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Profile: Brian O'Connor (University College Dublin)
  1. Brian O'Connor (unknown). . Play, Idleness and the Problem of Necessity in Schiller and Marcuse Play, Idleness and the Problem of Necessity in Schiller and Marcuse:1-23.
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  2. Brian O'Connor (forthcoming). Play, Idleness and the Problem of Necessity in Schiller and Marcuse. British Journal for the History of Philosophy:1-23.
    The central concern of this paper is to explore the efforts of Schiller's post-Kantian idealism and Marcuse's critical theory to develop a new conception of free human experience. That conception is built on the notion of play. Play is said to combine the human capacities for physical pleasure and reason, capacities which the modern world has dualized. Analysis of their respective accounts of play reveals its ambivalent form in the work of both philosophers. Play supports the ideal of ?freedom from (...)
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  3. Paul Alberts, Ronald Bogue, Chris Danta, Paul Haacke, Rainer Nagele, Brian O'Connor, Andrew R. Russ, Peter Schwenger, Kevin W. Sweeney, Dimitris Vardoulakis & Isak Winkel Holm (2013). Philosophy and Kafka. Lexington Books.
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  4. Brian O'Connor (2013). The Phenomenology of Everyday Expertise and the Emancipatory Interest. Philosophy and Social Criticism 39 (9):0191453713498388.
    This is a critical theoretical investigation of Hubert Dreyfus’ ‘phenomenology of everyday expertise’ (PEE). Operating mainly through the critical perspective of the ‘emancipatory interest’ the article takes issue with the contention that when engaged in expert action human beings are in non-deliberative, reason-free absorption. The claim of PEE that absorbed actions are not amenable to reconstruction places those actions outside the space of reasons. The question of acting under the wrong reasons – the question upon which the emancipatory interest rests (...)
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  5. Brian O'Connor (2012). Adorno. Routledge.
    Theodor W. Adorno (1903-69) was one of the foremost philosophers and social theorists of the post-war period. Crucial to the development of Critical Theory, his highly original and distinctive but often difficult writings not only advance questions of fundamental philosophical significance, but provide deep-reaching analyses of literature, art, music sociology and political theory. -/- In this comprehensive introduction, Brian O’Connor explains Adorno’s philosophy for those coming to his work for the first time, through original new lines of interpretation. Beginning with (...)
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  6. Brian O'Connor (2012). The Neo‐Hegelian Theory of Freedom and the Limits of Emancipation. European Journal of Philosophy 21 (2):n/a-n/a.
    This paper critically evaluates what it identifies as ‘the institutional theory of freedom’ developed within recent neo-Hegelian philosophy (by Robert Pippin and, in a different way, Axel Honneth). While acknowledging the gains made against the Kantian theory of autonomy as detachment it is argued that the institutional theory ultimately undermines the very meaning of practical agency. By tying agency to institutionally sustained recognition it effectively excludes the exercise of practical reason geared toward emancipation from a settled normative order. Adorno's notion (...)
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  7. Brian O'Connor (2011). Contract, Culture, and Citizenship: Transformative Liberalism From Hobbes to Rawls. Journal of Moral Philosophy 8 (2):287-289.
  8. Brian O'Connor (2009). Adorno and the Rediscovery of Autonomy. In Stefano Giacchetti Ludovisi & G. Agostini Saavedra (eds.), Nostalgia for a Redeemed Future: Critical Theory. University of Delaware.
  9. Brian O'Connor (2009). Introduction: German Idealism and Normativity. International Journal of Philosophical Studies 17 (1):3 – 7.
  10. Brian O'Connor (2008). Kant and the Historical Turn. Review of Metaphysics 61 (4):827-829.
  11. Brian O'Connor (2008). Retrieving the Idea of Progress. The Philosophers' Magazine 42 (42):86-89.
    The belief in progress is now seen as the naïveté of those who really did not know, or want to know, how terrible we human beings can be. We regard ourselves as somewhat wiser and more honest about the self-destructive capabilities of human beings and can find only reasons to turn away from the idea of progress.
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  12. Brian O'Connor (2006). A Missing Step In Kant's Refutation of Idealism. Idealistic Studies 36 (2):83-95.
    This paper contends that Kant’s argument in the Refutation of Idealism section of the Critique of Pure Reason misses a step which allows Kant to move illicitly from inner experience to outer objects. The argument for persistent outer objects does not comprehensively address the skeptic’s doubts as it leaves room for the question about the necessary connection between representations and outer objects. A second fundamental issue is the ability of transcendental idealism to deliver the account of outer objects, as required (...)
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  13. Brian O'Connor (2006). Review of Paul W. Franks, All or Nothing: Systematicity, Transcendental Arguments, and Skepticism in German Idealism. [REVIEW] Notre Dame Philosophical Reviews 2006 (3).
  14. Brian O'Connor & Georg Mohr (eds.) (2006). German Idealism: An Anthology and Guide. University of Chicago Press.
    Beginning with the publication of Kant’s Critique of Pure Reason and extending through to Hegel’s death, the period known as German Idealism signaled the end of an epoch of rationalism, empiricism, and enlightenment—and the beginning of a new “critical” period of philosophy. The most comprehensive anthology of this vital tradition to date, German Idealism brings together an expansive selection of readings from the tradition’s major figures like Kant, Hegel, Fichte, and Schelling. Arranged thematically into sections on topics such as the (...)
     
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  15. Brian O'Connor (2004). Adorno and the Problem of Givenness. Revue Internationale de Philosophie 1:85-99.
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  16. Brian O'Connor (2004). Adorno's Negative Dialectic. Philosophy and the Possibility of Critical Rationality. Mit Press.
  17. Brian O'Connor (ed.) (2000). The Adorno Reader. Wiley-Blackwell.
     
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  18. Brian O'Connor (1999). The Concept of Mediation in Hegel and Adorno. Bulletin of the Hegel Society of Great Britain (39/40):84-96.
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  19. Brian O'Connor (1998). Adorno, Heidegger and the Critique of Epistemology. Philosophy and Social Criticism 24 (4):43-62.
    Adorno and Heidegger are frequently aligned because of apparent similarities in their critiques of modern epistemology. This alignment fails, however, to appreciate the substantial differences in the philosophical presuppositions that inform those very critiques. I distinguish Adorno's negative dialectic from Heidegger's fundamental ontology under the respective designations of critical versus phenomenological forms of transcendental philosophy. I argue that only by understanding Adorno's negative dialectic as a revised version of epistemology (namely a dialectical epistemology, committed to subject-object and transcendental argument) can (...)
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  20. James L. Hyland, Teresa Iglesias, Peter J. King, Ciaran McGlynn, Jaime Nubiola, Brian O'Connor, Patrick Gorevan, Rachel Vaughan & Máire O'Neill (1994). Books Briefly Noted. International Journal of Philosophical Studies 2 (1):173-179.
    Political Freedom By George G. Brenkert Routledge, 1991. Pp. 278. ISBN 0?415?03372?1. £35 hbk. Wittgenstein: A Bibliographical Guide By Guido Frongia and Brian McGuinness Basil Blackwell, 1990. Pp. x + 438. ISBN 00631?13765?3. £60.00. Metaphysics By Peter van Inwagen Oxford University Press, 1993. Pp. xiii + 222. ISBN 0?19?8751400. £11.95 pbk. The Nature of Moral Thinking By Francis Snare Routledge, 1992. Pp. 187. ISBN 0?415?04709?9. £9.99 pbk. Filosofía analitica hoy: Encuentro de tradiciones Edited by Mercedes Torrevejano Servicio de Publications Universidade (...)
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  21. Brian O'connor (1994). The Cambridge Companion to Hegel, Edited by FREDERICK C. BEISER, Cambridge University Press, 1993. Viii + 518 Pp. $59.95 Cloth, $1.95 Paper. [REVIEW] Philosophical Books 35 (3):179-180.
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  22. Brian O'Connor (1992). Nietzsche and Modern German Thought. Philosophical Studies 33:321-325.
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  23. Brian O'Connor, Hegel, Adorno and the Concept of Mediation.
    Given its centrality to the intellectual thought processes through which the great structures of logic, nature, and spirit are unfolded it is clear that mediation is vital to the very possibility of Hegel’s encyclopaedic philosophy. Yet Hegel gives little specific explanation of the concept of mediation. Surprisingly, it has been the subject of even less attention by scholars of Hegel. Nevertheless it is casually used in discussions of Hegel and post- Hegelian philosophy as though its meaning were simple and straightforward. (...)
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