Results for 'Rory O'Neill'

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  1.  14
    The Role of Second Language Learning in Practical Philosophical Education.Huiling Wang & Rory O'Neill - 2020 - Philosophical Practice and Counseling 10:35-55.
    In addition to the classical mode of classroom philosophy education that focuses on the history of philosophical thinking, methods of “doing” and “using” philosophy, including philosophical practice and philosophical drama can also form part of philosophy education. Such thinking and language exercises are introduced into activities of the academic philosophy cafe, Inner Mongolia University’s 1957 Coffee. Based on core activities of the philosophy cafe as well as the concept of “language game”, an additional language training project is being designed for (...)
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  2. Correction to: Navigating Comparative Space: Longobardo’s Reading of Shao Yong and the “Ten Thousand Things – One Body” Axiom.Mateusz Janik & Rory O’Neill - forthcoming - Dao: A Journal of Comparative Philosophy:1-1.
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  3.  21
    Navigating Comparative Space: Longobardo’s Reading of Shao Yong and the “Ten Thousand Things – One Body” Axiom.Mateusz Janik & Rory O’Neill - 2023 - Dao: A Journal of Comparative Philosophy 22 (3):457-472.
    This essay focuses on A Brief Response on the Controversies over Shangdi, Tianshen and Linghun by Niccolò Longobardo (1559–1654), a text that played a crucial role in the formation of European understanding of Chinese philosophy. Taken historically, the text is an important vehicle for the transmission of Chinese concepts into early modern European philosophy as well as a key intervention in the debate shaping the ideological premises of the Jesuit mission in China. It contains one of the first systematic accounts (...)
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  4.  35
    Expert vs. influencer: Philosophy presented under conditions of second-order observation.Chiang Hio Fai, Rory O’Neill & Hans-Georg Moeller - 2021 - Human Affairs 31 (4):470-478.
    Philosophy is presented in a wide range of forms, none of which can be convincingly claimed to be the “genuine” one. Historically speaking, there is not one “proper” way of doing philosophy, evidencing what may be called the social contingency of philosophy. This paper aims to provide a “critical” philosophy of today, in the Kantian sense of a philosophy that reflects on the conditions of its possibility, and thereby acknowledges the limitations they impose. Conceptually, our approach is grounded in Niklas (...)
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  5. A Philosophy of Moderation: The ‘Center’ as an Interpretive Key to the Lao–Zhuang Texts.Rory O'Neill & Riccardo Peruzzi - 2023 - Religions 14 (10):1320.
    The “center” is a key concept in early Chinese philosophy. While readings of the Laozi 老子 and Zhuangzi 莊子 often rely on concepts of “nature” and the “natural”, this article proposes the “center” as an interpretive key that informs discussion of contemporary issues while remaining faithful to the core concerns of the texts. While both texts use the “center” to promote a philosophy of moderation, in the Laozi, “holding to the center” (shou zhong 守中) refers to a focus on one’s (...)
     
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  6. Combatting Student Alienation: Community Building in the Academic Philosophy Café.Rory O'Neill & Huiling Wang - 2021 - Journal of Humanities Therapy 12 (1):7-25.
    This paper discusses how a Platform for Philosophy Education can help to alleviate issues of alienation in the lives of university students. This is done through various personal cultivation and community building activities in the Academic Philosophy Café. The activities draw from philosophical traditions, including traditions with religious or “spiritual” elements. These encourage reflection on one’s place in the world. In addition, students and teachers cooperate to ensure the smooth running of the café and activities, which strengthens the community bond. (...)
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  7. Daoist Economic Ethics.Rory O'Neill & Hans-Georg Moeller - 2024 - In Albino Barrera & Roy C. Amore (eds.), The Oxford Handbook of Religion and Economic Ethics. New York: Oxford University Press. pp. 128–144.
    This chapter describes an economic ethic implicit in the Daoist tradition that envisages economic health, not as synonymous with growth, but akin to stability. The Daoist notion of health aspires to achieving longevity of body, of political rule, and, in contemporary applications, of our natural environment. Longevity is possible through alignment with patterns of nature, and by shunning anthropocentric urges to dominate. In the context of contemporary economic discussion, the Daoist maxim of ‘noncoercive action’, or wuwei, is often likened to (...)
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  8. On Roger Ames’s ‘The Confucian Concept of the Political and “Family Feeling” (xiao) as its Minimalist Morality.Rory O'Neill & Heyang Zheng - 2024 - Chinese Literature and Thought Today 54 (3–4):143–145.
    Drawing on the Confucian political philosophy of China, Roger Ames presents “family feeling” (xiao) as a candidate for a universal minimalist morality. Challenging certain conventional views in political philosophy that see family feeling as a threat to achieving an egalitarian level playing field, Ames underscores the ethical and political significance of family, advocating for the integration of familial sentiments into the political sphere. He addresses modern challenges, showing how diverse cultural expressions are allowed for within this philosophy’s pluralistic and locally (...)
     
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  9. The King of the Blues: First-Hand Religious Experience at Sing Sing Prison.Rory O'Neill - forthcoming - Journal of Religion and Popular Culture.
    William James’s category of “first-hand religion” allows us to arrive at the religious from an internal and individual perspective, including in those activities and phenomena usually considered secular. B. B. King’s 1972 performance at Sing Sing Prison, documented by David Hoffman, brings both the prisoner audience and the performers to an “additional dimension” distinct from the hollowness of everyday (prison) life. In addition, the presence of this intense experience on the YouTube platform creates a fluid community of second-order observers, bound (...)
     
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  10.  4
    Review of A Study in Huang-Lao Thought from Warring States to Early Han, by Gao Xinhua. [REVIEW]Rory O'Neill - 2023 - Philosophy East and West 73 (4):1-5.
    The title of Gao Xinhua's 高新華 work contains two somewhat distinct elements: "Huang-Lao thought" (huanglao sixiang 黃老思想) and "Warring States to Early Han" (zhanguo zhi Han chu 戰國至漢初). They are distinct insofar as "Huang-Lao" takes on a different meaning when described based on the works of political philosophy--the task of roughly the first half of the book--and when traced through history in the thought of the political elite, as is the focus of the second half. Of course, they are not (...)
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  11.  98
    Margaret Cavendish, Stoic Antecedent Causes, And Early Modern Occasional Causes.Eileen O'Neill - 2013 - Revue Philosophique de la France Et de l'Etranger 138 (3):311-326.
    Margaret Cavendish was an English natural philosopher. Influenced by Hobbes and by ancient Stoicism, she held that the created, natural world is purely material; there are no incorporeal substances that causally affect the world in the course of nature. However, she parts company with Hobbes and sides with the Stoics in rejecting a participate theory of matter. Instead, she holds that matter is a continuum. She rejects the mechanical philosophy's account of the essence of matter as simply extension. For Cavendish, (...)
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  12.  55
    II_– _Onora O’Neill.Onora O’Neill - 1998 - Aristotelian Society Supplementary Volume 72 (1):211-228.
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  13. Constructions of reason: explorations of Kant's practical philosophy.Onora O'Neill - 1989 - New York: 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 (...)
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  14. Autonomy and Trust in Bioethics.Onora O'Neill - 2002 - New York: 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 (...)
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  15.  33
    The Stratification of Behaviour.John O'Neill - 1967 - Philosophy 42 (159):86-87.
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  16.  83
    Towards Justice and Virtue: A Constructive Account of Practical Reasoning.Onora O'Neill - 1996 - New York: 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 (...)
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  17.  10
    II–John O’Neill: Rational Choice and Unified Social Science.John O’Neill - 1998 - Aristotelian Society Supplementary Volume 72 (1):173-188.
  18. A Question of Trust: The Bbc Reith Lectures 2002.Onora O'Neill - 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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  19.  48
    Acting on principle: an essay on Kantian ethics.Onora O'Neill - 1975 - New York: 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 (...)
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  20. What should egalitarians believe?Martin O'neill - 2008 - Philosophy and Public Affairs 36 (2):119-156.
  21. Some limits of informed consent.O. O'Neill - 2003 - Journal of Medical Ethics 29 (1):4-7.
    Many accounts of informed consent in medical ethics claim that it is valuable because it supports individual autonomy. Unfortunately there are many distinct conceptions of individual autonomy, and their ethical importance varies. A better reason for taking informed consent seriously is that it provides assurance that patients and others are neither deceived nor coerced. Present debates about the relative importance of generic and specific consent do not address this issue squarely. Consent is a propositional attitude, so intransitive: complete, wholly specific (...)
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  22.  16
    Environmental Values.John O'Neill, Alan Holland & Andrew Light - 2008 - Routledge Introductions to Env.
    We live in a world confronted by mounting environmental problems; increasing global deforestation and desertification, loss of species diversity, pollution and global warming. In everyday life people mourn the loss of valued landscapes and urban spaces. Underlying these problems are conflicting priorities and values. Yet dominant approaches to policy-making seem ill-equipped to capture the various ways in which the environment matters to us. Environmental Values introduces readers to these issues by presenting, and then challenging, two dominant approaches to environmental decision-making, (...)
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  23. Between consenting adults.Onora O’Neill - 1985 - Philosophy and Public Affairs 14 (3):252-277.
  24.  26
    Ecology, Policy, and Politics: Human Well-Being and the Natural World.John O'Neill - 1993 - Routledge.
    Revealing flaws in both 'green' and market-based approaches to environmental policy, O'Neill develops an Aristotolian account of well-being. He examines the implications for wider issues involving markets, civil society an.
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  25. The Varieties of Intrinsic Value.John O’Neill - 1992 - The Monist 75 (2):119-137.
    To hold an environmental ethic is to hold that non-human beings and states of affairs in the natural world have intrinsic value. This seemingly straightforward claim has been the focus of much recent philosophical discussion of environmental issues. Its clarity is, however, illusory. The term ‘intrinsic value’ has a variety of senses and many arguments on environmental ethics suffer from a conflation of these different senses: specimen hunters for the fallacy of equivocation will find rich pickings in the area. This (...)
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  26. 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).O. O'Neill - 1997 - European Journal of Philosophy 5:331-333.
     
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  27.  23
    Justice Across Boundaries: Whose Obligations?Onora O'Neill - 2016 - Cambridge University Press.
    Who ought to do what, and for whom, if global justice is to progress? In this collection of essays on justice beyond borders, Onora O'Neill criticises theoretical approaches that concentrate on rights, yet ignore both the obligations that must be met to realise those rights, and the capacities needed by those who shoulder these obligations. She notes that states are profoundly anti-cosmopolitan institutions, and that even those committed to justice and universal rights often lack the competence and the will (...)
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  28.  51
    Languages of Art: An Approach to a Theory of Symbols.B. C. O'Neill - 1971 - Philosophical Quarterly 21 (85):361.
  29. Three Rawlsian Routes towards Economic Democracy.Martin O'Neill - 2008 - Revue de Philosophie Économique 9 (1):29-55.
    This paper addresses ways of arguing fors ome form of economic democracy from within a broadly Rawlsian framework. Firstly, one can argue that a right to participate in economic decision-making should be added to the Rawlsian list of basic liberties, protected by the first principle of justice. Secondly,I argue that a society which institutes forms of economic democracy will be more likely to preserve a stable and just basic structure over time, by virtue of the effects of economic democratization on (...)
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  30.  3
    The Stratification of Behavior: A System of Definitions Propounded and Defended.John O'Neill - 1967 - Philosophy and Phenomenological Research 27 (3):457-458.
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  31.  37
    Plural and Conflicting Values.Onora O'Neill - 1991 - Philosophical Quarterly 41 (164):370-372.
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  32. Seduction: Men, Masculinity and Mediated Intimacy.Rachel O’Neill - unknown
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  33.  15
    Women in Western Political Philosophy. [REVIEW]Eileen O'Neill - 1988 - Teaching Philosophy 11 (1):73-76.
  34.  16
    The Communicative Body: Studies in Communicative Philosophy, Politics, and Sociology.John O'Neill - 1989 - Northwestern University Press.
    This collection of essays on communicative theory and praxis from the eminent Merleau-Ponty scholar and translator John O'Neill explores the thesis that the human body is the exemplary ground of all other communicative processes.
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  35. Autonomy: The emperor's new clothes.Onora O'Neill - 2003 - 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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  36.  81
    Property-Owning Democracy: Rawls and Beyond.Martin O'Neill & Thad Williamson (eds.) - 2012 - Malden, MA: Wiley-Blackwell.
    A collection of original essays that represent the first extended treatment of political philosopher John Rawls' idea of a property-owning democracy.
  37. Liberty, equality and property-owning democracy.Martin O'Neill - 2009 - Journal of Social Philosophy 40 (3):379-396.
  38. Mind-body interaction and metaphysical consistency: A defense of Descartes.Eileen O'Neill - 1987 - Journal of the History of Philosophy 25 (2):227-245.
  39.  83
    Ethical reasoning and ideological pluralism.Onora O'Neill - 1988 - Ethics 98 (4):705-722.
  40.  62
    Paternalism and partial autonomy.O. O'Neill - 1984 - Journal of Medical Ethics 10 (4):173-178.
    A contrast is often drawn between standard adult capacities for autonomy, which allow informed consent to be given or withheld, and patients' reduced capacities, which demand paternalistic treatment. But patients may not be radically different from the rest of us, in that all human capacities for autonomous action are limited. An adequate account of paternalism and the role that consent and respect for persons can play in medical and other practice has to be developed within an ethical theory that does (...)
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  41.  53
    The Presidential Address: Constructivisms in Ethics.Onora O'Neill - 1989 - Proceedings of the Aristotelian Society 89:1 - 17.
    Onora O'Neill; I *—The Presidential Address: Constructivisms in Ethics, Proceedings of the Aristotelian Society, Volume 89, Issue 1, 1 June 1989, Pages 1–18, ht.
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  42.  52
    Feminist History of Philosophy: The Recovery and Evaluation of Women’s Philosophical Thought.Eileen O’Neill & Marcy P. Lascano (eds.) - 2019 - Springer, NM 87747, USA: Springer.
    Over the course of the past twenty-five years, feminist theory has had a forceful impact upon the history of Western philosophy. The present collection of essays has as its primary aim to evaluate past women’s published philosophical work, and to introduce readers to newly recovered female figures; the collection will also make contributions to the history of the philosophy of gender, and to the history of feminist social and political philosophy, insofar as the collection will discuss women’s views on these (...)
  43.  45
    Public Health or Clinical Ethics: Thinking beyond Borders.Onora O'Neill - 2002 - 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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  44.  39
    The Dark Side of Human Rights1.Onora O’Neill - 2009 - In Thomas Christiano & John Philip Christman (eds.), Contemporary Debates in Political Philosophy. Malden, MA: Wiley-Blackwell. pp. 17--425.
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  45. Early modern women philosophers and the history of philosophy.Eileen O'Neill - 2005 - Hypatia 20 (3):185-197.
  46. The Facts of Inequality.Martin O'Neill - 2010 - Journal of Moral Philosophy 7 (3):397-409.
    This review essay looks at two important recent books on the empirical social science of inequality, Richard Wilkinson and Kate Pickett's The Spirit Level and John Hills et al .'s Towards a More Equal Society? , situating these books against the important work of Michael Marmot on epidemiology and health inequalities. I argue that political philosophy can gain a great deal from careful engagement with empirical research on the nature and consequences of inequality, especially in regard to empirical work on (...)
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  47. Rights to Compensation.Onora O'Neill - 1987 - 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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  48.  30
    I. The Public use of Reason.Onora O'Neill - 1986 - Political Theory 14 (4):523-551.
  49.  36
    Impartiality in context: grounding justice in a pluralist world.Shane O'Neill - 1997 - Albany: State University of New York Press.
    Assesses critically the work of Rawls, Walzer, and Habermas and presents a theory of justice that responds to two senses of pluralism.
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  50.  88
    Early Modern Women Philosophers and the History of Philosophy.Eileen O'Neill - 2005 - Hypatia 20 (3):185-197.
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