Results for 'Good Lives'

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  1. Christopher Winch.Good Lives & Moral Education - 1991 - Journal of Philosophy of Education 25 (1):129.
     
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  2.  33
    The Uses of Experiment: Studies in the Natural Sciences.David Gooding, Trevor Pinch & Simon Schaffer - 1989 - Cambridge University Press. Edited by David Gooding, Trevor Pinch & Simon Schaffer.
    Contributors; Preface; Introduction; Part I. Instruments in Experiments: 1. Scientific instruments: models of brass and aids to discovery; 2. Glass works: Newton’s prisms and the uses of experiment; 3. A viol of water or a wedge of glass; Part II. Experiment and Argument: 4. Galileo’s experimental discourse; 5. Fresnel, Poisson and the white spot: the role of successful predictions in the acceptance of scientific theories; 6. The rhetoric of experiment; Part III. Representing and Realising: 7. ’Magnetic curves’ and the magnetic (...)
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  3.  15
    "To make a difference...": Narrative Desire in Global Medicine.Byron J. Good & Mary-Jo DelVecchio Good - 2012 - Narrative Inquiry in Bioethics 2 (2):121-124.
    In lieu of an abstract, here is a brief excerpt of the content:"To make a difference...":Narrative Desire in Global MedicineByron J. Good and Mary-Jo DelVecchio GoodIf, as Arthur Frank (2002) writes, "moral life, for better and worse, takes place in storytelling," this collection of narratives written by physicians working in field settings in global medicine gives us a glimpse of some aspects of moral experience, practice, and dilemmas in settings of poverty and low health care resources. These essays are (...)
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  4.  15
    Don Quijote and the Law of Literature.Carl Good - 1999 - Diacritics 29 (2):44-67.
    In lieu of an abstract, here is a brief excerpt of the content:Don Quijote and the Law of LiteratureCarl Good (bio)The part is one of these beings, the whole minus this part the other. But the whole minus a part is not the whole and as long as this relationship persists, there is no whole, only two unequal parts.—Rousseau, Social Contract, cited by Paul de Man in Allegories of ReadingBut it is not just that, because it is also a (...)
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  5.  89
    Introduction: the historical imagination and the history of the human sciences.James Good - 2000 - History of the Human Sciences 13 (4):97-101.
    The historical imagination, as Hayden White has reminded us, is not singular;\nit is manifest in many forms (White, 1973). Not surprisingly, this diversity\nis reflected within the pages of History of the Human Sciences and in the four papers that follow. Indeed, from its inception, the journal has sought to\npromote a variety of styles of writing, representing the many voices that have\nan interest in the human sciences and their history.\nIn the opening article, Roger Smith suggests that a distinctive feature of the\nhistorical (...)
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  6.  19
    Paternalism.Jack Lively - 1983 - Royal Institute of Philosophy Lectures 15:147-165.
    What I wish to do in this paper is to look at a part of John Stuart Mill's ‘one very simple principle’ for determining the limits of state intervention. This principle is, you will remember, that ‘the only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others. His own good, either physical or moral, is not a sufficient warrant.’.
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  7.  14
    Subjectivity: Ethnographic Investigations.João Guilherme Biehl, Byron Good & Arthur Kleinman (eds.) - 2007 - University of California Press.
    This innovative volume is an extended intellectual conversation about the ways personal lives are being undone and remade today. Examining the ethnography of the modern subject, this preeminent group of scholars probes the continuity and diversity of modes of personhood across a range of Western and non-Western societies. Contributors consider what happens to individual subjectivity when stable or imagined environments such as nations and communities are transformed or displaced by free trade economics, terrorism, and war; how new information and (...)
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  8.  16
    Paternalism.Jack Lively - 1983 - Royal Institute of Philosophy Supplement 15:147-165.
    What I wish to do in this paper is to look at a part of John Stuart Mill's ‘one very simple principle’ for determining the limits of state intervention. This principle is, you will remember, that ‘the only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others. His own good, either physical or moral, is not a sufficient warrant.’.
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  9.  7
    Evil and the State: interdisciplinary perspectives.Kiran Sarma & Ben Livings (eds.) - 2013 - Oxford, United Kingdom: Inter-Disciplinary Press.
    Situational and experiential factors provide a moral lens through which people judge the morality or otherwise of actions. The research in this volume goes a step further and illustrates that individual differences may interact with these situational and experiential factors to explain the acquisition of positive attitudes to immoral behaviour.
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  10.  31
    The Improvement of Mankind. [REVIEW]Jack Lively - 1969 - Philosophical Studies (Dublin) 18:308-309.
    John Stuart Mill has often been charged with inconsistency in his social thinking. The reason given is usually that he tries to combine too many different traditions of thought into an ideological whole. Too deeply affected by his father and his severely purposeful early education ever to repudiate utilitarianism, he was yet too sensitive to disregard criticism of his inherited creed, and too open-minded to ignore areas of thought and experience generally allen to the utilitarian mind. Professor Robson, whose editing (...)
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  11.  26
    Microaggressions and Objectivity: Experimental Measures and Lived Experience.Mikio Akagi & Frederick W. Gooding - 2021 - Philosophy of Science 88 (5):1090-1100.
    Microaggressions are, roughly, acts or states of affairs that express prejudice or neglect toward members of oppressed groups in relatively subtle ways. There is an apparent consensus among both proponents and critics of the microaggression concept that microaggressions are “subjective.” We examine what subjectivity amounts to in this context and argue against this consensus. We distinguish between microaggressions as an explanatory posit and microaggressions as a hermeneutical tool, arguing that in either case there is no reason at present to regard (...)
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  12.  9
    Motor Deficits in the Ipsilesional Arm of Severely Paretic Stroke Survivors Correlate With Functional Independence in Left, but Not Right Hemisphere Damage.Shanie A. L. Jayasinghe, David Good, David A. Wagstaff, Carolee Winstein & Robert L. Sainburg - 2020 - Frontiers in Human Neuroscience 14.
    Chronic stroke survivors with severe contralesional arm paresis face numerous challenges to performing activities of daily living, which largely rely on the use of the less-affected ipsilesional arm. While use of the ipsilesional arm is often encouraged as a compensatory strategy in rehabilitation, substantial evidence indicates that motor control deficits in this arm can be functionally limiting, suggesting a role for remediation of this arm. Previous research has indicated that the nature of ipsilesional motor control deficits vary with hemisphere of (...)
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  13.  14
    Museums as Mentor Texts: Preservice Teachers Analyze Informational Text Structures and Features Present in a Historical Museum.Brian Kissel, Erin Miller, Erik Byker, Amy Good & Paul Fitchett - 2019 - Journal of Social Studies Research 43 (4):343-360.
    The purpose of this study was to examine how elementary preservice teachers ( n = 35) experienced museums as potential sites for K-5 students to read museums using two lenses: to learn the history of the place in which they live and examine how museum authors craft texts to tell those stories. Along with exploring historical content, preservice teachers studied the museum as an informational text. Through this experience, preservice teachers discovered: 1) the five informational text structures museum authors used (...)
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  14. James Pattison, Humanitarian Intervention and the Responsibility to Protect. New York: Oxford University Press, 2010. Pp. viii 296. Adam D. Reich, Hidden Truth: Young Men Negotiating Lives In and Out of Juvenile Prison. Berkeley: University of California Press, 2010. Pp. xviii 270. [REVIEW]Lynn Stout, Cultivating Conscience & How Good Laws Make Good People - 2010 - Criminal Justice Ethics 29 (3):315.
     
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  15. Do Good Lives Make Good Stories?Amy Berg - 2023 - Philosophical Studies 180 (2):637-659.
    Narrativists about well-being claim that our lives go better for us if they make good stories—if they exhibit cohesion, thematic consistency, and narrative arc. Yet narrativism leads to mistaken assessments of well-being: prioritizing narrative makes it harder to balance and change pursuits, pushes us toward one-dimensionality, and can’t make sense of the diversity of good lives. Some ways of softening key narrativist claims mean that the view can’t tell us very much about how to live a (...)
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  16.  60
    Good Lives and Meaningful Work.James D. Wallace - 2002 - Professional Ethics, a Multidisciplinary Journal 10 (1):73-79.
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  17.  71
    Good Lives: Prolegomena*: LAWRENCE C. BECKER.Lawrence C. Becker - 1992 - Social Philosophy and Policy 9 (2):15-37.
    A philosophical essay under this title faces severe rhetorical challenges. New accounts of the good life regularly and rapidly turn out to be variations of old ones, subject to a predictable range of decisive objections. Attempts to meet those objections with improved accounts regularly and rapidly lead to a familiar impasse — that while a life of contemplation, or epicurean contentment, or stoic indifference, or religious ecstasy, or creative rebellion, or self-actualization, or many another thing might count as a (...)
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  18.  65
    Good Lives: Parts and Wholes.Johan Brännmark - 2001 - American Philosophical Quarterly 38 (2):221 - 231.
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  19.  18
    Moral Wisdom and Good Lives.John Kekes - 2018 - Cornell University Press.
    In this profound and yet accessible book, John Kekes discusses moral wisdom: a virtue essential to living a morally good and personally satisfying life. He advances a broad, nontechnical argument that considers the adversities inherent in the human condition and assists in the achievement of good lives. The possession of moral wisdom, Kekes asserts, is a matter of degree: more of it makes lives better, less makes them worse. Exactly what is moral wisdom, however, and how (...)
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  20.  84
    Happy Lives, Good Lives: A Philosophical Examination.Jennifer Wilson Mulnix & M. J. Mulnix - 2015 - Peterborough, CA: Broadview Press. Edited by Michael Joshua Mulnix.
    _Happy Lives, Good Lives_ offers a thorough introduction to a variety of perspectives on happiness. Among the questions at issue: Is happiness only a state of mind, or is it something more? Is it the same for everyone? Is it under our control, and if so, to what extent? Can we be mistaken about whether we are happy? What role, if any, does happiness play in living a good life? Is it sometimes morally wrong to pursue happiness? (...)
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  21.  7
    Sport, philosophy, and good lives.Randolph M. Feezell - 2013 - Lincoln: University of Nebraska Press.
    There’s more to sports than the ethos of competition, entertainment, and commercialism expressed in popular media and discourse. Sport, Philosophy, and Good Lives discusses sport in the context of several traditional philosophical questions, including: What is a good human life and how does sport factor into it? To whom do we look for ethical guidance? What makes human activities or projects meaningful? Randolph Feezell examines these questions along with other relevant topics in the philosophy of sport such (...)
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  22.  22
    Good Lives: Autobiography, Self-Knowledge, Narrative, and Self-Realization.Samuel Clark - 2021 - Oxford University Press.
    Samuel Clark explores how we can learn about ourselves by reading, thinking through, and arguing about autobiography. He defends a self-realization account of the self and the good life, and argues that self-narration plays less role in our lives than some thinkers have supposed, and the development and expression of potential much more.
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  23.  10
    Memoir Ethics: Good Lives and the Virtues.Mike W. Martin - 2016 - Lexington Books.
    Memoir Ethics: Good Lives and the Virtues is a philosophical study of moral themes in memoirs. It explores how memoirists present and defend perspectives on good lives. Particular attention is paid to the interplay of the virtues, including their interplay with additional types of values in good lives. More generally, it explores the relevance of memoir to moral philosophy and, in turn, how moral philosophy enters into elucidating and critiquing memoirs.
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  24.  6
    Mindfulness in Good Lives.Mike W. Martin - 2019 - Lanham: Lexington Books.
    The myriad meanings of mindfulness are connected by the core idea of value-based mindfulness: paying attention to what matters in light of relevant values. When the values are sound, mindfulness is a virtue that helps implement the kaleidoscope of values in good lives.
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  25.  44
    Moral Wisdom and Good Lives.Christine Swanton - 1998 - Mind 107 (428):898-900.
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  26.  23
    Moral Wisdom and Good Lives.John Kekes - 1998 - Philosophical Quarterly 48 (190):103-105.
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  27.  97
    Autonomy, child-rearing, and good lives.Eamonn Callan - 2002 - In David Archard & Colin M. Macleod (eds.), The Moral and Political Status of Children. Oxford University Press. pp. 118--141.
    Autonomy is important to leading a good life but a common liberal instrumental construal of the way in which it contributes to the leading of a good life is defective. A one‐sided focus on the development of capacities for revision of conceptions of the good should be corrected by attention to the value of developing capacities permitting a rational adherence to a conception of the good. Exposing children to a diverse but shallow secular and consumer culture (...)
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  28.  16
    Sport, Philosophy, and Good Lives.Pam R. Sailors - 2015 - Journal of the Philosophy of Sport 42 (2):311-315.
  29.  2
    Moments in Good Lives.Adam Morton - 1990-11-22 - In Disasters and Dilemmas. Oxford, UK: Wiley. pp. 174–188.
    This chapter describes just one of the many attributes that a worthwhile life can have, one which connects both with the experience of the satisfyingness of life and with the dilemma‐managing strategies. Several of the dilemma‐managing strategies link choices to the overall pattern of the decision‐maker's life. All of these strategies resolve dilemmas by relating the incomparable desires that produce them to more nearly comparable preferences for kinds of lives. These strategies could be crudely summarized as: take the option (...)
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  30.  14
    Sport, Philosophy, and Good Lives.Daniel A. Dombrowski - 2013 - Sport, Ethics and Philosophy 7 (4):479-482.
  31.  13
    Virtues, Robots, and Good Lives: Who Cares?Charles M. Ess - 2022 - In Janina Loh & Wulf Loh (eds.), Social Robotics and the Good Life: The Normative Side of Forming Emotional Bonds with Robots. Transcript Verlag. pp. 25-54.
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  32.  34
    Ants, grasshoppers, asshoppers, and crickets cohabit in Utopia: the anthropological foundations of Bernard Suits’ analyses of gameplay and good living.Francisco Javier Lopez Frías - 2021 - Journal of the Philosophy of Sport 49 (1):117-133.
    In this article, I consider Alkis Kontos’ and Allan Bäck’s critiques to Suits that his theory of games and good living lack ontological grounds or rests on the wrong foundations. Taking these criti...
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  33.  91
    The Good Life and the Good Lives of Others.Julia Annas - 1992 - Social Philosophy and Policy 9 (2):133.
    It is well-known that in recent years, alongside the familiar forms of modern ethical theory, such as consequentialism, deontology, and rights theory, there has been a resurgence of interest in what goes by the name of “virtue ethics” — forms of ethical theory which give a prominent status to the virtues, and to the idea that an agent has a “final end” which the virtues enable her to achieve. With this has come an increase of theoretical interest in ancient ethical (...)
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  34.  22
    Moral Wisdom and Good Lives[REVIEW]W. Jay Wood - 1999 - Faith and Philosophy 16 (1):122-126.
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  35.  18
    Change and Management of Complex Services: The Ethno-narrative Form to Support Good Living and Working Together.Mara Gorli, Silvio Carlo Ripamonti & Laura Galuppo - 2016 - World Futures 72 (5-6):284-303.
    Nowadays, managing change in complex services requires that middle management re-designs its objects and professional practices, in order to cope with new needs. It seems therefore crucial to activate training settings that allow managers to: develop research and analytical skills on their own work practices and professional objects; face and manage conflict, related to every change, that represents an opportunity to reflect and review one's own practices; and build new and shared repertories of managerial practices, able to support a better (...)
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  36. Kekes, J.-Moral Wisdom and Good Lives.M. Von der Ruhr - 1997 - Philosophical Books 38:210-211.
     
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  37. Whole Lives and Good Deaths.Kathy Behrendt - 2014 - Metaphilosophy 45 (3):331-347.
    This article discusses two views associated with narrative conceptions of the self. The first view asserts that our whole life is reasonably regarded as a single unit of meaning. A prominent strand of the philosophical narrative account of the self is the representative of this view. The second view—which has currency beyond the confines of the philosophical narrative account—is that the meaning of a life story is dependent on what happens at the end of it. The article argues that the (...)
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  38.  7
    Mike W. Martin, Memoir Ethics: Good Lives and the Virtues: London, England: Lexington Press. 2016. ISBN 9781498533652, 69$, Hbk.Daniel Sperling - 2019 - Journal of Value Inquiry 53 (4):663-667.
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  39.  8
    Mike W. Martin, Memoir Ethics: Good Lives and the Virtues: London, England: Lexington Press. 2016. ISBN 9781498533652, 69$, Hbk.Daniel Sperling - 2019 - Journal of Value Inquiry 53 (4):663-667.
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  40.  14
    Examining the ethical underpinnings of universal basic income as a public health policy: prophylaxis, social engineering and ‘goodlives.Matthew Thomas Johnson & Elliott Aidan Johnson - 2021 - Journal of Medical Ethics 47 (12):71-71.
    At a time of COVID-19 pandemic, universal basic income (UBI) has been presented as a potential public health ‘upstream intervention’. Research indicates a possible impact on health by reducing poverty, fostering health-promoting behaviour and ameliorating biopsychosocial pathways to health. This novel case for UBI as a public health measure is starting to receive attention from a range of political positions and organisations. However, discussion of the ethical underpinnings of UBI as a public health policy is sparse. This is depriving policymakers (...)
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  41.  13
    Reorienting Locus of Control in Individuals Who Have Offended Through Strengths-Based Interventions: Personal Agency and the Good Lives Model.Nichola Tyler, Roxanne Heffernan & Clare-Ann Fortune - 2020 - Frontiers in Psychology 11.
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  42.  7
    Review of John Kekes: Moral Wisdom and Good Lives[REVIEW]Christine Swanton - 1997 - Ethics 107 (4):754-756.
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  43.  27
    Book Review:Moral Wisdom and Good Lives. John Kekes. [REVIEW]Christine Swanton - 1997 - Ethics 107 (4):754-.
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  44.  66
    How good people make tough choices: resolving the dilemmas of ethical living.Rushworth M. Kidder - 1996 - New York: Simon & Schuster.
    Breaking down complex philosophical issues into a step-by-step self-help guide, the founder of the Institute for Global Ethics shows us how to grapple with everyday issues and problems: Should I take my family on a much-needed vacation or save money for my children's education? Should we protect the endangered owl or maintain jobs for loggers? This is a unique, anecdote-rich, and articulate program that teaches us to think for ourselves rather than supplying us with easy, definitive answers. Offering concrete guidelines (...)
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  45. Happy Lives and the Highest Good: An Essay on Aristotle's "Nicomachean Ethics".Gabriel Richardson Lear - 2005 - Princeton University Press.
    Gabriel Richardson Lear presents a bold new approach to one of the enduring debates about Aristotle's Nicomachean Ethics: the controversy about whether it coherently argues that the best life for humans is one devoted to a single activity, namely philosophical contemplation. Many scholars oppose this reading because the bulk of the Ethics is devoted to various moral virtues--courage and generosity, for example--that are not in any obvious way either manifestations of philosophical contemplation or subordinated to it. They argue that Aristotle (...)
  46.  41
    When Living and Working Well Together in Organizations Changes Into Good Social Coexistence: The Talent Club Case.Marta Elena, Marzana Daniela, Aresi Giovanni & Pozzi Maura - 2016 - World Futures 72 (5-6):266-283.
    In our contemporary age, where a combination of individualism and mutual distrust is unhappily common among people and society is “liquid” and disoriented, so-called intermediate units are a precious resource that promotes positive coexistence within organizations and in local communities, too. The present contribution describes an example of such an intermediate unit, the Talent Club, located in a peripheral neighborhood of a metropolitan area in northern Italy. This case study shows the development of positive living and working together in organizations (...)
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  47. The Rightness of Acts and the Goodness of Lives.”.R. Jay Wallace - 2004 - In Reason and value: themes from the moral philosophy of Joseph Raz. New York: Oxford University Press.
     
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  48. Goods and Lives.Michael Slote - 1997 - In Thomas L. Carson & Paul K. Moser (eds.), Morality and the good life. New York: Oxford University Press. pp. 311.
     
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  49.  68
    Happy Lives and the Highest Good: an Essay on Aristotle's Nicomachean Ethics (review).Charles M. Young - 2006 - Journal of the History of Philosophy 44 (1):118-119.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Happy Lives and the Highest Good: An Essay on Aristotle’s Nicomachean EthicsCharles M. YoungGabriel Richardson Lear. Happy Lives and the Highest Good: An Essay on Aristotle’s Nicomachean Ethics. Princeton: Princeton University Press, 2004. Pp. ix + 238. Cloth, $35.00.Suppose that you and I are friends. I need a ride to the airport; you offer to take me. You might do this for any of (...)
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  50.  13
    Goods and Lives.Michael Slote - 1982 - Pacific Philosophical Quarterly 63 (4):311-326.
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