Results for 'Seamus O'

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  1.  41
    International Pricing and Distribution of Therapeutic Pharmaceuticals: An Ethical Minefield.Joan Buckley & Séamus Ó Tuama - 2005 - Business Ethics 14 (2):127–141.
  2.  12
    International Pricing and Distribution of Therapeutic Pharmaceuticals: An Ethical Minefield.Joan Buckley & Seamus O. Tuama - 2005 - Business Ethics: A European Review 14 (2):127-141.
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  3.  3
    Neoplatonic Demons and Angels, Edited by Luc Brisson, Seamus O’Neill and Andrei Timotin.Crystal Addey - 2020 - International Journal of the Platonic Tradition 14 (2):201-206.
  4.  12
    Against Narrative Medicine.Seamus O’Mahony - 2013 - Perspectives in Biology and Medicine 56 (4):611-619.
  5. Porphyry the Apostate: Assessing Porphyry's Reaction to Plotinus's Doctrine of the One.Seamus O'neill - 2016 - Heythrop Journal 57 (1):74-83.
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  6.  6
    Seamus Heaney as Aesthetic Thinker: A Study of the Prose. By Eugene O'Brien. Pp. Xiii, 320, Syracuse, NY, Syracuse University Press, 2016, $44.95. [REVIEW]Patrick Madigan - 2018 - Heythrop Journal 59 (1):129-130.
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  7. Proceedings of the British Academy, Volume XXXI.O'duileargha Seamus - 1945
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  8. The Gaelic Storyteller.Seamus O'duileargha - 1945 - In Proceedings of the British Academy, Volume XXXI.
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  9. Evil Demons in the De Mysteriis: Assessing the Iamblichean Critique of Porphyry’s Demonology.Seamus O'Neill - 2018 - In Seamus O'Neill, Luc Brisson & Andrei Timotin (eds.), Neoplatonic Demons and Angels. Leiden, Netherlands: pp. 160-189.
    This chapter describes Porphyry’s demonology, focusing specifically on the nature of the demonic body and Porphyry’s reliance upon it within his account in order to highlight certain difficulties in the demonology of Iamblichus, which, although denying the materiality of demons, nevertheless has to account for the very things that demonic bodies were understood to address. Through an examination of Porphyry’s demonology and his explanation of the classification of demons and their nature, this paper will raise questions needing to be answered (...)
     
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  10.  9
    In Praise of Richard Asher.Seamus O’Mahony - 2014 - Perspectives in Biology and Medicine 57 (4):512-523.
    Richard Asher was an English physician and writer. Born in Brighton, the son of a clergyman, he was educated at Lancing College and studied medicine at the London Hospital, qualifying in 1934. After various junior posts at the London and West Middlesex Hospitals, he was appointed physician at the Central Middlesex Hospital in 1943. The Central Middlesex was a former municipal hospital, and Asher was among a group of young consultants who transformed this medical backwater into a center with a (...)
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  11.  39
    Augustine and Aquinas on Demonic Possession in Advance.Seamus O'Neill - 2017 Online Firs - Proceedings of the American Catholic Philosophical Association.
    Augustine asserted that demons (and angels) have material bodies, while Aquinas denied demonic corporeality, upholding that demons are separated, incorporeal, intelligible substances. Augustine’s conception of demons as composite substances possessing an immaterial soul and an aerial body is insufficient, in Thomas’s view, to account for certain empirical phenomena observed in demoniacs. However, Thomas, while providing more detailed accounts of demonic possession according to his development of Aristotelian psychology, does not avail of this demonic incorporeal eminence when analysing demonic attacks: demonic (...)
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  12.  22
    Augustine and Aquinas on Demonic Possession: Theoria and Praxis.Seamus O’Neill - 2016 - Proceedings of the American Catholic Philosophical Association 90:133-147.
    Augustine asserted that demons have material bodies, while Aquinas denied demonic corporeality, upholding that demons are separated, incorporeal, intelligible substances. Augustine’s conception of demons as composite substances possessing an immaterial soul and an aerial body is insufficient, in Thomas’s view, to account for certain empirical phenomena observed in demoniacs. However, Thomas, while providing more detailed accounts of demonic possession according to his development of Aristotelian psychology, does not avail of this demonic incorporeal eminence when analysing demonic attacks: demonic agency is (...)
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  13. Augustine and Boethius, Memory and Eternity.Seamus O'Neill - 2014 - Analecta Hermeneutica 6:1-20.
    In this paper, I first discuss Augustine’s description of time and relate this to Boethius’ explanation of the distinction between time and eternity. I then connect this distinction to Augustine’s understanding of memory as an image of eternity, showing that the analogy between God and the human with reference to time involves a comparison not between eternity and time, but rather, between eternity and a limited experience of eternity within the mind and its distension: time is not the image of (...)
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  14. ʻaequales Angelis Sunt’: Angelology, Demonology, and the Resurrection of the Body in Augustine and Anselm.Seamus O'Neill - 2016 - The Saint Anselm Journal 12 (1):1-18.
    The future state of the redeemed human being in heaven is difficult, if not impossible, to pin down in this life. Nevertheless, Augustine and Anselm speculate on the heavenly life of the human being, proceeding from certain theological premises gathered from Scripture, and their arguments often both mirror and complement one another. Because Anselm and Augustine hold the premise that human beings in heaven are “equal to the angels” (Luke 20:36), our understanding of the heavenly condition of the human can (...)
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  15.  15
    A Double-Edged Sword: Porphyry on the Perils and Profits of Demonological Inquiry.Seamus O'Neill - 2018 - In John F. Finamore & Danielle A. Layne (eds.), Platonic Pathways: Selected Papers from the Fourteenth Annual Conference of the International Society for Neoplatonic Studies. Gloucester, UK: Prometheus Trust. pp. 93-123.
    There is a tension in Porphyry’s writings concerning his attitude towards sorcery in general and the invocation of demons in particular. In his De Abstinentia, which contains his most extended surviving demonology, Porphyry distinguishes between good and evil demons and the respective groups of people by whom they are invoked and with whom they are associated. While association with evil demonic entities is condemned by Porphyry, he nevertheless suggests that there is a role for a philosophical treatment of demonic agency. (...)
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  16. The Metaphysics of the Incarnation. [REVIEW]Seamus O'Neill - 2013 - Philosophy in Review 33 (1):49-53.
  17. Cynics: Ancient Philosophies, 3. [REVIEW]Seamus O'Neill - 2009 - Mouseion 9 (3):376-379.
  18.  77
    Eric L. Jenkins, Free to Say No? Augustine's Evolving Doctrines of Grace and Elections. [REVIEW]Seamus O'Neill - 2014 - Analecta Hermeneutica 6.
  19.  8
    'How Does the Body Depart?': A Neoplatonic Reading of Dante's Suicides.Seamus O'Neill - 2014 - Dante Studies 132:175-200.
    This paper examines Dante’s treatment of the suicides in Canto 13 of Inferno in light of certain Platonic arguments against suicide. I argue that Dante’s presentation of the suicides in many ways illustrates a similar philosophical understanding of the body-soul relation and the subsequent concerns about the effect of suicide on the human being. Dante’s Christian position emphasizes the importance of the body and shows how it is necessary for the human body-soul composite. I focus on two of Dante’s problems (...)
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  20. In Defense of Hierarchy: A Response to Levi Bryant's 'A Logic of Multiplicities: Deleuze, Immanence, and Onticology'.Seamus O'Neill - 2012 - Analecta Hermeneutica 4:1-36.
    Bryant’s paper, "A Logic of Multiplicities: Deleuze, Immanence, and Onticology," is useful for showing how the historical legacy of hierarchy in its many philosophical forms is still present, important, and, in fact, required even by those such as Bryant who would seek to deconstruct or ignore it. The following response will discuss Bryant’s presentation of his alternative position and throughout point out: a) the straw-man versions of hierarchy that Bryant employs; b) why what Bryant claims to be inherent negatively in (...)
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  21.  29
    Neera K. Badhwar, Well Being: Happiness in a Worthwhile Life. [REVIEW]Seamus O'Neill - 2016 - Philosophy in Review 36 (2):47-49.
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  22.  82
    Plato: Ancient Philosophies, 8. [REVIEW]Seamus O'Neill - 2011 - Mouseion 11 (1):122-126.
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  23.  60
    Philosophy in the Middle Ages.Seamus O’Neill - 2011 - Teaching Philosophy 34 (4):439-443.
  24. Philosophy in the Middle Ages: The Christian, Islamic, and Jewish Traditions (3rd Ed.). [REVIEW]Seamus O’Neill - 2011 - Teaching Philosophy 34 (4):439-444.
  25.  58
    Privation, Parasite Et Perversion de la Volonté.Seamus O’Neill - 2017 - Laval Théologique et Philosophique 73 (1):31-52.
    Augustin est bien connu comme défenseur d’une « théorie privative » du mal. On peut lire, par exemple, dans les Confessions que « le mal n’est que la privation du bien, à la limite du pur néant ». Le problème, cependant, avec les théories privatives du mal est qu’elles ne nous offrent pas, généralement, une explication robuste ni de l’activité du mal, ni de son pouvoir à causer des effets bien réels ; effets desquels l’expérience demande, malgré tout, une explication (...)
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  26. Porphyry the Apostate: Assessing Porphyry's Reaction to Plotinus's Doctrine of the One.Seamus O'Neill - 2011 - Heythrop Journal 52 (1):1-10.
    Although recent scholarship has begun to clarify Porphyry’s position on the first principle in its distinction from that of Plotinus we must be careful not to gloss over the crucial ramifications of Porphyry’s developments. The Plotinian One is beyond Being, and thus beyond all relation and difference. In his attempt to understand how such a principle can be productive of all else that follows from it, Porphyry considers the Plotinian One in both its transcendent and creative aspects, introducing the notions (...)
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  27.  30
    The Demonic Body: Demonic Ontology and the Domicile of the Demons in Apuleius and Augustine.Seamus O'Neill - 2017 - In Philosophical Approaches to Demonology. pp. 39-58.
    Peter Lombard lamented the abandonment of Augustine’s position affirming the materiality of demons and the demonic body, since by his time (some 700 years after Augustine), under the influence of the Pseudo-Dionysius, it was generally agreed within the Christian tradition that demons (and angels) are intelligible, disembodied substances. The principles that the cosmos is spatially and materially divided and stratified and that demons share ontologically in the nature of the part that they inhabit allowed figures such as Apuleius, Porphyry, and (...)
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  28. Why the Imago Dei is in the Intellect Alone: A Criticism of a Phenomenology of Sensible Experience for Attaining an Image of God.Seamus O'Neill - 2018 - The Saint Anselm Journal 13 (2):19-41.
    This paper, as a response to Mark K. Spencer’s, “Perceiving the Image of God in the Whole Human Person” in the present volume, argues in defence of Aquinas’s position that the Imago Dei is limited in the human being to the rational, intellective soul alone. While the author agrees with Spencer that the hierarchical relation between body and soul in the human composite must be maintained while avoiding the various permeations of dualism, nevertheless, the Imago Dei cannot be located in (...)
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  29. 'You Have Been in Afghanistan, I Perceive': Demonic Agency in Augustine.Seamus O'Neill - 2011 - Dionysius 29:9-27.
    This paper examines demonic agency and epistemology in the thought of Augustine. When Augustine claims that demons can “work miracles,” he means this in a specific sense: the actions and intelligence of demons are only miraculous from the standpoint of humans, whose powers of perception and action are limited in relation to those of demons. The character of demons’ bodies and the length of their lives provide abilities beyond what humans possess, but, as natural, created beings, demons adhere to the (...)
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  30. Neoplatonic Demons and Angels.Luc Brisson, Seamus O'Neill & Andrei Timotin - 2018 - Leiden, Netherlands: Brill.
    Neoplatonic Demons and Angels is a collection of studies which examine the place reserved for angels and demons not only by the main Neoplatonic philosophers, but also in Gnosticism, the Chaldaean Oracles and Christian Neoplatonism.
     
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  31.  13
    Higher Education Outreach: Examining Key Challenges for Academics.Matthew Johnson, Emily Danvers, Tamsin Hinton-Smith, Kate Atkinson, Gareth Bowden, John Foster, Kristina Garner, Paul Garrud, Sarah Greaves, Patricia Harris, Momna Hejmadi, David Hill, Gwen Hughes, Louise Jackson, Angela O’Sullivan, Séamus ÓTuama, Pilar Perez Brown, Pete Philipson, Simon Ravenscroft, Mirain Rhys, Tom Ritchie, Jon Talbot, David Walker, Jon Watson, Myfanwy Williams & Sharon Williams - 2019 - British Journal of Educational Studies 67 (4):469-491.
  32. Should Subjective Probabilities Be Sharp?Seamus Bradley & Katie Siobhan Steele - 2014 - Episteme 11 (3):277-289.
    There has been much recent interest in imprecise probabilities, models of belief that allow unsharp or fuzzy credence. There have also been some influential criticisms of this position. Here we argue, chiefly against Elga, that subjective probabilities need not be sharp. The key question is whether the imprecise probabilist can make reasonable sequences of decisions. We argue that she can. We outline Elga's argument and clarify the assumptions he makes and the principles of rationality he is implicitly committed to. We (...)
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  33.  18
    Imprecise Probabilities.Seamus Bradley - 2019 - Stanford Encyclopedia of Philosophy.
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  34.  13
    An Interview with Seamus Heaney.Frank Kinahan & Seamus Heaney - 1982 - Critical Inquiry 8 (3):405-414.
  35.  59
    Constraints on Rational Theory Choice.Seamus Bradley - 2017 - British Journal for the Philosophy of Science 68 (3):639-661.
    ABSTRACT In a recent article, Samir Okasha presented an argument that suggests that there is no rational way to choose among scientific theories. This would seriously undermine the view that science is a rational enterprise. In this article, I show how a suitably nuanced view of what scientific rationality requires allows us to sidestep this argument. In doing so, I present a new argument in favour of voluntarism of the type favoured by van Fraassen. I then show how such a (...)
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  36.  2
    Imprecise Probabilities.Seamus Bradley - 2019 - In Claus Beisbart & Nicole J. Saam (eds.), Computer Simulation Validation - Fundamental Concepts, Methodological Frameworks, and Philosophical Perspectives. Springer. pp. 525-540.
    This chapter explores the topic of imprecise probabilities as it relates to model validation. IP is a family of formal methods that aim to provide a better representationRepresentation of severe uncertainty than is possible with standard probabilistic methods. Among the methods discussed here are using sets of probabilities to represent uncertainty, and using functions that do not satisfy the additvity property. We discuss the basics of IP, some examples of IP in computer simulation contexts, possible interpretations of the IP framework (...)
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  37. Can Free Evidence Be Bad? Value of Informationfor the Imprecise Probabilist.Seamus Bradley & Katie Steele - 2016 - Philosophy of Science 83 (1):1-28.
    This paper considers a puzzling conflict between two positions that are each compelling: it is irrational for an agent to pay to avoid `free' evidence before making a decision, and rational agents may have imprecise beliefs and/or desires. Indeed, we show that Good's theorem concerning the invariable choice-worthiness of free evidence does not generalise to the imprecise realm, given the plausible existing decision theories for handling imprecision. A key ingredient in the analysis, and a potential source of controversy, is the (...)
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  38.  58
    Uncertainty, Learning, and the “Problem” of Dilation.Seamus Bradley & Katie Siobhan Steele - 2014 - Erkenntnis 79 (6):1287-1303.
    Imprecise probabilism—which holds that rational belief/credence is permissibly represented by a set of probability functions—apparently suffers from a problem known as dilation. We explore whether this problem can be avoided or mitigated by one of the following strategies: (a) modifying the rule by which the credal state is updated, (b) restricting the domain of reasonable credal states to those that preclude dilation.
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  39.  15
    Models on the Move: Migration and Imperialism.Seamus Bradley & Karim P. Y. Thébault - 2019 - Studies in History and Philosophy of Science Part A 77:81-92.
    We introduce ‘model migration’ as a species of cross-disciplinary knowledge transfer whereby the representational function of a model is radically changed to allow application to a new disciplinary context. Controversies and confusions that often derive from this phenomenon will be illustrated in the context of econophysics and phylogeographic linguistics. Migration can be usefully contrasted with concept of ‘imperialism’, that has been influentially discussed in the context of geographical economics. In particular, imperialism, unlike migration, relies upon extension of the original model (...)
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  40.  42
    Are Objective Chances Compatible with Determinism?Seamus Bradley - 2017 - Philosophy Compass 12 (8):e12430.
    We review the question of whether objective chances are compatible with determinism. We first outline what we mean by chance and what we mean by determinism. We then look at the alleged incompatibility between those concepts. Finally, we look at some ways that one might attempt to overcome the incompatibility.
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  41.  64
    Modelling Inequality.Karim P. Y. Thebault, Seamus Bradley & Alexander Reutlinger - 2018 - British Journal for the Philosophy of Science 69 (3):691-718.
    Econophysics is a new and exciting cross-disciplinary research field that applies models and modelling techniques from statistical physics to economic systems. It is not, however, without its critics: prominent figures in more mainstream economic theory have criticized some elements of the methodology of econophysics. One of the main lines of criticism concerns the nature of the modelling assumptions and idealizations involved, and a particular target are ‘kinetic exchange’ approaches used to model the emergence of inequality within the distribution of individual (...)
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  42.  56
    A Counterexample to Three Imprecise Decision Theories.Seamus Bradley - 2019 - Theoria 85 (1):18-30.
    There is currently much discussion about how decision making should proceed when an agent's degrees of belief are imprecise; represented by a set of probability functions. I show that decision rules recently discussed by Sarah Moss, Susanna Rinard and Rohan Sud all suffer from the same defect: they all struggle to rationalize diachronic ambiguity aversion. Since ambiguity aversion is among the motivations for imprecise credence, this suggests that the search for an adequate imprecise decision rule is not yet over.
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  43.  11
    Reappraising News From Nowhere: William Morris, J. S. Mill and Fabian Essays.Seamus Flaherty - 2020 - Modern Intellectual History 17 (4):951-980.
    This article examines News from Nowhere, William Morris's late nineteenth-century utopian romance. It seeks, first, to establish John Stuart Mill as a crucial influence on the text. It argues that, in News from Nowhere, Morris engaged extensively with Mill's mid-century essay On Liberty. It shows how Morris dramatized Mill's “harm principle”; how he challenged the notion that custom must necessarily be antithetical to the “spirit of liberty”; and how he enacted Mill's stricture that “if opponents of all important truths do (...)
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  44.  28
    Individual Differences in Language Acquisition and Processing.Evan Kidd, Seamus Donnelly & Morten H. Christiansen - 2018 - Trends in Cognitive Sciences 22 (2):154-169.
  45.  30
    Nonclassical Probability and Convex Hulls.Seamus Bradley - 2017 - Erkenntnis 82 (1):87-101.
    It is well known that the convex hull of the classical truth value functions contains all and only the probability functions. Work by Paris and Williams has shown that this also holds for various kinds of nonclassical logics too. This note summarises the formal details of this topic and extends the results slightly.
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  46.  74
    Laplace's Demon and the Adventures of His Apprentices.Roman Frigg, Seamus Bradley, Hailiang Du & Leonard A. Smith - 2014 - Philosophy of Science 81 (1):31-59.
    The sensitive dependence on initial conditions associated with nonlinear models imposes limitations on the models’ predictive power. We draw attention to an additional limitation than has been underappreciated, namely, structural model error. A model has SME if the model dynamics differ from the dynamics in the target system. If a nonlinear model has only the slightest SME, then its ability to generate decision-relevant predictions is compromised. Given a perfect model, we can take the effects of SDIC into account by substituting (...)
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  47. Scientific Uncertainty: A User's Guide.Seamus Bradley - 2012 - Grantham Institute on Climate Change Discussion Paper.
    There are different kinds of uncertainty. I outline some of the various ways that uncertainty enters science, focusing on uncertainty in climate science and weather prediction. I then show how we cope with some of these sources of error through sophisticated modelling techniques. I show how we maintain confidence in the face of error.
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  48.  23
    Vague Chance?Seamus Bradley - 2016 - Ergo: An Open Access Journal of Philosophy 3.
  49. Dutch Book Arguments and Imprecise Probabilities.Seamus Bradley - 2012 - In Dennis Dieks, Stephan Hartmann, Michael Stoeltzner & Marcel Weber (eds.), Probabilities, Laws and Structures. Springer.
  50.  24
    Rational Theory Choice: Arrow Undermined, Kuhn Vindicated.Seamus Bradley - unknown
    In a recent paper, Samir Okasha presented an argument that suggests that there is no rational way to choose among scientific theories. This would seriously undermine the view that science is a rational entreprise. In this paper I show how a suitably nuanced view of what scientific rationality requires allows us to avoid Okasha’s conclusion. I go on to argue that making further assumptions about the space of possible scientific theories allows us to make scientific rationality more contentful. I then (...)
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