Results for 'Howard J. Shaffer'

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  1.  17
    Effect of Practice on a Stroop-Like Spatial Directions Task.Ronald E. Shor, Richard P. Hatch, Laurel J. Hudson, David T. Landrigan & Howard J. Shaffer - 1972 - Journal of Experimental Psychology 94 (2):168.
  2.  71
    Aristotle and the Virtues.Howard J. Curzer - 2012 - Oxford University Press.
    Howard J. Curzer presents a fresh new reading of Aristotle's Nicomachean Ethics, which brings each of the virtues alive. He argues that justice and friendship are symbiotic in Aristotle's view; reveals how virtue ethics is not only about being good, but about becoming good; and describes Aristotle's ultimate quest to determine happiness.
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  3. Aristotle's Painful Path to Virtue.Howard J. Curzer - 2002 - Journal of the History of Philosophy 40 (2):141-162.
    Howard J. Curzer - Aristotle's Painful Path to Virtue - Journal of the History of Philosophy 40:2 Journal of the History of Philosophy 40.2 141-162 Aristotle's Painful Path to Virtue Howard J. Curzer [P]unishment . . . is a kind of cure . . . . We think young people should be prone to shame . . . . 1. Two Questions FOR ARISTOTLE, THE GOAL OF MORAL development is, of course, to become virtuous. Aristotle provides a partial (...)
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  4. How Good People Do Bad Things: Aristotle on the Misdeeds of the Virtuous.Howard J. Curzer - 2005 - Oxford Studies in Ancient Philosophy 28:233-256.
  5.  67
    Is Care a Virtue for Health Care Professionals?Howard J. Curzer - 1993 - Journal of Medicine and Philosophy 18 (1):51-69.
    Care is widely thought to be a role virtue for health care professionals (HCPs). It is thought that in their professional capacity, HCPs should not only take care of their patients, but should also care for their patients. I argue against this thesis. First I show that the character trait of care causes serious problems both for caring HCPs and for cared-for patients. Then I show that benevolence plus caring action causes fewer and less serious problems. My surprising conclusion is (...)
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  6. Aristotle: Founder of the Ethics of Care. [REVIEW]Howard J. Curzer - 2007 - Journal of Value Inquiry 41 (2-4):221-243.
    The title of this paper is meant to be provocative. The issue is not whether Carol Gilligan and Nel Noddings, who are usually credited with originating the ethics of care, build explicitly upon AristotleÕs work, or even whether Aristotle is a source of inspiration for them.1 Instead, the issue is whether Aristotle is an earlier advocate, perhaps the earliest advocate, of the ethics of care. Aristotle cannot be an ethics of care advocate without a concept of care, but Aristotle does (...)
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  7. A Defense of Aristotle’s Doctrine That Virtue Is a Mean.Howard J. Curzer - 1996 - Ancient Philosophy 16 (1):129-138.
  8. The Ethics of Embryonic Stem Cell Research.Howard J. Curzer - 2004 - Journal of Medicine and Philosophy 29 (5):533 – 562.
    In this article I rebut conservative objections to five phases of embryonic stem cell research. I argue that researchers using existing embryonic stem cell lines are not complicit in the past destruction of embryos because beneficiaries of immoral acts are not necessary morally tainted. Second, such researchers do not encourage the destruction of additional embryos because fertility clinics presently destroy more spare embryos than researchers need. Third, actually harvesting stem cells from slated-to-be-discarded embryos is not wrong. The embryos are not (...)
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  9.  13
    Tweaking the Four-Component Model.Howard J. Curzer - 2014 - Journal of Moral Education 43 (1):104-123.
    By maintaining that moral functioning depends upon four components, the Neo-Kohlbergian account of moral functioning allows for uneven moral development within individuals. However, I argue that the four-component model does not go far enough. I offer a more accurate account of moral functioning and uneven moral development. My proposal retains the account of sensitivity, divides the judgment component into a theorizing component and a reasoning component, and eliminates the motivation and character components.
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  10.  56
    The Three Rs of Animal Research: What They Mean for the Institutional Animal Care and Use Committee and Why.Howard J. Curzer, Gad Perry, Mark C. Wallace & Dan Perry - 2016 - Science and Engineering Ethics 22 (2):549-565.
    The Institutional Animal Care and Use Committee is entrusted with assessing the ethics of proposed projects prior to approval of animal research. The role of the IACUC is detailed in legislation and binding rules, which are in turn inspired by the Three Rs: the principles of Replacement, Reduction, and Refinement. However, these principles are poorly defined. Although this provides the IACUC leeway in assessing a proposed project, it also affords little guidance. Our goal is to provide procedural and philosophical clarity (...)
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  11.  68
    Aristotle's Much Maligned Megalopsychos.Howard J. Curzer - 1991 - Australasian Journal of Philosophy 69 (2):131 – 151.
  12. Aristotle's Account of the Virtue of Justice.Howard J. Curzer - 1995 - Apeiron 28 (3):207 - 238.
  13.  28
    Rules Lurking at the Heart of Aristotle’s Virtue Ethics.Howard J. Curzer - 2016 - Apeiron 49 (1):57-92.
    Journal Name: Apeiron Issue: Ahead of print.
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  14.  56
    A Great Philosopher’s Not So Great Account of Great Virtue: Aristotle’s Treatment of ‘Greatness of Soul’.Howard J. Curzer - 1990 - Canadian Journal of Philosophy 20 (4):517-537.
    Once again it is becoming fashionable to ask ‘What character traits are virtues?’ Naturally, it behooves us to try to recapture the insights of our predecessors, as well as forging ahead on our own. In this paper I shall examine one such insight.
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  15.  48
    Criteria for Happiness in Nicomachean Ethics I 7 and X 6–8.Howard J. Curzer - 1990 - Classical Quarterly 40 (02):421-.
    In I 7 Aristotle lays down criteria for what is to count as human happiness. Happiness for man is self-sufficient , complete without qualification , peculiar to humans , excellent , and best and most complete . Many interpreters agree that in X 6–8 Aristotle uses these along with other criteria to disqualify the life of amusement and rank one happy life above another.
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  16.  69
    Aristotle's Account of the Virtue of Temperance in Nicomachean Ethics III.10-11.Howard J. Curzer - 1997 - Journal of the History of Philosophy 35 (1):5-25.
    Aristotle's Account of the Virtue of Temperance in Nicomachean Ethics III. 1 o- 11 HOWARD J. CURZER 1. INTRODUCTION maNY ?ONTEMPOX~RY SOCIAL eROBL~S arise from inappropriate indulgence in food, drink, and/or sex. Temperance is the Aristotelian virtue which governs these three things, and Aristotle's account of temperance contains important insights and useful distinctions. Yet Aristotle's account of temperance has been surprisingly neglected, despite the resurgence of virtue ethics. I shall remedy this neglect by providing a passage- by-passage commentary on (...)
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  17. Admirable Immorality, Dirty Hands, Ticking Bombs, and Torturing Innocents.Howard J. Curzer - 2006 - Southern Journal of Philosophy 44 (1):31-56.
    Is torturing innocent people ever morally required? I rebut responses to the ticking-bomb dilemma by Slote, Williams, Walzer, and others. I argue that torturing is morally required and should be performed when it is the only way to avert disasters. In such situations, torturers act with dirty hands because torture, though required, is vicious. Conversely, refusers act wrongly, yet virtuously, thus displaying admirable immorality. Vicious, morally required acts and virtuous, morally wrong acts are odd, yet necessary to preserve the ticking-bomb (...)
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  18.  27
    Environmental Research Ethics.Howard J. Curzer, Mark Wallace & Gad Perry - 2013 - Environmental Ethics 35 (1):95-114.
    Animal research in laboratories is currently informed by the three R’s (Replacement, Reduction, and Refinement), a common-sense theory of animal research ethics. In addition a fourth R (Refusal) is needed to address research plans that are so badly conceived that their chances of gaining any knowledge worth the animal suffering they cause are nil. Unfortunately, these four R’s do not always yield workable solutions to the moral problems faced regularly by wildlife researchers. It is possible to develop analogs in the (...)
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  19. An Aristotelian Critique of the Traditional Family.Howard J. Curzer - 2010 - American Philosophical Quarterly 47 (2):135.
    Virtue ethics has been criticized for having little or nothing to say about contemporary moral issues. However, virtue ethics can address contemporary moral issues by evaluating social practices and institutions. Nor is virtue ethics limited to the politically conservative uses to which some theorists have put it. Indeed, virtue ethics can be a powerful engine for social progress. To illustrate, this paper will develop an Aristotelian critique of the white, middle-class, heterosexual American traditional family. The paper's critique will have the (...)
     
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  20.  34
    Cooperation in the Prisoni.J. V. Howard - 1988 - Theory and Decision 24 (3):203.
  21.  10
    Criteria for Happiness in Nicomachean Ethics I 7 and X 6–8.Howard J. Curzer - 1990 - Classical Quarterly 40 (2):421-432.
    In I 7 Aristotle lays down criteria for what is to count as human happiness. Happiness for man is self-sufficient, complete without qualification, peculiar to humans, excellent, and best and most complete. Many interpreters agree that in X 6–8 Aristotle uses these along with other criteria to disqualify the life of amusement and rank one happy life above another.
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  22.  16
    Aristotle's Practical Syllogisms.Howard J. Curzer - 2015 - Philosophical Forum 46 (2):129-153.
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  23.  49
    Benevolent Government Now.Howard J. Curzer - 2013 - Comparative Philosophy 3 (1):74.
    Mencian benevolent government intervenes dramatically in many ways in the marketplace in order to secure the material well-being of the population, especially the poor and disadvantaged. Mencius considers this sort of intervention to be appropriate not just occasionally when dealing with natural disasters, but regularly. Furthermore, Mencius recommends shifting from regressive to progressive taxes. He favors reduction of inequality so as to reduce corruption of government by the wealthy, and opposes punishment for people driven to crime by destitution. Mencius thinks (...)
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  24.  55
    Teaching Wildlife Research Ethics: A Progress Report.Howard J. Curzer, Mark Wallace, Gad Perry, Peter Muhlberger & Dan Perry - 2011 - Teaching Ethics 12 (1):95-112.
  25.  38
    Fry's Concept Of Care In Nursing Ethics.Howard J. Curzer - 1993 - Hypatia 8 (3):174-183.
    Sara T. Fry maintains that care is a central concept for nursing ethics. This requires, among other things, that care is a virtue rather than a mode of being. But if care is a central virtue of ethics and medical ethics then the claim that care is a central concept for nursing ethics is trivial. Otherwise, it is implausible.
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  26. Aristotle’s Mean Relative to Us.Howard J. Curzer - 2006 - American Catholic Philosophical Quarterly 80 (4):507-519.
    The article argues that Aristotle takes the mean to be relative neither to character nor to social role, but simply to the agent’s situation. The “character relativity” interpretation arises from the contemporary common-sense impulse to hold people who must overcome obstacles to a lower standard than people who easily act and feel rightly. However, character relativity vitiates Aristotle’s distinction between what moral people should do and what people should do to become moral. It also clashes with Aristotle’s principle that the (...)
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  27.  27
    Contemporary Rituals and the Confucian Tradition: A Critical Discussion.Howard J. Curzer - 2012 - Journal of Chinese Philosophy 39 (2):290-309.
    After defining what I mean by “rituals,” I list some benefits claimed for rituals by Confucians, but then go on to develop utilitarian, existentialist, liberal, radical, and Confucian critiques of rituals. (The Confucian critiques are particularly poignant. Rituals can hinder, rather than forward the goals of the Confucian tradition.) The drawbacks of rituals are not merely historical accidents; they grow out of essential features of rituals and are ineliminable. Yet there is hope. Because the drawbacks appear when rituals decay, they (...)
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  28.  45
    Admirable Immorality, Dirty Hands, Care Ethics, Justice Ethics, and Child Sacrifice.Howard J. Curzer - 2002 - Ratio 15 (3):227–244.
  29.  1
    Aristotelian Character Education.Howard J. Curzer - 2016 - Philosophical Quarterly 66 (265):851-854.
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  30.  10
    An Argument inPhysics II.8.Howard J. Curzer - 1998 - Philosophia 26 (3-4):359-382.
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  31.  13
    An Argument Inphysics II.Howard J. Curzer - 1998 - Philosophia 26 (3-4):359-382.
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  32. The Supremely Happy Life in Aristotle's "Nicomachean Ethics".Howard J. Curzer - 1991 - Apeiron 24 (1):47 - 69.
  33.  44
    From Duty, Moral Worth, Good Will.Howard J. Curzer - 1997 - Dialogue 36 (2):287-322.
  34. Do Physicians Make Too Much Money?Howard J. Curzer - 1992 - Theoretical Medicine and Bioethics 13 (1).
    The average net income of physicians in the USA is more than four times the average net income of people working in all domestic industries in the USA. When critics suggest that physicians make too much money, defenders typically appeal to the following four prominent principles of economic justice: Aristotle's Income Principle, the Free Market Principle, the Utilitarian Income Principle, and Rawls' Difference Principle. I shall show that no matter which of these four principles is assumed, the present high incomes (...)
     
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  35.  8
    Howard J. Van Till’s “Robust Formational Economy Principle” as a Critique of Intelligent Design Theory.Jay Wesley Richards - 2002 - Philosophia Christi 4 (1):101-112.
  36.  11
    The Supremely Happy Life in Aristotle's Nicomachean Ethics.Howard J. Curzer - 1991 - Apeiron 24 (1):47.
  37.  12
    Computable Explanations.J. V. Howard - 1975 - Mathematical Logic Quarterly 21 (1):215-224.
  38.  1
    To Become Good.Howard J. Curzer - 1998 - The Paideia Archive: Twentieth World Congress of Philosophy 3:106-111.
    Aristotle says that we learn which acts are virtuous, choose virtuous acts for their own sake, and acquire virtuous habits by performing virtuous acts. According to Burnyeat, Aristotle thinks this works successfully because virtuous acts are pleasant. The learner’s virtuous choices and passions are positively reinforced. I argue that Burnyeat’s interpretation fails because virtuous acts are not typically pleasant for learners or, perhaps surprisingly, even for virtuous people. Instead, I maintain that according to Aristotle moral progress is motivated by different (...)
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  39.  41
    Aristotle's Bad Advice About Becoming Good.Howard J. Curzer - 1996 - Philosophy 71 (275):139 - 146.
  40.  12
    Howard J. Booth. Edwin Diller Starbuck: Pioneer in the Psychology of Religion. Pp. Ix + 292. [REVIEW]C. M. Loewenthal - 1983 - Religious Studies 19 (1):113.
  41.  19
    Curzer, Howard J., Aristotle and the Virtues.Robert C. Bartlett - 2013 - Review of Metaphysics 66 (3):570-572.
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  42.  2
    African Americans and the Right to Self-Determination in a Christian Context.Howard J. Vogel - 2002 - Journal of the Society of Christian Ethics 22:201-228.
    The domestic legal obstacles to affirmative action to address the problem of the color line that have arisen in the United States in the past 30 years have become the occasion for discouragement and even despair in the face of the persistent racial disparities in American life. This is due, in part, to the limits of our domestic vocabulary for speaking about such initiatives. In this paper I argue that Christian ethics, with the help of the resources of the emergent (...)
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  43.  55
    Does "Intelligent Design" Have a Chance? An Essay Review.Howard J. Van Till - 1999 - Zygon 34 (4):667-675.
  44.  2
    Efficient Spatio-Temporal Data Mining with GenSpace Graphs.Howard J. Hamilton, Liqiang Geng, Leah Findlater & Dee Jay Randall - 2006 - Journal of Applied Logic 4 (2):192-214.
  45.  6
    Howard J. B. Ziegler 1908-1961.Thomas M. Haynes - 1961 - Proceedings and Addresses of the American Philosophical Association 35:111 - 112.
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  46.  5
    The Philosophy of Henry James, Sr.Howard J. B. Ziegler - 1952 - Philosophy and Phenomenological Research 13 (2):262-263.
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  47.  12
    Frederick Augustus Rauch. American Hegelian.Howard J. B. Ziegler - 1954 - Philosophical Quarterly 4 (16):288.
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  48. Some Observations on the Neglect of the Sociology of Science.Howard J. Ehrlich - 1962 - Philosophy of Science 29 (4):369-376.
    This paper represents an attempt to analyze the basis for the lack of interest and study in the sociology of science within American sociology and within American society. An attempt is first made to indicate the divergence between the meta-sociology of the sociologist of knowledge and contemporary American sociology; and in a derivative manner to indicate the way in which divergent meta-sociologies may lead to different claims about the relationship of science and society. Secondly, an attempt is made to show (...)
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  49. From Conditioning to Conscious Recollection: Memory Systems of the Brain.Howard Eichenbaum & Neal J. Cohen - 2004 - Oxford University Press USA.
    This cutting-edge book offers a theoretical account of the evolution of multiple memory systems of the brain. The authors conceptualize these memory systems from both behavioral and neurobiological perspectives.
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  50.  4
    Is the Creation’s Formational Economy Incomplete?Howard J. van Till - 2002 - Philosophia Christi 4 (1):113-118.
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