights.George W. Harris - 1986 - Southern Journal of Philosophy 24 (1):47-55.
  19.  10
    Sadler’s Amorist.George W. Harris - 2001 - Southwest Philosophy Review 17 (2):123-127.
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  20.  5
    Dignity and Vulnerability: Strength and Quality of Character.George W. Harris - 1997 - Philosophical and Phenomenological Research 61 (1):239-241.
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  21.  4
    Sadler’s Amorist: With a Reply by Brook Sadler.George W. Harris - 2001 - Southwest Philosophy Review 17 (2):123-127.
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  22.  12
    Book Review:Integrity: A Philosophical Inquiry. Mark S. Halfon. [REVIEW]George W. Harris - 1990 - Ethics 101 (1):188-.
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  23.  5
    Surrogacy, Patriarchy, and Contracts.George W. Harris - 1992 - Public Affairs Quarterly 6 (3):255-269.
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  24.  2
    Moral Codes and Legal Rights.George W. Harris - 1986 - Southern Journal of Philosophy 24 (1):47-55.
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  25.  2
    Mill’s Qualitative Hedonism.George W. Harris - 1983 - Southern Journal of Philosophy 21 (4):503-512.
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  26. A Paradoxical Departure From Consequentialism.George W. Harris - 1989 - Journal of Philosophy 86 (2):90-102.
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  27. Dignity and Vulnerability: Strength and Quality of Character.George W. Harris - 1997 - University of California Press.
    In this significant new addition to moral theory, George Harris challenges a view of the dignity and worth of persons that goes back through Kant and Christianity to the Stoics. He argues that we do not, in fact, believe this view, which traces any breakdowns of character to failures of strength. When it comes to what we actually value in ourselves and others, he says, we are far more Greek than Christian. At the most profound level, we value ourselves as (...)
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