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  1. Christopher M. Brown (2011). Some Logical Problems for Scientism. Proceedings of the American Catholic Philosophical Association 85:189-200.
    This paper looks at nine different ways of defining scientism in order to show that potential definitions of the term conform to a general pattern: a definition of scientism either is self-defeating or else cannot really count as a construal of scientism in the first place. Advocates for the experimental sciences would therefore be better off accepting a middle position—one might say a broadly Thomistic approach to science—between the extremes of scientism on the one hand and a religious fundamentalism that (...)
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  2. Christopher M. Brown (2011). Science, Reason, and Religion. Proceedings of the American Catholic Philosophical Association 85:189-200.
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  3. Christopher M. Brown (2008). Review of Francisco J. Benzoni, Ecological Ethics and the Human Soul: Aquinas, Whitehead, and the Metaphysics of Value. [REVIEW] Notre Dame Philosophical Reviews 2008 (7).
  4. Christopher M. Brown (2008). Souls, Ships, and Substances. American Catholic Philosophical Quarterly 81 (4):655 - 668.
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  5. Christopher M. Brown (2007). Artifacts, Substances, and Transubstantiation: Solving a Puzzle for Aquinas's Views. The Thomist 71 (1):89-112.
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  6. Christopher M. Brown (2007). Souls, Ships, and Substances: A Response to Toner. American Catholic Philosophical Quarterly 81 (4):655-668.
    I do four things in responding to Patrick Toner’s incisive critique of my Aquinas and the Ship of Theseus (AST). First, I further motivate Aquinas’s position that Socrates exists in the post-mortem and ante-resurrection state by noting that Socrates’ situation is at least analogous to other states of affairs that would certainly count as atypical (although not impossible). Secondly, I offer a revised Thomistic account of artefact identity through time in light of Toner’s objections to Aquinas’srestrictive view. Unlike the restrictive (...)
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  7. Christopher M. Brown (2001). Aquinas on the Individuation of Non-Living Substances. Proceedings of the American Catholic Philosophical Association 75:237-254.
    One important part of Aquinas’s theory of the nature of corruptible corporeal substances is his account of the individuation of such entities. In this paper, I examine an aspect of Aquinas’s account of individuation that has not received as much attention as some others, namely, how Aquinas applies his account of individuation specifically to cases involving non-living corporeal substances. I first offer an interpretation of a key passage in Aquinas’s corpus where he explains his theory of individuation. Second, I examine (...)
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