Results for 'Rj O' Connell'

967 found
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  1.  77
    Daniel O’Connell and Religious Freedom.Maurice R. O’Connell - 1975 - Thought: Fordham University Quarterly 50 (2):176-187.
  2.  72
    O'Connell, Young Ireland, and Violence.Maurice R. O'Connell - 1977 - Thought: Fordham University Quarterly 52 (4):381-406.
  3. 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.
  4.  50
    A corporate ethics committee in the making.Angela Schneider-O'Connell - 1995 - HEC Forum 7 (4):264-272.
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  5.  18
    Plato on the human paradox.Robert J. O'Connell - 1997 - New York: Fordham University Press. Edited by Robert J. O'Connell.
    A great thinker once said that "all philosophy is merely footnotes to Plato."Through Plato, Father O'Connell provides us here with an introduction to all philosophy. Designed for beginning students in philosophy, Plato on the Human Paradox examines and confronts human nature and the eternal questions concerning human nature through the dialogues of Plato, focusing on the Apology, Phaedo, Books III-VI of the Republic, Meno, Symposium, and O'Connell presents us here with an introduction to Plato through the philosopher's quest (...)
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  6.  37
    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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  7.  55
    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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  8.  8
    God & Humility.Benedict O’Connell - 2022 - Philosophy Now 152:10-12.
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  9. Gender differences in proclivity for unethical behavior.Michael Betz, Lenahan O'Connell & Jon M. Shepard - 1989 - Journal of Business Ethics 8 (5):321 - 324.
    This paper explores possible connections between gender and the willingness to engage in unethical business behavior. Two approaches to gender and ethics are presented: the structural approach and the socialization approach. Data from a sample of 213 business school students reveal that men are more than two times as likely as women to engage in actions regarded as unethical but it is also important to note that relatively few would engage in any of these actions with the exception of buying (...)
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  10.  25
    The Origin of the Soul in St. Augustine's Later Works.Robert J. O’Connell - 2020 - Fordham University Press.
    This book rounds off the study of St. Augustine's view of the human condition which Fr. O'Connell began in St. Augustine's Early Theory of Man, A.D. 386-391, and continued in St. Augustine's Confessions: The Odyssey of Soul. The central thesis of that first book, and the guiding hypothesis of the second, proposed that Augustine thought of us in "Plotinian" terms, as "fallen souls," and that he interpreted, in all sincerity, the teachings of Scripture as reflecting that same view. O' (...) sees the weightiest objection to his proposal as stemming from what scholars generally agree is Augustine's firm rejection of that view in his later works. The central contention here is that Augustine did indeed reject his earlier theory, but only for a short while. He came to see the text from Romans 9, 11 as apparently compelling that rejection. But then his firm belief that all humans are guilty of original sin would have left him traducianism as his only acceptable way of understanding the origin of sinful human souls. The materialistic cast of traducianism, however, always repelled Augustine. Hence, he struggles to elaborate a fresh interpretation of Romans 9,11, and eventually he finds one that permits him to return to a slightly revised version of his earlier view. That theory, O'Connell argues, is encased in both the De Civitate Dei and the final version of the De Trinitate. This terse summary barely hints at the richness of detail contained here: O'Connell beginswith a minute analysis of the third book of the De Libero Arbitrio, then of the letters and works ostensibly supporting rival chronological patterns which he must overturn in order to make his case. Finally, in the light of his findings, he offers fresh interpretations of Augustine's three mature masterpieces, On Genesis, The Trinity, and City of god. These, along with Fr. O'Connell's contention that Augustine's anti-Pelagian De Peccatorum Meritis et Remissione must have seen publication no earlier than A.D. 416/17, will doubtless fuel scholarly debate for some time to come. Indeed, Pelagianism made the question of the soul's origin so pivotal for Augustine, that few of our current interpretations of Augustine are likely to remain unaffected by the results of O'Connell's searching and provocative study. (shrink)
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  11.  25
    The sources of morality: Function, conformity and aesthetics.James O'connell - 1993 - Heythrop Journal 34 (2):160–170.
  12.  95
    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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  13. 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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  14.  8
    An introduction to Plato's metaphysics.Robert J. O'Connell - 1985 - New York: Fordham University Press.
  15.  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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  16.  71
    Grace, Relationship and Transactional Analysis.Timothy E. O'connell - 1973 - Thought: Fordham University Quarterly 48 (3):360-385.
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  17.  40
    De Libero Arbitrio I.Robert J. O’Connell - 1970 - Augustinian Studies 1:49-68.
  18.  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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  19. Where the Difference Still Lies.S. J. Robert O’Connell - 1990 - Augustinian Studies 21:139-152.
    When Dr. van Fleteren writes of the articles I criticized as dating from some twenty years ago, the unwary reader might infer that my criticism of those articles was, for its part, relatively recent. The fact is, however, that when the two connected articles I eventually criticized appeared in the volumes of Augustinian Studies, I wrote this reply while Fr. Robert Russell, of happy memory, was still at the helm, and was promised publication in the near future. Meanwhile, however, Fr. (...)
     
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  20. 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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  21.  25
    Multi-Scale Entrainment of Coupled Neuronal Oscillations in Primary Auditory Cortex.M. N. O’Connell, A. Barczak, D. Ross, T. McGinnis, C. E. Schroeder & P. Lakatos - 2015 - Frontiers in Human Neuroscience 9.
  22.  68
    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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  23.  8
    Soundings in St. Augustine's Imagination.Robert J. O'Connell - 1993 - Fordham University Press.
    As a young student in Paris, O'Connell was first enamored of the intriguing artistic imagery of Augustine's works. The imagery continued to impress him as his scholarship continued. Now, after many years of research and regarding study on the topic, a thorough treatment of Augustine's "image clusters" is revealed in this volume, Soundings in St. Augustine's Imagination. That St. Augustine's writings are empowered by use of poetic imagery is of interest to readers of philosophy, theology, as well as language. (...)
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  24.  5
    Missing the Point: Comments on the Case Presented by Barbara Edwards.Laurence J. O’Connell - 1990 - Journal of Clinical Ethics 1 (1):82-82.
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  25.  44
    Where the Difference Still Lies.Robert J. O’Connell - 1990 - Augustinian Studies 21:139-152.
  26.  11
    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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  27.  22
    The Word 'Hindu' in Gauḍīya Vaiṣṇava TextsThe Word 'Hindu' in Gaudiya Vaisnava Texts.Joseph T. O'Connell - 1973 - Journal of the American Oriental Society 93 (3):340.
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  28. 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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  29. Art and the Christian Intelligence in St. Augustine.Robert J. O'connell - 1978 - International Journal for Philosophy of Religion 12 (4):251-252.
     
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  30.  41
    The Riddle of Augustine’s “Confessions”.Robert J. O’Connell - 1964 - International Philosophical Quarterly 4 (3):327-372.
  31.  56
    The God of Saint Augustine's Imagination.Robert J. O'Connell - 1982 - Thought: Fordham University Quarterly 57 (1):30-40.
  32.  32
    Getting to.Michael O'connell - 2013 - Renascence 65 (5):351-364.
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  33.  22
    Mindreading: an investigation into how we learn to love and lie.Sanjida O'Connell - 1998 - New York: Doubleday.
    A fascinating, popular account of the nascent field of psychology devoted to the "Theory of Mind" shows how humans' awareness of the inner worlds of others enables them to form mature relationships with them as well as to deceive them.
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  34.  37
    Augustine and Plotinus: A Reply to Sr. Mary Clark.Robert J. O’Connell - 1972 - International Philosophical Quarterly 12 (4):604-608.
  35.  70
    Saint Augustine's Platonism.Robert J. O'Connell - 1981 - The Saint Augustine Lecture Series:1-29.
  36. L'Envoi.Maurice R. O'Connell - 1989 - Thought: Fordham University Quarterly 64 (1):94-97.
  37.  29
    Augustine’s View of Reality.Robert J. O’Connell - 1966 - International Philosophical Quarterly 6 (1):138-139.
  38. Pre-existence in Augustine's Seventh Letter.Robert O'connell - 1969 - Revue d' Etudes Augustiniennes Et Patristiques 15 (1-2):67-74.
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  39.  61
    Henry the Eighth.Robert J. O’Connell - 1950 - Thought: Fordham University Quarterly 25 (3):566-566.
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  40. Ireland North and South: Perspectives from Social Science.J. O'connell Philip - 1999
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  41.  42
    The role of empathy in choosing rewards from another's perspective.Garret O'Connell, Anastasia Christakou, Anthony T. Haffey & Bhismadev Chakrabarti - 2013 - Frontiers in Human Neuroscience 7.
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  42.  1
    (1 other version)William James on the courage to believe.Robert J. O'Connell - 1984 - New York: Fordham University Press.
    William James' lecture on "The Will to Believe" has kindled spirited controversy. In this reappraisal of that controversy, Father O'Connell contributes some : that James' argument should be viewed against his indebtedness to Pascal and Renouvier; that it works primarily to validate our "over-beliefs" ; and most surprising perhaps, that James envisages our "passional nature" as intervening, not after, but before and throughout, our intellectual weighing of the evidence for belief. --From publisher's description.
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  43. The apology act: ethical encounters and actuarial conduct.Anne O'Connell - 2015 - In Caitlin Janzen, Kristin Smith & Donna Jeffery (eds.), Unravelling encounters: ethics, knowledge, and resistance under neoliberalism. Toronto, Ontario: Wilfrid Laurier University Press.
     
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  44.  13
    St. Augustine's Confessions: The Odyssey of Soul.Robert J. O’Connell - 2020 - Cambridge: Fordham University Press.
  45. Note, Pre-Existence in the Early Augustine.Robert O'connell - 1980 - Revue d' Etudes Augustiniennes Et Patristiques 26 (1-2):176-188.
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  46.  35
    Meister Eckhardt. Die Geburt der" Deutschen Mystik" aus dem Geist der arabischen Philosophie by Kurt Flasch (review).Daniel O’Connell - 2013 - Journal of the History of Philosophy 51 (2):315-316.
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  47.  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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  48.  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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  49.  38
    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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  50.  60
    God, Gods, and Moral Cosmos in Socrates’ Apology.Robert J. O’Connell - 1985 - International Philosophical Quarterly 25 (1):31-50.
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