6 found
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Andrew LaZella [5]Andrew T. LaZella [3]
  1.  16
    Andrew LaZella (2013). Marenbon, John, Ed., The Oxford Handbook of Medieval Philosophy. Review of Metaphysics 66 (3):586-588.
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  2.  10
    Andrew T. LaZella (2014). De Aventure. Epoché: A Journal for the History of Philosophy 18 (2):373-394.
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  3.  9
    Andrew LaZella (2011). Siger of Brabant on Divine Providence and the Indeterminacy of Chance. International Philosophical Quarterly 51 (4):483-500.
    The compatibility of divine providence with the contingency of human freedom is widely-debated within medieval thought. Following recent works on the Islamicphilosopher Averroes, this essay expands the issue of causal indeterminism to include the less disputed question of contingency in the larger framework of chance. In tradition of Latin Averroism, Siger of Brabant provides a unique and heterodox perspective on the compatibility of chance with providence. Unlike his fellow scholastics who attempt to preserve contingency under the watchful gaze of divine (...)
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  4.  4
    Andrew T. LaZella (2013). As Light Belongs to Air. American Catholic Philosophical Quarterly 87 (4):567 - 591.
    Both Thomas Aquinas and Meister Eckhart draw on the image of illuminated air to explain how being belongs to creatures. While for Aquinas the image reveals how an actus essendi can be a creature’s own, and yet not belong to it by means of its essential nature, Eckhart employs the image to show that being merely flows through creatures without taking up root as a real quality. Eckhart’s parsing of the image, I argue, invokes his claim that nothing is formally (...)
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  5.  8
    Andrew LaZella (2011). Jon Stewart, Idealism and Existentialism: Hegel and Nineteenth- and Twentieth-Century European Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2011 (2).
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  6. Andrew LaZella (2016). The Clinamen of Community: Duns Scotus's Political Ontology. Journal of Speculative Philosophy 30 (3):316-327.
    The conflagration of community stands as the “gravest and most painful testimony of the modern world.”1 So begins Jean-Luc Nancy’s The Inoperative Community. But as he quickly shows, it is not a return to a premodern communal intimacy that we should seek. The lost intimacy of community is a lost immanence. The question, instead, must be: Can absolute immanence be undone through community? “Community, or the being-ecstatic of Being itself? That would be the question.”2To answer this question, I turn to (...)
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