Search results for 'William R. O'Neill' (try it on Scholar)

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  1.  11
    William R. O'Neill (1994). The Ethics of Our Climate: Hermeneutics and Ethical Theory. Georgetown University Press.
    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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  2.  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-.
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  3.  3
    Jerry Miner, George A. Male, George W. Bright, Cole S. Brembeck, Ronald E. Hull, Roger R. Woock, Ralph J. Erickson, Oliver S. Ikenberry, William F. O'neill, William H. Hay, David Neil Silk, Gail Zivin & David Conrad (1975). Book Review Section 1. [REVIEW] Ethics and Behavior 6 (1):38-65.
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  4. Violet Anselmini Allain, Richard Moll, John R. Thelin, Neal A. Norris, William J. Lowe, Nicholas C. Polos, W. Bruce Leslie, Jack D. Spiro, Robert R. Sherman, J. Harold Anderson, William F. O'Neill, Ray Nichols, Donna Lee Younker & Thomas A. Brindley (1980). Book Review Section 3. [REVIEW] Educational Studies 11 (3):294-310.
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  5. 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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  6.  32
    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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  7.  17
    John O'Neill (1998). Against Reductionist Explanations of Human Behaviour: John O'Neill. Aristotelian Society Supplementary Volume 72 (1):173–188.
    [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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  8.  6
    John O'Neill (1998). Against Reductionist Explanations of Human Behaviour: John O'Neill. Aristotelian Society Supplementary Volume 72 (1):173-188.
    [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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  9. John O'neill (1993). Future Generations: Present Harms: John O'Neill. Philosophy 68 (263):35-51.
    There is a special problem with respect to our obligations to future generations which is that we can benefit or harm them but that they cannot benefit or harm us. Goodin summarizes the point well: No analysis of intergenerational justice that is cast even vaguely in terms of reciprocity can hope to succeed. The reason is the one which Addison… puts into the mouth of an Old Fellow of College, who when he was pressed by the Society to come into (...)
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  10.  2
    Michael O'Neill (1987). Confession as Artifice in the Plays of Eugene O'Neill. Renascence 39 (3):430-441.
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  11. 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.
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  12. John O'Neill (ed.) (1996). Freud and the Passions. Penn State University Press.
    John O'Neill explores the human passions as both the object of psychoanalysis and the creative principle of Freud's own discovery and practice of psychoanalysis. Love, hate, anger, jealousy, envy, knowledge, and ignorance: the passions dominate infancy, adolescence, and adulthood, marking them with narcissism, murder, seduction, and self-destruction. They are both the soul's theater and the soul of theater, art, literature, and music. If fear, hate, envy, and jealousy rival love, beauty, and knowledge, or turn into one another, they just (...)
     
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  13. John O'Neill (ed.) (2005). Freud and the Passions. Penn State University Press.
    John O'Neill explores the human passions as both the object of psychoanalysis and the creative principle of Freud's own discovery and practice of psychoanalysis. Love, hate, anger, jealousy, envy, knowledge, and ignorance: the passions dominate infancy, adolescence, and adulthood, marking them with narcissism, murder, seduction, and self-destruction. They are both the soul's theater and the soul of theater, art, literature, and music. If fear, hate, envy, and jealousy rival love, beauty, and knowledge, or turn into one another, they just (...)
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  14. Michael J. O'Neill (2006). A Peculiar “Faith”: On R.G. Collingwood's Use of Saint Anselm's Argument. Saint Anselm Journal 3 (2):32-47.
    In this paper, I discuss the role of Anselm’s ontological argument in the philosophy of R.G. Collingwood. Anselm’s argument appears prominently in Collingwood’s Essay on Philosophical Method (1933) and Essay on Metaphysics (1940), as well as in his early work Speculum Mentis (1924). In the proof, Collingwood finds the central expression of the priority of “faith” in the first principles of thought to reason’s activities. For Collingwood, it is Anselm’s proof that clearly expresses this relationship between faith and reason. The (...)
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  15.  1
    K. R. Baughman, J. M. Aultman, R. Ludwick & A. O'Neill (2014). Narrative Analysis of the Ethics in Providing Advance Care Planning. Nursing Ethics 21 (1):53-63.
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  16.  17
    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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  17.  25
    Emma R. M. Cohen, Jennifer M. O'neill, Michel Joffres, Ross E. G. Upshur & Edward Mills (2009). Reporting of Informed Consent, Standard of Care and Post-Trial Obligations in Global Randomized Intervention Trials: A Systematic Survey of Registered Trials. Developing World Bioethics 9 (2):74-80.
    Objective: Ethical guidelines are designed to ensure benefits, protection and respect of participants in clinical research. Clinical trials must now be registered on open-access databases and provide details on ethical considerations. This systematic survey aimed to determine the extent to which recently registered clinical trials report the use of standard of care and post-trial obligations in trial registries, and whether trial characteristics vary according to setting. Methods: We selected global randomized trials registered on http://www.clinicaltrials.gov and http://www.controlled-trials.com. We searched for intervention (...)
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  18.  8
    E. Vayena, R. Brownsword, S. J. Edwards, B. Greshake, J. P. Kahn, N. Ladher, J. Montgomery, D. O'Connor, O. O'Neill, M. P. Richards, A. Rid, M. Sheehan, P. Wicks & J. Tasioulas (forthcoming). Research Led by Participants: A New Social Contract for a New Kind of Research. Journal of Medical Ethics.
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  19.  11
    William G. O'Neill (1988). Metaphysical Investigations. Review of Metaphysics 42 (2):396-398.
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  20.  19
    William O'Neill (1993). The Distinctiveness of Christian Morality. Philosophy and Theology 7 (4):405-423.
    Theologians differ not merely as to whether, but as to how Christian morality might be distinctive. In this essay, I consider the differing senses of distinctiveness in Christian ethics, i.e., how the predicate “Christian” qualifies the justification of moral judgment; the form, extension, and modal force of moral rules; and the morally relevant description of action in the theological ethics of Karl Barth and Hans Urs von Balthasar, and the “autonomy school” of Josef Fuchs and Bruno Schüller. The essay concludes (...)
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  21.  11
    Edward R. O'Neill (2001). The Last Analysis of Slavoj Zizek. Film-Philosophy 5 (1).
    _Cogito and the Unconscious_ Edited by Slavoj Zizek SIC: A series edited by Slavoj Zizek and Renata Salecl Durham and London: Duke University Press, 1998 ISBN 0-8223-2097-5 279 pp.
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  22.  18
    William F. O'Neill (1985). The Philosophic Thought of Ayn Rand. Teaching Philosophy 8 (4):362-364.
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  23.  7
    Edward R. O'Neill (1998). Apprehending Deleuze Apprehending Cinema: Der Film Bei Deleuze/Le Cinema Selon Deleuze , Edited by Oliver Fahle and Lorenz Engell. Film-Philosophy 2 (1).
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  24.  13
    William G. O'Neill (2004). Ethical Intuitionism. International Philosophical Quarterly 44 (3):434-436.
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  25.  5
    Edward R. O'Neill (2006). Ecce Homo: Žižek! (2005) and Derrida (2002). Film-Philosophy 10 (2):108-118.
    Žižek! Directed by Astra Taylor. Zeitgeist Films, 2005, 71mins Derrida Directed by Kirby Dick and Amy Ziering Kofman. Zeitgeist Films, 2002, 84mins.
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  26.  5
    James R. O'Neill (1933). The Quest for Happiness. Modern Schoolman 11 (1):15-16.
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  27.  9
    William F. O'Neill (1980). Introduction to Objectivist Epistemology. Teaching Philosophy 3 (4):511-516.
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  28.  1
    Edward R. O'Neill (2006). Ecce Homo: ŽižEk!(2005) and Derrida (2002). Film-Philosophy 10 (2).
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  29.  1
    Thomas R. O'Neill, Casey Marks & Anne Wendt (2005). Recommending a Minimum English Proficiency Standard for Entry-Level Nursing. Jona's Healthcare Law, Ethics, and Regulation 7 (2):56-58.
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  30. Gary E. Aylesworth, Bettina Bergo, Thomas P. Brockelman, Alina Clej, Damian Ward Hey, Drew A. Hyland, Basil O'Neill, Henk Oosterling, Stephen David Ross, Katherine Rudolph, Robin May Schott, Massimo Verdicchio, James R. Watson & Martin G. Weiss (2014). Subjects and Simulations: Between Baudrillard and Lacoue-Labarthe. Lexington Books.
    Subjects and Simulations presents essays focused on suffering and sublimity, representation and subjectivity, and the relation of truth and appearance through engagement with the legacies of Jean Baudrillard and Philippe Lacoue-Labarthe.
     
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  31. Louis Dupré & William O'neill (1989). Sociale Structuren En Structurele Ethiek. de Uil Van Minerva 5.
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  32. Lewis Samuel Feuer, Sidney Hook, William L. O'neill & Roger O'Toole (1988). Philosophy, History and Social Action Essays in Honor of Lewis Feuer : With an Autobiographical Essay by Lewis Feuer. Monograph Collection (Matt - Pseudo).
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  33. Brenda Hill, Anthony G. Green, Carbone Jr, Barbara Thayer-Bacon, Jack Conrad Willers, John J. Dewitt, Richard Rubinger, Alixe Hambleton, Naichen Chen, Carol T. Gallagher, Maxine S. Seller, James L. Green, Joseph M. Stetar, Linda Irwin-Devitis, Frances O'neill, Madhu Suri Prakash & Dilafruz R. Williams (1993). Book Review Section 1. [REVIEW] Educational Studies 24 (1):23-100.
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  34. Hwa Yol Jung, Fred R. Dallmayr, Calvin O. Schrag, Norman K. Swazo, Kah Kyung Cho, Hwa Yol, Zhang Longxi, Yong Huang, Youngmin Kim, Michael Gardiner, John Francis Burke, Herbert Reid, Betsy Taylor, Patrick D. Murphy, Alice N. Benston, Kimberly W. Benston, Jeffrey Ethan Lee & John O'Neill (2009). Comparative Political Theory and Cross-Cultural Philosophy: Essays in Honor of Hwa Yol Jung. Lexington Books.
    Comparative Political Theory and Cross-Cultural Philosophy explores new forms of philosophizing in the age of globalization by challenging the conventional border between the East and the West, as well as the traditional boundaries among different academic disciplines. This rich investigation demonstrates the importance of cross-cultural thinking in our reading of philosophical texts and explores how cross-cultural thinking transforms our understanding of the traditional philosophical paradigm.
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  35. William O'neill (1976). Augustine: Aesthetics. Western Classics, Augustine: Philosophical Texts I. Journal of Aesthetics and Art Criticism 35 (1):90-90.
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  36. Ynez Violé O'Neill (1977). Arnaldi de Villanova Opera Medica Omnia. Volume II: Aphorismi de gradibusMichael R. McVaugh. Isis 68 (3):474-475.
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  37. William O'neill (1966). Augustine's Influence upon Descartes and the mind/body Problem. Revue d' Etudes Augustiniennes Et Patristiques 12 (3-4):255-261.
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  38. William O'neill (1997). Commonweal or Woe? The Ethics of Welfare Reform. Notre Dame Journal of Law, Ethics and Public Policy 11 (2):487-506.
     
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  39.  9
    John O'Neill, R. Kerry Turner & Ian Bateman (eds.) (2001). Environmental Ethics and Philosophy. [Edward Elgar Pub.].
  40. John O'Neill, I. Bateman & R. K. Turner, Environmental Ethics and Philosophy.
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  41. William F. O'neill (1981). Educational Ideologies Contemporary Expressions of Educational Philosophy.
  42. William L. O'neill (1989). Feminism in America a History. Monograph Collection (Matt - Pseudo).
  43. William F. O'Neill (1985). Loving, Learning and Learning to Love. Educational Studies 16 (2):107-116.
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  44. William O'neill (2006). Modernity and Its Religious Discontents: Catholic Social Teaching and Public Reason. Notre Dame Journal of Law, Ethics and Public Policy 20 (1):295-312.
     
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  45. William E. O'neill (1970). On Models in the Knowledge of Nature. Dissertation, Boston College
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  46. William F. O'neill (1966). Philosophical Analysis: A Philosophical Analysis. Pacific Philosophical Quarterly 47 (2):185.
     
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  47. Ynez Violé O'Neill (1969). Problemata Varia Anatomica. The University of Bologna MS 1165L. R. Lind. Isis 60 (4):561-562.
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  48. O. O'neill (1990). R L Velkley's Freedom And The End Of Reason: On The Moral Foundations Of Kant's Critical Philosophy. [REVIEW] Bulletin of the Hegel Society of Great Britain 21:84-88.
     
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  49. William F. O'Neill (1969). Selected Educational Heresies. [Glenview, Ill.]Scott, Foresman.
     
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  50. William F. O'neill (1969). Selected Educational Heresies Some Unorthodox Views Concerning the Nature and Purposes of Contemporary Education. Scott, Foresman.
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