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  1.  77
    Onora O'Neill (2002). Autonomy and Trust in Bioethics. Cambridge University Press.
    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 why (...)
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  2. Christine M. Korsgaard & Onora O'Neill (2011). The Sources of Normativity. Cambridge University Press.
    Ethical concepts are, or purport to be, normative. They make claims on us: they command, oblige, recommend, or guide. Or at least when we invoke them, we make claims on one another; but where does their authority over us - or ours over one another - come from? Christine Korsgaard identifies four accounts of the source of normativity that have been advocated by modern moral philosophers: voluntarism, realism, reflective endorsement, and the appeal to autonomy. She traces their history, showing how (...)
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  3. Onora O'Neill (1989). Constructions of Reason: Explorations of Kant's Practical Philosophy. Cambridge University Press.
    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 vision (...)
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  4.  90
    Onora O'Neill (1996). Towards Justice and Virtue: A Constructive Account of Practical Reasoning. Cambridge University Press.
    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 lives.
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  5. Onora O'Neill (2002). A Question of Trust: The Bbc Reith Lectures 2002. Cambridge University Press.
    We say we can no longer trust our public services, institutions or the people who run them. The professionals we have to rely on - politicians, doctors, scientists, businessmen and many others - are treated with suspicion. Their word is doubted, their motives questioned. Whether real or perceived, this crisis of trust has a debilitating impact on society and democracy. Can trust be restored by making people and institutions more accountable? Or do complex systems of accountability and control themselves damage (...)
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  6. Onora O'Neill (1986). Faces of Hunger: An Essay on Poverty, Justice, and Development. G. Allen & Unwin.
  7. Onora O'neill & Katrin Flikschuh (2003). Bounds of Justice. Political Theory 31 (2):315-318.
    In this collection of essays Onora O'Neill explores and argues for an account of justice that is fundamentally cosmopolitan rather than civic, yet takes serious account of institutions and boundaries, and of human diversity and vulnerability. Starting from conceptions that are central to any account of justice - those of reason, action, judgement, coercion, obligations and rights - she discusses whether and how culturally or politically specific concepts and views, which limit the claims and scope of justice, can be avoided. (...)
     
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  8. Onora O'Neill (2001). Agents of Justice. Metaphilosophy 32 (1-2):180-195.
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  9. Onora O'Neill (2003). Constructivism VS. Contractualism. Ratio 16 (4):319–331.
  10. Onora O'Neill (1985). Between Consenting Adults. Philosophy and Public Affairs 14 (3):252-277.
  11.  37
    Onora O'Neill (1980). The Moral Perplexities of Famine Relief. In Tom L. Beauchamp & Tom Regan (eds.), Matters of Life and Death. Temple University Press
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  12.  9
    Onora O'neill (2003). 9 Constructivism in Rawls and Kant1. In Samuel Richard Freeman (ed.), The Cambridge Companion to Rawls. Cambridge University Press 347.
  13. Onora O'Neill (1988). Children's Rights and Children's Lives. Ethics 98 (3):445-463.
  14. Onora O'Neill (2003). Autonomy: The Emperor's New Clothes. Aristotelian Society Supplementary Volume 77 (1):1–21.
    Conceptions of individual autonomy and of rational autonomy have played large parts in twentieth century moral philosophy, yet it is hard to see how either could be basic to morality. Kant's conception of autonomy is radically different. He predicated autonomy neither of individual selves nor of processes of choosing, but of principles of action. Principles of action are Kantianly autonomous only if they are law-like in form and could be universal in scope; they are heteronomous if, although law-like in form, (...)
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  15.  44
    Onora O'Neill (2002). Public Health or Clinical Ethics: Thinking Beyond Borders. Ethics and International Affairs 16 (2):35–45.
    A normatively adequate public health ethics needs to be anchored in political philosophy rather than in ethics. Its central ethical concerns are likely to include trust and justice, rather than autonomy and informed consent.
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  16. Onora O'Neill (2012). Kant and the Social Contract Tradition. In Elisabeth Ellis (ed.), Kant's Political Theory: Interpretations and Applications. Pennsylvania State University Press
  17. Onora O'neill (2009). Applied Ethics: Naturalism, Normativity and Public Policy. Journal of Applied Philosophy 26 (3):219-230.
  18. Onora O'Neill (1986). The Public Use of Reason. Political Theory 14 (4):523-551.
  19. Onora O'Neill (1997). Political Liberalism and Public Reason: A Critical Notice of John Rawls, Political Liberalism. Philosophical Review 106 (3):411-428.
  20.  3
    Onora O'neill (2001). Practical Principles & Practical Judgment. Hastings Center Report 31 (4):15-23.
  21. Allen W. Wood & Onora O'Neill (1998). Kant on Duties Regarding Nonrational Nature. Aristotelian Society Supplementary Volume 72 (1):189–210.
    [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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  22. Onora O'Neill (2009). Ethics for Communication? European Journal of Philosophy 17 (2):167-180.
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  23. Neil C. Manson & Onora O'Neill (2007). Rethinking Informed Consent in Bioethics. Cambridge University Press.
    Informed consent is a central topic in contemporary biomedical ethics. Yet attempts to set defensible and feasible standards for consenting have led to persistent difficulties. In Rethinking Informed Consent in Bioethics, first published in 2007, Neil Manson and Onora O'Neill set debates about informed consent in medicine and research in a fresh light. They show why informed consent cannot be fully specific or fully explicit, and why more specific consent is not always ethically better. They argue that consent needs distinctive (...)
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  24.  13
    Onora O'Neill (1982). Kant's Theory of Morals by Bruce Aune. Journal of Philosophy 79 (4):214-218.
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  25. Onora O'Neill (2007). Normativity and Practical Judgement. Journal of Moral Philosophy 4 (3):393-405.
    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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  26. Onora O'neill (2004). Consequences for Non-Consequentialists. Utilitas 16 (1):1-11.
    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.  16
    Onora O'neill (2013). Who Can Endeavour Peace? Canadian Journal of Philosophy 16 (sup1):41-73.
    (1986). Who Can Endeavour Peace? Canadian Journal of Philosophy: Vol. 16, Supplementary Volume 12: Nuclear Weapons, Deterrence and Disarmament, pp. 41-73.
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  28. Onora O'Neill (1975). Acting on Principle: An Essay on Kantian Ethics. Columbia University Press.
    'Two things', wrote Kant, 'fill the mind with ever new and increasing admiration and awe: the starry heavens above and the moral law within'. Many would argue that since Kant's day, the study of the starry heavens has advanced while ethics has stagnated, and in particular that Kant's ethics offers an empty formalism that tells us nothing about how we should live. In Acting on Principle Onora O'Neill shows that Kantian ethics has practical as well as philosophical importance. First published (...)
     
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  29.  10
    Onora O'Neill (1986). Impartial Reason by Stephen Darwall. Journal of Philosophy 83 (1):60-64.
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  30.  15
    Onora O'Neill (1980). The Moral Status of Animals by Stephen L. R. Clark. Journal of Philosophy 77 (7):440-446.
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  31.  95
    Onora O'Neill (1983). I. Kant After Virtue. Inquiry 26 (4):387 – 405.
    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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  32.  32
    Onora O'Neill (1987). Abstraction, Idealization and Ideology in Ethics. Royal Institute of Philosophy Lectures 22:55-69.
    Although Burke, Bentham, Hegel and Marx do not often agree, all criticized certain ethical theories, in particular theories of rights, for being too abstract . The complaint is still popular. It was common in Existentialist and in Wittgensteinian writing that stressed the importance of cases and examples rather than principles for the moral life; it has been prominent in recent Hegelian and Aristotelian flavoured writing, which stresses the importance of the virtues; it is reiterated in discussions that stress the distinctiveness (...)
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  33. Onora O'Neill (1998). Kant on Duties Regarding Nonrational Nature: Onora O'Neill. Aristotelian Society Supplementary Volume 72 (1):211–228.
    [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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  34.  54
    Onora O'Neill (1998). Instituting Principles: Between Duty and Action. Southern Journal of Philosophy 36 (S1):79-96.
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  35.  79
    Onora O'Neill (1976). II. Nozick's Entitlements. Inquiry 19 (1-4):468-481.
    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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  36.  69
    Onora O'neill (2010). The Idea of Justice. Journal of Philosophy 107 (7):384-388.
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  37. Onora O'Neill (2007). Experts, Practitioners, and Practical Judgement. Journal of Moral Philosophy 4 (2):154-166.
    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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  38.  42
    Onora O'Neill (1986). The Power of Example. Philosophy 61 (235):5 - 29.
    The examples of which he complained were trivial in either or both of two ways. Some were examples of the minor perplexities of life, such as returning library books or annoying the neighbours with one's music; some were examples described only in outline rather than in depth; and some examples were both minor and schematic.
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  39.  1
    Onora O'neill (1999). Towards Justice and Virtue. Philosophy and Phenomenological Research 59 (4):1103-1105.
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  40.  46
    Onora O'Neill (1988). Ethical Reasoning and Ideological Pluralism. Ethics 98 (4):705-722.
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  41.  18
    Onora O'neill (1997). Environmental Values, Anthropocentrism and Speciesism. Environmental Values 6 (2):127 - 142.
    Ethical reasoning of all types is anthropocentric, in that it is addressed to agents, but anthropocentric starting points vary in the preference they accord the human species. Realist claims about environmental values, utilitarian reasoning and rights-based reasoning all have difficulties in according ethical concern to certain all aspects of natural world. Obligation-based reasoning can provide quite strong if incomplete reasons to protect the natural world, including individual non-human animals. Although it cannot establish all the conclusions to which anti-speciesists aspire, it (...)
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  42. Onora O'Neill (2000). Bounds of Justice. Cambridge University Press.
    In this collection of essays Onora O'Neill explores and argues for an account of justice that is fundamentally cosmopolitan rather than civic, yet takes serious account of institutions and boundaries, and of human diversity and vulnerability. Starting from conceptions that are central to any account of justice - those of reason, action, judgement, coercion, obligations and rights - she discusses whether and how culturally or politically specific concepts and views, which limit the claims and scope of justice, can be avoided. (...)
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  43.  85
    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.
    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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  44.  24
    Onora O'Neill (1988). The Presidential Address: Constructivisms in Ethics. Proceedings of the Aristotelian Society 89:1 - 17.
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  45.  12
    Onora O'Neill, Civic and Cosmopolitan Justice.
    This is the text of The Lindley Lecture for 2000, given by Onora O'Neill, a British philosopher.
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  46.  27
    Onora O'Neill (1987). Rights to Compensation. Social Philosophy and Policy 5 (1):72.
    Rights to compensation are much invoked and much disputed in recent liberal debates. The disputes are generally about supposed fundamental rights to compensation, whose recognition and legal enactment would transform some lives. For example, special treatment in education or employment are claimed as compensation for past denials of equal opportunity; special consideration for Third World countries in aid and trade terms is claimed as compensation for the injustices of the colonial past. We can make ready sense of the idea of (...)
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  47.  31
    Onora O'Neill (2012). The Jurisprudence Annual Lecture 2012 Making Laws Better or Making Better Laws? Jurisprudence 3 (1):1-12.
    Accounts of good legislative process require a prior understanding of the features that make laws good. Yet many contemporary discussions of ways to improve legislative process say little about the quality of laws. Although it is widely taken as read that laws should not be unjust, too little is said about the importance of their being comprehensible and ascertainable, or about the requirements they set being feasible for those who are to comply. It is unclear whether certain widely discussed ways (...)
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  48. Onora O'Neill (2009). A Simplified Account of Kant's Ethics. In Steven M. Cahn (ed.), Exploring Ethics: An Introductory Anthology. Oxford University Press
     
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  49. Onora O'Neill (1998). Consistency in Action. In James Rachels (ed.), Ethical Theory 2: Theories About How We Should Live. OUP Oxford
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  50. Onora O'Neill (2010). Amartya Sen: The Idea of Justice. Journal of Philosophy 107 (7).
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