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  1. Persons, Character, and Morality.Bernard Williams - 1976 - In James Rachels (ed.), Moral Luck: Philosophical Papers 1973–1980. Cambridge University Press.
  • Moral Saints.Susan Wolf - 1982 - Journal of Philosophy 79 (8):419-439.
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  • Partiality and Retrospective Justification.Bernhard Salow - 2017 - Philosophy and Public Affairs 45 (1):8-26.
    Sometimes changes in an agent's partial values can cast a positive light on an earlier action, which was wrong when it was performed. Based on independent reflections about the role of partiality in determining when blame is appropriate, I argue that in such cases the agent shouldn't feel remorse about her action and that others can't legitimately blame her for it, even though that action was wrong. The action thus receives a certain kind of retrospective justification.
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  • Relationships and Responsibilities.Samuel Scheffler - 1997 - Philosophy and Public Affairs 26 (3):189-209.
  • Narrative Identity and Diachronic Self-Knowledge.Kevin J. Harrelson - 2016 - Journal of the American Philosophical Association 2 (1):164-179.
    Our ability to tell stories about ourselves has captivated many theorists, and some have taken these developments for an opportunity to answer long-standing questions about the nature of personhood. In this essay I employ two skeptical arguments to show that this move was a mistake. The first argument rests on the observation that storytelling is revisionary. The second implies that our stories about ourselves are biased in regard to our existing self-image. These arguments undercut narrative theories of identity, but they (...)
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  • Cousins of Regret.Adam Morton - forthcoming - In Anna Gottlieb (ed.), the moral psychology of regret.
    I classify emotions in the family of regret, remorse, and so on, in such a way that it is easy to see how there can be further emotions in this family, for which we happened not to have names in English. I describe some of these emotions.
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  • Reasonable Regret.Maura Priest - forthcoming - In Anna Gotlib & Mark Alfano (eds.), The Moral Psychology of Regret.
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  • Which Relationships Justify Partiality? General Considerations and Problem Cases.Niko Kolodny - 2010 - In Brian Feltham & John Cottingham (eds.), Partiality and Impartiality: Morality, Special Relationships, and the Wider World. Oxford University Press.
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  • Grace and Alienation.Vida Yao - 2020 - Philosophers' Imprint 20 (16):1-18.
    According to an attractive conception of love as attention, discussed by Iris Murdoch, one strives to see one’s beloved accurately and justly. A puzzle for understanding how to love another in this way emerges in cases where more accurate and just perception of the beloved only reveals his flaws and vices, and where the beloved, in awareness of this, strives to escape the gaze of others - including, or perhaps especially, of his loved ones. Though less attentive forms of love (...)
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  • Moral Saints.Susan Wolf - 1982 - In Roger Crisp & Michael Slote (eds.), Virtue Ethics. Oxford University Press.
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  • Persons, Character, and Morality.Bernard Williams - 1998 - In James Rachels (ed.), Ethical Theory 2: Theories About How We Should Live. Oxford University Press.
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  • The Importance of What We Care About.Harry Frankfurt - 1982 - Synthese 53 (2):257-272.
  • On Being Content with Imperfection.Cheshire Calhoun - 2017 - Ethics 127 (2):327-352.
    The aim of this essay is to work out an account of contentment as a response to imperfect conditions and to argue that a disposition to contentment, understood as a disposition to appreciate the goods in one's present condition and to use expectations that enable such appreciation, is a virtue. In the first half, I lay out an analysis of what contentment and discontentment are. In the second half, I argue that contentment is a virtue of appreciation and respond to (...)
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  • Personal Value, Biographical Identity, and Retrospective Attitudes.Camil Golub - 2019 - Australasian Journal of Philosophy 97 (1):72-85.
    We all could have had better lives, yet often do not wish that our lives had gone differently, especially when we contemplate alternatives that vastly diverge from our actual life course. What, if anything, accounts for such conservative retrospective attitudes? I argue that the right answer involves the significance of our personal attachments and our biographical identity. I also examine other options, such as the absence of self-to-self connections across possible worlds and a general conservatism about value.
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  • Existence, Self-Interest, and the Problem of Evil.Robert Merrihew Adams - 1979 - Noûs 13 (1):53-65.