Appendix B
1. Coates and Tognazzini (2013, 3 and n. 2).
2. Thomson (1975). Not coincidentally, Thomson’s own influential analysis of the abortion right does not make use of the notion of privacy, preferring an analysis in terms of equality, stressing that women are unequally made to bear the burden of supporting fetal life: see Thomson (1972, 47ff).
3. Nussbaum (2002b). See Nussbaum (2003) for a shortened version. See also
Nussbaum (2010b, ch. 6).
4.
Eisenstadt v. Baird, 405 U.S. 438 (1972).
5. “Virtue Ethics” seems to me like “privacy,” albeit with a very thin common ground uniting its different species: see Nussbaum (1999b).
6. See Coates and Tognazzini (2013, 8– 10); a central case is Glover (1970).
7. Strawson (1968, 93).
8. Sher (2006), and see his (2013), esp. 65, summarizing his critique of other approaches; see also Smith (2013, 35).
9. Scanlon (2013).
10. Wallace (2011) and Wolf (2011).
11. Smith (2013).
12. Smith (2013, 29).
Appendix C
1. These lists are reproduced in Arnim (1964, secs. 377– 442). Arnim cites a variety of ancient sources in both Greek and Latin, but I shall focus on the apparently canonical lists reproduced in the first- century BCE grammarian Andronicus of Rhodes.
Notes to Pages 261–264
291
2. The Stoics also enumerate and define some species of anger. Thus, thumos is defined as “incipient orgē, ” cholos as “orgē that swells up,” pikria as “orgē that breaks out on the spot like a torrent,” mēnis as “orgē kept in storage for a long time,” kotos as “orgē that watches for the right time to take revenge” (Von Arnim III.397). Those are the species mentioned by Andronicus. I’m not sure how useful those definitions are, since some of the terms are literary (and indeed many centuries removed from the making of the list) and others in more common
use. Nor is it clear that the definition captures the usage. For example, since the paradigm of mēnis (a poetic term) is surely the anger of Achilles in the Iliad, does the definition really capture it? Maybe and maybe not. Equally important, is that the meaning of the word mēnis, or does it just happen to be the case that Achilles’s anger lasts for a long time? One would be hard put to make the case either way. Again, thumos is a term more often used in a variety of classical authors, but a central reference point for the much later scholar would surely be Plato’s Republic. However, the definition given seems quite off- kilter as a definition of what Plato is talking about there. From now on, then, I’ll ignore these subsidiary definitions.
3. Strawson suggests another sort of distinction: “resentment” is first- personal, and
“indignation” is the attitude of an observer, or “vicarious”: see Strawson (1968, 84– 87). This doesn’t seem to be generally true: I can resent an insult to someone else (provided it is someone whose well- being I care about, which, I argue, is always the case when one feels emotion for another); and I can be indignant about a wrong done to me.
4. Bloom (2013).
5. See Harriss (2001, 63 and 117) on chalepainein and debates about whether this milder state is to be extirpated.
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