17 found
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Emer O'Hagan [17]Emer Mary O'hagan [1]
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Emer O'Hagan
University of Saskatchewan
  1.  71
    Modesty as an Excellence in Moral Perspective Taking.Emer O'Hagan - 2018 - European Journal of Philosophy 26 (3):1120-1133.
    I argue for an egalitarian conception of modesty. Modesty is a virtue because an apt expression of what is, and is not, morally salient in our attitudes toward persons and is important because we are prone to arrogance, self‐importance, and hero worship. To make my case, I consider 3 claims which have shaped recent discussions: first, that modesty is valuable because it obviates destructive social rankings; second, that modesty essentially involves an indifference to how others evaluate one's accomplishments; and third, (...)
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  2.  88
    Practical Identity and the Constitution of Agency.Emer O'Hagan - 2004 - Journal of Value Inquiry 38 (1):49-59.
    In this paper I argue that Christine Korsgaard’s account of the normativity of practical reasons cannot meet her own justificatory criteria, specifically the demand that an answer to the normative question be successfully addressed in the first person. On this point her position is crucially ambiguous. I argue that Korsgaard’s demand that the authority of norms be justified by appeal to an agent’s practical identity leads her to conflate psychological facts about agents with the norms that establish the authority of (...)
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  3. Self‐Knowledge and Moral Stupidity.Emer O'Hagan - 2012 - Ratio 25 (3):291-306.
    Most commonplace moral failure is not conditioned by evil intentions or the conscious desire to harm or humiliate others. It is more banal and ubiquitous – a form of moral stupidity that gives rise to rationalization, self‐deception, failures of due moral consideration, and the evasion of responsibility. A kind of crude, perception‐distorting self‐absorption, moral stupidity is the cause of many moral missteps; moral development demands the development of self‐knowledge as a way out of moral stupidity. Only once aware of the (...)
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  4. Modesty as an Excellence in Moral Perspective Taking.Emer O'Hagan - 2017 - European Journal of Philosophy:1-14.
    I argue for an egalitarian conception of modesty. Modesty is a virtue because an apt expression of what is, and is not, morally salient in our attitudes toward persons and is important because we are prone to arrogance, self-importance, and hero worship. To make my case, I consider 3 claims which have shaped recent discussions: first, that modesty is valuable because it obviates destructive social rankings; second, that modesty essentially involves an indifference to how others evaluate one's accomplishments; and third, (...)
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  5.  81
    Belief, Normativity and the Constitution of Agency.Emer O'Hagan - 2005 - Philosophical Explorations 8 (1):39-52.
    In this paper I advance a constitutive argument for the authority of rational norms. Because accountability to reasons is constitutive of rational agency and rational norms are implicit in reasons for action and belief, the justification of rational norms is of a piece with the practice of reasoning. Peter Railton has objected that the constitutive view fails to defend the categorical authority of reason over agents. I respond to his objections, arguing that they presuppose a foundationalist conception of justification that (...)
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  6. Non-Self and Ethics: Kantian and Buddhist Themes.Emer O'Hagan - 2018 - In Gordon Davis (ed.), Ethics without Self, Dharma without Atman: Western and Buddhist Philosophical Traditions in Dialogue. Springer. pp. 145-159.
    After distinguishing between a metaphysical and a contemplative strategy interpretation of the no-self doctrine, I argue that the latter allows for the illumination of significant and under-discussed Kantian affinities with Buddhist views of the self and moral psychology. Unlike its metaphysical counterpart, the contemplative strategy interpretation, understands the doctrine of no-self as a technique of perception, undertaken from the practical standpoint of action. I argue that if we think of the contemplative strategy version of the no-self doctrine as a process (...)
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  7. Inarticulate Forgiveness.Emer O'Hagan - 2019 - Metaphilosophy 50 (4):536-550.
    Influentially, Pamela Hieronymi has argued that any account of forgiveness must be both articulate and uncompromising. It must articulate the change in judgement that results in the forgiver’s loss of resentment without excusing or justifying the misdeed, and without comprising a commitment to the transgressor=s responsibility, the wrongness of the action, and the transgressed person=s self-worth. Non-articulate accounts of forgiveness, which rely on indirect strategies for reducing resentment (for example, reflecting on the transgressor’s bad childhood) are said to fail to (...)
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  8. Self-Knowledge and the Development of Virtue.Emer O'Hagan - 2017 - In Noell Birondo & S. Stewart Braun (eds.), Virtue's Reasons: New Essays on Virtue, Character, and Reasons. New York: Routledge. pp. 107-125.
    Persons interested in developing virtue will find attending to, and attempting to act on, the right reason for action a rich resource for developing virtue. In this paper I consider the role of self-knowledge in intentional moral development. I begin by making a general case that because improving one’s moral character requires intimate knowledge of its components and their relation to right reason, the aim of developing virtue typically requires the development of self-knowledge. I next turn to Kant’s ethics for (...)
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  9.  91
    Generosity And Mechanism In Descartes's Passions.Emer O'hagan - 2005 - Minerva 9:236-260.
    Descartes’s mechanistic account of the passions is sometimes dismissed as one which lacks the resources toadequately explain the cognitive aspect of emotion. By some, he is taken to be “feeling theorist”, reducing thepassions to a mere awareness of the physiological state of the soul-body union. If this reading of Descartes’spassions is correct, his theory fails not only because it cannot account for the intentional nature of the passions,but also because the passions cannot play the role in Descartes’s moral theory they (...)
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  10.  48
    Welfare and Rational Care. [REVIEW]Emer O’Hagan - 2005 - Dialogue 44 (3):620-622.
  11. Faces of Intention: Selected Essays on Intention and AgencyMichael Bratman Cambridge Studies in Philosophy New York: Cambridge University Press, 1999, Xiii + 288 Pp., $59.95, $18.95 Paper. [REVIEW]Emer O'Hagan - 2001 - Dialogue 40 (2):393-395.
    Faces of Intention is a fine collection of essays covering Michael Bratman’s work on intention and agency between 1992 and 1998, along with four critical reviews published between 1983 and 1998. In his introductory chapter, the only previously unpublished essay in this volume, Bratman outlines the broad themes which influence an expansion of his “planning theory of intention.” According to the planning theory, intentions are “elements of stable, partial plans of action concerning present and future conduct”. Plans are revocable, of (...)
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  12.  29
    Faces of Intention: Selected Essays on Intention and Agency Michael Bratman Cambridge Studies in Philosophy New York: Cambridge University Press, 1999, Xiii + 288 Pp., $59.95, $18.95 Paper. [REVIEW]Emer O'Hagan - 2001 - Dialogue 40 (2):393-.
  13.  17
    Review of Stephen R. Brown, Moral Virtue and Nature: A Defense of Ethical Naturalism[REVIEW]Emer O'Hagan - 2009 - Notre Dame Philosophical Reviews 2009 (1).
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  14.  16
    The Reasons of Love Harry G. Frankfurt Princeton, NJ: Princeton University Press, 2004, 100 Pp., $19.95 Paper. [REVIEW]Emer O'Hagan - 2006 - Dialogue 45 (2):398.
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  15.  5
    Generosity and Mechanism in Descartes's Passions.Emer O'Hagan - 2005 - Minerva - An Internet Journal of Philosophy 9 (1).
    Descartes’s mechanistic account of the passions is sometimes dismissed as one which lacks the resources to adequately explain the cognitive aspect of emotion. By some, he is taken to be “feeling theorist”, reducing the passions to a mere awareness of the physiological state of the soul-body union. If this reading of Descartes’s passions is correct, his theory fails not only because it cannot account for the intentional nature of the passions, but also because the passions cannot play the role in (...)
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  16. Elijah Millgram, Ethics Done Right: Practical Reasoning as a Foundation of Moral Theory Reviewed By.Emer O'Hagan - 2006 - Philosophy in Review 26 (4):273-275.
     
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  17.  1
    "The Reasons of Love by Harry Frankfurt". [REVIEW]Emer O'Hagan - 2006 - Dialogue 45 (2):398-400.
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