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Bonnie Kent [23]Bonnie Dorrick Kent [5]Bonnie D. Kent [1]
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Profile: Bonnie Kent (University of California, Irvine)
  1. Bonnie Kent (2013). Augustine's On the Good of Marriage and Infused Virtue in the Twelfth Century. Journal of Religious Ethics 41 (1):112-136.
    In the history of ethics, it remains remains unclear how Christians of the Middle Ages came to see God-given virtues as dispositions (habitus) created in the human soul. Patristic works could surely support other conceptions of the virtues given by grace. For example, one might argue that all such virtues are forms of charity, so that they must be affections of the soul, or that they consist in what the soul does, not anything the soul has. Scholars usually assume that (...)
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  2. Bonnie Kent (2013). István P. Bejczy, The Cardinal Virtues in the Middle Ages: A Study in Moral Thought From the Fourth to the Fourteenth Century. (Brill's Studies in Intellectual History 202.) Leiden: Brill, 2011. Pp. Vii, 361. $136. ISBN: 9789004210141. [REVIEW] Speculum 88 (3):757-758.
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  3. Thomas Williams & Bonnie D. Kent (2013). The Franciscans. In Roger Crisp (ed.), The Oxford Handbook of the History of Ethics. Oxford University Press.
  4. Bonnie Kent (2012). Dispositions and Moral Fallibility: The UnAristotelian Aquinas. History of Philosophy Quarterly 29 (2).
  5. Bonnie Kent (2012). Moral Dilemmas in Medieval Thought. American Catholic Philosophical Quarterly 86 (2):378-380.
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  6. Bonnie Kent (2012). Disputed Questions on Virtue (Review). Journal of the History of Philosophy 50 (4):613-614.
  7. Bonnie Kent (2009). Review of Brian Harding, Augustine and Roman Virtue. [REVIEW] Notre Dame Philosophical Reviews 2009 (7).
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  8. Bonnie Kent (2009). The Development of Ethics: A Historical and Critical Study. Volume I: From Socrates to the Reformation (Review). Journal of the History of Philosophy 47 (4):pp. 619-620.
    ‘ The Development of Ethics’ proves a rather misleading title for Terence Irwin’s latest book. He describes it more accurately as “a selective historical and critical study in the Socratic tradition, with special attention to Aristotelian naturalism, its formation, elaboration, criticism, and defence” . ‘Socratic’ refers to Irwin’s method: not merely describing “a collective Socratic inquiry” historically but also evaluating it and taking part in it . Unlike Alasdair MacIntyre and J. B. Schneewind, who think that “a moral theory cannot (...)
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  9. Bonnie Kent (2008). Aristotle's Ethics, Situationist Psychology, and a Fourteenth-Century Debate. History of Philosophy Quarterly 25 (2):95 - 114.
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  10. Bonnie Kent (2007). Aquinas and Weakness of Will. Philosophy and Phenomenological Research 75 (1):70–91.
    Aquinas’s admirers, reacting against Donald Davidson’s criticisms of hirn, commonly argue (a) that the will does play a role in Aquinas’s account of incontinence, and (b) that his explanation of incontinent action turns on the weakness of the will. The first part of this paper argues that they are correct about (a) but wholly mistaken about (b). Aquinas rarely even mentions the weakness of the will, and he neverinvokes it to explain why someone acts counter to her own better judgment. (...)
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  11. Bonnie Dorrick Kent (2007). Evil in Later Medieval Philosophy. Journal of the History of Philosophy 45 (2):177-205.
    This essay presents a critical review of recent literature on evil in medieval philosophy, as understood by thinkers from Anselm of Canterbury onward. "Evil" is taken to include not only serious, deliberate wrongdoing, but also everyday sins done from ignorance or passion. Special attention is paid to Aquinas's De Malo, Giles of Rome and the aftermath of the 1277 Condemnation, scholarly disputes about Scotus's teachings, and commentaries on the Nicomachean Ethics by Walter Burley, Gerald Odonis, and John Buridan.
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  12. Leonard Boyle, Victor White, John Wippel, Peter Geach, Robert Pasnau, Anthony Kenny, Herbert McCabe, Eleonore Stump, Bonnie Kent & Fergus Kerr (2005). Aquinas's Summa Theologiae. Rowman & Littlefield Publishers.
    Thomas Aquinas was first and foremost a Christian theologian. Yet he was also one of the greatest philosophers of the Middle Ages. Drawing on classical authors, and incorporating ideas from Jewish and Arab sources, he came to offer a rounded and lasting account of the origin of the universe and of the things to be found within it, especially human beings.
     
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  13. Bonnie Kent (2005). Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation. Richard Sorabji Oxford: Oxford University Press, 2000. Pp. XI, 499. [REVIEW] Philosophy and Phenomenological Research 70 (1):245–247.
  14. Bonnie Kent (2005). Emotion and Peace of Mind. Philosophy and Phenomenological Research 70 (1):245-247.
  15. Bonnie Kent (2004). Happiness and the Willing Agent. Proceedings of the American Catholic Philosophical Association 78:59-70.
    Contemporary philosophers who are concerned with the following three philosophical issues can learn much from Scotus: (1) the defense of agent-causal accounts of the will; (2) the search for common ground between ancient and Kantian ethics: and (3) the co-existence of free will and the capacity for sin in heaven.1) Free Will and Agent Causation: According to Scotus, the will moves itself to act, but does not cause itself. Human actions are done for reasons determinedby the agent; they are not (...)
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  16. Bonnie Kent (2003). 12 Rethinking Moral Dispositions. In Thomas Williams (ed.), The Cambridge Companion to Duns Scotus. Cambridge University Press. 352.
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  17. Bonnie Kent (2003). The Moral Life. In Arthur Stephen McGrade (ed.), The Cambridge Companion to Medieval Philosophy. Cambridge University Press. 231--253.
     
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  18. Bonnie Kent (2002). Habits and Virtues. In Stephen J. Pope (ed.), The Ethics of Aquinas. 116--130.
     
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  19. Bonnie Kent (2001). Augustine's Ethics. In Eleonore Stump & Norman Kretzmann (eds.), The Cambridge Companion to Augustine. Cambridge University Press. 205--233.
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  20. Bonnie Kent (1999). Moral Growth and the Unity of the Virtues. In David Carr & J. W. Steutel (eds.), Virtue Ethics and Moral Education. Routledge. 109--124.
     
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  21. Bonnie Kent, Jan Steutel, David Carr, John Haldane, Paul Crittenden, Eamonn Callan, Joel J. Kupperman, Ben Spiecker & Kenneth A. Strike (1999). PART 4 107 Weakness and Integrity 8 Moral Growth and the Unity of the Virtues 109. In David Carr & J. W. Steutel (eds.), Virtue Ethics and Moral Education. Routledge.
     
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  22. Bonnie Dorrick Kent (1996). Peter Lombard (Review). Journal of the History of Philosophy 34 (1):140-142.
    14o JOURNAL OF THE HISTORY OF PHILOSOPHY 34: X .JANUARY t996 method of reading the dialogues in an ascending order of philosophical importance need not be reflected completely or consistently in the tetralogical scheme. I pass over the account of Thrasyllus' logos-theory which Tarrant derives from an elusive section of Porphyry's commentary on Ptolemy's Harmonics in order to discuss the more important conclusions he draws in chapter 6, "The Neopythagorean Parmenides." By carefully sifting passages in Proclus' commentary on the Parmenides (...)
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  23. Bonnie Dorrick Kent (1995). Virtues of the Will the Transformation of Ethics in the Late Thirteenth Century.
     
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  24. Bonnie Kent (1994). Moral Provincialism. Religious Studies 30 (3):269 - 285.
    Suppose that I stand firmly in what Alasdair MacIntyre describes as the Thomistic tradition of moral enquiry. I try my best to recover a historical understanding of Aquinas's teachings, and I refuse to let my philosophical opponents set the terms of debate. Now suppose that you yourself are one of my opponents: a Buddhist, a Jew, a Muslim or perhaps a secular humanist. Finally, suppose that I have always found you a considerate neighbour, a friendly and responsible colleague, and a (...)
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  25. Bonnie Dorrick Kent (1989). Duns Scotus on the Will and Morality. Journal of the History of Philosophy 27 (2):303-305.
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  26. Bonnie Dorrick Kent (1989). Transitory Vice: Thomas Aquinas on Incontinence. Journal of the History of Philosophy 27 (2):199-223.
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  27. Bonnie Kent (1986). A Treatise on God as First Principle. International Philosophical Quarterly 26 (3):298-300.
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  28. Bonnie Kent (1986). Divine Omniscience and Omnipotence in Medieval Philosophy. Review of Metaphysics 39 (4):783-784.
  29. Bonnie Kent (1986). The Good Will According to Gerald Odonis, Duns Scotus, and William of Ockham. Franciscan Studies 46 (1):119-139.