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Timothy O'Connor [60]Timothy E. O'Connor [7]
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Profile: Timothy O'Connor (Indiana University, Bloomington)
  1. Timothy O'Connor, Agent-Causal Theories of Freedom.
    This essay will canvass recent philosophical discussion of accounts of human (free) agency that deploy a notion of agent causation . Historically, many accounts have only hinted at the nature of agent causation by way of contrast with the causality exhibited by impersonal physical systems. Likewise, the numerous criticisms of agent causal theories have tended to be highly general, often amounting to no more that the bare assertion that the idea of agent causation is obscure or mysterious. But in the (...)
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  2. Timothy O'Connor (forthcoming). Review of All the Power in the World. [REVIEW] Notre Dame Philosophical Reviews.
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  3. Laura Frances Callahan & Timothy O'Connor (eds.) (2014). Religious Faith and Intellectual Virtue. Oxford University Press.
    Is religious faith consistent with being an intellectually virtuous thinker? In seeking to answer this question, one quickly finds others, each of which has been the focus of recent renewed attention by epistemologists: What is it to be an intellectually virtuous thinker? Must all reasonable belief be grounded in public evidence? Under what circumstances is a person rationally justified in believing something on trust, on the testimony of another, or because of the conclusions drawn by an intellectual authority? Can it (...)
     
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  4. Jonathan D. Jacobs & Timothy O'Connor (2013). Agent Causation in a Neo-Aristotelian Metaphysics. In Sophie C. Gibb & Rögnvaldur Ingthorsson (eds.), Mental Causation and Ontology. Oxford University Press.
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  5. Antonella Corradini & Timothy O'Connor (eds.) (2010). Emergence in Science and Philosophy. Routledge.
    The concept of emergence has seen a significant resurgence in philosophy and the sciences, yet debates regarding emergentist and reductionist visions of the natural world continue to be hampered by imprecision or ambiguity. Emergent phenomena are said to arise out of and be sustained by more basic phenomena, while at the same time exerting a "top-down" control upon those very sustaining processes. To some critics, this has the air of magic, as it seems to suggest a kind of circular causality. (...)
     
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  6. Jonathan D. Jacobs & Timothy O'Connor (2010). Emergent Individuals and the Resurrection. European Journal for Philosophy of Religion 2 (2).
    We present an original emergent individuals view of human persons, on which persons are substantial biological unities that exemplify metaphysically emergent mental states. We argue that this view allows for a coherent model of identity-preserving resurrection from the dead consistent with orthodox Christian doctrine, one that improves upon alternatives accounts recently proposed by a number of authors. Our model is a variant of the “falling elevator” model advanced by Dean Zimmerman that, unlike Zimmerman’s, does not require a closest continuer account (...)
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  7. Timothy O'Connor (2010). I. How Many Universes Would Perfection Realize? Oxford Studies in Philosophy of Religion 1:134.
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  8. Timothy O'Connor & Constantine Sandis (eds.) (2010). A Companion to the Philosophy of Action. Wiley-Blackwell.
    The first volume to survey the entire field of philosophy of action (the central issues and processes relating to human actions) Brings together specially ...
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  9. Timothy O'Connor & Constantine Sandis (eds.) (2010). The Blackwell Companion to the Philosophy of Action. Blackwell.
    A Companion to the Philosophy of Action offers a comprehensive overview of the issues and problems central to the philosophy of action. -/- * The first volume to survey the entire field of philosophy of action (the central issues and processes relating to human actions) * Brings together specially commissioned chapters from international experts * Discusses a range of ideas and doctrines, including rationality, free will and determinism, virtuous action, criminal responsibility, Attribution Theory, and rational agency in evolutionary perspective * (...)
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  10. Constantine Sandis & Timothy O'Connor (eds.) (2010). A Companion to the Philosophy of Action. Blackwell.
  11. Timothy O'Connor (2009). Agent-Causal Power. In Toby Handfield (ed.), Dispositions and Causes. Oxford University Press, Clarendon Press ;.
  12. Timothy O'Connor (2009). Degrees of Freedom. Philosophical Explorations 12 (2):119 – 125.
    I propose a theory of freedom of choice on which it is a variable quality of individual conscious choices that has several dimensions that admit of degrees, even though - as many theorists have traditionally supposed - it also has as a necessary condition the possession of a capacity that is all or nothing. I argue that the proposed account better fits the phenomenology of ostensibly free actions, as well as empirical findings in the human sciences.
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  13. Timothy O'Connor (2009). Theodicies and Human Nature: Dostoevsky on the Saint as Witness. In Kevin Timpe (ed.), Metaphysics and God. Routledge.
  14. Timothy O'Connor & John Ross Churchil (2009). Nonreductive Physicalism or Emergent Dualism : The Argument From Mental Causation. In Robert C. Koons & George Bealer (eds.), The Waning of Materialism: New Essays. Oxford University Press.
  15. Timothy O'Connor (2008). Theism and the Scope of Contingency. Oxford Studies in the Philosophy of Religion 1:134-149.
  16. Timothy O'Connor (2008). Theism and Ultimate Explanation: The Necessary Shape of Contingency. Blackwell Pub..
    An expansive, yet succinct, analysis of the Philosophy of Religion --from metaphysics through theology. Organized into two sections, the text first examines truths concerning what is possible and what is necessary. These chapters lay the foundation for the book’s second part -- the search for a metaphysical framework that permits the possibility of an ultimate explanation that is correct and complete.
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  17. Timothy O'Connor (2007). Is It All Just a Matter of Luck? Philosophical Explorations 10 (2):157 – 161.
    A central argument of Alfred Mele's Free Will and Luck (2006) is that the problem of luck poses essentially the same problem for all the main indeterministic accounts of free will. Consequently, there is no advantage is certain theories (notably, agent-causal theories) in their capacity to respond to the problem of luck. I argue that Mele has not made a persuasive case for these claims.
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  18. Timothy O'Connor (2007). Review of Peter Unger, All the Power in the World. [REVIEW] Notre Dame Philosophical Reviews 2007 (3).
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  19. Timothy O'Connor & John Churchill (2006). Reasons Explanation And Agent Control: In Search Of An Integrated Account. Philosophical Topics 32 (1):241-256.
  20. Timothy O'Connor (2005). Pastoral Counsel for the Anxious Naturalist: Daniel Dennett's Freedom Evolves. Metaphilosophy 36 (4):436-448.
    The church-going philosopher who settles in for an extended reading of Dan Dennett’s new book will find himself in a familiar circumstance. What one confronts is a lot more like an extended sermon than it is a typical philosophical treatise. And, whatever one’s Sunday morning habits, one can’t help but admire the preaching skills artfully displayed. The delivery is powerful and assured; the argument is streamlined, peppered with evocative and delightful illustrations that will be recalled long after the particular points (...)
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  21. Timothy O'Connor, Free Will. Stanford Encyclopedia of Philosophy.
    “Free Will” is a philosophical term of art for a particular sort of capacity of rational agents to choose a course of action from among various alternatives. Which sort is the free will sort is what all the fuss is about. (And what a fuss it has been: philosophers have debated this question for over two millenia, and just about every major philosopher has had something to say about it.) Most philosophers suppose that the concept of free will is very (...)
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  22. Timothy O'Connor (2005). Freedom With a Human Face. Midwest Studies in Philosophy 29 (1):207-227.
  23. Timothy O'Connor (2005). Review of William Rowe, Can God Be Free?. [REVIEW] Notre Dame Philosophical Reviews 2005 (4).
    Consider the idea of God in classical philosophical theology. God is a personal being perfect in every way: absolutely independent of everything, such that nothing exists apart from God's willing it to be so; unlimited in power and knowledge; perfectly blissful, lacking in nothing needed or desired; morally perfect. If such a being were to create, on what basis would He choose? Let us assume (as perfect being theologians generally do) that there is an objective, degreed property of intrinsic goodness, (...)
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  24. Timothy O'Connor (2005). The Metaphysics of Emergence. Noûs 39 (4):658-678.
    The objective probability of every physical event is fixed by prior physical events and laws alone. (This thesis is sometimes expressed in terms of explanation: In tracing the causal history of any physical event, one need not advert to any non-physical events or laws. To the extent that there is any explanation available for a physical event, there is a complete explanation available couched entirely in physical vocabulary. We prefer the probability formulation, as it should be acceptable to any physicalist, (...)
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  25. Timothy O'Connor (2004). And This All Men Call God. Faith and Philosophy 21 (4):417-435.
    Philosophical discussion of theistic arguments mainly focus on their first (existence) stage, which argues for the existence of something having some very general, if suggestive, feature. I shall instead consider only the second (identification) stage of one such argument, the cosmologic al argument from contingency. Taking for granted the existence of an absolutely necessary being, I develop an extended line of argument that supports the..
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  26. Timothy O'Connor (2004). Review of George Molnar, Powers: A Study in Metaphysics. [REVIEW] Notre Dame Philosophical Reviews 2004 (2).
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  27. Timothy O'Connor & John Ross Churchill (2004). Reasons Explanation and Agent Control: In Search of an Integrated Account. Philosophical Topics 32 (1):241.
  28. Timothy O'Connor (2003). Groundwork for an Emergentist Account of the Mental. Pcid 2.
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  29. Timothy O'Connor (2003). Review of Derk Pereboom, Living Without Free Will. [REVIEW] Philosophical Quarterly 53:308-310.
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  30. Timothy O'Connor (2003). Understanding Free Will: Might We Double-Think? [REVIEW] Philosophy and Phenomenological Research 67 (1):222-229.
  31. Timothy O'Connor & Jonathan D. Jacobs (2003). Emergent Individuals. Philosophical Quarterly 53 (213):540-555.
    We explain the thesis that human mental states are ontologically emergent aspects of a fundamentally biological organism. We then explore the consequences of this thesis for the identity of a human person over time. As these consequences are not obviously independent of one's general ontology of objects and their properties, we consider four such accounts: transcendent universals, kind-Aristotelianism, immanent universals, and tropes. We suggest there are reasons for emergentists to favor the latter two accounts. We then argue that within such (...)
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  32. Timothy O'Connor & David Robb (eds.) (2003). Philosophy of Mind: Contemporary Readings. Routledge.
    Philosophy of Mind: Contemporary Readings is a comprehensive anthology that draws together leading philosophers writing on the major topics within philosophy of mind. Robb and O'Connor have carefully chosen articles under the following headings: *Substance Dualism and Idealism *Materialism *Mind and Representation *Consciousness Each section is prefaced by an introductory essay by the editors which guides the student gently into the topic in which leading philosophers are included. The book is highly accessible and user-friendly and provides a broad-ranging exploration of (...)
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  33. Timothy O'Connor (2002). Libertarian Views: Dualist and Agent-Causal Theories. In Robert H. Kane (ed.), The Oxford Handbook of Free Will. Oxford University Press.
  34. Timothy O'Connor (2002). The Efficacy of Reasons: A Reply to Hendrickson. Southern Journal of Philosophy 40 (1):135-137.
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  35. Timothy O'Connor & Georg Theiner (2002). Review of Paul Pietroski, Causing Actions. [REVIEW] Philosophical Review 111:291-294.
  36. Timothy O'Connor (2001). A House Divided Against Itself Cannot Stand: Plantinga on the Self-Defeat of Evolutionary Naturalism. In James Beilby (ed.), Naturalism Defeated? Essays on Plantinga's Evolutionary Argument Against Naturalism. Cornell.
  37. Timothy O'Connor (2001). Causation and Responsibility. In Lawrence Becker & Charlotte Becker (eds.), Encyclopedia of Ethics. Garland Publishing.
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  38. Timothy O'Connor (2001). Dualist and Agent-Causal Theories. In Robert H. Kane (ed.), Oxford Handbook on Free Will. Oup.
    I Introduction This essay will canvass recent philosophical accounts of human agency that deploy a notion of 'self' (or 'agent') causation. Some of these accounts try to explicate this notion, whereas others only hint at its nature by way of contrast with the causality exhibited by impersonal physical systems. In these latter theories, the authors' main argumentative burden is that the apparent fundamental differences between personal and impersonal causal activity strongly suggest mind-body dualism. I begin by noting two distinct, yet (...)
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  39. Timothy O'Connor (2000). Causality, Mind, and Free Will. Noûs 34 (s14):105-117.
    One familiar affirmative answer to this question holds that these facts suffice to entail that Descartes' picture of the human mind must be mistaken. On Descartes' view, our mind or soul (the only essential part of ourselves) has no spatial location. Yet it directly interacts with but one physical object, the brain of that body with which it is, 'as it were, intermingled,' so as to 'form one unit.' The radical disparity posited between a nonspatial mind, whose intentional and conscious (...)
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  40. Timothy O'Connor (2000). Persons and Causes: The Metaphysics of Free Will. Oxford University Press.
    This provocative book refurbishes the traditional account of freedom of will as reasons-guided "agent" causation, situating its account within a general metaphysics. O'Connor's discussion of the general concept of causation and of ontological reductionism v. emergence will specially interest metaphysicians and philosophers of mind.
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  41. Timothy O'Connor (2000). Review of Timothy Cleveland, Trying Without Willing. [REVIEW] Philosophy and Phenomenological Research 61:242-244.
  42. Timothy O'Connor (1999). Simplicity and Creation. Faith and Philosophy 16 (3):405-412.
    According to many philosophical theologians, God is metaphysically simple: there is no real distinction among His attributes or even between attribute and existence itself. Here, I consider only one argument against the simplicity thesis. Its proponents claim that simplicity is incompatible with God's having created another world, since simplicity entails that God is unchanging across possible worlds. For, they argue, different acts of creation involve different willings, which are distinct intrinsic states. I show that this is mistaken, by sketching (...)
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  43. Timothy E. O'Connor (1998). Bruce W. Menning, Bayonets Before Bullets: The Imperial Russian Army, 1861–1914. Studies in East European Thought 50 (1):59-61.
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  44. Timothy O'Connor (1997). Is Free Will Just Another Chaotic Process? (Review of Three Books). Times Literary Supplement (Dec.5).
  45. Timothy O'Connor (1996). Why Agent Causation? Philosophical Topics 24 (2):143-58.
    I Introduction The question of this paper is, what would it be to act with freedom of the will? What kind of control is inchoately in view when we speak, pretheoretically, of being ‘self- determining’ beings, of ‘freely making choices in view of consciously considered reasons’ (pro and con) - of its being ‘up to us’ how we shall act? My question here is not whether we have (or have any reason to think we have) such freedom, or what is (...)
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  46. Timothy E. O'Connor, Julien S. Murphy, Irving H. Anellis, Pavel Kovaly, Nigel Gibson, N. G. O. Pereira, Fred Seddon, Oliva Blanchette & Friedrich Rapp (1996). Reviews. [REVIEW] Studies in East European Thought 48 (2-4):135-137.
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  47. Timothy O'Connor (1995). Agent Causation. In , Agents, Causes, and Events: Essays on Indeterminism and Free Will. Oxford University Press. 61-79.
    In what follows, I will contend that the commonsense view of ourselves as fundamental causal agents - for which some have used the term “unmoved movers" but which I think might more accurately be expressed as “not wholly moved movers” - is theoretically understandable, internally consistent, and consistent with what we have thus far come to know about the nature and workings of the natural world. In the section that follows, I try to show how the concept of ‘agent’ causation (...)
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