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Gregory R. Beabout [10]Gregory Beabout [2]
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Profile: Gregory Beabout (Saint Louis University)
  1. Gregory R. Beabout (2013). Kierkegaard Amidst the Catholic Tradition. American Catholic Philosophical Quarterly 87 (3):521-540.
    To mark the 200th anniversary of the birth of Søren Kierkegaard, I review in this essay the relationship between Kierkegaard and the Catholic tradition. First, I look back to consider both Kierkegaard’s encounter with Catholicism and the influence of his work upon Catholics. Second, I look around to consider some of the recent work on Kierkegaard and Catholicism, especially Jack Mulder’s recent book, Kierkegaard and the Catholic Tradition, and the many articles that examine Kierkegaard’s relation to Catholicism in the multi-volume (...)
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  2. Gregory R. Beabout (2013). What Contemporary Virtue Ethics Might Learn From Aristotle’s Rhetoric. Proceedings of the American Catholic Philosophical Association 87:155-166.
    In this paper, I extend contemporary virtue ethics by pointing to a philosophical insight that emerges from Aristotle’s Rhetoric: technical mastery of a discipline or practice involves cultivating the virtue of practical wisdom. After reviewing features of Alasdair MacIntyre’s virtue ethics, I draw attention to specific virtues identified by MacIntyre while noting the relative absence of the virtue of practical wisdom in his discussion of social practices. I compare and contrast MacIntyre’s virtue ethics with that of Aristotle. Focusing on Aristotle’s (...)
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  3. Gregory R. Beabout (2012). Management as a Domain-Relative Practice That Requires and Develops Practical Wisdom. Business Ethics Quarterly 22 (2):405-432.
    Although Alasdair MacIntyre has criticized both the market economy and applied ethics, his writing has generated significant discussion within the literature of business ethics and organizational studies. In this paper, I extend this conversation by proposing the use of MacIntyre’s account of the virtues to conceive of management as a domain-relative practice that requires and develops practical wisdom. I proceed in four steps. First, I explain MacIntyre’s account of the virtues in light of his definition of a “practice.” Second, I (...)
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  4. Gregory R. Beabout, Ricardo F. Crespo, Stephen J. Grabill, Kim Paffenroth & Kyle Swan (2001). Beyond Self-Interest: A Personalist Approach to Human Action. Lexington Books.
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  5. Gregory R. Beabout & Brad Frazier (2000). A Challenge to the "Solitary Self" Interpretation of Kierkegaard. History of Philosophy Quarterly 17 (1):75 - 98.
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  6. David B. Allison, Mark Roberts, Tim Armstrong, Carolyn Bailey Gill, Jitendra Bajaj, Mandayam Doddamane Srinivas, Gregory R. Beabout & Christian Bermes (1999). I. Authored Works. Continental Philosophy Review 32:111-121.
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  7. Gregory R. Beabout (1996). Freedom and its Misuses Kierkegaard on Anxiety and Despair. Monograph Collection (Matt - Pseudo).
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  8. Gregory R. Beabout (1994). Does Anxiety Explain Hereditary Sin? Faith and Philosophy 11 (1):117-126.
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  9. Gregory R. Beabout & Daryl J. Wennemann (1993). Applied Professional Ethics: A Developmental Approach for Use with Case Studies. University Press of America.
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  10. Gregory Beabout (1991). Existential Despair in Kierkegaard. Philosophy and Theology 6 (2):167-174.
    This paper is a study of Kierkegaard’s concept of despair. The Danish etymology of fortvivleslse is examined in order to argue that, for Kierkegaard, despair is not simply a feeling, but is more fundamentally a willed misrelation in the self.
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  11. Gregory R. Beabout (1988). Kierkegaard on Anxiety and Despair: An Analysis of "the Concept of Anxiety" and "the Sickness Unto Death". Dissertation, Marquette University
    The concepts of anxiety and despair together are central to Kierkegaard's conception of the self. He discusses these concepts principally in two works, The Concept of Anxiety and The Sickness Unto Death. Anxiety and despair each have a complex structure and are closely interrelated to one another. This thematic interconnection between anxiety and despair is doubled and made more difficult by the textual relationship between the two works and the fact that they have different pseudonymous "authors." Further, both these works (...)
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