Results for 'Seamus O’Neill'

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  1.  30
    On Bitcoin Kings and Public Philosophers (in Honor of Onora O'Neill).Andrew Chignell - unknown
    This is a talk given in honor of O'Neill at the Pacific APA when she won the Berggruen Prize in 2018.
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  2. Normative Principles and Practical Ethics: A Response to O'Neill.Kimberley Brownlee - 2009 - Journal of Applied Philosophy 26 (3):231-237.
    abstract This article briefly examines Onora O'Neill's account of the relation between normative principles and practical ethical problems with an eye to suggesting that philosophers of practical ethics have reason to adopt fairly high moral ambitions to be edifying and instructive both as educators and as advisors on public policy debates.
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  3.  84
    Philosophy in the Middle Ages: The Christian, Islamic, and Jewish Traditions (3rd Ed.). [REVIEW]Seamus O’Neill - 2011 - Teaching Philosophy 34 (4):439-444.
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  4.  89
    '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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  5. 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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  6.  86
    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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  7.  47
    The Metaphysics of the Incarnation. [REVIEW]Seamus O'Neill - 2013 - Philosophy in Review 33 (1):49-53.
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  8.  11
    Privation, parasite et perversion de la volonté.Seamus O’Neill - 2017 - Laval Théologique et Philosophique 73 (1):31.
    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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  9. Human Rights, Claimability and the Uses of Abstraction.Adam Etinson - 2013 - Utilitas 25 (4):463-486.
    This article addresses the so-called to human rights. Focusing specifically on the work of Onora O'Neill, the article challenges two important aspects of her version of this objection. First: its narrowness. O'Neill understands the claimability of a right to depend on the identification of its duty-bearers. But there is good reason to think that the claimability of a right depends on more than just that, which makes abstract (and not welfare) rights the most natural target of her objection (section II). (...)
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  10. On a Reflexive Case for Human Rights.Thomas M. Besch - 2013 - Journal of East-West Thought 3 (4):51-64.
    Can there be a "reflexive" or presuppositional, reasonably non-rejectable grounding of a Forst-type right to justification, or of a meaningful form of constitutive discursive standing? The paper argues that this is not so, and this for reasons that reflect more general limitations of presuppositional arguments for relevantly contested conclusions. To this end, the paper critically engages Forst's "reflexive" argument for human rights. It also considers O'Neill's presuppositional attempt to defend a form of cosmopolitanism, as well as the attempt to anchor (...)
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  11. The Normative Limits to the Dispersal of Territorial Sovereignty.Daniel Kofman - 2007 - The Monist 90 (1):65-85.
    Pogge, O'Neill, Elkins, and others propose the "dispersal" or "unbundling" of state sovereignty, allegedly to disincentivize war, to foster global and regional cooperation on environment, justice, and other issues of naturally supra-state concern, as well as to tailor some functions or jurisdictions to more local, regional, or differently shaped geographical areas. All these proposals are guilty of function-atomism, i.e. they ignore the massive benefits of clustering identically bounded functions or jurisdictions in a single territory. These benefits include the effective enforcement (...)
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  12. On Practical Constructivism and Reasonableness.Thomas M. Besch - 2004 - Dissertation, University of Oxford
    The dissertation defends that the often-assumed link between constructivism and universalism builds on non-constructivist, perfectionist grounds. To this end, I argue that an exemplary form of universalist constructivism – i.e., O’Neill’s Kantian constructivism – can defend its universalist commitments against an influential particularist form of constructivism – i.e., political liberalism as advanced by Rawls, Macedo, and Larmore – only if it invokes a perfectionist view of the good. (En route, I show why political liberalism is a form of particularism (...)
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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.  31
    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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  15. Cynics: Ancient Philosophies, 3. [REVIEW]Seamus O'Neill - 2009 - Mouseion 9 (3):376-379.
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  16.  71
    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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  17.  48
    “The Church Fathers: Augustine.” In The Finest Room in the Colony: The Library of John Thomas Mullock.Seamus O'Neill - 2016 - In Ágnes Juhász-Ormsby Nancy Earle (ed.), The Finest Room in the Colony: The Library of John Thomas Mullock. St. John's: Memorial University Libraries. pp. 66-67.
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  18.  55
    Plato: Ancient Philosophies, 8. [REVIEW]Seamus O'Neill - 2011 - Mouseion 11 (1):122-126.
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  19.  49
    Eric L. Jenkins, Free to Say No? Augustine's Evolving Doctrines of Grace and Elections. [REVIEW]Seamus O'Neill - 2014 - Analecta Hermeneutica 6.
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  20. On Discursive Respect.Thomas M. Besch - 2014 - Social Theory and Practice 40 (2):207-231.
    Moral and political forms of constructivism accord to people strong, “constitutive” forms of discursive standing and so build on, or express, a commitment to discursive respect. The paper explores dimensions of discursive respect, i.e., depth, scope, and purchase; it addresses tenuous interdependencies between them; on this basis, it identifies limitations of the idea of discursive respect and of constructivism. The task of locating discursive respect in the normative space defined by its three dimensions is partly, and importantly, an ethical task (...)
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  21. On Political Legitimacy, Reasonableness, and Perfectionism.Thomas M. Besch - 2013 - Public Reason 5 (1):58-74.
    The paper advances a non-orthodox reading of political liberalism’s view of political legitimacy, the view of public political justification that comes with it, and the idea of the reasonable at the heart of these views. Political liberalism entails that full discursive standing should be accorded only to people who are reasonable in a substantive sense. As the paper argues, this renders political liberalism dogmatic and exclusivist at the level of arguments for or against normative theories of justice. Against that background, (...)
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  22. A Law of One's Own: Self‐Legislation and Radical Kantian Constructivism.Tom O'Shea - 2015 - European Journal of Philosophy 23 (4):1153-1173.
    Radical constructivists appeal to self-legislation in arguing that rational agents are the ultimate sources of normative authority over themselves. I chart the roots of radical constructivism and argue that its two leading Kantian proponents are unable to defend an account of self-legislation as the fundamental source of practical normativity without this legislation collapsing into a fatal arbitrariness. Christine Korsgaard cannot adequately justify the critical resources which agents use to navigate their practical identities. This leaves her account riven between rigorism and (...)
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  23.  74
    Deep Brain Stimulation, Authenticity and Value.Pugh Jonathan, Maslen Hannah & Savulescu Julian - 2017 - Cambridge Quarterly of Healthcare Ethics 26 (4):640-657.
    Deep brain stimulation has been of considerable interest to bioethicists, in large part because of the effects that the intervention can occasionally have on central features of the recipient’s personality. These effects raise questions regarding the philosophical concept of authenticity. In this article, we expand on our earlier work on the concept of authenticity in the context of deep brain stimulation by developing a diachronic, value-based account of authenticity. Our account draws on both existentialist and essentialist approaches to authenticity, and (...)
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  24. The Problem of the Kantian Line.Samuel Kahn - 2019 - International Philosophical Quarterly 59 (2):193-217.
    In this paper I discuss the problem of the Kantian line. The problem arises because the locus of value in Kantian ethics is rationality, which (counterintuitively) seems to entail that there are no duties to groups of beings like children. I argue that recent attempts to solve this problem by Wood and O’Neill overlook an important aspect of it before posing my own solution.
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  25. Sex By Deception.Berit Brogaard - forthcoming - In John M. Doris & Manuel Vargas (eds.), Oxford Handbook of Moral Psychology. Oxford: Oxford University Press.
    In this paper I will use sex by deception as a case study for highlighting some of the most tricky concepts around sexuality and moral psychology, including rape, consensual sex, sexual rights, sexual autonomy, sexual individuality, and disrespectful sex. I begin with a discussion of morally wrong sex as rooted in the breach of five sexual liberty rights that are derived from our fundamental human liberty rights: sexual self-possession, sexual autonomy, sexual individuality, sexual dignity and sexual privacy. I then argue (...)
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  26. Three Rawlsian Routes Towards Economic Democracy.Martin O'Neill - 2008 - Revue de Philosophie Économique 9 (1):29-55.
    This paper addresses ways of arguing fors ome form of economic democracy from within a broadly Rawlsian framework. Firstly, one can argue that a right to participate in economic decision-making should be added to the Rawlsian list of basic liberties, protected by the first principle of justice. Secondly,I argue that a society which institutes forms of economic democracy will be more likely to preserve a stable and just basic structure over time, by virtue of the effects of economic democratization on (...)
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  27. The Promise of Predistribution.Martin O'Neill - 2012 - Policy Network - Predistribution and the Crisis in Living Standards.
    If pursued with serious intent, Pre-distribution has the capacity to create an exciting and radical new agenda for social democracy. But the politics of Pre-distribution cannot be innocuous or uncontroversial. -/- In its more radical forms, predistribution is a potentially radical and inspiring project for social democrats who have come to see the limitations of the old ways of doing things. It’s a project that promises a strategy to deliver abundantly on values of social justice, economic freedom, and equality of (...)
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  28. Piketty, Meade and Predistribution.Martin O'Neill - forthcoming - Crooked Timber Book Seminar on Thomas Piketty, Capital in the Twenty-First Century.
    If solutions to the problem of inequality are to be as radical as reality now demands, what is instead required is a reimagining of what would be involved comprehensively to tame capitalism through democratic means. This will involve much further development of the kind of plurality of institutional and policy proposals sketched by Meade, and will involve both the private and public – individual and collective – forms of capital predistribution that Meade advocated. Piketty, like Meade, sees the need for (...)
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  29. Entreprises et conventionnalisme: régulation, impôt et justice sociale.Martin O'Neill - 2009 - Raison Publique.
    The focus of this article is on the place of the limited-liability joint stock corporation in a satisfactory account of social justice and, more specifically, the question of how such corporations should be regulated and taxed in order to secure social justice. -/- Most discussion in liberal political philosophy looks at state institutions, on the one hand, and individuals, on the other hand, without giving much attention to intermediate institutions such as corporations. This is in part a consequence of a (...)
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  30. That Was the New Labour That Wasn't.Stuart White & Martin O'Neill - 2013 - Fabian Review.
    The New Labour we got was different from the New Labour that might have been, had the reform agenda associated with stakeholding and pluralism in the early-1990s been fully realised. We investigate the road not taken and what it means for ‘one nation’ Labour.
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  31. Inchoate Crime, Accessories, and Constructive Malice in Libertarian Law.Ben O'Neill & Walter Block - 2013 - Libertarian Papers 5:241-271.
    Inchoate crime consists of acts that are regarded as crimes despite the fact that they are only partial or incomplete in some respect. This includes acts that do not succeed in physically harming the victim or are only indirectly related to such a result. Examples include attempts (as in attempted murder that does not eventuate in the killing of anyone), conspiracy (in which case the crime has only been planned, not yet acted out) and incitement (where the inciter does not (...)
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  32. Property-Owning Democracy and the Demands of Justice.Martin O'Neill & Thad Williamson - 2009 - Living Reviews in Democracy 1:1-10.
    John Rawls is arguably the most important political philosopher of the past century. His theory of justice has set the agenda for debate in mainstream political philosophy for the past forty years, and has had an important influence in economics, law, sociology, and other disciplines. However, despite the importance and popularity of Rawls's work, there is no clear picture of what a society that met Rawls's principles of justice would actually look like. This article sets out to explore that question.
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  33.  36
    Respect for Autonomy in Medical Ethics.Suzanne Uniacke - 2013 - In David Archard, Monique Deveaux, Neil Manson & Daniel Marc Weinstock (eds.), Reading Onora O'Neill. London: Routledge. pp. 94-110.
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  34. Economics After the Crisis, and the Crisis in Economics.Martin O'Neill - 2013 - Renewal 21 (2-3):132-43.
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  35. International NGO Health Programs in a Non-Ideal World: Imperialism, Respect & Procedural Justice.Lisa Fuller - 2012 - In E. Emanuel J. Millum (ed.), Global Justice and Bioethics. Oxford University Press. pp. 213-240.
    Many people in the developing world access essential health services either partially or primarily through programs run by international non-governmental organizations (INGOs). Given that such programs are typically designed and run by Westerners, and funded by Western countries and their citizens, it is not surprising that such programs are regarded by many as vehicles for Western cultural imperialism. In this chapter, I consider this phenomenon as it emerges in the context of development and humanitarian aid programs, particularly those delivering medical (...)
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  36. Historical Environmental Values.J. Michael Scoville - 2013 - Environmental Ethics 35 (1):7-25.
    John O’Neill, Alan Holland, and Andrew Light usefully distinguish two ways of thinking about environmental values, namely, end-state and historical views. To value nature in an end-state way is to value it because it instantiates certain properties, such as complexity or diversity. In contrast, a historical view says that nature’s value is (partly) determined by its particular history. Three contemporary defenses of a historical view are explored in order to clarify: (1) the normatively relevant history; (2) how historical considerations (...)
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  37.  44
    Global Obligations and the Human Right to Health.Bill Wringe - forthcoming - In Tracy Isaacs, Kendy Hess & Violetta Igneski (eds.), Collective Obligation: Ethics, Ontology and Applications.
    In this paper I attempt to show how an appeal to a particular kind of collective obligation - a collective obligation falling on an unstructured collective consisting of the world’s population as a whole – can be used to undermine recently influential objections to the idea that there is a human right to health which have been put forward by Gopal Sreenivasan and Onora O’Neill. -/- I take this result to be significant both for its own sake and because (...)
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  38. Turning the Tide on Tax.Martin O'Neill - 2015 - In Daisy-Rose Srblin (ed.), Values Added: Rethinking Tax for the 21st Century. Fabian Society. pp. 11-16.
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  39.  73
    The Lender of Last Resort: A Comparative Analysis of Central Banking and Fractional-Reserve Free Banking.Ben O'Neill - 2013 - Libertarian Papers 5:163-186.
    The necessity for a government “lender of last resort” has been advanced as a justification for central banking. In this paper, I compare lending practices under central banking with those that would be likely to exist under a system of fractional-reserve free banking (FRFB). To do this I examine the underlying nature of banks as warehousing and credit-granting institutions and consider how redemption runs can arise as a consequence of fractional reserves in this system. Following the work of Thornton and (...)
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  40. Social Justice and the Future of Flood Insurance.John O'Neill & Martin O'Neill - 2012 - Joseph Rowntree Foundation.
    What would be a fair model for flood insurance? Catastrophic flooding has become increasingly frequent in the UK and, with climate change, is likely to become even more frequent in the future. With the UK's current flood insurance regime ending in 2013, we argues that: -/- - there is an overwhelming case for rejecting a free market in flood insurance after 2013; - this market-based approach threatens to leave many thousands of properties uninsurable, leading to extensive social blight; - there (...)
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  41.  46
    A Critique of the Causal Theory of Memory.Marina Trakas - 2010 - Dissertation,
    In this Master's dissertation, I try to show that the causal theory of memory, which is the only theory developed so far that at first view seems more plausible and that could be integrated with psychological explanations and investigations of memory, shows some conceptual and ontological problems that go beyond the internal inconsistencies that each version can present. On one hand, the memory phenomenon analyzed is very limited: in general it is reduced to the conscious act of remembering expressed in (...)
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  42. Slavoj Žižek’s Passion (for the Real) and Flannery O'Connor's Hermaphrodite.George Piggford - 2016 - International Journal of Žižek Studies 10 (3).
    Žižek has argued in his books on Christianity and modernity that institutional Catholic Christianity has placed its members in a double bind by insisting on belief in a nonexistent God of Being. The laws of this God of the Symbolic are perverse in that they impose impossible requirements on all believers. By the mid-twentieth century, however, Catholicism was experiencing the revolutionary reforms of the Second Vatican Council. Dogmatic Law at this time gave way to a renewed emphasis on the community (...)
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  43.  7
    “Beyond Standard Legal Positivism and ‘Aggressive’ Natural Law: Some Thoughts on Judge’ O’Scannlain’s ‘Third Way’”.Michael Baur - 2011 - Fordham Law Review 79 (4):1529-1539.
    With his contribution on "The Natural Law in the American Tradition," Judge Diarmuid O'Scannlain has begun the indispensable task of laying the groundwork for sound jurisprudential reasoning in the natural law tradition. It is on the basis of this groundwork that we can begin to appreciate what natural law reasoning might mean, and what it does not mean, for contemporary American legal thinking. More specifically, it is on the basis of this groundwork that one can begin to articulate what might (...)
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  44. O'Connor's Cosmological Argument.Graham Oppy - 2011 - Oxford Studies in Philosophy of Religion: Vol. 3 3:166.
    This chapter is a critical discussion of the third chapter of Tim O ' Connor ' s * Theism and Ultimate Explanation *. In this chapter, O ' Connor advances the & quot ; existence stage & quot ; of his cosmological argument from contingency. I argue that naturalists have good reason to think that on each of the live hypotheses -- infinite regress, brute contingency, brute necessity -- naturalism is preferable to theism.
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  45. The Shape of Causal Reality: A Naturalistic Adaptation of O’Connor’s Cosmological Argument.Graham Oppy - 2010 - Philosophia Christi 12 (2):281-288.
    This paper is a companion to an article that I published in *Oxford Studies in Philosophy of Religion*. The OSPR discusses the third chapter of Tim O'Connor's *Theism and Ultimate Explanation. This paper discusses a range of other issues that are not picked up in the OSPR discussion.
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  46. Review of David O'Connor, God and Inscrutable Evil. [REVIEW]Daniel Howard-Snyder - 2001 - Philosophical Review.
    This is a critical review of David O'Connor's book, God and Inscrutable Evil.
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  47. The principle of wholistic reference/o princípio da referência universalista.John Corcoran - 2007 - Manuscrito 30 (2):493-505.
    In its strongest, unqualified form the principle of wholistic reference is that each and every proposition refers to the whole universe of discourse as such, regardless how limited the referents of its non-logical or content terms. Even though Boole changed from a monistic fixed-universe framework in his earlier works of 1847 and 1848 to a pluralistic multiple-universe framework in his mature treatise of 1854, he never wavered in his frank avowal of the principle of wholistic reference, possibly in a slightly (...)
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  48.  23
    Il relativismo etico fra antropologia culturale e filosofia analitica.Sergio Volodia Marcello Cremaschi - 2007 - In I. Tolomio (ed.), Rileggere l'etica tra contingenza e principi. Padova, Italy: CLUEP. pp. 15-46.
    I intend to: a) clarify the origins and de facto meanings of the term relativism; b) reconstruct the reasons for the birth of the thesis named “cultural relativism”; d) reconstruct ethical implications of the above thesis; c) revisit the recent discussion between universalists and particularists in the light of the idea of cultural relativism.. -/- 1.Prescriptive Moral Relativism: “everybody is justified in acting in the way imposed by criteria accepted by the group he belongs to”. Universalism: there are at least (...)
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  49.  74
    The Real Value of Equality.Robert Jubb - forthcoming - Journal of Politics.
    This paper investigates how political theorists and philosophers should understand egalitarian political demands in light of the increasingly important realist critique of much of contemporary political theory and philosophy. It suggests, first, that what Martin O'Neill has called non-intrinsic egalitarianism is, in one form at least, a potentially realistic egalitarian political project and second, that realists may be compelled to impose an egalitarian threshold on state claims to legitimacy under certain circumstances. Non-intrinsic egalitarianism can meet realism’s methodological requirements because it (...)
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  50. Uma Abordagem Sobre o Contextualismo Epistêmico.Tiegue Vieira Rodrigues - 2016 - O Que Nos Faz Pensar (nº38):161-182.
    Resumo O Contextualismo Epistêmico é conhecido por alegar oferecer a melhor resposta para alguns dos principais problemas epistemológicos, dentre eles o problema gerado pelos paradoxos céticos e, por conseguinte, por deter o conhecimento sobre muitas coisas que ordinariamente julgávamos já conhecidas. Da mesma forma, seria uma via capaz de manter a validade do princípio de fechamento dedutivo. O presente texto pretende analisar a teoria contextualista, conforme apresentada por Stewart Cohen, mostrando como o contextualismo resolve essas questões. Na primeira parte do (...)
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