Search results for 'Lenahan O'Connell' (try it on Scholar)

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  1.  13
    Maurice R. O'Connell (1989). O'Connell, Young Ireland, and Negro Slavery. Thought: A Journal of Philosophy 64 (2):130-136.
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  2.  20
    Maurice R. O'Connell (1975). Daniel O'Connell and Religious Freedom. Thought: A Journal of Philosophy 50 (2):176-187.
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  3.  16
    Maurice R. O'Connell (1977). O'Connell, Young Ireland, and Violence. Thought: A Journal of Philosophy 52 (4):381-406.
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  4.  13
    Jon M. Shepard, Michael Betz & Lenahan O'Connell (1997). The Proactive Corporation: Its Nature and Causes. [REVIEW] Journal of Business Ethics 16 (10):1001-1010.
    We argue that the stakeholder perspective on corporate social responsibility is in the process of being enlarged. Due to the process of institutional isomorphism, corporations are increasingly adopting organizational features designed to promote proactivity over mere reactivity in their stakeholder relationships. We identify two sources of pressure promoting the emergence of the proactive corporation -- stakeholder activism and the recognition of the social embeddedness of the economy. The final section describes four organizational design dimensions being installed by the more proactive (...)
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  5.  37
    Michael Betz, Lenahan O'Connell & Jon M. Shepard (1989). Gender Differences in Proclivity for Unethical Behavior. Journal of Business Ethics 8 (5):321 - 324.
    This paper explores possible connections between gender and the willingness to engage in unethical business behavior. Two approaches to gender and ethics are presented: the structural approach and the socialization approach. Data from a sample of 213 business school students reveal that men are more than two times as likely as women to engage in actions regarded as unethical but it is also important to note that relatively few would engage in any of these actions with the exception of buying (...)
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  6.  2
    Robert O'Connell (1997). William James on the Courage to Believe. Fordham University Press.
    For this second edition, Father O'Connell has added extensively to sharpen his arguments: that James's "deontological streak" saves him from "wishful thinking" ...
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  7. Robert J. O'Connell (1997). Plato on the Human Paradox. Fordham University Press.
    A great thinker once said that "all philosophy is merely footnotes to Plato."Through Plato, Father O'Connell provides us here with an introduction to all philosophy. Designed for beginning students in philosophy, Plato on the Human Paradox examines and confronts human nature and the eternal questions concerning human nature through the dialogues of Plato, focusing on the Apology, Phaedo, Books III-VI of the Republic, Meno, Symposium, and O'Connell presents us here with an introduction to Plato through the philosopher's quest (...)
     
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  8. Terry O'Connell (2009). The Origins of Restorative Conferencing. Journal for Peace and Justice Studies 18 (1/2):87-94.
    Terry O’Connell helped pioneer restorative justice in Australia, the United Kingdom and North America. A 30-year police veteran, he worked with the Thames Valley Police service developing restorative practices in the UK, including its use in police agency complaints and discipline systems. O’Connell is responsible for the creation of the Real Justice conference script, a Socratic approach that focuses on asking restorative questions. O’Connell realized that letting people talk about how they were affected by the actions of others wasmore effective (...)
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  9. Robert J. O'Connell (1997). William James on the Courage to Believe. Fordham University Press.
    William James’ celebrated lecture on “The Will to Believe” has kindled spirited controversy since the day it was delivered. In this lively reappraisal of that controversy, Father O’Connell contributes some fresh contentions: that James’ argument should be viewed against his indebtedness to Pascal and Renouvier; that it works primarily to validate our “over-beliefs” ; and most surprising perhaps, that James envisages our “passional nature” as intervening, not after, but before and throughout, our intellectual weighing of the evidence for belief.
     
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  10.  3
    Hans Wallach & D. N. O'Connell (1953). The Kinetic Depth Effect. Journal of Experimental Psychology 45 (4):205.
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  11.  55
    Jake H. O'Connell (2013). Divine Hiddenness: Would More Miracles Solve the Problem? Heythrop Journal 54 (2):261-267.
    This article addresses the question of whether God's existence would be obvious to everyone if God performed more miracles. I conclude that it would not be so. I look at cases where people have been confronted with what they believe to be miracles and have either not come to believe in God, or have come to intellectual belief in God but declined to follow him. God's existence could be made undeniable not by spectacular signs, but only by God impressing his (...)
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  12.  97
    Laurence J. O'Connell, James Parker, Mary C. Rawlinson, Massimo Reichlin, David Resnik, John Sadler, Yosaf Hulgus, George Agich, Marian Gray Secundy & Mark J. Sedler (1994). AIDS 519 Murphy, Timothy F. Health-Care Workers with AIDS and a Patient's Right to Know 553 Nelson, James Lindemann. Publicity and Pricelessness: Grassroots Decisionmaking and Justice in Rationing 333. [REVIEW] Journal of Medicine and Philosophy 19:641-645.
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  13.  6
    Ian H. Robertson & Redmond O'Connell (2010). Vigilant Attention. In Anna C. Nobre & Jennifer T. Coull (eds.), Attention and Time. OUP Oxford 79--88.
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  14.  3
    Hans Wallach, D. N. O'Connell & Ulric Neisser (1953). The Memory Effect of Visual Perception of Three-Dimensional Form. Journal of Experimental Psychology 45 (5):360.
  15. Edwin R. DuBose, Ronald P. Hamel & Laurence J. O'Connell (eds.) (1994). A Matter of Principles?: Ferment in U.S. Bioethics. Trinity Press International.
     
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  16.  24
    Geoffrey O'Connell (1940). The Purpose of Liberty. Proceedings of the American Catholic Philosophical Association 16:130-136.
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  17. J. O'Connell (1993). Book Review : Paul Ramsey's Political Ethics, by David Attwood. Lanham, MD, Rowman and Littlefield, 1992, 258pp. US $45 (Hb.), $19.95 (Pb.). [REVIEW] Studies in Christian Ethics 6 (2):83-84.
  18.  20
    Robert J. O'Connell (1981). Notes. The Saint Augustine Lecture Series:30-61.
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  19.  45
    R. F. O'Connell (1983). The Wigner Distribution Function—50th Birthday. Foundations of Physics 13 (1):83-92.
    We discuss the profound influence which the Wigner distribution function has had in many areas of physics during its fifty years of existence.
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  20.  19
    Robert J. O'Connell (1954). Purity of Diction in English Verse. Thought: A Journal of Philosophy 29 (4):616-617.
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  21.  2
    Marshall A. Geiger & Brendan T. O'Connell (1998). Student Ethical Perceptions and Ethical Action Propensities: An Analysis of Situation Familiarity. Teaching Business Ethics 2 (3):305-325.
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  22.  16
    Maurice R. O'Connell (1989). L'Envoi. Thought: A Journal of Philosophy 64 (1):94-97.
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  23. Redmond G. O'Connell, Paul M. Dockree, Mark A. Bellgrove, Simon P. Kelly, Robert Hester, Hugh Garavan, Ian H. Robertson & John J. Foxe (2007). The Role of Cingulate Cortex in the Detection of Errors with and Without Awareness: A High-Density Electrical Mapping Study. European Journal of Neuroscience 25 (8):2571-2579.
     
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  24.  15
    Daniel M. O'Connell (1930). Cardinal Newman. Thought: A Journal of Philosophy 5 (3):506-507.
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  25.  12
    Paul M. Clikeman, Marshall A. Geiger & Brendan T. O'Connell (2001). Student Perceptions of Earnings Management: The Effects of National Origin and Gender. Teaching Business Ethics 5 (4):389-410.
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  26.  33
    Eoin O'Connell (2012). Happiness Proportioned to Virtue: Kant and the Highest Good. Kantian Review 17 (2):257-279.
    This paper considers two contenders for the title of highest good in Kant's theory of practical reason: happiness proportioned to virtue and the maximization of happiness and virtue. I defend the against criticisms made by Andrews Reath and others, and show how it resolves a dualism between prudential and moral practical reasoning. By distinguishing between the highest good as a principle of evaluation and an object of agency, I conclude that the maximization of happiness and virtue is a corollary of (...)
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  27.  13
    Robert J. O'Connell (1954). Lord Byron. Thought: A Journal of Philosophy 29 (4):612-613.
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  28.  24
    Robert J. O'Connell (1950). Henry the Eighth. Thought: A Journal of Philosophy 25 (3):566-566.
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  29.  12
    David O'Connell (1954). Christ and Culture. Thought: A Journal of Philosophy 29 (2):311-312.
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  30.  12
    Robert J. O'Connell (1981). The Saint Augustine Lectures. The Saint Augustine Lecture Series:62-64.
  31.  11
    Robert J. O'Connell (1953). Sir Thomas Browne. Thought: A Journal of Philosophy 28 (1):117-119.
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  32.  10
    F. J. O'Connell (1937). Thoughts on the Incarnation. Thought: A Journal of Philosophy 12 (4):619-636.
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  33.  13
    Marvin R. O'Connell (1987). Antecedent Probability and A Grammar of Assent. New Scholasticism 61 (2):218-229.
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  34.  9
    David O'Connell (1983). A Selected Bibliography. Renascence 36 (1):107-113.
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  35.  9
    David M. O'Connell (1998). From the Universities to the Marketplace: The Business Ethics Journey. [REVIEW] Journal of Business Ethics 17 (15):1617-1622.
    Connecting influence and leadership, the professor of business ethics assumes a sacred moral vocation. Directed towards the student's role in the marketplace, the business ethics course enjoins consideration of the values of social responsibility for the human community in its political, economic, and familial manifestations.
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  36.  9
    Robert J. O'Connell (1990). Faith, Reason, and Ascent to Vision in St. Augustine. Augustinian Studies 21:83-126.
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  37.  8
    Marvin O'Connell (2005). Priests, Prelates and People. Newman Studies Journal 2 (1):86-87.
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  38.  10
    Monique O'Connell (2006). Anthony Luttrell, The Town of Rhodes: 1306–1356. Rhodes: City of Rhodes Office for the Medieval Town, 2003. Paper. Pp. Xxiv, 304; 52 Black-and-White Figures. [REVIEW] Speculum 81 (3):884-886.
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  39.  15
    Matthew J. O'Connell (1947). St. Thomas and the Verbum. Modern Schoolman 24 (4):224-234.
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  40.  4
    Margaret Alexander & Ryan M. O'Connell (2015). Noncoding RNAs and Chronic Inflammation: Micro-Managing the Fire Within. Bioessays 37 (9):1005-1015.
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  41.  15
    Matthew J. O'Connell (1951). Development of Dogma. Thought: A Journal of Philosophy 26 (4):513-521.
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  42. Marshall A. Geiger & Brendant T. O'Connell (1998). Accounting Student Ethical Perceptions: An Analysis of Training and Gender Effects. Teaching Business Ethics 2 (4):371-388.
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  43.  5
    Robert J. O'Connell (1970). De Libero Arbitrio I. Augustinian Studies 1:49-68.
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  44.  13
    J. J. O'Connell (2005). Raging Against the Night: Dying Homeless and Alone. Journal of Clinical Ethics 16 (3):262.
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  45.  6
    Marvin R. O'Connell (2004). Newman and the Irish Bishops. Newman Studies Journal 1 (1):49-61.
    What was the background to Newman’s rectorship of the Catholic University in Dublin? In 1845 the British government proposed to establish three non-denominational colleges in Ireland; some of the Irish bishops felt that it would be possible to work out a modus vivendi with the government. A slight majority of the bishops, however, opposed these so-called “godless” colleges and voted at the Synod of Thurles in 1850, to found a Catholic University in Ireland—a country that had been repeatedly decimated by (...)
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  46.  6
    Marvin R. O'Connell (1983). Dawson and the Oxford Movement. The Chesterton Review 9 (2):149-160.
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  47.  11
    Robert J. O'Connell (1991). Saint Augustine on Genesis. Augustinian Studies 22:223-230.
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  48.  6
    Robert J. O'Connell (1983). Augustinian Bibliography, 1970–1980. International Philosophical Quarterly 23 (4):451-452.
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  49.  18
    Jake H. O'Connell (2012). Does God Condone Sin? Philosophy and Theology 24 (2):141-154.
    This article addresses the issue of why God would sanction, via the Old Testament Law, less than ideal practices such as slavery, polygamy, and excessively harsh punishments for certain crimes. I appeal to two concepts (the idea of a supererogatory good, and the idea of Molinism) to explain why God sanctioned these practices. I explain that God’s sanctioning these practices may have been necessary in order to create the world with the most possible good.
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  50.  7
    Robert J. O'Connell (1992). The Will to Believe" and James's "Deontological Streak. Transactions of the Charles S. Peirce Society 28 (4):809 - 831.
    James's ethical thought could frequently be consequentialist, but it could also on occasion show a deontological side, or "streak," as I contended in "William James on the Courage to Believe". This shows up when he speaks of the "strenuous" as against the "easy-going" moral mood, in "The Moral Philosopher and the Moral Life," and it preserves the precursive intervention of our "passional natures" in "The Will to Believe" from lapsing into "wishful thinking." Toned down slightly, perhaps, in "Varieties of Religious (...)
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