Search results for 'Maggie O'Neill' (try it on Scholar)

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  1.  23
    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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  2.  1
    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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  3.  2
    Michael O'Neill (1987). Confession as Artifice in the Plays of Eugene O'Neill. Renascence 39 (3):430-441.
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  4. 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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  5.  12
    Maggie O'Neill (ed.) (1999). Adorno, Culture, and Feminism. Sage Publications.
    Adorno, Culture and Feminism brings Adorno's work and feminism together, and explores how feminism can both harness and develop Adorno's ideas. The picture that emerges displays how gendered relations and cultural practices and texts operate today, and the relevance of critical theory for contemporary feminisms. Adorno's work on the scale of inequality and repression in the administered society is presented as matching the feminist understanding of the unequal balance of power between the sexes. This volume shows how Adorno's central concepts (...)
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  6. Maggie O'neill (2004). 3 Global Refugees. In Sinkwan Cheng (ed.), Law, Justice, and Power: Between Reason and Will. Stanford University Press.
     
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  7. Onora O'Neill (1989). Constructions of Reason: Explorations of Kant's Practical Philosophy. 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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  8. Onora O'Neill (2002). A Question of Trust: The Bbc Reith Lectures 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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  9. Onora O'neill & Katrin Flikschuh (2003). Bounds of Justice. Political Theory 31 (2):315-318.
    In this collection of essays Onora O'Neill explores and argues for an account of justice that is fundamentally cosmopolitan rather than civic, yet takes serious account of institutions and boundaries, and of human diversity and vulnerability. Starting from conceptions that are central to any account of justice - those of reason, action, judgement, coercion, obligations and rights - she discusses whether and how culturally or politically specific concepts and views, which limit the claims and scope of justice, can be (...)
     
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  10.  12
    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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  11. John O'Neill (1993). Ecology, Policy and Politics: Human Well-Being and the Natural World. 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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  12. Edouard Machery & Elizabeth O'Neill (eds.) (2014). Current Controversies in Experimental Philosophy. Routledge.

    Experimental philosophy is one of the most active and exciting areas in philosophy today. In Current Controversies in Experimental Philosophy, Elizabeth O’Neill and Edouard Machery have brought together twelve leading philosophers to debate four topics central to recent research in experimental philosophy. The result is an important and enticing contribution to contemporary philosophy which thoroughly reframes traditional philosophical questions in light of experimental philosophers’ use of empirical research methods, and brings to light the lively debates within experimental philosophers’ intellectual community. (...)

    • Language (Edouard Machery & Genoveva Martí)
    • Consciousness (Brian Fala, Adam Arico, and Shaun Nicols & Justin Sytsma)
    • Free Will and Responsibility (Joshua Knobe & Eddy Nahmias and Morgan Thompson)
    • Epistemology and the Reliability of Intuitions (Kenneth Boyd and Jennifer Nagel & Joshua Alexander and Jonathan Weinberg).

    Preliminary descriptions of each chapter, annotated bibliographies for each controversy, and a supplemental guide to further controversies in experimental philosophy (with bibliographies) help provide clearer and richer views of these live controversies for all readers.

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  13. Onora O'Neill (1975). Acting on Principle: An Essay on Kantian Ethics. 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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  14. Daniel I. O'Neill (2012). The Burke-Wollstonecraft Debate: Savagery, Civilization, and Democracy. Pennsylvania State University Press.
    Many modern conservatives and feminists trace the roots of their ideologies, respectively, to Edmund Burke and Mary Wollstonecraft, and a proper understanding of these two thinkers is therefore important as a framework for political debates today. According to Daniel O’Neill, Burke is misconstrued if viewed as mainly providing a warning about the dangers of attempting to turn utopian visions into political reality, while Wollstonecraft is far more than just a proponent of extending the public sphere rights of man to include (...)
     
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  15. Onora O'Neill (2000). Bounds of Justice. Cambridge University Press.
    In this collection of essays Onora O'Neill explores and argues for an account of justice that is fundamentally cosmopolitan rather than civic, yet takes serious account of institutions and boundaries, and of human diversity and vulnerability. Starting from conceptions that are central to any account of justice - those of reason, action, judgement, coercion, obligations and rights - she discusses whether and how culturally or politically specific concepts and views, which limit the claims and scope of justice, can be (...)
     
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  16.  14
    Onora O'Neill, Civic and Cosmopolitan Justice.
    This is the text of The Lindley Lecture for 2000, given by Onora O'Neill, a British philosopher.
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  17.  8
    Aidan O'Neill (2009). Nineteen Eighty-Four (and -Five) a Brit Looks Back. Common Knowledge 15 (3):324-330.
    Aidan O'Neill remembers Britain as a fundamentally riven society twenty-five years ago under the premiership of Margaret Thatcher; a country divided by she who sought to rule it with certainty, but without compassion. The memories of Britain as a bitter and broken polity split asunder by a year-long strike of its coal miners were stirred again by a recent visit to the United States to attend a conference on Catholic Social Teaching where the growing social and legal acceptance of (...)
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  18.  15
    Eileen O'Neill (2006). Anne Conway: A Woman Philosopher (Review). Journal of the History of Philosophy 44 (1):122-124.
    Eileen O'Neill - Anne Conway: A Woman Philosopher - Journal of the History of Philosophy 44:1 Journal of the History of Philosophy 44.1 122-124 Sarah Hutton. Anne Conway: A Woman Philosopher. Cambridge-New York: Cambridge University Press, 2004. Pp. viii + 271. Cloth, $75.00. In 1690 a Latin translation of a philosophical treatise, originally written in English by Anne Conway , was published anonymously. The English manuscript did not survive, but in 1692 the Latin version of Conway's text was translated (...)
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  19.  3
    Rev Hugh P. O'Neill (1928). Logic and the Grammarian. Modern Schoolman 4 (7):106-107.
    Father Hugh P. O'Neill, professor of the Classics at St. Stanislaus Seminary, Florissant, gives us in this paper a few of the ways in which training in Logic can be of assistance to the grammarian. Father O'Neill's thoughts run in an original and thought-provoking vein, and we feel fortunate in being able to present his articlewhich may prove an added incentive to many.
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  20.  89
    Onora O'Neill (2002). Autonomy and Trust in Bioethics. 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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  21. Onora O'Neill (2013). Acting on Principle: An Essay on Kantian Ethics. Cambridge 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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  22. Onora O'Neill (2015). Constructing Authorities: Reason, Politics and Interpretation in Kant's Philosophy. Cambridge University Press.
    This collection of essays brings together the central lines of thought in Onora O'Neill's work on Kant's philosophy, developed over many years. Challenging the claim that Kant's attempt to provide a critique of reason fails because it collapses into a dogmatic argument from authority, O'Neill shows why Kant held that we must construct, rather than assume, the authority of reason, and how this can be done by ensuring that anything we offer as reasons can be followed by others, (...)
     
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  23. Onora O'Neill (1990). Constructions of Reason: Explorations of Kant's Practical Philosophy. 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 attempt 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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  24. John O'Neill (2002). Ecology, Policy and Politics: Human Well-Being and the Natural World. 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. John O'Neill (ed.) (1996). Freud and the Passions. Pennsylvania 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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  26. John O'Neill (ed.) (2005). Freud and the Passions. Pennsylvania 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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  27. Onora O'Neill (2016). Justice Across Boundaries: Whose Obligations? 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. Brian Juan O'Neill (2007). Social Inequality in a Portuguese Hamlet: Land, Late Marriage, and Bastardy, 1870–1978. Cambridge University Press.
    The traditional image of northern Iberian mountain settlements is that they are largely egalitarian, homogeneous, and survivals of archaic forms of 'agrarian collectivism'. In this book, based both on extensive fieldwork and detailed study of local records, Brian Juan O'Neill offers a different perspective, questioning prevailing views on both empirical as well as theoretical and methodological grounds. Through a detailed examination of three major areas of social life - land tenure, cooperative labour exchanges, and marriage and inheritance practices - (...)
     
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  29. Daniel I. O'Neill (2007). The Burke-Wollstonecraft Debate: Savagery, Civilization, and Democracy. Pennsylvania State University Press.
    Many modern conservatives and feminists trace the roots of their ideologies, respectively, to Edmund Burke and Mary Wollstonecraft, and a proper understanding of these two thinkers is therefore important as a framework for political debates today. According to Daniel O’Neill, Burke is misconstrued if viewed as mainly providing a warning about the dangers of attempting to turn utopian visions into political reality, while Wollstonecraft is far more than just a proponent of extending the public sphere rights of man to include (...)
     
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  30.  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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  31.  98
    Onora O'Neill (1996). Towards Justice and Virtue: A Constructive Account of Practical Reasoning. 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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  32. Martin O'Neill (forthcoming). Piketty, Meade and Predistribution. Crooked Timber Book Seminar on Thomas Piketty, Capital in the Twenty-First Century.
    If solutions to the problem of inequality are to be as radical as reality now demands, what is instead required is a reimagining of what would be involved comprehensively to tame capitalism through democratic means. This will involve much further development of the kind of plurality of institutional and policy proposals sketched by Meade, and will involve both the private and public – individual and collective – forms of capital predistribution that Meade advocated. Piketty, like Meade, sees the need for (...)
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  33.  43
    C. M. Atance & D. K. O'Neill (2001). Episodic Future Thinking. Trends in Cognitive Sciences 5 (12):533-539.
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  34. John O'neill (1998). Environmental Values.
     
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  35.  46
    O. O'Neill (2003). Some Limits of Informed Consent. 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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  36. Martin O'Neill (2008). What Should Egalitarians Believe? Philosophy and Public Affairs 36 (2):119-156.
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  37. Onora O'Neill (1986). Faces of Hunger: An Essay on Poverty, Justice, and Development. G. Allen & Unwin.
  38. Onora O'Neill (2003). Constructivism VS. Contractualism. Ratio 16 (4):319–331.
  39. Onora O'Neill (2001). Agents of Justice. Metaphilosophy 32 (1-2):180-195.
  40. John O'Neill (1992). The Varieties of Intrinsic Value. The Monist 75 (2):119-137.
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  41.  10
    Onora O'neill (2003). 9 Constructivism in Rawls and Kant1. In Samuel Richard Freeman (ed.), The Cambridge Companion to Rawls. Cambridge University Press. pp. 347.
  42. Martin O'Neill (2008). Three Rawlsian Routes Towards Economic Democracy. 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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  43.  13
    Onora O'Neill (2009). The Dark Side of Human Rights1. In Thomas Christiano & John Philip Christman (eds.), Contemporary Debates in Political Philosophy. Wiley-Blackwell. pp. 17--425.
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  44. Martin O'Neill (2012). The Promise of Predistribution. Policy Network - Predistribution and the Crisis in Living Standards.
    If pursued with serious intent, Pre-distribution has the capacity to create an exciting and radical new agenda for social democracy. But the politics of Pre-distribution cannot be innocuous or uncontroversial. -/- In its more radical forms, predistribution is a potentially radical and inspiring project for social democrats who have come to see the limitations of the old ways of doing things. It’s a project that promises a strategy to deliver abundantly on values of social justice, economic freedom, and equality of (...)
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  45.  11
    B. C. O'Neill & Nelson Goodman (1971). Languages of Art: An Approach to a Theory of Symbols. Philosophical Quarterly 21 (85):361.
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  46.  15
    Margaret Cavendish & Eileen O'neill (2004). Observations Upon Experimental Philosophy. Philosophical Quarterly 54 (214):175-177.
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  47. Onora O'Neill (1985). Between Consenting Adults. Philosophy and Public Affairs 14 (3):252-277.
  48.  58
    John O'Neill (2002). The Rhetoric of Deliberation: Some Problems in Kantian Theories of Deliberative Democracy. Res Publica 8 (3):249-268.
    Deliberative or discursive models of democracy have recently enjoyed a revival in both political theory and policy practice. Against the picture of democracy as a procedure for aggregating and effectively meeting the given preference of individuals, deliberative theory offers a model of democracy as a forum through which judgements and preferences are formed and altered through reasoned dialogue between free and equal citizens. Much in the recent revival of deliberative democracy, especially that which comes through Habermas and Rawls, has Kantian (...)
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  49. Martin O'Neill (2010). The Facts of Inequality. 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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  50. Onora O'Neill (2012). Kant and the Social Contract Tradition. In Elisabeth Ellis (ed.), Kant's Political Theory: Interpretations and Applications. Pennsylvania State University Press.
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