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Autonomy

Edited by Andrew Jason Cohen (Georgia State University, Georgetown University)
About this topic
Summary Autonomy is one of the most often discussed topics in modern and contemporary philosophy.  It is key to some moral theories, some political philosophies, and, of course, central to understanding the nature of personhood.  Unsurprisingly, then, there are significant disagreements about the nature of autonomy.  There are thinner and thicker understandings of autonomy throughout the literature.  There are moral and political demands that autonomy be protected or promoted.  Its use as a central value in applied ethics is standard.  Generally speaking, then, there are disagreements about what autonomy is and how and why it matters in moral theory and political philosophy.
Key works It is difficult to say what would count as a "key work" here.  Historically, Kant is likely the most important author to consider.  His deontological moral theory rests on a particularly thick conception of autonomy. For a detailed historical overview of autonomy in modern philosophy, it may be best to start with J.B. Schneewind's 1998 The Invention of Autonomy.
Introductions Perhaps the best place to start considering the nature of autonomy is Stephen Darwall's 2006. See also John Christman's SEP entry.
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Subcategories:History/traditions: Autonomy
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  1. H. & (2012). Introduction: Castoriadis, Genealogy, History. Cosmos and History: The Journal of Natural and Social Philosophy 8 (2):1-2.
    Editorial introduction to the special issue on the work of Castoriadis.
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  2. Sandra Abdo (2005). Sobre o problema da autonomia da arte e suas implicações hermenêuticas e ontológicas. Kriterion: Journal of Philosophy 46 (112):357-366.
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  3. Wickramanayake Abeysinghe (2000). In Search of Human Duties Via the Universal Declaration of Human Rights. S. Godage & Brothers.
  4. Wolfgang Achtner (2011). Willensfreiheit und Person in neurowissenschaftlicher und theologischer Perspektive. Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 53 (2):137-154.
    ZUSAMMENFASSUNGEs werden aus der Theologiegeschichte vier Typen von Willensfreiheit erhoben: der Typus liberum arbitrium , der Typus des nominalistischen Willensbegriffs , der Typus des mystischen Willensbegriffs und der Typus der Rechtfertigungslehre. Die ersten drei Typen werden psychologisch interpretiert im Sinne der Ichentwicklung als präautonom, autonom und transautonom. Nach der Darstellung und Diskussion der gegenwärtigen neurowissenschaftlichen Debatte um die Willensfreiheit wird ein systemisch verstandener Personbegriff als Brückenkonzept vorgeschlagen.SUMMARYFour types of free will are identified from the history of theology: The type of (...)
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  5. Harry Adams (2009). Justice for Children: Autonomy Development and the State. State University of New York Press.
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  6. Suzi Adams (2008). Towards a Post-Phenomenology of Life: Castoriadis' Naturphilosophie. Cosmos and History: The Journal of Natural and Social Philosophy 4 (1-2):387-400.
    The present paper situates Castoriadis’ later philosophy of nature as part of wider debates on the problematic of ‘life’ within post-Merleau-Pontian currents. Through hermeneutical reconstruction, it argues that ‘life’, as understood by Castoriadis, points to auto-poietic modes of being. Castoriadis’ interpretation of auto-poiesis is specific: self-moving and self-creating modes of being in the radical sense of ontological creation of form. The paper contends that Castoriadis’ contribution to these debates is twofold. First, ‘life’ in the broad sense is extended to all (...)
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  7. Suzi Adams (2003). Castoriadis' Shift Towards Physis. Thesis Eleven 74 (1):105-112.
    The ontological turn in Castoriadis' thought is exemplified in The Imaginary Institution of Society (IIS). Castoriadis did not stop there, however, but was drawn to enquire into more general ontological questions. In turn, this line of questioning made its presence felt significantly in Castoriadis' intellectual trajectory, such that, as I argue in this article, we can speak of a shift from a regional ontology of the social-historical (as developed in the IIS) to a later transregional ontology of physis as creative (...)
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  8. Jane Adan (1999). The Calling - “Can I Tell You Something Personal?”. Angelaki 4 (3):205-217.
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  9. JoÅo [ieJoão] Mauricio Adeodato (1993). Legal Decision-Making Proceedings in Underdeveloped Countries. In K. B. Agrawal & R. K. Raizada (eds.), Sociological Jurisprudence and Legal Philosophy: Random Thoughts On. University Book House.
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  10. Felix Adler (1890). The Freedom of Ethical Fellowship. International Journal of Ethics 1 (1):16-30.
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  11. Felix Adler (1890). The Freedom of Ethical Fellowship. Ethics 1 (1):16.
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  12. Felix Adler (1890). The Freedom of Ethical Fellowship. International Journal of Ethics 1 (1):16-30.
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  13. Peter Admirand (2015). Marcus Düwell, Jens Braarvig, Roger Brownsword, and Dietmar Mieth, Eds., The Cambridge Handbook of Human Dignity: Interdisciplinary Perspectives. Reviewed By. Philosophy in Review 35 (3):133-136.
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  14. Willi Aeppli (2001). The Developing Child Sense and Nonsense in Education.
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  15. Meneo A. Afonso (1996). What is the Nature of Authority in the Church? Upa.
    This work seeks to understand the dominant socio-political view of Church authority in the context of history, and to articulate a vision of non-political authority in the Church drawn from spiritual anthropology rather than from political theories.
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  16. Nicholas Agar (2012). Eugenesia Liberal. Signos Filosóficos 14 (28):145-170.
    El artículo ofrece una interpretación de la controversial y aparentemente inaceptable caracterización de la poesía desarrollada por Platón en la República. Los objetivos principales de la discusión son: aclarar las motivaciones de dicha caracterización, desentrañar los múltiples y discontinuos argumentos que la componen, y evaluar críticamente sus aciertos y sus límites. Se concluye que no todas las posturas que adopta Platón frente a la poesía son insostenibles, y que cuando sí lo son las razones para ello resultan particularmente esclarecedoras. The (...)
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  17. Sayani Ah (2015). Conflict Between Paternalism and Autonomy. Journal of Clinical Research and Bioethics 6 (6).
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  18. Rex J. Ahdar (2001). Adrift in a Sea of Rights: A Report Prepared for the New Zealand Education Development Foundation. New Zealand Education Development Foundation.
  19. Rolf Ahlers (1984). Nietzsche's Dialectic of Freedom. Pakistan Philosophical Journal 22:43-67.
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  20. Iftikhar Ahmad & Michelle Y. Szpara (forthcoming). Education for Democratic Citizenship and Peace: Proposal for a Cosmopolitan Model. Educational Studies: Journal of the American Educational Studies Association.
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  21. Zuo Ai (2001). ""A Discussion of" Human Dignity"(1957). In Stephen C. Angle & Marina Svensson (eds.), Chinese Human Rights Reader. M. E. Sharpe. pp. 222.
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  22. Lars Alberth (2013). Body Techniques of Vulnerability: The Generational Order and the Body in Child Protection Services. Human Studies 36 (1):67-88.
    The paper seeks to analyze children’s bodily vulnerability as grounded in generational order. The thesis is put forward, that the generational order is embodied via body techniques of vulnerability, deployed both by adults and children. In presenting results from research on professional responses to child maltreatment and neglect, three sets of age related body techniques of vulnerability are identified, concerning caregivers, professionals and the children itself.
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  23. Amir Alexander, Aesha Mustafa, Sarah A. V. Emil, Ebenezer Amekah, Cyril Engmann, Richard Adanu & Cheryl A. Moyer (2014). Social Support During Delivery in Rural Central Ghana: A Mixed Methods Study of Women's Preferences for and Against Inclusion of a Lay Companion in the Delivery Room. Journal of Biosocial Science 46 (5):669-685.
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  24. Robert Alexy (2014). Ustavna Prava I Proporcionalnost. Revus 22:35-50.
    Dva su osnovna shvatanja odnosa između ustavnih prava i analize proporcionalnosti. Prvo drži da postoji nužna veza između ustavnih prava i proporcionalnosti; drugo tvrdi da pitanje o tome da li su ustavna prava i proporcionalnost povezani zavisi od toga šta su ustavotvorci zapravo odlučili, tj. zavisi od pozitivnog prava. Prva teza se može označiti kao “teza o nužnosti”, druga se može označiti kao “teza o kontingentnosti.” Prema tezi o nužnosti, legitimnost proporcionalnosti je pitanje prirode ustavnih prava, dok je prema tezi (...)
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  25. Betty Alford, Julia Ballenger, Angela Crespo Cozart, Sandy Harris, Ray Horn, Patrick M. Jenlink, John Leonard, Vincent Mumford, Amanda Rudolph, Kris Sloan, Sandra Stewart, Faye Hicks Townes & Kim Woo (2009). The Struggle for Identity in Today's Schools: Cultural Recognition in a Time of Increasing Diversity. R&L Education.
    This book examines cultural recognition and the struggle for identity in America's schools. In particular, the contributing authors focus on the recognition and misrecognition as antagonistic cultural forces that work to shape, and at times distort identity.
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  26. Arthur Allin (1901). The Child. A Study in the Evolution of Man. Psychological Review 8 (6):642-643.
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  27. Peter Allmark (2005). Health, Happiness and Health Promotion. Journal of Applied Philosophy 22 (1):1–15.
    This article claims that health promotion is best practised in the light of an Aristotelian conception of the good life for humans and of the place of health within it.
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  28. Karl Ameriks (2003). On Being Neither Post- Nor Anti-Kantian: A Reply to Breazeale and Larmore ConcerningThe Fate of Autonomy. Inquiry 46 (2):272-292.
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  29. Éva Ancsel (1978). Történelem És Alternatívák a Cselekvés Válaszútjai.
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  30. Bruce Anderson (2000). Pointing Discussions of Interpretation Towards Dialectics: Some Comments on Michael Vertin’s Paper “Is There a Constitutional Right of Privacy?”. Method 18 (1):49-66.
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  31. Scott Anderson (2008). Of Theories of Coercion, Two Axes, and the Importance of the Coercer. Journal of Moral Philosophy 5 (3):394-422.
    Recent accounts of coercion can be mapped onto two different axes: whether they focus on the situation of the coercee or the activities of the coercer; and whether or not they depend upon moral judgments in their analysis of coercion. Using this analysis, I suggest that almost no recent theories have seriously explored a non-moralized, coercer-focused approach to coercion. I offer some reasons to think that a theory in this underexplored quadrant offers some important advantages over theories confined to the (...)
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  32. Scott A. Anderson, Coercion as Enforcement.
    This essay provides a positive account of coercion that avoids significant difficulties that have confronted most other recent accounts. It enters this territory by noting a dispute over whether coercion has to manipulate the will of the coercee, or whether direct force inhibiting action (such as manhandling or imprisoning) is itself coercive. Though this dispute may at first seem a mere matter of taxonomic categorization, I argue that this dispute reflects an important divergence in thought about the nature of coercion. (...)
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  33. Tadit Anderson (2014). Pericles and the Socialization of Econmics. Re-Imagining Economics Website.
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  34. Roberto Andorno (2001). The Paradoxical Notion of Human Dignity. Rivista Internazionale di Filosofia Del Diritto 78 (2):151-168.
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  35. Louise Antony (2006). The Socialization of Epistemology. In Robert E. Goodin & Charles Tilly (eds.), The Oxford Handbook of Contextual Political Analysis. Oxford University Press. pp. 58.
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  36. Richard E. Aquila (1988). Self-Consciousness, Self-Determination, and Imagination in Kant. Topoi 7 (1):65-79.
    I argue for a basically Sartrean approach to the idea that one's self-concept, and any form of knowledge of oneself as an individual subject, presupposes concepts and knowledge about other things. The necessity stems from a pre-conceptual structure which assures that original self-consciousness is identical with one's consciousness of objects themselves. It is not a distinct accomplishment merely dependent on the latter. The analysis extends the matter/form distinction to concepts. It also requires a distinction between two notions of consciousness: one (...)
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  37. David Archard, Self-Justifying Paternalism.
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  38. W. H. G. Armytage (1958). The Utopist Tradition in English Education. Doncaster Grammar School.
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  39. Johann P. Arnason & Peter Beilharz (1998). Cornelius Castoriadis 1922-1997. Thesis Eleven 53 (1):iii-iv.
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  40. Johann P. Arnason & Peter Beilharz (1997). Castoriadis and Thesis Eleven. Thesis Eleven 49 (1):vi-viii.
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  41. Argyris Arnellos, Thomas Spyrou & Ioannis Darzentas (2010). Naturalising the Design Process: Autonomy and Interaction as Core Features. In Marcin Miłkowski Konrad Talmont-Kaminski (ed.), Beyond Description: Naturalism and Normativity. College Publications.
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  42. Helen Arnold (ed.) (2007). Figures of the Thinkable. Stanford University Press.
    In this posthumous collection of writings, Cornelius Castoriadis pursues his incisive analysis of modern society, the philosophical basis of our ability to change it, and the points of intersection between his many approaches to this theme. His main philosophical postulate, that the human subject and society are not predetermined, asserts the primacy of creation and the possibility of creative, autonomous activity in every domain. This argument is combined with penetrating political and social criticism, opening numerous avenues of critical thought and (...)
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  43. James Arthur (1994). Parental Involvement in Catholic Schools: A Case of Increasing Conflict. British Journal of Educational Studies 42 (2):174 - 190.
    Parental participation in the control and administration of Catholic schools has often been minimal and wholly dependent on the clergy. This is not surprising since Catholic parents have generally found the raison d'etre of Catholic schooling convincing and have concentrated their efforts on its continued maintenance and expansion under firm clerical leadership. Therefore, the increasing willingness of Catholic parents publicly to challenge the stated educational policies of the bishops needs to be examined. This article assesses the role of parents in (...)
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  44. James Arthur, Simon G. Gaine & Hugh Walters (1999). Earthen Vessels the Thomistic Tradition in Education.
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  45. K. Michael Aschenbrenner (1981). Developping and Testing a Decision Aid for Pupils Choosing an Apprenticeship. Roczniki Filozoficzne 29 (4):58.
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  46. Felix B. Asiedu, Debra Romanick Baldwin, Phillip Cary, Mark J. Doorley, Daniel Doyle, Marylu Hill, John Immerwahr, Richard M. Jacobs, Thomas F. Martin, Andrew R. Murphy & Thomas W. Smith (2008). Augustine and Liberal Education. Lexington Books.
    This book applies Augustine's thought to current questions of teaching and learning. The essays are written in an accessible style and is not intended just for experts on Augustine or church history.
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  47. H. Atlan (2007). Knowledge, Glory and `On Human Dignity'. Diogenes 54 (3):11-17.
    The idea of dignity seems indissociable from that of humanity, whether in its universal dimension of ‘human dignity’, or in the individual ‘dignity of the person’. This paper provides an outlook on the ethics governing the sciences and technology, in particular the biological sciences and biotechnology, and recalls the notion of ‘glory’, both human and divine, as it infuses a great part of the Middle Ages and the Renaissance cultures, just before the scientific revolution in Europe.
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  48. Robin Attfield (1991). Making Decisions. Philosophy Now 1:5-8.
  49. Lorraine Attreed (1989). Autonomy and Community: The Royal Manor of Havering, 1200-1500Marjorie Keniston McIntosh. Speculum 64 (1):187-189.
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  50. Catherine Audard (1993). Le Respect de l'Estime À la Déférence : Une Question de Limite.
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