Search results for 'Analytical Thomism' (try it on Scholar)

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  1. Craig Paterson & Matthew Pugh (2006). Introduction to Analytical Thomism. In Craig Paterson & Matthew Pugh (eds.), Analytical Thomism: Traditions in Dialogue. Ashgate.score: 210.0
    This overview proceeds by outlining, albeit very briefly, something of the historical growth of Thomism, turning then to a brief account of how analytic philosophy in the twentieth century can be viewed in relation to that history, before finally turning to a further consideration of what the phrase “Analytical Thomism,” can be taken to mean in light of this brief historical account.
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  2. Stephen Boulter (2013). Aquinas on Biological Individuals: An Essay in Analytical Thomism. Philosophia 41 (3):603-616.score: 180.0
    This paper presents a version of analytical Thomism that brings the principles of Aquinas into systematic and sustained contact with the sciences as opposed to contemporary philosophy. The leading idea of this version of analytical Thomism is to test the viability of scholastic principles by seeing if they provide the resources to cope with problems emerging from the natural and social sciences. If they do, then Thomism vindicates itself in the marketplace of ideas. If not, (...)
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  3. Craig Paterson & Matthew Pugh (eds.) (2006). Analytical Thomism: Traditions in Dialogue. Ashgate.score: 150.0
    All those interested in the thought of St Thomas Aquinas, and more generally contemporary Catholic scholarship, problems in philosophy of religion, and ...
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  4. Richard Cross (2007). Analytical Thomism: Traditions in Dialogue, Craig Paterson & Matthew Pugh Eds. (Review). [REVIEW] Ars Disputandi 7.score: 138.0
  5. Craig Paterson (2006). Aquinas, Finnis and Non-Naturalism. In Craig Paterson & Matthew Pugh (eds.), Analytical Thomism: Traditions in Dialogue. Ashgate.score: 102.0
    In this chapter I seek to examine the credibility of Finnis’s basic stance on Aquinas that while many neo-Thomists are meta-ethically naturalistic in their understanding of natural law theory (for example, Heinrich Rommen, Henry Veatch, Ralph McInerny, Russell Hittinger, Benedict Ashley and Anthony Lisska), Aquinas’s own meta-ethical framework avoids the “pitfall” of naturalism. On examination, the short of it is that I find Finnis’s account (while adroit) wanting in the interpretation stakes vis-à-vis other accounts of Aquinas’s meta-ethical foundationalism. I think (...)
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  6. Brian J. Shanley (1999). Analytical Thomism. The Thomist 63 (1):125-137.score: 96.0
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  7. Hilary Putnam (1997). Thoughts Addressed to an Analytical Thomist. The Monist 80 (4):487-499.score: 90.0
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  8. John Haldane (1997). Analytical Thomism. The Monist 80 (4):485-486.score: 90.0
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  9. Patrick Madigan (2009). Analytical Thomism: Traditions in Dialogue. Edited by Craig Paterson and Matthew S. Pugh. Heythrop Journal 50 (4):729-729.score: 90.0
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  10. Peter M. Candler (2008). Craig Paterson and Matthew S. Pugh, Eds., Analytical Thomism: Traditions in Dialogue. Aldershot, Eng., and Burlington, Vt.: Ashgate, 2006. Pp. Xxiii, 332; Black-and-White Figures. $79.95. [REVIEW] Speculum 83 (2):471-473.score: 90.0
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  11. Mario Šilar (2008). Analytical Thomism. American Catholic Philosophical Quarterly 82 (3):537-539.score: 90.0
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  12. R. Pouivet (2003). Analytical Thomism, in Cracow and Elsewhere. Revue Internationale de Philosophie 57 (225):251-270.score: 90.0
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  13. Miroslav Vacura (2011). The Analytical Thomism of the Cracow Circle. Filosoficky Casopis 59 (5):689-705.score: 90.0
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  14. John Haldane (1999). Analytical Philosophy and the Future of Thomism. Cogito 13 (1):45-48.score: 72.0
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  15. Stephen Theron (1997). The Resistance of Thomism to Analytical and Other Patronage. The Monist 80 (4):611-618.score: 72.0
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  16. Mauricio Beuchot (1991). Function of Metaphysics; The Problem of Universals; Analytical Philos-Ophy, Thomist Philosophy and Metaphysics; Logic and Ontology; and In. In Marcelo Dascal (ed.), Cultural Relativism and Philosophy: North and Latin American Perspectives. E.J. Brill. 7.score: 72.0
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  17. John Haldane (2004). Faithful Reason: Essays Catholic and Philosophical. Routledge.score: 34.0
    In Faithful Reason, the noted Catholic philosopher John Haldane explores various aspects of intellectual and practical life from a perspective inspired by Catholic thought and informed by his distinctive philosophical approach: "Analytical Thomism." Haldane's discussions of ethics, politics, education, art, social philosophy and other themes explain why Catholic thought is still relevant in today's world, and show how the legacy of Thomas Aquinas can benefit modern philosophy in its efforts to answer fundamental questions about humanity and its place (...)
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  18. Jeffrey E. Brower (2003). Mind, Metaphysics, and Value in the Thomistic and Analytical Traditions (Review). [REVIEW] Notre Dame Philosophical Reviews 2003 (3).score: 30.0
  19. Anthony Kenny (2006). Aquinas Medalist's Address. Proceedings of the American Catholic Philosophical Association 80:23-27.score: 30.0
    The author begins by observing that he has often been described as an analytical Thomist. He proceeds to argue that—regardless of what school one belongs to—genuine philosophical engagement with Aquinas’s texts means one should be both reverent and critical. If we are to consider the relevance of Aquinas’s thought for contemporary philosophy, the author suggests, the best way for us to write about Aquinas is the way in which he wrote about Aristotle: stating his views as clearly and sympathetically (...)
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  20. Roger Pouivet (2010). Moral and Epistemic Virtues: A Thomistic and Analytical Perspective. Forum Philosophicum 15:1-15.score: 30.0
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  21. Gordon Barnes (2004). Mind, Metaphysics, and Value in the Thomistic and Analytical Traditions. Faith and Philosophy 21 (1):110-116.score: 30.0
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  22. Gregory T. Doolan (2006). Mind, Metaphysics, and Value in the Thomistic and Analytical Traditions. Review of Metaphysics 60 (1):158-160.score: 30.0
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  23. Mark Wynn (2005). John Haldane (Ed.) Mind, Metaphysics, and Value in the Thomistic and Analytical Traditions. (Notre Dame IN: University of Notre Dame Press, 2002). Pp. XI+225. £34.50; $45.00 (Hbk). ISBN 0 268 03467. [REVIEW] Religious Studies 41 (1):120-124.score: 30.0
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  24. Jan Woleński (2013). Józef M. Bocheński and the Cracow Circle. Studies in East European Thought 65 (1-2):5-15.score: 30.0
    Józef M. Bocheński began his philosophical career as an eclectic philosopher, then switched to Thomism and finally became a representative of the analytic school. As a Thomist he wanted to reform this orientation by the resources of modern formal logic. This tendency culminated in the establishment of the Cracow Circle (established in 1936) whose members were Bocheński, Jan F. Drewnowski, Jan Salamucha, and Bolesław Sobociński. However, the program of the Cracow Circle was rejected by most Thomists who considered traditional (...)
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  25. S. J. Boulter (2006). Aquinas and Searle on Singular Thoughts. In Craig Paterson & Matthew Pugh (eds.), Analytical Thomism: Traditions in Dialogue. Ashgate. 59--78.score: 30.0
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  26. David Bradshaw (2003). John Haldane, Ed., Mind, Metaphysics, and Value in the Thomistic and Analytical Traditions Reviewed By. Philosophy in Review 23 (3):183-185.score: 30.0
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  27. Daniel B. Gallagher (2006). Kantian, Analytic, and Neo-Thomistic Philosophy: Three Moments in the History of Existential Predication. In Paolo Valore (ed.), Topics on General and Formal Ontology. Polimetrica International Scientific Publisher. 311.score: 24.0
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  28. Joseph Owens (1964). The" Analytics" and Thomistic Metaphysical Procedure. Mediaeval Studies 26 (1):83-108.score: 24.0
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  29. Sean Sayers (2011). MacIntyre and Modernity. In Paul Blackledge & Kelvin Knight (eds.), Virtue and Politics: Alasdair Macintyre's Revolutionary Aristotelianism. University of Notre Dame Press.score: 24.0
    At a time when many professional philosophers in the English speaking world have all but given up the attempt to think critically and in large scale terms about the modern world, MacIntyre's work is defiantly untimely, and greatly welcome for that. It is remarkably wide ranging, comprehensive and thought provoking. He has been described as a `revolutionary Aristotelian', but this indicates only part of the picture. His work draws on ideas not only from Marx and Aristotle, but also from (...) philosophy, philosophy of science and Thomist sources; and it combines these all together to construct a critical response to the modern condition. It has generated important debates among thinkers in all these areas. (shrink)
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  30. John Zeis (2003). Mind, Metaphysics, and Value in the Thomistic and Analytic Traditions. International Philosophical Quarterly 43 (3):379-381.score: 24.0
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  31. Cesare Cozzo (1999). What is Analytical Philosophy? In Rosaria Egidi (ed.), In Search of a New Humanism. Kluwer. 55-63.score: 18.0
    Professor Von Wright is a prominent analytical philosopher who has written about the very notion of analytical philosophy. Other analytical philosophers are present here and they have their ideas on this notion. As for me, I believe that it is not at all an obvious notion. Sometimes it seemed to me that analytical philosophy does not exist, or at least that there is no single common feature shared by all so-called analytical philosophers and only by (...)
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  32. Eric W. Stein & Norita Ahmad (2009). Using the Analytical Hierarchy Process (Ahp) to Construct a Measure of the Magnitude of Consequences Component of Moral Intensity. Journal of Business Ethics 89 (3):391 - 407.score: 18.0
    The purpose of this work is to elaborate an empirically grounded mathematical model of the magnitude of consequences component of “moral intensity” (Jones, Academy of Management Review 16 (2),366, 1991) that can be used to evaluate different ethical situations. The model is built using the analytical hierarchy process (AHP) (Saaty, The Analytic Hierarchy Process , 1980) and empirical data from the legal profession. One contribution of our work is that it illustrates how AHP can be applied in the field (...)
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  33. Mitsuhiro Tada (2013). Edmund Husserl in Talcott Parsons: Analytical Realism and Phenomenology. [REVIEW] Human Studies 36 (3):357-374.score: 18.0
    This article aims at clarifying the philosophical (=phenomenological) implication of Talcott Parsons’s analytical realism. Generally, his theory is understood as being confrontational to phenomenology; however, in his first book, The Structure of Social Action, Parsons positively referred to Husserl’s Logical Investigations. They shared a sense of crisis: Husserl thought that there was no certain basis in modern science, and Parsons had the feeling that there was no common theory to establish sociology as a science. Thus, both of them criticized (...)
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  34. Lutz Geldsetzer (1998). Symposium “Analytical Philosophy and Philosophy of Science Today”, 23.–24. Juli 1995 in Peking, VR China. Journal for General Philosophy of Science 29 (1):123 - 127.score: 18.0
    Report on a symposium “Analytical Philosophy of Science today”, July 23–24, 1995, in Beijing. The symposium demonstrates the actual interest and familiarity of Chinese researchers with Western philosophy of science and especially with analytical philosophizing. Main topics were diagnoses of the actual state of the art, discussion and critique of some classics and classical analytical conceptions, application of analytical thinking on hermeneutical problems, and its possible social function.
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  35. Thomas Scheffer (2007). Event and Process: An Exercise in Analytical Ethnography. [REVIEW] Human Studies 30 (3):167 - 197.score: 18.0
    Analytical ethnography does not presume a principal analytical frame. It does not know (yet) where and when the field takes place. Rather, the ethnographer is in search for appropriate spatiotemporal frames in correspondence with the occurrences in the field. Accordingly, the author organizes a dialogue between conceptual frames and his various empirical accounts. He confronts snapshots of English Crown Court proceedings with models of event and process from micro-sociology and macro-sociology. A range of–more or less early or late, (...)
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  36. Emma Scott (2014). The Visionary Psyche: Jung's Analytical Psychology and Its Impact on Theories of Shamanic Imagery. Anthropology of Consciousness 25 (1):91-115.score: 18.0
    This article considers the shaman's visionary encounters with spirit beings from the critical viewpoint of several innovative theories of shamanism: Richard Noll's cognitive approach and Michael Winkelman's neurophenomenological perspective. These distinct approaches are analyzed in light of Jung's central concepts of the archetypes, the collective unconscious, and the individuation process, which have had a huge formative influence upon the academic investigation of visions and spiritual experiences. The centrality of Jung's theoretical reasoning within these recent studies of shamanism strongly demonstrates the (...)
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  37. Michael Gorman (2011). Questions Concerning the Existences of Christ. In Friedman Emery (ed.), Philosophy and Theology in the Long Middle Ages: A Tribute to Stephen F. Brown. Brill.score: 18.0
    According to Christian doctrine as formulated by the Council of Chalcedon (451), Christ is one person (one supposit, one hypostasis) existing in two natures (two essences), human and divine. The human and divine natures are not merged into a third nature, nor are they separated from one another in such a way that the divine nature goes with one person, namely, the Word of God, and the human nature with another person, namely, Jesus of Nazareth. The two natures belong to (...)
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  38. Anita M. Superson & Sharon L. Crasnow (eds.) (2012). Out From the Shadows: Analytical Feminist Contributions to Traditional Philosophy. Oxford University Press.score: 18.0
    This collection showcases the work of 18 analytical feminists from a variety of traditional areas of philosophy. It highlights successful uses of concepts and approaches from traditional philosophy, and illustrates the contributions that feminist approaches have made and could make to the analysis of issues in key areas of traditional philosophy, while also demonstrating that traditional philosophy ignores feminist insights and feminist critiques of traditional philosophy at its own peril.
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  39. Janice Dowell, J. L. & David Sobel (forthcoming). Advice for Non-Analytical Naturalists. In Simon Kirchin (ed.), Reading Parfit. Routledge.score: 15.0
    We argue that Parfit's "Triviality Objection" against some naturalistic views of normativity is not compelling. We think that once one accepts, as one should, that identity statements can be informative in virtue of their pragmatics and not only in virtue of their semantics, Parfit's case against naturalism can be overcome.
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  40. Brandt Dainow (2013). What Can a Medieval Friar Teach Us About the Internet? Deriving Criteria of Justice for Cyberlaw From Thomist Natural Law Theory. Philosophy and Technology 26 (4):459-476.score: 15.0
    This paper applies a very traditional position within Natural Law Theory to Cyberspace. I shall first justify a Natural Law approach to Cyberspace by exploring the difficulties raised by the Internet to traditional principles of jurisprudence and the difficulties this presents for a Positive Law Theory account of legislation of Cyberspace. This will focus on issues relating to geography. I shall then explicate the paradigm of Natural Law accounts, the Treatise on Law, by Thomas Aquinas. From this account will emerge (...)
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  41. James Connelly (2009). R.G. Collingwood, Analytical Philosophy And Logical Positivism. The Baltic International Yearbook of Cognition, Logic and Communication 4 (1):2.score: 15.0
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  42. Admir Skodo (2013). Analytical Philosophy and the Philosophy of Intellectual History: A Critical Comparison and Interpretation. Journal of the Philosophy of History 7 (2):137-161.score: 15.0
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  43. David A. Grant (1951). Perceptual Versus Analytical Responses to the Number Concept of a Weigl-Type Card Sorting Test. Journal of Experimental Psychology 41 (1):23.score: 15.0
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  44. Gian L. Salvagno, Giuseppe Lippi, Antonella Bassi, Giovanni Poli & Gian C. Guidi (2008). Prevalence and Type of Pre‐Analytical Problems for Inpatients Samples in Coagulation Laboratory. Journal of Evaluation in Clinical Practice 14 (2):351-353.score: 15.0
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  45. Paul Macdonald (2007). Recent Thomistic Epistemology and Philosophy of Religion. Philosophy Compass 2 (3):517–533.score: 14.0
    The purpose of this article is to show the contribution of recent Thomistic epistemology - that is, an epistemology rooted in the philosophical theology of Thomas Aquinas - makes to contemporary philosophy of religion. In particular, I show how recent philosophers and theologians (most of them of a distinctly analytic persuasion) are appropriating insights in Aquinas’s philosophical theology in order to address perennial epistemological issues: most broadly, how it is that human persons know the world as well as the divine. (...)
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  46. John Deely (2013). Analytic Philosophy and The Doctrine of Signs. American Journal of Semiotics 28 (3/4):325 - 363.score: 14.0
    Thomas A. Sebeok (†2001) considered Charles Peirce as “our lodestar” in the contemporary semiotic development, and what he called “the Dominican tradition” (the Thomistic works of Aquinas, Poinsot, and Maritain in particular) as ‘a vein of pure gold’ yet to be mined in the contemporary semiotic development. By contrast, many contemporary authors look to what is called “Analytic philosophy” (as if there were such a thing as “non-analytic philosophy”) for their interpretation both of Peirce and of Sebeok’s “Dominican tradition”. Tzvetan (...)
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  47. Terry Horgan & Mark Timmons (2009). Analytical Moral Functionalism Meets Moral Twin Earth. In Ian Ravenscroft (ed.), Minds, Ethics, and Conditionals: Themes from the Philosophy of Frank Jackson. Oxford University Press.score: 12.0
    In Chapters 4 and 5 of his 1998 book From Metaphysics to Ethics: A Defence of Conceptual Analysis, Frank Jackson propounds and defends a form of moral realism that he calls both ‘moral functionalism’ and ‘analytical descriptivism’. Here we argue that this metaethical position, which we will henceforth call ‘analytical moral functionalism’, is untenable. We do so by applying a generic thought-experimental deconstructive recipe that we have used before against other views that posit moral properties and identify them (...)
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  48. Stanley Rosen (2001). The Identity of, and the Difference Between, Analytical and Continental Philosophy. International Journal of Philosophical Studies 9 (3):341 – 348.score: 12.0
    This paper intends to invoke the spirit of Hegel as the éminence grise behind analytical and continental philosophy. Both movements can be seen to originate in, or to receive a strong impetus in their development from, a repudiation of Hegel. Even Russell's quest for a systematic logical analysis of language may be seen as an attempt at a quasi- or anti-Hegelian systematicity. The collapse of this systematicity has led to the celebration of difference in both the analytical and (...)
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  49. Aaron Sloman, VARIETIES OF ATHEISM What is Analytical Atheism?score: 12.0
    but I don't know of anyone who has documented the varieties of atheism. Unlike James I don't here attempt to collect data about what atheists say and do, and how they came by their atheism. This is, instead, an analytical paper describing how various sorts of atheistic position can arise in opposition to various sorts of theistic position. Clarity about this could help to make debates about atheism and theism more fruitful.
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  50. Volodymyr Kuznetsov (2012). Ukrainian Analytical Studies of Science in the Search of the Sense of their Existence. In М Попович (ed.), Теорія смислу в гуманітарних дослідженнях та інтенсіональні моделі в точних науках. Наукова думка. 116-168.score: 12.0
    The Soviet ideology treated natural science as one of its cornerstones and provided the state support for philosophical studies of science. Their main aims were to prove its intellectual superiority and to demonstrate its scientific character. Do these studies have some positive results and resources for surviving in post-Soviet times? The chapter gives the overview of present situation in Ukrainian analytical studies of science and indicates some perspectives of their developments. Some of these are connected with a careful structure-nominative (...)
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