Results for 'Eoin O'Connell'

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  1. Happiness Proportioned to Virtue: Kant and the Highest Good.Eoin O'Connell - 2012 - Kantian Review 17 (2):257-279.
    This paper considers two contenders for the title of highest good in Kant's theory of practical reason: happiness proportioned to virtue and the maximization of happiness and virtue. I defend the against criticisms made by Andrews Reath and others, and show how it resolves a dualism between prudential and moral practical reasoning. By distinguishing between the highest good as a principle of evaluation and an object of agency, I conclude that the maximization of happiness and virtue is a corollary of (...)
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  2.  56
    Kantian Moral Retributivism: Punishment, Suffering, and the Highest Good.Eoin O'Connell - 2014 - Southern Journal of Philosophy 52 (4):477-495.
    Against the view of some contemporary Kantians who wish to downplay Kant's retributivist commitments, I argue that Kant's theory of practical of reason implies a retributive conception of punishment. I trace this view to Kant's distinction between morality and well-being and his attempt to synthesize these two concerns in the idea of the highest good. Well-being is morally valuable only insofar as it is proportional to virtue, and the suffering inflicted on wrongdoers as punishment for wrongdoing is morally good so (...)
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  3.  70
    Can we wrong a work of art?Eoin O’Connell - 2015 - Evental Aesthetics 4 (2):116-137.
    If we can wrong a work of art, then it has moral status. This paper considers two examples of putative wrongings of works of art, but in both cases, the claim that the work of art itself is wronged cannot be vindicated. The sense that a work of art has been wronged arises when that work has a special meaning for us or has a special standing in a cultural context. There is nothing intrinsic to works of art that can (...)
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  4.  97
    Whataboutery.Eoin O’Connell - 2020 - International Journal of Applied Philosophy 34 (2):243-254.
    A person points to a situation, A, and says that A is morally repugnant; A ought to be condemned; we should do something about A. In response, another person says, “Well, what about B? B is analogous to A in that it is equally morally repugnant. If we ought to condemn and do something about A then we should also condemn and do something about B.” This “what about” response is an argumentative strategy, sometimes called “whataboutery” or “whataboutism.” In popular (...)
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  5.  26
    Is Cool a Virtue?Eoin O’Connell - 2022 - Philosophy in the Contemporary World 28 (1):87-112.
    This paper argues that cool is a virtue in a specific context: that of black Americans living under a specific modality of white supremacy. But cool is not merely a coping mechanism. A historical analysis of the term shows that cool is being unimpressed by, and calm in the face of, white supremacy. This is made manifest in a style, the “cool pose,” the sophistication of which is captured in the jazz of Lester Young and Miles Davis. Thus, cool is (...)
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  6.  78
    Daniel O’Connell and Religious Freedom.Maurice R. O’Connell - 1975 - Thought: Fordham University Quarterly 50 (2):176-187.
  7.  75
    O'Connell, Young Ireland, and Violence.Maurice R. O'Connell - 1977 - Thought: Fordham University Quarterly 52 (4):381-406.
  8. The role of cingulate cortex in the detection of errors with and without awareness: A high-density electrical mapping study.Redmond G. O'Connell, Paul M. Dockree, Mark A. Bellgrove, Simon P. Kelly, Robert Hester, Hugh Garavan, Ian H. Robertson & John J. Foxe - 2007 - European Journal of Neuroscience 25 (8):2571-2579.
  9.  38
    Social Darwinism.Jeffrey O'Connell & Michael Ruse - 2021 - Cambridge University Press.
    This Element is a philosophical history of Social Darwinism. It begins by discussing the meaning of the term, moving then to its origins, paying particular attention to whether it is Charles Darwin or Herbert Spencer who is the true father of the idea. It gives an exposition of early thinking on the subject, covering Darwin and Spencer themselves and then on to Social Darwinism as found in American thought, with special emphasis on Andrew Carnegie, and Germany with special emphasis on (...)
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  10.  36
    Foundations of Marxist Aesthetics.Daniel O'Connell - 1978 - Journal of Aesthetics and Art Criticism 36 (3):374-377.
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  11. Strengthening midwifery in response to global climate change to protect maternal and newborn health.Maeve O'Connell, Christine Catling, Kian Mintz-Woo & Caroline Homer - 2024 - Women and Birth 37 (1):1-3.
    In this editorial, we argue that midwives should focus on climate change, a link which has been underexplored.
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  12.  32
    Let's talk: Dealing with difference in human rights law.Rory O'Connell - unknown
    Human rights law proclaims that all persons are the same, and have the same rights. Yet this revolutionary claim, which has overturned political regimes and confounded conventions, has itself been criticised. The criticisms have often come from a non-legal disciplinary background - anthropology, philosophy, sociology or others. Sceptics, postmodernists, feminists, cultural relativists and multiculturalists argue that this universalist view is too simple, or even invidious and oppressive and should be rejected. This chapter explores the universalist pretensions of human rights, the (...)
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  13.  39
    “Charaxus Arrived with a Full Ship!” The Poetics of Welcome in Sappho's Brothers Song and the Charaxus Song Cycle.Peter A. O'Connell - 2018 - Classical Antiquity 37 (2):236-266.
    By analyzing the parallels between Sappho's Brothers Song and archaic Greek songs of welcome, especially Archilochus fr. 24 West, this essay offers a new interpretation of the Brothers Song. It clarifies that ἔλθην in the first preserved stanza represents an original aorist indicative. The chatterer repeats over and over a welcome song that begins, “Charaxus arrived with a full ship.” The rest of the song continues to engage with the welcome song tradition, anticipating the welcome song that will celebrate Charaxus' (...)
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  14.  61
    Gender and the experience of moral distress in critical care nurses.Christopher B. O’Connell - 2015 - Nursing Ethics 22 (1):32-42.
    Background: Nursing practice is complex, as nurses are challenged by increasingly intricate moral and ethical judgments. Inadequately studied in underrepresented groups in nursing, moral distress is a serious problem internationally for healthcare professionals with deleterious effects to patients, nurses, and organizations. Moral distress among nurses has been shown to contribute to decreased job satisfaction and increased turnover, withdrawal from patients, physical and psychological symptoms, and intent to leave current position or to leave the profession altogether. Research question: Do significant gender (...)
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  15. C.S. Peirce and the Problem of God.S. M. A. James O’Connell - 1958 - Philosophical Studies (Dublin) 8:24-45.
    Peirce’s doctrine of God has scarcely been studied at all. This is surprising because his own naturally religious temperament, his desire for philosophical completeness and the influence of Kant, all led him to give an important place to theistic speculation in his philosophy. It is true that few parts of his philosophy reveal more than the fragmentary and unfinished nature of his thinking. This however does not take away from its importance both for the interpretation of his philosophy and for (...)
     
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  16.  46
    The United States Bishops' Committee Statement on Nutrition and Hydration Commentary.Laurence J. O'Connell, Ronald E. Cranford, T. Patrick Hill & Roberta Springer Loewy - 1993 - Cambridge Quarterly of Healthcare Ethics 2 (3):341.
  17.  50
    A corporate ethics committee in the making.Angela Schneider-O'Connell - 1995 - HEC Forum 7 (4):264-272.
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  18.  11
    Teilhard's Vision of the Past: The Making of a Method.Robert J. O'Connell - 2020 - Fordham University Press.
    The Phenomenon of Man, by Pierre Teilhard de Chardin, has been characterized as metaphysics, poetry, and mysticism-virtually everything except what its author claimed it was: a "purely scientific mémoir." Professor O'Connell here follows up on a nest of clues, uncovered first in an early unpublished essay, then in the series of essays contained principally in The Vision of the Past. Those clues all point to Teilhard's intimate familiarity with the philosophy of science propounded by the celebrated Pierre Duhem. It (...)
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  19. Divine Hiddenness: Would More Miracles Solve the Problem?Jake H. O'Connell - 2013 - Heythrop Journal 54 (2):261-267.
    This article addresses the question of whether God's existence would be obvious to everyone if God performed more miracles. I conclude that it would not be so. I look at cases where people have been confronted with what they believe to be miracles and have either not come to believe in God, or have come to intellectual belief in God but declined to follow him. God's existence could be made undeniable not by spectacular signs, but only by God impressing his (...)
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  20.  15
    Networked participatory online learning design and challenges for academic integrity in higher education.Judy O’Connell - 2016 - International Journal for Educational Integrity 12 (1).
    A new multi-disciplinary degree program in education and information studies was developed to uniquely facilitate educators’ capacity to be responsive to the demands of a digitally connected world. Charles Sturt University’s Master of Education (Knowledge Networks and Digital Innovation) aims to develop agile leaders in new cultures of digital formal and informal learning. The co-construction of knowledge through interpersonal discourse creates a pedagogical tension between a focus on knowledge-based instruction and outcomes, and on praxis-based instruction. This digital context draws attention (...)
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  21.  21
    Constitutional law: state partial birth abortion statutes may be constitutional.Kristin O'Connell - 1998 - Journal of Law, Medicine and Ethics 27 (4):384-385.
  22.  12
    The Art of Law in the International Community.Mary Ellen O'Connell - 2019 - Cambridge University Press.
    International law evolved to end and prevent armed conflict as much as for any other reason. Yet, the law against war appears weaker today than ever in its long history, evidenced by raging armed conflicts in which people are killed, injured, and forcibly displaced. The environment is devastated, and the planet impoverished. These consequences can be traced to the dominant ideology of realism. In 1946, Hersch Lauterpacht challenged that ideology by contrasting it with the idea of international law, composed of (...)
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  23.  59
    The God of Saint Augustine's Imagination.Robert J. O'Connell - 1982 - Thought: Fordham University Quarterly 57 (1):30-40.
  24.  30
    Husserl and Frege on Schröder.Angela Schneider O’Connell - 1988 - Études Phénoménologiques 4 (8):91-125.
  25.  47
    Substantive equality in the european court of human rights?Rory O'Connell - unknown
    The European Court of Human Rights ("ECtHR") has a distinguished track record. Established under the European Convention on Human Rights 1950 ("ECHR"), it was the world's first international human rights court. It decides thousands of cases every year, and its opinions are cited world-wide. For most of its history, the Court's jurisprudence on equality was uninspiring, as it was based on a formal conception of equality. In recent years, however, the ECtHR has begun to give equality more substantive content.
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  26. “I Do What Happens”: The Productive Character of Practical Knowledge.Rory O’Connell - 2020 - Canadian Journal of Philosophy 50 (5):670-686.
    Elizabeth Anscombe introduced the notion of “practical knowledge” into contemporary philosophy. Philosophers of action have criticized Anscombe’s negative characterization of such knowledge as “non-observational,” but have recently come to pay more attention to her positive characterization of practical knowledge as “the cause of what it understands.” I argue that two recent Anscombean accounts of practical knowledge, “Formalism” and “Normativism,” each fail to explain the productive character of practical knowledge in a way that secures its status as non-observational. I argue that (...)
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  27. 'Why won't you just tell us the answer?' [Book Review].Darren O'Connell - 2013 - Agora (History Teachers' Association of Victoria) 48 (2):77.
     
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  28.  8
    (1 other version)Poetry and The Natural Standpoint.Daniel O’Connell - 1970 - Journal of Aesthetics and Art Criticism 28 (3):323-330.
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  29.  56
    Banning Autonomous Weapons: A Legal and Ethical Mandate.Mary Ellen O'Connell - 2023 - Ethics and International Affairs 37 (3):287-298.
    ChatGPT launched in November 2022, triggering a global debate on the use of artificial intelligence (AI). A debate on AI-enabled lethal autonomous weapon systems (LAWS) has been underway far longer. Two sides have emerged: one in favor and one opposed to an international law ban on LAWS. This essay explains the position of advocates of a ban without attempting to persuade opponents. Supporters of a ban believe LAWS are already unlawful and immoral to use without the need of a new (...)
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  30.  39
    Faith and Facts in James’s “Will to Believe”.Robert J. O’Connell - 1995 - International Philosophical Quarterly 35 (3):283-299.
    Assuming that the reader accepts, albeit provisionally, that James's "will" to believe, early and late, implies that his ethics is traversed by a deontological streak, and by a "faith" which implies epistemic form on the relevant facts (both interpretations the writer argued for in two previous essays), a final feature of his position entitles one to interpret his "will" to believe as, not merely a willingness or readiness, but as a controlling resolve, in the strong sense, to interpret the facts (...)
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  31.  12
    Georges Bernanos.David O'Connell - 1980 - Renascence 32 (4):248-255.
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  32.  9
    Critical Essays on Language Use and Psychology.Daniel C. O'Connell - 1988 - Springer.
    Ragnar Rommetveit University of Oslo Let me start this introduction to Professor O'Connell's Critical essays on language use and psychology with some reflections on psychologists and crabs. It so happens that the first professor of psychology in Norway had the middle name Krabbe ("Crab") His full name was Harald Krabbe Schjelderup. Hence, the crab became our symbol for the psychologist. For many years a "crab feast" was held every autumn in Oslo in order to celebrate the material union of (...)
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  33.  7
    Images of Conversion in St. Augustine's Confessions.Robert J. O'Connell - 1996 - Fordham Univ Press.
    Narrowing the focus of his Soundings in St. Augustine's Imagination (1994) O'Connell (philosophy, Fordham U.) analyzes three decisive conversions portrayed in the Confessions: the youthful reading of Cicero, that sparked by the platonist books, and the final capitulation in the Milanese garden. He also compares the conversion imagery with that in the Dialogues of Cassicciacum to shed light on the question of two Augustines. Annotation copyrighted by Book News, Inc., Portland, OR.
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  34. Against the Possibility of a Merely Instrumentally Rational Agent.Rory O'Connell - 2023 - In James Conant & Dawa Ometto, Practical Reason in Historical and Systematic Perspective. De Gruyter. pp. 135-169.
    Can we coherently conceive of an agent whose practical rationality is limited to merely instrumental reasoning? I argue that we cannot. Existing arguments to this effect have focused on what is required in order to have reasons to take means to our ends-or on what is required in order to be bound by the so-called ‘instrumental principle’. By contrast, I argue that consideration of the special kind of concept-use characteristic of instrumental reasoning reveals that a merely instrumentally rational agent would (...)
     
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  35. Erōs and philia in Plato's moral cosmos.R. J. O'Connell - 1981 - In A. H. Armstrong, H. J. Blumenthal & R. A. Markus, Neoplatonism and early Christian thought: essays in honour of A.H. Armstrong. London: Variorum Publications.
  36.  12
    Thomas Merton's Vision of the Kingdom.Patrich F. O'connell - 2000 - Logos: A Journal of Catholic Thought and Culture 3 (4):195-216.
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  37. The religious and spiritual perspective toward human organ donation and transplantation.Laurence J. O'Connell - 2001 - Advances in Bioethics 7:277-292.
     
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  38.  26
    More Lessons from the Hadza about Men’s Work.Kristen Hawkes, James F. O’Connell & Nicholas G. Blurton Jones - 2014 - Human Nature 25 (4):596-619.
    Unlike other primate males, men invest substantial effort in producing food that is consumed by others. The Hunting Hypothesis proposes this pattern evolved in early Homo when ancestral mothers began relying on their mates’ hunting to provision dependent offspring. Evidence for this idea comes from hunter-gatherer ethnography, but data we collected in the 1980s among East African Hadza do not support it. There, men targeted big game to the near exclusion of other prey even though they were rarely successful and (...)
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  39.  59
    Faith, Reason, and Ascent to Vision in St. Augustine.Robert J. O’Connell - 1990 - Augustinian Studies 21:83-126.
  40.  40
    The Visage of Philosophy at Cassiciacum.Robert J. O’Connell - 1994 - Augustinian Studies 25:65-76.
  41.  46
    The Will to Believe" and James's "Deontological Streak.Robert J. O'Connell - 1992 - Transactions of the Charles S. Peirce Society 28 (4):809 - 831.
    James's ethical thought could frequently be consequentialist, but it could also on occasion show a deontological side, or "streak," as I contended in "William James on the Courage to Believe". This shows up when he speaks of the "strenuous" as against the "easy-going" moral mood, in "The Moral Philosopher and the Moral Life," and it preserves the precursive intervention of our "passional natures" in "The Will to Believe" from lapsing into "wishful thinking." Toned down slightly, perhaps, in "Varieties of Religious (...)
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  42.  26
    Catholic Writers in France.David O'Connell - 1983 - Renascence 36 (1-2):3-16.
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  43.  6
    Leisure to Make Rhymes.Patrick F. O'Connell - 2011 - Logos: A Journal of Catholic Thought and Culture 14 (3):155-176.
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  44.  41
    Peter Brown on the Soul’s Fall.Robert J. O’Connell - 1993 - Augustinian Studies 24:103-131.
  45.  83
    When Saintly Fathers Feuded.Robert J. O'Connell - 1979 - Thought: Fordham University Quarterly 54 (4):344-364.
  46.  4
    Lay Associates: Called, Gifted and Formed for Associate-Religious Life.Ellen Rose O'Connell - 2005 - Listening 40 (1):59-65.
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  47.  14
    To be a machine: adventures among cyborgs, utopians, hackers, and the futurists solving the modest problem of death.Mark O'Connell - 2017 - New York: Doubleday.
    A globe-spanning investigation into the Transhumanist movement, considering the tech billionaires, scientific luminaries, and DIY body-hackers attempting to prolong, improve, and ultimately transcend the limits of human life.
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  48.  62
    God, Gods, and Moral Cosmos in Socrates’ Apology.Robert J. O’Connell - 1985 - International Philosophical Quarterly 25 (1):31-50.
  49.  40
    Principles for a Catholic morality.Timothy E. O'Connell - 1978 - New York: Seabury Press.
    Completely revised and updated, this classic introduction to moral theology in the Roman Catholic tradition speak clearly to anyone interested in understanding what it means to live the Christian life. Beginning with a concise definition of the roles of revelation and interpretation in the formation of moral theology, O'Connell explores the concept of a moral person, the shape and dynamics of a moral world, and the implications not only for the individual Christian but for the community as a whole.
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  50.  34
    Aelred of Rievaulx and the "Lignum vitae" of Bonaventure: A Reappraisal.Patrick F. O'Connell - 1988 - Franciscan Studies 48 (1):53-80.
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