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Onora O'Neill [102]O. O'Neill [17]
  1. Constructions of Reason: Explorations of Kant's Practical Philosophy.Onora O'Neill - 1989 - 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 vision (...)
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  2. 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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  3.  56
    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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  4. Bounds of Justice.Onora O'neill & Katrin Flikschuh - 2003 - 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 avoided. (...)
     
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  5.  12
    Faces of Hunger: An Essay on Poverty, Justice, and Development.Onora O'Neill - 1986 - G. Allen & Unwin.
  6. Agents of Justice.Onora O'Neill - 2001 - Metaphilosophy 32 (1-2):180-195.
  7. Constructivism VS. Contractualism.Onora O'Neill - 2003 - Ratio 16 (4):319–331.
  8.  21
    9 Constructivism in Rawls and Kant1.Onora O'neill - 2003 - In Samuel Richard Freeman (ed.), The Cambridge Companion to Rawls. Cambridge University Press. pp. 347.
  9.  60
    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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  10. Between Consenting Adults.Onora O'Neill - 1985 - Philosophy and Public Affairs 14 (3):252-277.
  11.  15
    Practical Principles & Practical Judgment.Onora O'neill - 2001 - Hastings Center Report 31 (4):15-23.
  12. Kant and the Social Contract Tradition.Onora O'Neill - 2012 - In Elisabeth Ellis (ed.), Kant's Political Theory: Interpretations and Applications. Pennsylvania State University Press.
  13. The Moral Perplexities of Famine Relief.Onora O'Neill - 1980 - In Tom L. Beauchamp & Tom Regan (eds.), Matters of Life and Death. Temple University Press.
     
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  14. Children's Rights and Children's Lives.Onora O'Neill - 1988 - Ethics 98 (3):445-463.
  15. 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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  16.  43
    Informed Consent and Genetic Information.O. O'Neill - 2001 - Studies in History and Philosophy of Science Part C 32 (4):689-704.
    In the last 25 years writing in bioethics, particularly in medical ethics, has generally claimed that action is ethically acceptable only if it receives informed consent from those affected. However, informed consent provides only limited justification, and may provide even less as new information technologies are used to store and handle personal data, including personal genetic data. The central philosophical weakness of relying on informed consent procedures for ethical justification is that consent is a propositional attitude, so referentially opaque: consent (...)
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  17. The Public Use of Reason.Onora O'Neill - 1986 - Political Theory 14 (4):523-551.
  18. Political Liberalism and Public Reason: A Critical Notice of John Rawls, Political Liberalism.Onora O'Neill - 1997 - Philosophical Review 106 (3):411-428.
  19. Medical and Scientific Uses of Human Tissue.O. O'Neill - 1996 - Journal of Medical Ethics 22 (1):5-7.
    Inevitably a policy-oriented report on issues as complex and as rapidly changing as the medical and scientific uses of human tissue can achieve neither philosophical purity nor regulatory completeness. The council's strategy has been to begin with robust ethical principles, for which sound philosophical arguments can be given, which will (it is hoped) command widespread support. The council went on to argue for guidelines of sufficient, but not vapid, generality which could be of practical use to the various medical intermediaries, (...)
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  20. Acting on Principle: An Essay on Kantian Ethics.Onora O'Neill - 1975 - 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 published (...)
     
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  21.  3
    Towards Justice and Virtue: A Constructive Account of Practical Reasoning.Tamar Schapiro & Onora O'Neill - 1999 - Philosophical Review 108 (1):97.
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  22. Ethics for Communication?Onora O'Neill - 2009 - European Journal of Philosophy 17 (2):167-180.
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  23. Normativity and Practical Judgement.Onora O'Neill - 2007 - Journal of Moral Philosophy 4 (3):393-405.
    Norms are apt for reasoning because they have propositional structure and content; they are practical because they aim to guide action, rather than to describe aspects of the world. These two features hold equally of norms construed sociologically as the norms of specific social groups, and of norms conceived abstractly as principles of action. On either view, norms are indeterminate while acts are particular and determinate. Consequently norms cannot fully specify which particular act is to be done. Are they then (...)
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  24.  6
    Towards Justice and Virtue.Onora O'neill - 1999 - Philosophy and Phenomenological Research 59 (4):1103-1105.
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  25.  65
    Abstraction, Idealization and Ideology in Ethics.Onora O'Neill - 1987 - Royal Institute of Philosophy Lectures 22:55-69.
    Although Burke, Bentham, Hegel and Marx do not often agree, all criticized certain ethical theories, in particular theories of rights, for being too abstract . The complaint is still popular. It was common in Existentialist and in Wittgensteinian writing that stressed the importance of cases and examples rather than principles for the moral life; it has been prominent in recent Hegelian and Aristotelian flavoured writing, which stresses the importance of the virtues; it is reiterated in discussions that stress the distinctiveness (...)
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  26. I. Kant After Virtue.Onora O'Neill - 1983 - Inquiry : An Interdisciplinary Journal of Philosophy 26 (4):387 – 405.
    Maclntyre's refurbishing of Aristotelian ethics aims to restore both intelligibility and rationality to moral discourse. In After Virtue he concentrates on showing how intelligible action requires that lives be led within institutional and cultural traditions. But he does not offer a developed account of practical reason which could provide grounds for seeking some rather than other intelligible continuations of lives and traditions. Despite Maclntyre's criticisms of Kant's ethics, a Kantian account of practical reasoning may complement his account of intelligibility. An (...)
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  27.  60
    The Power of Example.Onora O'Neill - 1986 - Philosophy 61 (235):5 - 29.
    The examples of which he complained were trivial in either or both of two ways. Some were examples of the minor perplexities of life, such as returning library books or annoying the neighbours with one's music; some were examples described only in outline rather than in depth; and some examples were both minor and schematic.
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  28.  4
    Constructions of Reason: Explorations of Kant's Practical Philosophy.Allen W. Wood & Onora O'Neill - 1992 - Philosophical Review 101 (3):647.
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  29.  70
    Instituting Principles: Between Duty and Action.Onora O'Neill - 1998 - Southern Journal of Philosophy 36 (S1):79-96.
  30. Kant on Duties Regarding Nonrational Nature.Onora O'Neill - 1998 - Aristotelian Society Supplementary Volume 72 (1):211–228.
    Kant's ethics, like others, has unavoidable anthropocentric starting points: only humans, or other 'rational natures', can hold obligations. Seemingly this should not make speciesist conclusions unavoidable: might not rational natures have obligations to the non-rational? However, Kant's argument for the unconditional value of rational natures cannot readily be extended to show that all non-human animals have unconditional value, or rights. Nevertheless Kant's speciesism is not thoroughgoing. He does not view non-rational animals as mere items for use. He allows for indirect (...)
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  31.  17
    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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  32.  27
    Environmental Values, Anthropocentrism and Speciesism.Onora O'Neill - 1997 - Environmental Values 6 (2):127-142.
    Ethical reasoning of all types is anthropocentric, in that it is addressed to agents, but anthropocentric starting points vary in the preference they accord the human species. Realist claims about environmental values, utilitarian reasoning and rights-based reasoning all have difficulties in according ethical concern to certain all aspects of natural world. Obligation-based reasoning can provide quite strong if incomplete reasons to protect the natural world, including individual non-human animals. Although it cannot establish all the conclusions to which anti-speciesists aspire, it (...)
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  33.  52
    Ethical Reasoning and Ideological Pluralism.Onora O'Neill - 1988 - Ethics 98 (4):705-722.
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  34.  23
    Who Can Endeavour Peace?Onora O'neill - 1986 - Canadian Journal of Philosophy 16 (sup1):41-73.
    (1986). Who Can Endeavour Peace? Canadian Journal of Philosophy: Vol. 16, Supplementary Volume 12: Nuclear Weapons, Deterrence and Disarmament, pp. 41-73.
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  35. Bounds of Justice.Onora O'Neill - 2000 - 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 avoided. (...)
     
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  36.  92
    II. Nozick's Entitlements.Onora O'Neill - 1976 - Inquiry : An Interdisciplinary Journal of Philosophy 19 (1-4):468-481.
    This article examines Nozick's claim (in Anarchy, State and Utopia) to have shown that a commitment to individual liberties requires acceptance of full capitalist property rights. The main gap in Nozick's argument is that he fails to show how individuals can become entitled to full control over previously unheld resources. Nozick draws on Locke's view that title is acquired by ?mixing one's labour?. But he excises certain (dubious) premisses on which Locke's theory relies and provides no alternative grounds for thinking (...)
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  37. A Simplified Account of Kant's Ethics.Onora O'Neill - 2009 - In Steven M. Cahn (ed.), Exploring Ethics: An Introductory Anthology. Oxford University Press.
     
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  38.  1
    Towards Justice and Virtue.Onora O'neill - 1999 - Philosophical and Phenomenological Research 59 (4):1103-1105.
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  39.  21
    Rights, Obligations, Priorities.O. O'Neill - 2010 - Studies in Christian Ethics 23 (2):163-171.
    In Justice: Rights and Wrongs Nicholas Wolterstorff argues for the priority of rights over obligations, and suggests that assigning priority to obligations will take too little account of the wrongs suffered by many types of victim. In this comment on the book I suggest various reasons for assigning priority to obligations, emphasise the importance of offering an account of imperfect as well as perfect obligations, and question the reading of Immanuel Kant’s Groundwork on which some of Wolterstorff’s arguments against the (...)
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  40. Consistency in Action.Onora O'Neill - 1998 - In James Rachels (ed.), Ethical Theory 2: Theories About How We Should Live. Oxford University Press.
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  41.  3
    I—The Presidential Address: Constructivisms in Ethics.Onora O'Neill - 1989 - Proceedings of the Aristotelian Society 89 (1):1-18.
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  42.  36
    The Presidential Address: Constructivisms in Ethics.Onora O'Neill - 1988 - Proceedings of the Aristotelian Society 89:1 - 17.
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  43. Experts, Practitioners, and Practical Judgement.Onora O'Neill - 2007 - Journal of Moral Philosophy 4 (2):154-166.
    Kant challenges the well-worn view that practitioners do not need to rely on theory. He acknowledges that experts with a deep knowledge of theory may fail as practitioners both in technical matters, and in matters of morality and justice. However, since action-guiding theories are intended to shape rather than to fit the world, practitioners have no point of reference other than the theories or principles that they seek to enact. If theories of duty appear to offer too little guidance for (...)
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  44.  75
    The Idea of Justice.Onora O'neill - 2010 - Journal of Philosophy 107 (7):384-388.
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  45. Kant. Kant's Virtues.Onora O'Neill - 1998 - In Roger Crisp (ed.), How Should One Live?: Essays on the Virtues. Clarendon Press.
     
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  46.  93
    Political Philosophy: The View From Cambridge.Quentin Skinner, Partha Dasgupta, Raymond Geuss, Melissa Lane, Peter Laslett, Onora O'Neill, W. G. Runciman & Andrew Kuper - 2002 - Journal of Political Philosophy 10 (1):1–19.
    This article reports on a conversation convened by Quentin Skinner at the invitation of the Editors of The Journal of Political Philosophy and held in Cambridge on 13 February 2001.
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  47.  30
    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.  15
    Duties and Virtues.Onora O'Neill - 1993 - Royal Institute of Philosophy Supplement 35:107-120.
    Duty and virtue are no longer the common coin of daily conversation. Both terms strike many of us as old-fashioned and heavy handed. Yet we incessantly talk about what ought and ought not to be done, and about the sorts of persons we admire or despise. As soon as we talk in these ways we discuss topics traditionally dealt with under the headings of duty and of virtue. If we no longer use these terms, it may be because we associate (...)
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  49.  35
    Messy Morality and the Art of the Possible.C. A. J. Coady & Onora O'Neill - 1990 - Aristotelian Society Supplementary Volume 64 (1):259 - 294.
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  50. I. The Public Use of Reason.O. O'Neill - 1986 - Political Theory 14 (4):523-551.
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