Results for 'T. O���Hagan'

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  1.  4
    II–T. O’Hagan.T. O’Hagan - 1998 - Aristotelian Society Supplementary Volume 72 (1):75-75.
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  2.  40
    Rousseau on Armour-Propre: T. O'Hagan.T. O’Hagan - 1998 - Aristotelian Society Supplementary Volume 72 (1):75-76.
    According to familiar accounts, Rousseau held that humans are actuated by two distinct kinds of self love: amour de soi, a benign concern for one's self-preservation and well-being; and amour-propre, a malign concern to stand above other people, delighting in their despite. I argue that although amour-propre can (and often does) assume this malign form, this is not intrinsic to its character. The first and best rank among men that amour-propre directs us to claim for ourselves is that of occupying (...)
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  3.  8
    Rousseau on Armour-Propre: T. O’Hagan.T. O'hagan - 1998 - Supplement to the Proceedings of the Aristotelian Society 72 (1):75-76.
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  4. O'HAGAN, T.-Rousseau.T. B. Strong - 2001 - Philosophical Books 42 (3):207-208.
     
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  5.  6
    Superstructures and Essences: Never Trust an Analogy.T. O'Hagan - 1982 - Philosophy 57 (220):246 - 250.
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  6.  9
    Taking Rousseau Seriously.T. O. Hagan - 2004 - History of Political Thought 25 (1):73-85.
  7. ALTHUSSER, L. "Politics and History: Montesquieu, Rousseau, Hegel and Marx". [REVIEW]T. O'hagan - 1975 - Mind 84:151.
     
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  8. ATKINSON, R. F. "Knowledge and Explanation in History. An Introduction to the Philosophy of History". [REVIEW]T. O'hagan - 1981 - Mind 90:462.
     
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  9. Philip Pettit. Republicanism: A Theory of Freedom and Government.T. O'Hagan - 1998 - Journal of Applied Philosophy 15:212-215.
     
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  10. Superstructures and Essences: Never Trust an Analogy: Discussion.T. O'hagan - 1982 - Philosophy 57 (220):246-250.
  11.  48
    Rousseau's Theodicy of Self-love: Evil, Rationality, and the Drive for Recognition by Frederick Neuhouser.T. O'Hagan - 2010 - Mind 119 (473):219-225.
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  12. Taking Rousseau Seriously.T. O'hagan - 2004 - History of Political Thought 25 (1):73-85.
    The article argues that Rousseau's thought is unified by a non-materialistic, non-deterministic version of naturalism, according to which human beings are intrinsically good and intrinsically free, and at the same time moulded by their natural and social environment. Within that unity the article identifies a deep, creative tension between two competing visions of the best attainable form of human life: on the one hand a vision of a unified, integrated life , in which inner conflicts are at a minimum and (...)
     
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  13.  14
    The Cambridge Companion to Rousseau (review).Timothy O'Hagan - 2002 - Journal of the History of Philosophy 40 (4):546-547.
    Timothy O'Hagan - The Cambridge Companion to Rousseau - Journal of the History of Philosophy 40:4 Journal of the History of Philosophy 40.4 546-547 Book Review The Cambridge Companion to Rousseau Patrick Riley, editor. The Cambridge Companion to Rousseau. New York: Cambridge University Press, 2001. Pp. xii + 453. Cloth, $69.95. Paper, $24.95. The book contains fifteen essays, three written by the editor. Of the fourteen authors, twelve are men, thirteen are anglophone, ten are based in the United States. There (...)
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  14.  4
    The Truth About Postmodernism.Timothy O'Hagan - 1995 - Philosophical Quarterly 45 (178):106-109.
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  15.  1
    Jean-Jacques Rousseau and the Sources of the Self.Timothy O'Hagan - 1997
    This text examines Rousseau's powerful crtitique of the idea that the self is a transparent, self-evident given. In all Rousseau's writings, the self plays a central explanatory role, but that role is always problematic, always in question. Rousseau kept his distance from his rationalistic predecessors and his materialistic contemporaries, and in that distance we encounter intimations of the post-modern. However, Rousseau is still a realist who criticizes the pretentions of scientists, not science itself, and in doing so offered the profoundest (...)
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  16.  15
    Animal Minds and Human Morals: the Origins of the Western Debate.Timothy O'Hagan - 1995 - Philosophical Quarterly 45 (179):256-258.
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  17.  25
    Charles Taylor's hidden God.Timothy O'Hagan - 1993 - Ratio 6 (1):72-81.
  18.  4
    Rousseau: The Sentiment of Existence.Timothy O'Hagan - 2007 - Philosophical Quarterly 57 (228):487-491.
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  19. 1. O si tacuisses!T. O. Achelis & Z. Kriegsfreiwilliger - 1917 - Philologus: Zeitschrift für Antike Literatur Und Ihre Rezeption 74 (1-4):470-472.
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  20.  72
    Rousseau on Amour-Propre.N. J. H. Dent & Timothy O'Hagan - 1999 - Proceedings of the Aristotelian Society 99:91 - 107.
    O'Hagan agrees with Dent that in Rousseau's idea of "amour-propre" we encounter a powerful, coherent model of human psychology, according to which individuals find their own identities by engaging in a network of relationships within a more or less reconstituted social order. He examines five ways in which people strive to attain that goal and five ways in which they characteristically fail. In the sixth section he discusses Rousseau's strategy of retreat from society, which is also a retreat from the (...)
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  21.  74
    Rousseau: The Arguments of the Philosophers.Timothy O'Hagan - 1999 - Routledge.
    Timothy O'Hagan investigates Jean-Jacques Rousseau's writings concerning the formation of humanity, of the individual and of the citizen, in his three master works, the Discourse on the Origin of Inequality among Men , The Emile , and The Social Contract . He explores Rousseau's reflections on developmental psychology, the nature of the political order, relations between the sexes, language and religion. O'Hagan gives Rousseau's arguments a close and sympathetic reading. He writes as a philosopher, not a historian, yet he never (...)
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  22.  1
    Rousseau.Timothy O'Hagan - 1998 - Routledge.
    Timothy O'Hagan investigates Jean-Jacques Rousseau's writings concerning the formation of humanity, of the individual and of the citizen in his three master works: the _Discourse on the Origin of Inequality among Men_, _Emile _and the _Social Contract_. He explores Rousseau's reflections on the sexes, language and religion. O'Hagan gives Rousseau's arguments a close and sympathetic reading. He writes as a philosopher, not a historian, yet he never loses sight of the cultural context of Rousseau's work.
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  23.  40
    Rousseau on amour-propreon six facets of amour-propre.Timothy O'Hagan - 1999 - Proceedings of the Aristotelian Society 99 (1):91–107.
    O'Hagan agrees with Dent that in Rousseau's idea of "amour-propre" we encounter a powerful, coherent model of human psychology, according to which individuals find their own identities by engaging in a network of relationships within a more or less reconstituted social order. He examines five ways in which people strive to attain that goal and five ways in which they characteristically fail. In the sixth section he discusses Rousseau's strategy of retreat from society, which is also a retreat from the (...)
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  24.  2
    Care and Education in Early Childhood: A Student's Guide to Theory and Practice.Audrey Curtis & Maureen O'Hagan - 2003 - Routledge.
    The authors draw on their extensive early years experience to provide a comprehensive and up-to-date review of the key issues in the field of early childhood care and education. In this fully updated and revised new edition, rewritten to include the new Early Years Foundation Stage, students will find that this text now meets the needs of students on Foundation degrees, Early Childhood Degrees and the new Early Years Professional qualification. Topics covered in this essential textbook include: an overview of (...)
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  25. Shmagents, Realism and Constitutivism About Rational Norms.Emer O’Hagan - 2014 - Journal of Value Inquiry 48 (1):17-31.
    I defend constitutivism against two prominent objections and argue that agential constitutivism has the resources to take normative and ethical deliberation seriously. I first consider David Enoch’s shmagency challenge and argue that it does not form a coherent objection. I counter Enoch’s view that the phenomenology of first-person deliberation pragmatically justifies belief in irreducibly realist normative truths, claiming that constitutivism can respect the practice of moral deliberation without appeal to robustly realist truths. Secondly, I argue that the error theoretic worry (...)
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  26.  7
    Rousseau: The Arguments of the Philosophers.N. J. H. Dent & Timothy O'Hagan - 2001 - Philosophical Review 110 (3):446.
    In this substantial and challenging book, O’Hagan gives central place to three of Rousseau’s works—the Discourse of Inequality, the Emile, and the Social Contract—which, he says, “constitute the axes of Rousseau’s idea of formation. The formation of the human race is the axis of the Second Discourse, the formation of the individual that of the Emile, and the formation of the citizen that of the Social Contract”. However, he also draws extensively on other material, particularly Julie, ou la Nouvelle Héloïse, (...)
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  27.  47
    I should rather be a man of paradoxes than a man of prejudices.Timothy O'Hagan - 2005 - Think 3 (9):69-76.
    Timothy O'Hagan explores some of the apparent paradoxes in the writings of Rousseau.
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  28.  5
    Rousseau, by Timothy O'Hagan.Peter Jimack - 2001 - Journal of the British Society for Phenomenology 32 (2):205-207.
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  29.  5
    ‘i Should Rather Be A Man Of Paradoxes Than A Man Of Prejudices’1.Timothy O'hagan - 2005 - Think 3 (9):69-76.
    Timothy O'Hagan explores some of the apparent paradoxes in the writings of Rousseau.
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  30.  85
    Modesty as an excellence in moral perspective taking.Emer O'Hagan - 2018 - European Journal of Philosophy 26 (3):1120-1133.
    I argue for an egalitarian conception of modesty. Modesty is a virtue because an apt expression of what is, and is not, morally salient in our attitudes toward persons and is important because we are prone to arrogance, self‐importance, and hero worship. To make my case, I consider 3 claims which have shaped recent discussions: first, that modesty is valuable because it obviates destructive social rankings; second, that modesty essentially involves an indifference to how others evaluate one's accomplishments; and third, (...)
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  31. Moral Self-Knowledge in Kantian Ethics.Emer O’Hagan - 2009 - Ethical Theory and Moral Practice 12 (5):525-537.
    Kant’s duty of self-knowledge demands that one know one’s heart—the quality of one’s will in relation to duty. Self-knowledge requires that an agent subvert feelings which fuel self-aggrandizing narratives and increase self-conceit; she must adopt the standpoint of the rational agent constrained by the requirements of reason in order to gain information about her moral constitution. This is not I argue, contra Nancy Sherman, in order to assess the moral goodness of her conduct. Insofar as sound moral practice requires moral (...)
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  32.  90
    Practical identity and the constitution of agency.Emer O'Hagan - 2004 - Journal of Value Inquiry 38 (1):49-59.
    In this paper I argue that Christine Korsgaard’s account of the normativity of practical reasons cannot meet her own justificatory criteria, specifically the demand that an answer to the normative question be successfully addressed in the first person. On this point her position is crucially ambiguous. I argue that Korsgaard’s demand that the authority of norms be justified by appeal to an agent’s practical identity leads her to conflate psychological facts about agents with the norms that establish the authority of (...)
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  33. Rousseau.Timothy O'hagan - 2000 - Philosophical Quarterly 50 (200):395-397.
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  34. Pai T o K Un Ching Hsin Ju Hsüeh Yü Chung-Kuo Cheng Chih Wen Hua Ti Yen Chin.Thomas A. Metzger, Tung-lan Huang, Hua Kao, Tzu-K. O. Mo & Shih-an Yen - 1995
     
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  35.  15
    Rousseau.Timothy O'hagan - 2004 - Mind 113 (452):771-774.
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  36.  1
    Shape shifting: Civilizational discourse and the analysis of cross-cultural interaction in the constitution of international society.Jacinta O’Hagan - 2020 - Journal of International Political Theory 16 (2):190-209.
    The concept of civilization is intrinsic to the English School’s understanding of international society. At the same time, engagement with discourses of civilization has been an important site of c...
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  37. Self‐knowledge and moral stupidity.Emer O'Hagan - 2012 - Ratio 25 (3):291-306.
    Most commonplace moral failure is not conditioned by evil intentions or the conscious desire to harm or humiliate others. It is more banal and ubiquitous – a form of moral stupidity that gives rise to rationalization, self‐deception, failures of due moral consideration, and the evasion of responsibility. A kind of crude, perception‐distorting self‐absorption, moral stupidity is the cause of many moral missteps; moral development demands the development of self‐knowledge as a way out of moral stupidity. Only once aware of the (...)
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  38.  52
    Animals, Agency, and Obligation in Kantian Ethics.Emer O’Hagan - 2009 - Social Theory and Practice 35 (4):531-554.
  39. Modesty as an excellence in moral perspective taking.Emer O'Hagan - 2017 - European Journal of Philosophy:1-14.
    I argue for an egalitarian conception of modesty. Modesty is a virtue because an apt expression of what is, and is not, morally salient in our attitudes toward persons and is important because we are prone to arrogance, self-importance, and hero worship. To make my case, I consider 3 claims which have shaped recent discussions: first, that modesty is valuable because it obviates destructive social rankings; second, that modesty essentially involves an indifference to how others evaluate one's accomplishments; and third, (...)
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  40.  81
    Belief, normativity and the constitution of agency.Emer O'Hagan - 2005 - Philosophical Explorations 8 (1):39-52.
    In this paper I advance a constitutive argument for the authority of rational norms. Because accountability to reasons is constitutive of rational agency and rational norms are implicit in reasons for action and belief, the justification of rational norms is of a piece with the practice of reasoning. Peter Railton has objected that the constitutive view fails to defend the categorical authority of reason over agents. I respond to his objections, arguing that they presuppose a foundationalist conception of justification that (...)
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  41. Metacognition: Core Readings.T. O. Nelson - 1992 - Allyn & Bacon.
  42. Consciousness and metacognition.T. O. Nelson - 1996 - American Psychologist 51:102-16.
  43. Non-Self and Ethics: Kantian and Buddhist Themes.Emer O'Hagan - 2018 - In Gordon Davis (ed.), Ethics without Self, Dharma without Atman: Western and Buddhist Philosophical Traditions in Dialogue. Springer. pp. 145-159.
    After distinguishing between a metaphysical and a contemplative strategy interpretation of the no-self doctrine, I argue that the latter allows for the illumination of significant and under-discussed Kantian affinities with Buddhist views of the self and moral psychology. Unlike its metaphysical counterpart, the contemplative strategy interpretation, understands the doctrine of no-self as a technique of perception, undertaken from the practical standpoint of action. I argue that if we think of the contemplative strategy version of the no-self doctrine as a process (...)
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  44. Inarticulate Forgiveness.Emer O'Hagan - 2019 - Metaphilosophy 50 (4):536-550.
    Influentially, Pamela Hieronymi has argued that any account of forgiveness must be both articulate and uncompromising. It must articulate the change in judgement that results in the forgiver’s loss of resentment without excusing or justifying the misdeed, and without comprising a commitment to the transgressor=s responsibility, the wrongness of the action, and the transgressed person=s self-worth. Non-articulate accounts of forgiveness, which rely on indirect strategies for reducing resentment (for example, reflecting on the transgressor’s bad childhood) are said to fail to (...)
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  45. Self-Knowledge and the Development of Virtue.Emer O'Hagan - 2017 - In Noell Birondo & S. Stewart Braun (eds.), Virtue's Reasons: New Essays on Virtue, Character, and Reasons. New York: Routledge. pp. 107-125.
    Persons interested in developing virtue will find attending to, and attempting to act on, the right reason for action a rich resource for developing virtue. In this paper I consider the role of self-knowledge in intentional moral development. I begin by making a general case that because improving one’s moral character requires intimate knowledge of its components and their relation to right reason, the aim of developing virtue typically requires the development of self-knowledge. I next turn to Kant’s ethics for (...)
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  46.  98
    Generosity And Mechanism In Descartes's Passions.Emer O'hagan - 2005 - Minerva 9:236-260.
    Descartes’s mechanistic account of the passions is sometimes dismissed as one which lacks the resources toadequately explain the cognitive aspect of emotion. By some, he is taken to be “feeling theorist”, reducing thepassions to a mere awareness of the physiological state of the soul-body union. If this reading of Descartes’spassions is correct, his theory fails not only because it cannot account for the intentional nature of the passions,but also because the passions cannot play the role in Descartes’s moral theory they (...)
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  47.  29
    Grief, Love, and Buddhist Resilience.Emer O’Hagan - 2021 - Journal of Value Inquiry 55 (1):41-55.
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  48.  72
    The Lost Art of Happiness.Emer O’Hagan - 2011 - Teaching Philosophy 34 (4):435-439.
  49.  48
    Welfare and Rational Care. [REVIEW]Emer O’Hagan - 2005 - Dialogue 44 (3):620-622.
  50.  56
    What Shakespeare ls Not.Thomas O’Hagan - 1932 - Thought: Fordham University Quarterly 6 (4):609-623.
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