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Timothy O'Hagan [29]T. O'Hagan [9]
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Profile: Turlough O'Hagan (Oxford University)
  1. Timothy O'Hagan (2011). Review Rousseau: A Free Community of EqualsBy Joshua Cohen Oxford University Press, Oxford, 2010, Xii + 197 Pp., £40 (Hardback). [REVIEW] Philosophy 86 (2):318-322.
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  2. T. O'Hagan (2010). Rousseau's Theodicy of Self-Love: Evil, Rationality, and the Drive for Recognition by Frederick Neuhouser. Mind 119 (473):219-225.
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  3. Timothy O'Hagan (2007). Rousseau: The Sentiment of Existence – David Gauthier. Philosophical Quarterly 57 (228):487–491.
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  4. Timothy O'Hagan (2006). Citizen of the World: Reason in the Work of Martin Hollis. Ratio 19 (3):364–369.
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  5. Timothy O'Hagan (2006). L' amour-propre est un instrument utile mais dangereux: Jean-Jacques Rousseau et Port-Royal. Revue de Théologie Et de Philosophie 138 (1):29-37.
    Dans cet article je présente des réflexions sur l�amour-propre, un élément important de l�anthropologie philosophique de Jean-Jacques Rousseau. À la suite de cet exposé, j�examine brièvement des anticipations de ces idées de Rousseau dans les écrits de deux philosophes du siècle précédent, Blaise Pascal et Pierre Nicole.
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  6. Timothy O'Hagan (2006). Review of Jonathan Marks, Perfection and Disharmony in the Thought of Jean-Jacques Rousseau. [REVIEW] Notre Dame Philosophical Reviews 2006 (4).
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  7. Timothy O'Hagan (2005). I Should Rather Be a Man of Paradoxes Than a Man of Prejudices. Think 3 (9):69-76.
    Timothy O'Hagan explores some of the apparent paradoxes in the writings of Rousseau.
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  8. T. O'hagan (2004). Taking Rousseau Seriously. History of Political Thought 25 (1):73-85.
    The article argues that Rousseau's thought is unified by a non-materialistic, non-deterministic version of naturalism, according to which human beings are intrinsically good and intrinsically free, and at the same time moulded by their natural and social environment. Within that unity the article identifies a deep, creative tension between two competing visions of the best attainable form of human life: on the one hand a vision of a unified, integrated life , in which inner conflicts are at a minimum and (...)
     
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  9. Timothy O'Hagan (2002). The Cambridge Companion to Rousseau (Review). Journal of the History of Philosophy 40 (4):546-547.
    Timothy O'Hagan - The Cambridge Companion to Rousseau - Journal of the History of Philosophy 40:4 Journal of the History of Philosophy 40.4 546-547 Book Review The Cambridge Companion to Rousseau Patrick Riley, editor. The Cambridge Companion to Rousseau. New York: Cambridge University Press, 2001. Pp. xii + 453. Cloth, $69.95. Paper, $24.95. The book contains fifteen essays, three written by the editor. Of the fourteen authors, twelve are men, thirteen are anglophone, ten are based in the United States. There (...)
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  10. Timothy O'hagan (2001). Hollis, Rousseau and Gyges' Ring. Critical Review of International Social and Political Philosophy 4 (4):55-68.
    (2001). Hollis, Rousseau and Gyges' ring. Critical Review of International Social and Political Philosophy: Vol. 4, Trusting in Reason: Martin Hollis and the Philosophy of Social Action, pp. 55-68. doi: 10.1080/13698230108403364.
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  11. N. J. H. Dent & Timothy O'Hagan (1999). Rousseau on "Amour-Propre". Proceedings of the Aristotelian Society 99:91 - 107.
    O'Hagan agrees with Dent that in Rousseau's idea of "amour-propre" we encounter a powerful, coherent model of human psychology, according to which individuals find their own identities by engaging in a network of relationships within a more or less reconstituted social order. He examines five ways in which people strive to attain that goal and five ways in which they characteristically fail. In the sixth section he discusses Rousseau's strategy of retreat from society, which is also a retreat from the (...)
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  12. Timothy O'Hagan (1999). Rousseau. Routledge.
    Timothy O'Hagan investigates Jean-Jacques Rousseau's writings concerning the formation of humanity, of the individual and of the citizen, in his three master works, the Discourse on the Origin of Inequality among Men , The Emile , and The Social Contract . He explores Rousseau's reflections on developmental psychology, the nature of the political order, relations between the sexes, language and religion. O'Hagan gives Rousseau's arguments a close and sympathetic reading. He writes as a philosopher, not a historian, yet he never (...)
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  13. Timothy O'Hagan (1999). Rousseau on Amour-Propreon Six Facets of Amour-Propre. Proceedings of the Aristotelian Society 99 (1):91–107.
    O'Hagan agrees with Dent that in Rousseau's idea of "amour-propre" we encounter a powerful, coherent model of human psychology, according to which individuals find their own identities by engaging in a network of relationships within a more or less reconstituted social order. He examines five ways in which people strive to attain that goal and five ways in which they characteristically fail. In the sixth section he discusses Rousseau's strategy of retreat from society, which is also a retreat from the (...)
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  14. T. O'Hagan (1998). Philip Pettit. Republicanism: A Theory of Freedom and Government. Journal of Applied Philosophy 15:212-215.
     
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  15. T. O'Hagan (1998). Rousseau on Armour-Propre: T. O'Hagan. Aristotelian Society Supplementary Volume 72 (1):75–76.
    According to familiar accounts, Rousseau held that humans are actuated by two distinct kinds of self love: amour de soi, a benign concern for one's self-preservation and well-being; and amour-propre, a malign concern to stand above other people, delighting in their despite. I argue that although amour-propre can (and often does) assume this malign form, this is not intrinsic to its character. The first and best rank among men that amour-propre directs us to claim for ourselves is that of occupying (...)
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  16. Timothy O'Hagan (1998). Obituary: Martin Hollis 14 March 1938–27 February 1998. Ratio 11 (2):99–101.
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  17. Timothy O'Hagan (1998). The Idea of Cultural Patrimony. Critical Review of International Social and Political Philosophy 1 (3):147-157.
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  18. Timothy O'hagan (1997). Jean-Jacques Rousseau and the Sources of the Self. Monograph Collection (Matt - Pseudo).
     
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  19. Timothy O'Hagan (1997). Public et privé, hommes et femmes. Archives de Philosophie du Droit 41:43-51.
    L'auteur examine d'abord le plaidoyer "libéral" pour le respect de la vie privée, en tant que "droit d'être laissé en paix", la protection d'une zone d'intimité, dans laquelle l'individu peut s'épanouir sans "interférence" extérieure. Il explique ensuite pourquoi les femmes ont eu de bonnes raisons de critiquer ce droit, dans la mesure où il a placé un cordon sanitaire autour de la famille et protégé ainsi le despotisme des hommes sur les femmes au foyer. Il conclut néanmoins, avec Hannah Arendt (...)
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  20. Timothy O'Hagan (1996). Alessandro Ferrara., Modernity and Authenticity: A Study of the Social and Ethical Thought of Jean-Jacques Rousseau. International Studies in Philosophy 28 (2):127-128.
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  21. T. O'hagan (1994). Bad Faith and Gestalt. Discussion. Journal of the British Society for Phenomenology 25:302-304.
     
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  22. Timothy O'Hagan (1994). Rex Martin., A System of Rights. International Studies in Philosophy 26 (4):147-149.
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  23. Timothy O'hagan (1993). Demystifying Mythologies. Philosophical Books 34 (2):125-128.
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  24. Timothy O'hagan (1993). La Morale Sensitive de Jean-Jacques Rousseau. Revue de Théologie Et de Philosophie 125 (4):343-357.
     
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  25. Timothy O'Hagan (1993). Charles Taylor's Hidden God. Ratio 6 (1):72-81.
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  26. Timothy O'hagan (1991). Revolution and Enlightenment in Europe.
     
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  27. Timothy O'Hagan (1990). Searching for Ancestors' In. Radical Philosophy 54 (2):19-22.
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  28. Timothy O'hagan (1989). "Verantwortung Für Zukunftige Generationen", by Dieter Birnbacher. [REVIEW] Ratio 2 (2):191.
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  29. Timothy O'hagan (1987). The Ethics of Legal Coercion. Philosophical Books 28 (1):48-51.
  30. Timothy O'Hagan (1984). The End of Law? Blackwell.
     
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  31. T. O'hagan (1982). Superstructures and Essences: Never Trust an Analogy: Discussion. Philosophy 57 (220):246-250.
  32. T. O'Hagan (1982). Superstructures and Essences: Never Trust an Analogy. Philosophy 57 (220):246 - 250.
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  33. Timothy O'Hagan (1982). Althusser: How to Be a Marxist in Philosophy. Royal Institute of Philosophy Lectures 14:243-264.
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  34. Timothy O'hagan (1982). Althusser: How to Be a Marxist in Philosophy: Timothy O'Hagan. Royal Institute of Philosophy Supplement 14:243-264.
    Althusser called a recent essay: ‘Is it simple to be a Marxist in philosophy?’ My title, intentionally provocative, echoes that question. Following Althusser, I shall answer it in the negative and, in so doing, shall raise a series of further questions concerning the nature of and connections between politics, science and philosophy. My lecture will keep turning on these three points, just as Althusser's own work has turned on them, ever since his first book, a monograph on Montesquieu, up to (...)
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  35. T. O'hagan (1981). ATKINSON, R. F. "Knowledge and Explanation in History. An Introduction to the Philosophy of History". [REVIEW] Mind 90:462.
     
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  36. T. O'hagan (1975). ALTHUSSER, L. "Politics and History: Montesquieu, Rousseau, Hegel and Marx". [REVIEW] Mind 84:151.
     
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  37. Timothy O'Hagan (1970). Three-Dimensional Geach. Analysis 30 (6):197 - 200.
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