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Carissa Phillips-Garrett
Loyola Marymount University
  1. Sungnōmē in Aristotle.Carissa Phillips-Garrett - 2017 - Apeiron 50 (3):311-333.
    Aristotle claims that in some extenuating circumstances, the correct response to the wrongdoer is sungnōmē rather than blame. Sungnōmē has a wide spectrum of meanings that include aspects of sympathy, pity, fellow-feeling, pardon, and excuse, but the dominant interpretation among scholars takes Aristotle’s meaning to correspond most closely to forgiveness. Thus, it is commonly held that the virtuous Aristotelian agent ought to forgive wrongdoers in specific extenuating circumstances. Against the more popular forgiveness interpretation, I begin by defending a positive account (...)
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  2.  21
    Moral Transformation, Identity, and Practice.Carissa Phillips-Garrett - forthcoming - American Association of Philosophy Teachers Studies in Pedagogy.
    Standard ways of conceptualizing and measuring moral development implicitly privilege the growth of moral judgment over moral sensitivity, moral motivation, and moral habits by too often conflating improvement in moral judgment with holistic moral development. I argue here that if we care about philosophy's transformative possibilities as a way of life, we should adopt a more robust and holistic account of moral development. I illustrate this through an examination of the Character Project, which I created to help students engage in (...)
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    Empathy and Loving Attention.Carissa Phillips-Garrett - 2022 - Royal Institute of Philosophy Supplement 92:209-227.
    The failure to understand the needs, beliefs, and values of others is widely blamed on a lack of empathy, which has been touted in recent years as the necessary ingredient for bringing us together and ultimately for tackling issues of social justice and harmony. In this essay, I explore whether empathy really can serve the role it has been tasked with. To answer this question, I will first identify what empathy is and why its champions believe it plays such an (...)
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  4.  76
    Why Aristotle’s Virtuous Agent Won’t Forgive: Aristotle on Sungnōmē, Praotēs_, and _Megalopsychia.Carissa Phillips-Garrett - 2022 - In Paula Satne & Krisanna M. Scheiter (eds.), Confict and Resolution: The Ethics of Forgiveness, Revenge, and Punishment. Cham: Springer. pp. 189-205.
    For Aristotle, some wrongdoers do not deserve blame, and the virtuous judge should extend sungnōmē, a correct judgment about what is equitable, under the appropriate excusing circumstances. Aristotle’s virtuous judge, however, does not forgive; the wrongdoer is excused from blame in the first place, rather than being forgiven precisely because she is blameworthy. Additionally, the judge does not fail to blame because she wishes to be merciful or from natural feeling, but instead, because that is the equitable action to take (...)
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  5. Completeness, Self-Sufficiency, and Intimacy in Seneca’s Account of Friendship.Carissa Phillips-Garrett - 2021 - Ancient Philosophy Today 3 (2):200-221.
    Examining Seneca’s account of friendship produces an interpretative puzzle: if the good of the Stoic sage is already both complete and self-sufficient, how can friendship be a good? I reject the solution that friendship is simply a preferred indifferent instead of a good and argue that though Seneca’s account can consistently explain both why friendship’s nature as a good does not threaten the completeness or the self-sufficiency of the sage, Stoic friends must choose between intimate friendships that leave them vulnerable (...)
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  6. Blame, Forgiveness, and Honor in Aristotle and Beyond.Carissa Phillips-Garrett - 2017 - Dissertation, Rice University
    Many contemporary discussions of forgiveness assume forgiveness is fundamentally admirable. Examining Aristotle’s account, however, demonstrates that there is a tension between desert and forgiveness that is often overlooked in contemporary discussions. Through examining the neglected concept of sungnōmē, which forestalls blame, I conclude that Aristotelian blame is justified only on grounds of fairness. This conclusion is evidence that Aristotelian blame is not merely an instrumental or descriptive tool, but rather a way of holding agents morally accountable. Through examining the emphasis (...)
     
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  7. Moral Transformation, Identity, and Practice in advance.Carissa Phillips-Garrett - forthcoming - American Association of Philosophy Teachers Studies in Pedagogy.
    Standard ways of conceptualizing moral development and measuring pedagogical interventions in ethics classes privilege the growth of moral judgment over moral sensitivity, moral motivation, and moral habits by too often conflating improvement in moral judgment with holistic moral development. I argue here that if we care about students’ construction and cultivation of their ethical selves, our assessment design principles ought to take seriously the transformative possibilities of philosophy as a way of life and be based on a more robust and (...)
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