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Michael Stocker [64]Michael A. G. Stocker [2]
  1. The schizophrenia of modern ethical theories.Michael Stocker - 1976 - Journal of Philosophy 73 (14):453-466.
  2.  35
    Women and Moral Theory.Eva Feder Kittay, Carol Gilligan, Annette C. Baier, Michael Stocker, Christina H. Sommers, Kathryn Pyne Addelson, Virginia Held, Thomas E. Hill Jr, Seyla Benhabib, George Sher, Marilyn Friedman, Jonathan Adler, Sara Ruddick, Mary Fainsod, David D. Laitin, Lizbeth Hasse & Sandra Harding - 1987 - Rowman & Littlefield Publishers.
    To find more information about Rowman and Littlefield titles, please visit www.rowmanlittlefield.com.
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  3. Plural and conflicting values.Michael Stocker - 1989 - New York: Oxford University Press.
    Plural and conflicting values are often held to be conceptually problematic, threatening the very possibility of ethics, or at least rational ethics. Rejecting this view, Stocker first demonstrates why it is so important to understand the issues raised by plural and conflicting values, focusing on Aristotle's treatment of them. He then shows that plurality and conflict are commonplace and generally unproblematic features of our everyday choice and action, and that they do allow for a sound and rational ethics.
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  4. Desiring the bad: An essay in moral psychology.Michael Stocker - 1979 - Journal of Philosophy 76 (12):738-753.
  5. The Schizophrenia of Modern Ethical Theories.Michael Stocker - 1997 - In Roger Crisp & Michael Slote (eds.), Virtue Ethics. Oxford University Press.
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  6. Valuing Emotions.Michael Stocker & Elizabeth Hegeman - 1996 - New York: Cambridge University Press. Edited by Elizabeth Hegeman.
    This 1996 book is the result of a uniquely productive union of philosophy, psychoanalysis and anthropology, and explores the complexity and importance of emotions. Michael Stocker places emotions at the very centre of human identity, life and value. He lays bare how our culture's idealisation of rationality pervades the philosophical tradition and leads those who wrestle with serious ethical and philosophical problems into distortion and misunderstanding. Professor Stocker shows how important are the social and emotional contexts of ethical dilemmas and (...)
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  7. Valuing Emotions.Michael Stocker & Elizabeth Hegeman - 1996 - Philosophy 73 (284):308-311.
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  8. Valuing Emotions.Michael Stocker & Elizabeth Hegeman - 1996 - Mind 110 (439):860-864.
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  9. Psychic feelings: Their importance and irreducibility.Michael Stocker - 1983 - Australasian Journal of Philosophy 61 (1):5-26.
  10. 'Ought' and 'can'.Michael Stocker - 1971 - Australasian Journal of Philosophy 49 (3):303 – 316.
  11. Values and purposes: The limits of teleology and the ends of friendship.Michael Stocker - 1981 - Journal of Philosophy 78 (12):747-765.
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  12.  48
    Valuing Emotions.John Deigh, Michael Stocker & Elizabeth Hegeman - 1998 - Philosophical Review 107 (4):617.
    Stocker intends this book to redress the common failures of contemporary moral philosophers to see the importance of emotions for their field. His aim is not merely to point out deficiencies in current thinking about emotions and their place in ethics, however. It is also to show how emotions are important for ethics. The book is divided into ten chapters, four of which are written in collaboration with Elizabeth Hegeman, an anthropologist and psychoanalyst. The first seven present criticisms of current (...)
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  13.  64
    Emotional Thoughts.Michael Stocker - 1987 - American Philosophical Quarterly 24 (1):59 - 69.
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  14.  94
    Responsibility especially for beliefs.Michael Stocker - 1982 - Mind 91 (363):398-417.
  15.  41
    Act and Agent Evaluations.Michael Stocker - 1973 - Review of Metaphysics 27 (1):42 - 61.
    RECENT STUDIES IN NORMATIVE ETHICS have concentrated on act evaluations, neglecting, almost ignoring, agent evaluations. A partial explanation of this defect is found in two related ones: the neglect of act evaluations other than the obligation notions, and the failure to do justice even to them. In each case, neglecting the "other" concepts is implicated in serious misunderstandings of what is considered—or more accurately, what is over-considered. Take, for example, the view that it is obligatory to obtain for oneself the (...)
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  16.  67
    Agent and other: Against ethical universalism.Michael Stocker - 1976 - Australasian Journal of Philosophy 54 (3):206 – 220.
  17. Some considerations about intellectual desire and emotions.Michael Stocker - 2004 - In Robert C. Solomon (ed.), Thinking About Feeling: Contemporary Philosophers on Emotions. Oxford University Press.
     
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  18.  38
    Values and Purposes.Michael Stocker - 1981 - Journal of Philosophy 78 (12):747-765.
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  19.  86
    Acts, Perfect Duties, and Imperfect Duties.Michael Stocker - 1967 - Review of Metaphysics 20 (3):507 - 517.
    What I have just said strikes me as not only paradoxical but true. In what follows I shall try to show that it is not all that paradoxical and that it is true. In order to show this, and in order to discuss some important and neglected features of act and duty individuation, I shall contrast the concepts of perfect duty and imperfect duty.
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  20. Intentions and act evaluations.Michael Stocker - 1970 - Journal of Philosophy 67 (17):589-602.
  21. Intellectual and Other Non-Standard Emotions.Michael Stocker - 2009 - In Peter Goldie (ed.), The Oxford Handbook of Philosophy of Emotion. Oxford University Press.
     
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  22.  8
    Moral Conflicts: What They Are and What They Show.Michael Stocker - 1987 - Pacific Philosophical Quarterly 68 (2):104-123.
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  23. Raz on the intelligibility of bad acts.Michael Stocker - 2004 - In R. Jay Wallace (ed.), Reason and value: themes from the moral philosophy of Joseph Raz. New York: Oxford University Press.
     
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  24.  10
    Affectivity and Self‐Concern: The Assumed Psychology in Aristotle's Ethics.Michael Stocker - 2017 - Pacific Philosophical Quarterly 64 (3):211-229.
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  25. “Doing and Allowing” and Doing and Allowing.Ben Bradley & Michael Stocker - 2005 - Ethics 115 (4):799-808.
  26.  16
    Consequentialism and Its Complexities.Michael Stocker - 1969 - American Philosophical Quarterly 6 (4):276 - 289.
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  27.  54
    Rightness and Goodness: Is There a Difference?Michael Stocker - 1973 - American Philosophical Quarterly 10 (2):87 - 98.
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  28. Memory and the private language argument.Michael A. G. Stocker - 1966 - Philosophical Quarterly 16 (62):47-53.
  29.  9
    Dirty Hands and Conflicts of Values and of Desires in Aristotle's Ethics.Michael Stocker - 1986 - Pacific Philosophical Quarterly 67 (1):36-61.
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  30.  1
    Dirty Hands and Ordinary Life.Michael Stocker - 1989 - In Plural and conflicting values. New York: Oxford University Press.
    A dirty hands case is justified, obligatory or permissible, and morally wrong. It is argued that dirty hands are conceptually unproblematic and that they are instances of ordinary evaluative phenomena. Some ordinary cases of moral conflict are like dirty hands in that they are entirely justified, yet regrettable. The analysis shows that such cases involve double counting––the disvalue is counted once and overridden in the act‐guiding evaluation, and counted again later as the object of the moral emotions and as being (...)
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  31. Intellectual desire, emotion, and action.Michael Stocker - 1980 - In A. O. Rorty (ed.), Explaining Emotions. Univ of California Pr. pp. 323--38.
  32.  67
    Moral Duties, Institutions, and Natural Facts.Michael Stocker - 1970 - The Monist 54 (4):602-624.
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  33.  57
    Some problems with counter-examples in ethics.Michael Stocker - 1987 - Synthese 72 (2):277 - 289.
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  34. Valuing Emotions: Some Remarks on 'Emotion als Affekt'.Michael Stocker - 2005 - E-Journal Philosophie der Psychologie 2.
     
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  35. Aristotelian akrasia, weakness of will and psychoanalytic regression1.Michael Stocker & Elizabeth Hegeman - 2000 - In M. Levine (ed.), The Analytic Freud. Routledge. pp. 135.
     
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  36. Dirty Hands and Conflicts of Values and of Desires in Aristotle's Ethics.Michael Stocker - 1989 - In Plural and conflicting values. New York: Oxford University Press.
    Takes up particular issues of conflict and plurality in Aristotle's ethics and moral psychology. Argues that Aristotle explicitly allows for dirty hands as well as conflicts of values and of desires. This involves discussing issues in Aristotle's treatment of voluntariness, mixed acts, eudaimonia, and pleasure. It is argued that for Aristotle, being a good person does not mean that choices among values can be executed lightly, nor does it ensure that the good never experience lack of eudaimonia, since even they (...)
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  37. Emotions. How emotions reveal value and help cure the schizophrenia of modern ethical theories.Michael Stocker - 1996 - In Roger Crisp (ed.), How Should One Live?: Essays on the Virtues. Oxford: Oxford University Press.
  38.  29
    Good intentions in greek and modern moral virtue.Michael Stocker - 1979 - Australasian Journal of Philosophy 57 (3):220 – 224.
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  39. Moral Conflicts: What They Are and What They Show.Michael Stocker - 1989 - In Plural and conflicting values. New York: Oxford University Press.
    Philosophers commonly argue that conflicts of values are deeply problematic for ethical theories in so far as they force the theories into impracticality, incompleteness, or irrealism. To be complete, a theory must tell us in every case what must be done. To be practical, it must never tell us to do what is impossible. As conflict seems to involve just these features, some philosophers argue from the fact that avoiding conflict is impossible to the conclusion that ethical theories must either (...)
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  40.  42
    Mill on desire and desirability.Michael Stocker - 1969 - Journal of the History of Philosophy 7 (2):199-201.
  41.  54
    Responsibility and the Abuse Excuse.Michael Stocker - 1999 - Social Philosophy and Policy 16 (2):175.
    Does a woman's being repeatedly battered by her husband excuse her killing him while he was asleep? This and similar questions are often dealt with by asking a more general question, “Should we accept abuse excuses? ” These questions engender a lot of heat, but little light, in the media and other public forums, and even in the writings of many theorists. They have been discussed as if there is a typical abuse excuse we can examine in order to examine (...)
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  42.  48
    Emotions and Ethical Knowledge: Some Naturalistic Connections.Michael Stocker - 1994 - Midwest Studies in Philosophy 19 (1):143-158.
  43.  15
    Aristotelian Akrasia and Psychoanalytic Regression.Michael Stocker - 1997 - Philosophy, Psychiatry, and Psychology 4 (3):231-241.
  44. Akrasia and the Object of Desire.Michael Stocker - 1986 - In J. Marks (ed.), The Ways of Desire. Precedent. pp. 197--215.
     
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  45. Akrasia: The Unity of the Good, Commensurability, and Comparability.Michael Stocker - 1989 - In Plural and conflicting values. New York: Oxford University Press.
    Looks at akrasia, monism, and pluralism. Many deem akrasia conceptually incoherent. Others, notably David Wiggins, argue that coherence is secured in so far as incommensurable values are present. Against these views, it is argued that coherent akrasia is possible, and that it requires the distinction between the cognitive and the affective, and not between comparable and commensurable values. Akrasia extends to monistic theories––a monistic theory, e.g. hedonism, is compatible with akrasia. Akratic conflict does not require plurality. An account of reasons, (...)
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  46.  20
    Consistency in Ethics.Michael A. G. Stocker - 1965 - Analysis 25 (Suppl-3):116 - 122.
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  47. Courage, the Doctrine of the Mean, and the Possibility of Evaluative and Emotional Coherence.Michael Stocker - 1989 - In Plural and conflicting values. New York: Oxford University Press.
    According to Aristotle's Doctrine of the Mean, virtue and a good life involve a mean of feeling and action. This chapter focuses on David Pear's claim that the Doctrine is conceptually incoherent. It argues that there are serious difficulties in understanding what it could be for courage and its feelings to be in a mean. Courage involves plural and incommensurable values, victory and danger, and the respective emotions, confidence and fear––it is difficult to see how these can be resolved into (...)
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  48.  5
    6. Emotional Identification, Closeness and Size: Some Contributions to Virtue Ethics.Michael Stocker - 1997 - In Daniel Statman (ed.), Virtue Ethics: A Critical Reader. Edinburgh University Press. pp. 118-127.
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  49.  33
    How to prevent self-prediction.Michael Stocker - 1968 - Journal of Philosophy 65 (16):475-477.
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  50. Introduction.Michael Stocker - 1989 - In Plural and conflicting values. New York: Oxford University Press.
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