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  1. Autonomy and Trust in Bioethics.Onora O'Neill - 2002 - 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 why (...)
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  2. 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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  3. Towards Justice and Virtue: A Constructive Account of Practical Reasoning.Onora O'Neill - 1996 - 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 lives.
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  4. 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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  5. 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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  6.  44
    Faces of Hunger: An Essay on Poverty, Justice, and Development.Onora O'Neill - 1986 - G. Allen & Unwin.
  7. Constructivism VS. Contractualism.Onora O'Neill - 2003 - Ratio 16 (4):319–331.
  8. Agents of Justice.Onora O'Neill - 2001 - Metaphilosophy 32 (1-2):180-195.
  9.  7
    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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  10. Between Consenting Adults.Onora O'Neill - 1985 - Philosophy and Public Affairs 14 (3):252-277.
  11.  27
    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.
  12. 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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  13.  66
    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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  14.  40
    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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  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.  16
    Towards Justice and Virtue.Onora O'neill - 1999 - Philosophy and Phenomenological Research 59 (4):1103-1105.
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  17.  20
    Practical Principles & Practical Judgment.Onora O'Neill - 2001 - Hastings Center Report 31 (4):15-23.
  18. Children's Rights and Children's Lives.Onora O'Neill - 1988 - Ethics 98 (3):445-463.
  19. 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.
  20. The Public Use of Reason.Onora O'Neill - 1986 - Political Theory 14 (4):523-551.
  21. Political Liberalism and Public Reason: A Critical Notice of John Rawls, Political Liberalism.Onora O'Neill - 1997 - Philosophical Review 106 (3):411-428.
  22.  92
    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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  23.  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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  24. 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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  25. Ethics for Communication?Onora O'Neill - 2009 - European Journal of Philosophy 17 (2):167-180.
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  26. 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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  27. 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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  28. 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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  29.  66
    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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  30.  1
    Towards Justice and Virtue.Onora O'neill - 1999 - Philosophical and Phenomenological Research 59 (4):1103-1105.
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  31.  72
    Instituting Principles: Between Duty and Action.Onora O'Neill - 1998 - Southern Journal of Philosophy 36 (S1):79-96.
  32. 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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  33.  55
    Ethical Reasoning and Ideological Pluralism.Onora O'Neill - 1988 - Ethics 98 (4):705-722.
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  34. 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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  35.  24
    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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  36. 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.  1
    I. The Public Use of Reason.Onora O'Neill - 1986 - Political Theory 14 (4):523-551.
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  38.  5
    I—The Presidential Address: Constructivisms in Ethics.Onora O'Neill - 1989 - Proceedings of the Aristotelian Society 89 (1):1-18.
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  39. 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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  40. 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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  41.  38
    The Presidential Address: Constructivisms in Ethics.Onora O'Neill - 1988 - Proceedings of the Aristotelian Society 89:1 - 17.
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  42.  77
    The Idea of Justice.Onora O'neill - 2010 - Journal of Philosophy 107 (7):384-388.
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  43.  43
    Modern Moral Philosophy and the Problem of Relevant Descriptions.Onora O'Neill - 2004 - Royal Institute of Philosophy Supplement 54:301-316.
    Anscombe's indictment of modern moral philosophy is full-blooded. She began with three strong claims: The first is that is not profitable to do moral philosophy… until we have an adequate philosophy of psychology, in which we are conspicuously lacking. The second is that the concepts of obligation and duty… and of the moral sense of ‘ought’, ought to be jettisoned… because they are derivatives… from an earlier conception of ethics… and are only harmful without it. The third thesis is that (...)
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  44.  2
    Constructivism VS. Contractualism.Onora O'neill - 2003 - Ratio 16 (4):319-331.
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  45.  2
    The Inaugural Address: Autonomy: The Emperor's New Clothes.Onora O'neill - 2003 - Proceedings of the Aristotelian Society, Supplementary Volumes( 77:1-21.
    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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  46. 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.  36
    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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  48.  3
    Informed Consent and Genetic Information.Onora O'Neill - 2001 - Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 32 (4):689-704.
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  49. Autonomy: The Emperor's New Clothes.Onora O'neill - 2003 - Supplement to the Proceedings of the Aristotelian Society 77 (1):1-21.
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  50. 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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