115 found
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  1. Autonomy and Trust in Bioethics.Onora O'Neill - 2002 - New York: 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 - New York: 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. Constructions of Reason: Explorations of Kant's Practical Philosophy.Onora O'Neill - 1989 - New York: 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 vision (...)
     
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  4. Towards Justice and Virtue: A Constructive Account of Practical Reasoning.Onora O'Neill - 1996 - New York: 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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  5.  22
    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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  6. Towards Justice and Virtue: A Constructive Account of Practical Reasoning.Onora O'neill - 1996 - Tijdschrift Voor Filosofie 60 (3):624-624.
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  7. 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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  8.  47
    Towards Justice and Virtue.Onora O'neill - 1999 - Philosophical and Phenomenological Research 59 (4):1103-1105.
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  9. Agents of Justice.Onora O'Neill - 2001 - Metaphilosophy 32 (1-2):180-195.
    Accounts of international or global justice often focus primarily on the rights or goods to be enjoyed by all human beings, rather than on the obligations that will realise and secure those rights and goods, or on the agents and agencies for whose action obligations of justice are to be prescriptive. In the background of these approaches to international or global justice there are often implicit assumptions that the primary agents of justice are states, and that all other agents and (...)
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  10. Faces of hunger: an essay on poverty, justice, and development.Onora O'Neill - 1986 - Boston: G. Allen & Unwin.
  11.  47
    Acting on principle: an essay on Kantian ethics.Onora O'Neill - 1975 - New York: 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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  12. Abstraction, Idealization and Ideology in Ethics.Onora O'Neill - 1987 - Royal Institute of Philosophy Lecture Series 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 and (...)
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  13. 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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  14. Acting on Principle: An Essay on Kantian Ethics.Onora O'Neill - 1975 - New York: 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 published (...)
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  15.  13
    From Principles to Practice: Normativity and Judgement in Ethics and Politics.Onora O'Neill - 2018 - New York: Cambridge University Press.
    Knowledge aims to fit the world, and action to change it. In this collection of essays, Onora O'Neill explores the relationship between these concepts and shows that principles are not enough for ethical thought or action: we also need to understand how practical judgement identifies ways of enacting them and of changing the way things are. Both ethical and technical judgement are supported, she contends, by bringing to bear multiple considerations, ranging from ethical principles to real-world constraints, and while we (...)
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  16.  21
    Constructing Authorities: Reason, Politics and Interpretation in Kant's Philosophy.Onora O'Neill - 2015 - New York: 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, including others (...)
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  17. Children's rights and children's lives.Onora O'Neill - 1988 - Ethics 98 (3):445-463.
  18. The public use of reason.Onora O'Neill - 1986 - Political Theory 14 (4):523-551.
  19. Vindicating reason.Onora O'Neill - 1992 - In Paul Guyer (ed.), The Cambridge companion to Kant. New York: Cambridge University Press. pp. 280--308.
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  20. 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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  21.  22
    Justice Across Boundaries: Whose Obligations?Onora O'Neill - 2016 - 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 to (...)
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  22. Research led by participants: a new social contract for a new kind of research.Effy Vayena, Roger Brownsword, Sarah Jane Edwards, Bastian Greshake, Jeffrey P. Kahn, Navjoyt Ladher, Jonathan Montgomery, Daniel O'Connor, Onora O'Neill, Martin P. Richards, Annette Rid, Mark Sheehan, Paul Wicks & John Tasioulas - 2016 - Journal of Medical Ethics 42 (4):216-219.
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  23.  65
    9 Constructivism in Rawls and Kant1.Onora O'neill - 2002 - In Samuel Freeman (ed.), The Cambridge companion to Rawls. New York: Cambridge University Press. pp. 347.
  24.  29
    Having Children: Philosophical and Legal Reflections on Parenthood.Margaret O'Brien Steinfels, Onora O'Neill & William Ruddick - 1979 - Hastings Center Report 9 (2):29.
    Book reviewed in this article: Having Children: Philosophical and Legal Reflections on Parenthood. Edited by Onora O'Neill and William Ruddick.
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  25. Consistency in Action.Onora O'Neill - 1998 - In James Rachels (ed.), Ethical Theory 2: Theories About How We Should Live. Oxford University Press UK.
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  26. Constructivism VS. contractualism.Onora O'Neill - 2003 - Ratio 16 (4):319–331.
  27. 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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  28.  30
    I. The Public use of Reason.Onora O'Neill - 1986 - Political Theory 14 (4):523-551.
  29.  44
    Practical Principles & Practical Judgment.Onora O'neill - 2001 - Hastings Center Report 31 (4):15-23.
    Those who deny that general principles are important for moral deliberation have mostly misunderstood how principles work. Principles do not give us algorithms for living. They identify broad requirements we must live up to, but they do not actually tell us what to do. We are left instead to craft responses that honor our general commitments using the materials of the case at hand.
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  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.  35
    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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  32. Trust and Accountability in a Digital Age.Onora O'Neill - 2020 - Philosophy 95 (1):3-17.
    I have a very particular reason to be grateful to Stewart Sutherland, our late President, which is connected to some of the themes of this lecture, so want to begin by recalling a long conversation I had with him on these topics.
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  33.  81
    Ethical reasoning and ideological pluralism.Onora O'Neill - 1988 - Ethics 98 (4):705-722.
  34. 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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  35.  27
    Constructivism VS. Contractualism.Onora O'Neill - 2003 - Ratio 16 (4):319-331.
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  36.  95
    Instituting Principles: Between Duty and Action.Onora O'Neill - 1998 - Southern Journal of Philosophy 36 (S1):79-96.
  37.  36
    Plural and Conflicting Values.Onora O'Neill - 1991 - Philosophical Quarterly 41 (164):370-372.
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  38.  61
    The Inaugural Address: 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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  39. 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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  40. A Philosopher Looks at Digital Communication.Onora O'Neill - 2022 - Cambridge University Press.
    Communication is complicated, and so is the ethics of communication. We communicate about innumerable topics, to varied audiences, using a gamut of technologies. The ethics of communication, therefore, has to address a wide range of technical, ethical and epistemic requirements. In this book, Onora O'Neill shows how digital technologies have made communication more demanding: they can support communication with huge numbers of distant and dispersed recipients; they can amplify or suppress selected content; and they can target or ignore selected audiences. (...)
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  41.  98
    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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  42. 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.
  43. 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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  44. Kant on Duties Regarding Nonrational Nature.Allen W. Wood & Onora O'neill - 1998 - Aristotelian Society Supplementary Volume 72:189-228.
    [Allen W. Wood] Kant's moral philosophy is grounded on the dignity of humanity as its sole fundamental value, and involves the claim that human beings are to be regarded as the ultimate end of nature. It might be thought that a theory of this kind would be incapable of grounding any conception of our relation to other living things or to the natural world which would value nonhuman creatures or respect humanity's natural environment. This paper criticizes Kant's argumentative strategy for (...)
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  45. A simplified account of Kant's ethics.Onora O'Neill - 2009 - In Steven M. Cahn (ed.), Exploring ethics: an introductory anthology. New York: Oxford University Press.
     
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  46.  36
    Environmental Values, Anthropocentrism and Speciesism.Onora O'Neill & Environmental Values - 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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  47. 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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  48.  60
    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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  49.  28
    Instituting Principles: Between Duty and Action.Onora O'Neill - 1998 - Southern Journal of Philosophy 36 (S1):79-96.
  50. Instituting Principles: Between Duty and Action.Onora O'Neill - 2002 - In Mark Timmons (ed.), Kant's Metaphysics of Morals: Interpretative Essays. Clarendon Press.
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