Search results for 'June Ellenoff O'Neill' (try it on Scholar)

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  1. June Ellenoff O'Neill (1987). Discrimination and Income Inequality. Social Philosophy and Policy 5 (01):169-.score: 1980.0
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  2. Onora O'Neill (1998). Kant on Duties Regarding Nonrational Nature: Onora O'Neill. Aristotelian Society Supplementary Volume 72 (1):211–228.score: 1890.0
    [Allen W. Wood] Kant's moral philosophy is grounded on the dignity of humanity as its sole fundamental value, and involves the claim that human beings are to be regarded as the ultimate end of nature. It might be thought that a theory of this kind would be incapable of grounding any conception of our relation to other living things or to the natural world which would value nonhuman creatures or respect humanity's natural environment. This paper criticizes Kant's argumentative strategy for (...)
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  3. John O'Neill (1998). Against Reductionist Explanations of Human Behaviour: John O'Neill. Aristotelian Society Supplementary Volume 72 (1):173–188.score: 1890.0
    [John Dupré] This paper attacks some prominent contemporary attempts to provide reductive accounts of ever wider areas of human behaviour. In particular, I shall address the claims of sociobiology (or evolutionary psychology) to provide a universal account of human nature, and attempts to subsume ever wider domains of behaviour within the scope of economics. I shall also consider some recent suggestions as to how these approaches might be integrated. Having rejected the imperialistic ambitions of these approaches, I shall briefly advocate (...)
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  4. Michael O'Neill (1987). Confession as Artifice in the Plays of Eugene O'Neill. Renascence 39 (3):430-441.score: 1620.0
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  5. O. O'Neill (1997). Herlinde Pauer-Studer on Tugend Und Gerechtigkeit: Eine Konstruktive Darstellung des Praktischen Denkens by Onora O'Neill (Towards Justice and Virtue: A Constructive Account of Practical Reasoning). European Journal of Philosophy 5:331-333.score: 1620.0
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  6. Kerill O'Neill (2003). Religion and Magic S. R. Asirvatham, C. O. Pache, J. Watrous (Edd.): Between Magic and Religion: Interdisciplinary Studies in Ancient Mediterranean Religion and Society . Pp. XXIX + 212, Ills. Lanham, Boulder, New York, and Oxford: Rowman & Littlefield, 2001. Paper, £19.95. Isbn: 0-8476-9969-2 (0-8476-9968-4 Hbk). [REVIEW] The Classical Review 53 (01):208-.score: 570.0
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  7. Onora O'Neill (1989). Constructions of Reason: Explorations of Kant's Practical Philosophy. Cambridge University Press.score: 540.0
    Two centuries after they were published, Kant's ethical writings are as much admired and imitated as they have ever been, yet serious and long-standing accusations of internal incoherence remain unresolved. Onora O'Neill traces the alleged incoherences to attempts to assimilate Kant's ethical writings to modern conceptions of rationality, action and rights. When the temptation to assimilate is resisted, a strikingly different and more cohesive account of reason and morality emerges. Kant offers a "constructivist" vindication of reason and a moral (...)
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  8. Onora O'Neill (1996). Towards Justice and Virtue: A Constructive Account of Practical Reasoning. Cambridge University Press.score: 540.0
    Towards Justice and Virtue challenges the rivalry between those who advocate only abstract, universal principles of justice and those who commend only the particularities of virtuous lives. Onora O'Neill traces this impasse to defects in underlying conceptions of reasoning about action. She proposes and vindicates a modest account of ethical reasoning and a reasoned way of answering the question 'who counts?', then uses these to construct linked accounts of principles by which we can move towards just institutions and virtuous (...)
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  9. Onora O'Neill (2002). Autonomy and Trust in Bioethics. Cambridge University Press.score: 540.0
    Why has autonomy been a leading idea in philosophical writing on bioethics, and why has trust been marginal? In this important book, Onora O'Neill suggests that the conceptions of individual autonomy so widely relied on in bioethics are philosophically and ethically inadequate, and that they undermine rather than support relations of trust. She shows how Kant's non-individualistic view of autonomy provides a stronger basis for an approach to medicine, science and biotechnology, and does not marginalize untrustworthiness, while also explaining (...)
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  10. William R. O'Neill (1994). The Ethics of Our Climate: Hermeneutics and Ethical Theory. Georgetown University Press.score: 540.0
    In this book, William O'Neill, S.J., offers an interpretation of the nature and scope of practical reasoning in light of postmodern philosophical criticism.
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  11. Aidan O'Neill (2009). Nineteen Eighty-Four (and -Five) a Brit Looks Back. Common Knowledge 15 (3):324-330.score: 540.0
    Aidan O'Neill remembers Britain as a fundamentally riven society twenty-five years ago under the premiership of Margaret Thatcher; a country divided by she who sought to rule it with certainty, but without compassion. The memories of Britain as a bitter and broken polity split asunder by a year-long strike of its coal miners were stirred again by a recent visit to the United States to attend a conference on Catholic Social Teaching where the growing social and legal acceptance of (...)
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  12. Edouard Machery & Elizabeth O'Neill (eds.) (2014). Current Controversies in Experimental Philosophy. Routledge.score: 540.0

    Experimental philosophy is one of the most active and exciting areas in philosophy today. In Current Controversies in Experimental Philosophy, Elizabeth O’Neill and Edouard Machery have brought together twelve leading philosophers to debate four topics central to recent research in experimental philosophy. The result is an important and enticing contribution to contemporary philosophy which thoroughly reframes traditional philosophical questions in light of experimental philosophers’ use of empirical research methods, and brings to light the lively debates within experimental philosophers’ intellectual community. (...)

    • Language (Edouard Machery & Genoveva Martí)
    • Consciousness (Brian Fala, Adam Arico, and Shaun Nicols & Justin Sytsma)
    • Free Will and Responsibility (Joshua Knobe & Eddy Nahmias and Morgan Thompson)
    • Epistemology and the Reliability of Intuitions (Kenneth Boyd and Jennifer Nagel & Joshua Alexander and Jonathan Weinberg).

    Preliminary descriptions of each chapter, annotated bibliographies for each controversy, and a supplemental guide to further controversies in experimental philosophy (with bibliographies) help provide clearer and richer views of these live controversies for all readers.

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  13. John O'Neill (1993). Ecology, Policy and Politics: Human Well-Being and the Natural World. Routledge.score: 540.0
    Revealing flaws in both 'green' and market-based approaches to environmental policy, O'Neill develops an Aristotolian account of well-being. He examines the implications for wider issues involving markets, civil society an.
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  14. Onora O'Neill (1985). Between Consenting Adults. Philosophy and Public Affairs 14 (3):252-277.score: 270.0
  15. Onora O'neill (2009). Applied Ethics: Naturalism, Normativity and Public Policy. Journal of Applied Philosophy 26 (3):219-230.score: 270.0
  16. Onora O'Neill (2003). Autonomy: The Emperor's New Clothes. Aristotelian Society Supplementary Volume 77 (1):1–21.score: 270.0
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  17. Onora O'Neill (2009). Ethics for Communication? European Journal of Philosophy 17 (2):167-180.score: 270.0
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  18. Onora O'Neill (2003). Constructivism VS. Contractualism. Ratio 16 (4):319–331.score: 270.0
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  19. Onora O'Neill (2007). Normativity and Practical Judgement. Journal of Moral Philosophy 4 (3):393-405.score: 270.0
    Norms are apt for reasoning because they have propositional structure and content; they are practical because they aim to guide action, rather than to describe aspects of the world. These two features hold equally of norms construed sociologically as the norms of specific social groups, and of norms conceived abstractly as principles of action. On either view, norms are indeterminate while acts are particular and determinate. Consequently norms cannot fully specify which particular act is to be done. Are they then (...)
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  20. Onora O'Neill (1988). Children's Rights and Children's Lives. Ethics 98 (3):445-463.score: 270.0
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  21. Onora O'Neill (1997). Political Liberalism and Public Reason: A Critical Notice of John Rawls, Political Liberalism. Philosophical Review 106 (3):411-428.score: 270.0
  22. John O'Neill (1992). The Varieties of Intrinsic Value. The Monist 75 (2):119-137.score: 270.0
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  23. Onora O'Neill (2007). Experts, Practitioners, and Practical Judgement. Journal of Moral Philosophy 4 (2):154-166.score: 270.0
    Kant challenges the well-worn view that practitioners do not need to rely on theory. He acknowledges that experts with a deep knowledge of theory may fail as practitioners both in technical matters, and in matters of morality and justice. However, since action-guiding theories are intended to shape rather than to fit the world, practitioners have no point of reference other than the theories or principles that they seek to enact. If theories of duty appear to offer too little guidance for (...)
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  24. Martin O'Neill (2008). What Should Egalitarians Believe? Philosophy and Public Affairs 36 (2):119-156.score: 270.0
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  25. Onora O'Neill (2001). Agents of Justice. Metaphilosophy 32 (1-2):180-195.score: 270.0
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  26. Onora O'neill (2004). Consequences for Non-Consequentialists. Utilitas 16 (1):1-11.score: 270.0
    Both consequentialist and non-consequentialist ethical reasoning have difficulties in accounting for the value of consequences. Taken neat, consequentialism is too fierce in its emphasis on success and disregard of luck, while non-consequentialism seemingly over-values inner states and undervalues actual results. In Uneasy Virtue Julia Driver proposes a form of objective consequentialism which claims that characters are good if they typically (but not invariably) produce good results. This position addresses the problems moral luck raises for consequentialism, but requires some form of (...)
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  27. Martin O'Neill, The Promise of Predistribution. Policy Network - Predistribution and the Crisis in Living Standards.score: 270.0
    If pursued with serious intent, Pre-distribution has the capacity to create an exciting and radical new agenda for social democracy. But the politics of Pre-distribution cannot be innocuous or uncontroversial. -/- In its more radical forms, predistribution is a potentially radical and inspiring project for social democrats who have come to see the limitations of the old ways of doing things. It’s a project that promises a strategy to deliver abundantly on values of social justice, economic freedom, and equality of (...)
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  28. Onora O'Neill (1983). I. Kant After Virtue. Inquiry 26 (4):387 – 405.score: 270.0
    Maclntyre's refurbishing of Aristotelian ethics aims to restore both intelligibility and rationality to moral discourse. In After Virtue he concentrates on showing how intelligible action requires that lives be led within institutional and cultural traditions. But he does not offer a developed account of practical reason which could provide grounds for seeking some rather than other intelligible continuations of lives and traditions. Despite Maclntyre's criticisms of Kant's ethics, a Kantian account of practical reasoning may complement his account of intelligibility. An (...)
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  29. Martin O'Neill (2013). Economics After the Crisis, and the Crisis in Economics. Renewal 21 (2-3):132-43.score: 270.0
  30. Martin O'Neill (2010). The Facts of Inequality. Journal of Moral Philosophy 7 (3):397-409.score: 270.0
    This review essay looks at two important recent books on the empirical social science of inequality, Richard Wilkinson and Kate Pickett's The Spirit Level and John Hills et al .'s Towards a More Equal Society? , situating these books against the important work of Michael Marmot on epidemiology and health inequalities. I argue that political philosophy can gain a great deal from careful engagement with empirical research on the nature and consequences of inequality, especially in regard to empirical work on (...)
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  31. Onora O'Neill (1986). The Public Use of Reason. Political Theory 14 (4):523-551.score: 270.0
  32. Quentin Skinner, Partha Dasgupta, Raymond Geuss, Melissa Lane, Peter Laslett, Onora O'Neill, W. G. Runciman & Andrew Kuper (2002). Political Philosophy: The View From Cambridge. Journal of Political Philosophy 10 (1):1–19.score: 270.0
    This article reports on a conversation convened by Quentin Skinner at the invitation of the Editors of The Journal of Political Philosophy and held in Cambridge on 13 February 2001.
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  33. John O'Neill & Martin O'Neill (2012). Social Justice and the Future of Flood Insurance. Joseph Rowntree Foundation.score: 270.0
    What would be a fair model for flood insurance? Catastrophic flooding has become increasingly frequent in the UK and, with climate change, is likely to become even more frequent in the future. With the UK's current flood insurance regime ending in 2013, we argues that: -/- - there is an overwhelming case for rejecting a free market in flood insurance after 2013; - this market-based approach threatens to leave many thousands of properties uninsurable, leading to extensive social blight; - there (...)
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  34. Onora O'Neill (1976). II. Nozick's Entitlements. Inquiry 19 (1-4):468-481.score: 270.0
    This article examines Nozick's claim (in Anarchy, State and Utopia) to have shown that a commitment to individual liberties requires acceptance of full capitalist property rights. The main gap in Nozick's argument is that he fails to show how individuals can become entitled to full control over previously unheld resources. Nozick draws on Locke's view that title is acquired by ?mixing one's labour?. But he excises certain (dubious) premisses on which Locke's theory relies and provides no alternative grounds for thinking (...)
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  35. Onora O'neill (2010). The Idea of Justice. Journal of Philosophy 107 (7):384-388.score: 270.0
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  36. John O'Neill (1986). The Specular Body: Merleau-Ponty and Lacan on Infant Self and Other. Synthese 66 (2):201 - 217.score: 270.0
  37. Onora O'Neill (1998). Instituting Principles: Between Duty and Action. Southern Journal of Philosophy 36 (S1):79-96.score: 270.0
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  38. Eileen O'Neill (1987). Mind-Body Interaction and Metaphysical Consistency: A Defense of Descartes. Journal of the History of Philosophy 25 (2):227-245.score: 270.0
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  39. Martin O'Neill (2008). Three Rawlsian Routes Towards Economic Democracy. Revue de Philosophie Économique 9 (1):29-55.score: 270.0
    This paper addresses ways of arguing fors ome form of economic democracy from within a broadly Rawlsian framework. Firstly, one can argue that a right to participate in economic decision-making should be added to the Rawlsian list of basic liberties, protected by the first principle of justice. Secondly,I argue that a society which institutes forms of economic democracy will be more likely to preserve a stable and just basic structure over time, by virtue of the effects of economic democratization on (...)
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  40. Martin O'Neill (2001). Explaining 'the Hardness of the Logical Must': Wittgenstein on Grammar, Arbitrariness and Logical Necessity. Philosophical Investigations 24 (1):1–29.score: 270.0
  41. John O'Neill (2002). The Rhetoric of Deliberation: Some Problems in Kantian Theories of Deliberative Democracy. Res Publica 8 (3):249-268.score: 270.0
    Deliberative or discursive models of democracy have recently enjoyed a revival in both political theory and policy practice. Against the picture of democracy as a procedure for aggregating and effectively meeting the given preference of individuals, deliberative theory offers a model of democracy as a forum through which judgements and preferences are formed and altered through reasoned dialogue between free and equal citizens. Much in the recent revival of deliberative democracy, especially that which comes through Habermas and Rawls, has Kantian (...)
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  42. Onora O'Neill (1988). Ethical Reasoning and Ideological Pluralism. Ethics 98 (4):705-722.score: 270.0
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  43. John O'Neill & Thomas Uebel (2004). Horkheimer and Neurath: Restarting a Disrupted Debate. European Journal of Philosophy 12 (1):75–105.score: 270.0
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  44. Onora O'Neill (2002). Public Health or Clinical Ethics: Thinking Beyond Borders. Ethics and International Affairs 16 (2):35–45.score: 270.0
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  45. Onora O'Neill (2010). Amartya Sen: The Idea of Justice. Journal of Philosophy 107 (7).score: 270.0
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  46. Onora O'Neill (1986). The Power of Example. Philosophy 61 (235):5 - 29.score: 270.0
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  47. Eileen O'Neill (2005). Early Modern Women Philosophers and the History of Philosophy. Hypatia 20 (3):185-197.score: 270.0
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