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How and Why Do Patients Become More Objective? Sterba Compared with Strachey

Psychoanalytic Quarterly, 1992
What Richard Sterba described in his influential paper was not, as some have thought, a lasting alliance between patient and analyst but a momentary dissociative state, accompanying the analysis of transference resistance, in which the patient detaches himself from his strivings and views himself objectively before lapsing back into normal coherence ...
Lawrence M. Friedman
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Reasonable Pluralism, Interculturalism, and Sterba on Question-Beggingness

Journal of Ethics, 2014
In From Rationality to Equality, James Sterba (From rationality to equality. New York: Oxford University Press, 2013) argues that the non-moral, and non-controversial, principle of logic, the principle that good arguments do not beg-the-question, provides a rationally conclusive response to egoism.
David Cummiskey
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Sterba on Machan's “Concession”

Journal of Social Philosophy, 2001
Reponse a J. Sterba concernant la position de l'A. sur la relation entre l'ideal de liberte, le bien-etre de la communaute et la conception libertaire des droits individuels.
Tibor R. Machan
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Response to Sterba’s Response

Abstract Although parents or the State ought never to permit certain evils, God may be justified in permitting them, since he has far greater rights over us, and far greater power to compensate us. The difference between ‘horrendous’ and ‘significant’ evils is a matter of degree.
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Justice for Here and Now. James P. Sterba

Mind, 2001
Miranda Fricker
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Response to Sterba

, 2010
Jan Narveson, James P. Sterba
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Review of James Sterba, Is a Good God Logically Possible?

Philosophia, 2020
Felipe Leon
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Richard F. Sterba 1898–1989

The Psychoanalytic Quarterly, 1990
(1990). Richard F. Sterba 1898–1989. The Psychoanalytic Quarterly: Vol. 59, No. 3, pp. 451-454.
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Sterba on Amoralism and Begging the Question

Philosophical Inquiries, 2013
While sympathetic to Sterba’s equalitarian convictions, Lippert-Rasmussen attacks that Sterba’s rationality-to-morality argument. He presents six objections to show that Sterba’s main argument grounded on the principle of non-question-beggingness fails to defeat amoralism. He also argues that another argument offered by Sterba to defeat amoralism fails
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