Jonathan D. Jacobs Saint Louis University
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  • Faculty, Saint Louis University
  • PhD, Indiana University, Bloomington, 2007.

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  1. Jonathan Jacobs (ed.) (forthcoming). Putting Powers to Work: Causal Powers in Contemporary Metaphysics. Oxford University Press.
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  2. Jonathan Jacobs & Jonathan Jackson (eds.) (2016). The Routledge Handbook of Criminal Justice Ethics. Routledge.
    The enormous financial cost of criminal justice has motivated increased scrutiny and recognition of the need for constructive change, but what of the ethical costs of current practices and policies? Moreover, if we seriously value the principles of liberal democracy then there is no question that the ethics of criminal justice are everybody’s business, concerns for the entire society. _The Routledge Handbook of Criminal Justice Ethics_ brings together international scholars to explore the most significant ethical issues throughout their many areas (...)
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  3.  12
    Jonathan Jacobs (2015). Cultural Renewal: Restoring the Liberal and Fine Arts by Authur Pontynen. [REVIEW] Review of Metaphysics 68 (3):673-675.
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  4.  7
    Jonathan Jacobs (2014). Punishing Society: Incarceration, Coercive Corruption, and the Liberal Polity. Criminal Justice Ethics 33 (3):200-219.
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  5. Jonathan Jacobs (2013). “Forgiveness and Perfection,”. In David Konstan Charles Grisowld (ed.), Ancient Forgiveness. Cambridge University Press
    A study of the ways Maimonides and Aquinas both borrow from Aristotle and depart from him, in regard to the issue of forgiveness. The paper explicates moral-psychological issues and normative issues, connecting them to the perfectionism of the philosophical anthropology shared by the three thinkers. The theistic commitments of Maimonides and Aquinas ground important departures from Aristotle regarding the possibility of moral change and regarding moral relations between persons.
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  6.  7
    Jonathan Jacobs (2013). Note From the Editor. Criminal Justice Ethics 32 (1):19-19.
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  7.  5
    Jonathan Jacobs (2013). The Liberal Polity, Criminal Sanction, and Civil Society. Criminal Justice Ethics 32 (3):1-16.
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  8.  20
    Jonathan D. Jacobs (2013). Actuality, Possibility, and Worlds. By Alexander R. Pruss. American Catholic Philosophical Quarterly 87 (4):799 - 802.
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  9.  42
    Jonathan D. Jacobs & Timothy O'Connor (2013). Agent Causation in a Neo-Aristotelian Metaphysics. In Sophie C. Gibb & Rögnvaldur Ingthorsson (eds.), Mental Causation and Ontology. Oxford University Press
  10.  14
    Jonathan D. Jacobs & Timothy O'Connor (2013). Neo-Aristotelian Metaphysics. In Sophie C. Gibb & Rögnvaldur Ingthorsson (eds.), Mental Causation and Ontology. Oxford University Press
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  11.  13
    P. F. Haperen, B. Gremmen & J. Jacobs (2012). Reconstruction of the Ethical Debate on Naturalness in Discussions About Plant-Biotechnology. Journal of Agricultural and Environmental Ethics 25 (6):797-812.
    This paper argues that in modern (agro)biotechnology, (un)naturalness as an argument contributed to a stalemate in public debate about innovative technologies. Naturalness in this is often placed opposite to human disruption. It also often serves as a label that shapes moral acceptance or rejection of agricultural innovative technologies. The cause of this lies in the use of nature as a closed, static reference to naturalness, while in fact “nature” is an open and dynamic concept with many different meanings. We propose (...)
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  12.  3
    Jonathan Jacobs (2012). Introduction to Special Issue. Arts and Humanities in Higher Education 11 (3):203-205.
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  13.  4
    Jonathan Jacobs (2012). Maimonides. In J. Feiser & B. Dowden (eds.), Internet Encyclopedia of Philosophy.
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  14.  12
    Jonathan Jacobs (ed.) (2012). Reason, Religion, and Natural Law: From Plato to Spinoza. Oxford University Press.
    A collection of new papers by ten philosophers exploring relations between conceptions of natural law and theism, ranging from Plato to the early modern period. Rather than defending a a specific view of natural law, the papers explicate the complex texture of the relations between the diverse conceptions of natural law and diverse conceptions of theism and its significance for moral and political thought.
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  15.  5
    Jonathan Jacobs (2012). Theory, Practice, and Specialization: The Case for the Humanities. Arts and Humanities in Higher Education 11 (3):206-223.
    Humanistic studies cultivate types of conceptual fluency and modes of awareness important to thought concerning values. Not all knowledge is scientific knowledge. There is genuine comprehension of some valuative matters – they are not all to be interpreted in expressive or subjective terms. Education in the humanities can encourage value-relevant types of discernment, awareness, and articulateness in uniquely effective ways. Though important kinds of thought concerning values may lack formal, theoretical elaboration they involve genuine standards of intellectual responsibility. Engagement with (...)
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  16.  15
    Jonathan D. Jacobs (2012). A Note From the Editor. Modern Schoolman 89 (1-2):1-1.
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  17.  4
    Jonathan D. Jacobs (2012). A Note From the Editor. Modern Schoolman 89 (3):129-129.
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  18.  19
    P. van Haperen, B. Gremmen & J. Jacobs (2012). Reconstruction of the Ethical Debate on Naturalness in Discussions About Plant-Biotechnology. Journal of Agricultural and Environmental Ethics 25 (6):797-812.
    Abstract This paper argues that in modern (agro)biotechnology, (un)naturalness as an argument contributed to a stalemate in public debate about innovative technologies. Naturalness in this is often placed opposite to human disruption. It also often serves as a label that shapes moral acceptance or rejection of agricultural innovative technologies. The cause of this lies in the use of nature as a closed, static reference to naturalness, while in fact “nature” is an open and dynamic concept with many different meanings. We (...)
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  19.  7
    Jonathan Jacobs (ed.) (2011). Judaic Sources & Western Thought: Jerusalem's Enduring Presence. Oxford University Press.
    A collection of ten new papers by ten authors, exploring respects in which there are Judaic sources for important (and often contested) Western moral and political ideas and ideals. It focuses on distinctively Judaic roots of the so-called 'Judeo-Christian tradition.'.
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  20.  3
    Jonathan Jacobs (2011). Saadia Gaon. In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer 1171--1173.
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  21. Jonathan D. Jacobs (2011). Powerful Qualities, Not Pure Powers. The Monist 94 (1):81-102.
    I explore two accounts of properties within a dispositional essentialist (or causal powers) framework, the pure powers view and the powerful qualities view. I first attempt to clarify precisely what the pure powers view is, and then raise objections to it. I then present the powerful qualities view and, in order to avoid a common misconception, offer a restatement of it that I shall call the truthmaker view. I end by briefly defending the truthmaker view against objections.
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  22.  5
    J. Jacobs (2010). "Re" Getting Drug Money Out of Doctors' Offices". The Pharos of Alpha Omega Alpha-Honor Medical Society. Alpha Omega Alpha 73 (3):50 - author.
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  23. Jonathan Jacobs (2010). Law, Reason, and Morality in Medieval Jewish Philosophy: Saadia Gaon, Bahya Ibn Pakuda, and Moses Maimonides. OUP Oxford.
    A detailed study of the moral philosophy of medieval Jewish thinkers Saadia Gaon, Bahya ibn Pakuda, and Moses Maimonides. Jon Jacobs emphasizes their distinctive contributions, emphasises the shared rational emphasis of their approach to Torah, and draws out resonances with contemporary moral philosophy.
     
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  24.  11
    Jonathan Jacobs (2010). The Epistemology of Moral Tradition: A Defense of a Maimonidean Thesis. Review of Metaphysics 64 (1):55-74.
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  25. Jonathan D. Jacobs (2010). A Powers Theory of Modality: Or, How I Learned to Stop Worrying and Reject Possible Worlds. Philosophical Studies 151 (2):227-248.
    Possible worlds, concrete or abstract as you like, are irrelevant to the truthmakers for modality—or so I shall argue in this paper. First, I present the neo-Humean picture of modality, and explain why those who accept it deny a common sense view of modality. Second, I present what I take to be the most pressing objection to the neo-Humean account, one that, I argue, applies equally well to any theory that grounds modality in possible worlds. Third, I present an alternative, (...)
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  26.  70
    Jonathan D. Jacobs & Timothy O'Connor (2010). Emergent Individuals and the Resurrection. European Journal for Philosophy of Religion 2 (2).
    We present an original emergent individuals view of human persons, on which persons are substantial biological unities that exemplify metaphysically emergent mental states. We argue that this view allows for a coherent model of identity-preserving resurrection from the dead consistent with orthodox Christian doctrine, one that improves upon alternatives accounts recently proposed by a number of authors. Our model is a variant of the “falling elevator” model advanced by Dean Zimmerman that, unlike Zimmerman’s, does not require a closest continuer account (...)
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  27.  11
    Timothy O'Connor & Jonathan D. Jacobs (2010). Emergent Individuals and the Resurrection. European Journal for Philosophy of Religion 2 (2):69 - 88.
    We present an original ’emergent individuals’ view of human persons, on which persons are substantial biological unities that exemplify metaphysically emergent mental states. We argue that this view allows for a coherent model of identity-preserving resurrection from the dead consistent with orthodox Christian doctrine, one that improves upon alternatives accounts recently proposed by a number of authors. Our model is a variant of the "falling elevator" model advanced by Dean Zimmerman that, unlike Zimmerman’s, does not require a closest continuer account (...)
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  28. Jonathan Jacobs (2009). Hume and Smith on the Moral Psychology of Market Relations, Practical Wisdom, and the Liberal Political Order. Reason Papers 31:63-77.
  29. Jonathan Jacobs (2009). Paul Bloomfield, Ed.'s Morality and Self-Interest. [REVIEW] Reason Papers 31:171-174.
     
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  30.  3
    Jonathan Jacobs (2009). The Humanities and the Recovery of the Real World. Arts and Humanities in Higher Education 8 (1):26-40.
    This article identifies a common intellectual project of the disciplines that constitute the Humanities. It does not define the humanities but characterizes some of the main features of the distinctive and essential kind of learning uniquely attainable by their study. The humanities enable us to attain an understanding of normativity in the broadest sense; humanistic study leads to a textured, penetrating comprehension of diverse valuative matters and concerns. Moreover, study in the humanities enables us to recognize and appreciate valuative realism (...)
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  31.  61
    Jonathan D. Jacobs (2009). An Eastern Orthodox Conception of Theosis and Human Nature. Faith and Philosophy 26 (5):615-627.
    Though foreign—and perhaps shocking—to many in the west, the doctrine of theosis is central in the theology and practice of Eastern Orthodoxy. Theosis is “the ultimate goal of human existence”1 and indeed is “a way of summing up the purpose of creation”:2 That God will unite himself to all of creation with humanity at the focal point. What are human persons, that they might be united to God? That is the question I explore in this paper. In particular, I explore (...)
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  32. Jonathan Jacobs (2008). Dimensions of Moral Theory: An Introduction to Metaethics and Moral Psychology. Wiley-Blackwell.
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  33. Jonathan Jacobs (2008). Dimensions of Moral Theory: An Introduction to Metaethics and Moral Psychology. Wiley-Blackwell.
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  34. Jonathan D. Jacobs (2007). Causal Powers: A Neo-Aristotelian Metaphysic. Dissertation, Indiana University
    Causal powers, say, an electron’s power to repel other electrons, are had in virtue of having properties. Electrons repel other electrons because they are negatively charged. One’s views about causal powers are shaped by—and shape—one’s views concerning properties, causation, laws of nature and modality. It is no surprise, then, that views about the nature of causal powers are generally embedded into larger, more systematic, metaphysical pictures of the world. This dissertation is an exploration of three systematic metaphysics, Neo-Humeanism, Nomicism and (...)
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  35. Jonathan Jacobs (2003). Sabina Lovibond, Ethical Formation Reviewed By. Philosophy in Review 23 (2):121-123.
     
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  36. Timothy O'Connor & Jonathan D. Jacobs (2003). Emergent Individuals. Philosophical Quarterly 53 (213):540-555.
    We explain the thesis that human mental states are ontologically emergent aspects of a fundamentally biological organism. We then explore the consequences of this thesis for the identity of a human person over time. As these consequences are not obviously independent of one's general ontology of objects and their properties, we consider four such accounts: transcendent universals, kind-Aristotelianism, immanent universals, and tropes. We suggest there are reasons for emergentists to favor the latter two accounts. We then argue that within such (...)
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  37.  5
    Jonathan Jacobs (2002). A Contest of Wills. [REVIEW] Journal of Ayn Rand Studies 3 (2):329 - 337.
    Jonathan Jacobs reviews The Contested Legacy of Ayn Rand, in which David Kelley responds to Objectivists who refuse to dialogue with libertarians, and examines the debate among Objectivists over the interpretation of Rand's thinking. Kelley argues that Rand presents crucial insights and claims and that these need to be developed and elaborated and not viewed as a fixed doctrine. Jacobs focuses on where Kelley situates himself among Objectivists, and raises critical concerns about the effectiveness with which Rand's philosophy is articulated (...)
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  38. Jonathan Jacobs (2002). Dimensions of Moral Theory: An Introduction to Metaethics and Moral Psychology. Wiley-Blackwell.
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  39. Jonathan Jacobs (2002). Dimensions of Moral Theory: An Introduction to Metaethics and Moral Psychology. Wiley-Blackwell.
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  40.  8
    Jonathan Jacobs (2002). Sabina Lovibond, Ethical Formation. Philosophical Inquiry 24 (3-4):146-147.
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  41.  26
    Jonathan Jacobs & John Zeis (1997). Form and Cognition. The Monist 80 (4):539-557.
  42.  9
    Jonathan Jacobs (1996). Lemos, Ramon M. The Nature of Value: Axiological Investigations. Review of Metaphysics 50 (2):410-411.
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  43.  12
    Jonathan Jacobs (1995). The Forms of Realism. Proceedings of the American Catholic Philosophical Association 69:145-155.
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  44. Jonathan Jacobs & John Zeis (1990). The Unity of the Vices. The Thomist 54 (4):641-653.
     
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  45.  7
    Jonathan Jacobs (1988). The First Biologist: Perspectives on aristotlePhilosophical Issues in Aristotle's Biology, Edited by Allan Gotthelf and James Lennox. Cambridge University Press, Cambridge. 1987. Pp. 384, £30.00 Hb; £10.95 Pb. [REVIEW] Bioessays 9 (5):181-181.
  46.  13
    Jonathan Jacobs (1987). A Novel Approach to Ethics. Teaching Philosophy 10 (4):295-303.
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  47.  17
    Jonathan Jacobs (1984). The Idea of a Personal History. International Philosophical Quarterly 24 (2):179-187.
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  48. J. Jacobs (1886). A. Binet, La Psychologie du Raisonnement. [REVIEW] Mind 11:414.
     
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  49. J. Jacobs (1885). H. Ebbinghaus, Ueber Das Gedächtnis. [REVIEW] Mind 10:454.
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  50. Jonathan D. Jacobs, A Powers Theory of Causation.
    In this paper, my central aim is to defend the Powers Theory of causation, according to which causation is the exercise of a power (or manifestation of a disposition). I will do so by, first, presenting a recent version of the Powers Theory, that of Mumford (Forthcoming). Second, I will raise an objection to Mumford’s account. Third, I will offer a revised version that avoids the objection. And, fourth, I will end by briefly comparing the proposed Powers Theory with the (...)
     
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  51.  4
    J. P. H. Nap, J. Jacobs, B. Gremmen & W. J. Stiekema, Genomics and Sustainability : Exploring a Societal Norm.
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