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Jonathan Jacobs [56]Jonathan D. Jacobs [12]J. Y. H. Jacobs [12]J. Jacobs [9]
Jo Ellen Jacobs [8]Jonathan A. Jacobs [8]Joseph Jacobs [8]James M. Jacobs [7]

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Profile: Jonathan Jacobs (University of York)
Profile: Jonathan A. Jacobs
Profile: Jonathan D. Jacobs (Saint Louis University)
Profile: Jo Jacobs
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  1.  229 DLs
    Jonathan D. Jacobs (2010). A Powers Theory of Modality: Or, How I Learned to Stop Worrying and Reject Possible Worlds. Philosophical Studies 151 (2):227-248.
    Possible worlds, concrete or abstract as you like, are irrelevant to the truthmakers for modality—or so I shall argue in this paper. First, I present the neo-Humean picture of modality, and explain why those who accept it deny a common sense view of modality. Second, I present what I take to be the most pressing objection to the neo-Humean account, one that, I argue, applies equally well to any theory that grounds modality in possible worlds. Third, I present an alternative, (...)
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  2.  158 DLs
    Jonathan D. Jacobs (2007). Causal Powers: A Neo-Aristotelian Metaphysic. Dissertation, Indiana University
    Causal powers, say, an electron’s power to repel other electrons, are had in virtue of having properties. Electrons repel other electrons because they are negatively charged. One’s views about causal powers are shaped by—and shape—one’s views concerning properties, causation, laws of nature and modality. It is no surprise, then, that views about the nature of causal powers are generally embedded into larger, more systematic, metaphysical pictures of the world. This dissertation is an exploration of three systematic metaphysics, Neo-Humeanism, Nomicism and (...)
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  3.  123 DLs
    Timothy O'Connor & Jonathan D. Jacobs (2003). Emergent Individuals. Philosophical Quarterly 53 (213):540-555.
    We explain the thesis that human mental states are ontologically emergent aspects of a fundamentally biological organism. We then explore the consequences of this thesis for the identity of a human person over time. As these consequences are not obviously independent of one's general ontology of objects and their properties, we consider four such accounts: transcendent universals, kind-Aristotelianism, immanent universals, and tropes. We suggest there are reasons for emergentists to favor the latter two accounts. We then argue that within such (...)
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  4.  90 DLs
    Jonathan D. Jacobs (2011). Powerful Qualities, Not Pure Powers. The Monist 94 (1):81-102.
    I explore two accounts of properties within a dispositional essentialist (or causal powers) framework, the pure powers view and the powerful qualities view. I first attempt to clarify precisely what the pure powers view is, and then raise objections to it. I then present the powerful qualities view and, in order to avoid a common misconception, offer a restatement of it that I shall call the truthmaker view. I end by briefly defending the truthmaker view against objections.
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  5.  87 DLs
    Jonathan D. Jacobs, A Powers Theory of Causation.
    In this paper, my central aim is to defend the Powers Theory of causation, according to which causation is the exercise of a power (or manifestation of a disposition). I will do so by, first, presenting a recent version of the Powers Theory, that of Mumford (Forthcoming). Second, I will raise an objection to Mumford’s account. Third, I will offer a revised version that avoids the objection. And, fourth, I will end by briefly comparing the proposed Powers Theory with the (...)
     
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  6.  60 DLs
    Joseph Jacobs (1887). Experiments on "Prehension". Mind 12 (45):75-79.
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  7.  52 DLs
    Jonathan D. Jacobs & Timothy O'Connor (2010). Emergent Individuals and the Resurrection. European Journal for Philosophy of Religion 2 (2).
    We present an original emergent individuals view of human persons, on which persons are substantial biological unities that exemplify metaphysically emergent mental states. We argue that this view allows for a coherent model of identity-preserving resurrection from the dead consistent with orthodox Christian doctrine, one that improves upon alternatives accounts recently proposed by a number of authors. Our model is a variant of the “falling elevator” model advanced by Dean Zimmerman that, unlike Zimmerman’s, does not require a closest continuer account (...)
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  8.  49 DLs
    J. Bruce Jacobs (1990). The Political Background to the Beijing Massacre. Thesis Eleven 25 (1):5-21.
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  9.  46 DLs
    Jon Jacobs (2003). Review: The Mental Basis of Responsibility. [REVIEW] Mind 112 (448):711-714.
  10.  41 DLs
    Jonathan Jacobs (1986). Teleology and Reduction in Biology. Biology and Philosophy 1 (4):389-399.
    The main claim in this paper is that because organisms have teleological constitutions, the reduction of biology to physical science is not possible. It is argued that the teleology of organisms is intrinsic and not merely projected onto them. Many organic phenomena are end-oriented and reference to ends is necessary for explaining them. Accounts in terms of functions or goals are appropriate to organic parts and processes. siis is because ends as systemic requirements for survival and health have explanatory significance (...)
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  11.  40 DLs
    Jonathan D. Jacobs (2009). An Eastern Orthodox Conception of Theosis and Human Nature. Faith and Philosophy 26 (5):615-627.
    Though foreign—and perhaps shocking—to many in the west, the doctrine of theosis is central in the theology and practice of Eastern Orthodoxy. Theosis is “the ultimate goal of human existence”1 and indeed is “a way of summing up the purpose of creation”:2 That God will unite himself to all of creation with humanity at the focal point. What are human persons, that they might be united to God? That is the question I explore in this paper. In particular, I explore (...)
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  12.  39 DLs
    James B. Jacobs (2007). Introduction: What and How We Punish. Social Research: An International Quarterly 74 (2):349-351.
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  13.  33 DLs
    Jane Jacobs & Urban Visionary (2007). The Death and Life of a Reluctant Urban Icon. Journal of Libertarian Studies 21 (3):115-36.
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  14.  27 DLs
    J. Jacobs, The Link Between Macro- and Microperception and Feminist Criticism of Science.
  15.  26 DLs
    Jonathan A. Jacobs (2002). Dimensions of Moral Theory: An Introduction to Metaethics and Moral Psychology. Blackwell Pub..
    This volume formulates these issues of moral epistemology, the metaphysics of moral value, and moral motivation in a clear and rigorous but non-technical manner ...
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  16.  24 DLs
    Jonathan D. Jacobs & Timothy O'Connor (2013). Agent Causation in a Neo-Aristotelian Metaphysics. In Sophie C. Gibb & Rögnvaldur Ingthorsson (eds.), Mental Causation and Ontology. Oxford University Press
  17.  23 DLs
    Jonathan Jacobs (2011). Criminal Justice and the Liberal Polity. Criminal Justice Ethics 30 (2):173-191.
    There are several reasonable conceptions of liberalism. A liberal polity can survive a measure of disagreement over just what constitutes liberalism. In part, this is because of the way a liberal order makes possible a dynamic, heterogeneous civil society and how that, in turn, can supply participants with reasons to support a liberal political order. Despite the different conceptions of justice associated with different conceptions of liberalism, there are reasons to distinguish the normative focus of criminal justice from other aspects (...)
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  18.  22 DLs
    Jon Jacobs, Naturalism. Internet Encyclopedia of Philosophy.
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  19.  22 DLs
    Jonathan Jacobs (2008). Maimonides' Guide for the Perplexed: Science and Salvation (Review). Philosophy East and West 58 (3):pp. 407-410.
  20.  22 DLs
    James B. Jacobs (2007). Finding Alternatives to the Carceral State. Social Research: An International Quarterly 74 (2):695-699.
    Most present-day scholarship on the carceral state, and practically all of the papers and discussion at this conference, involve analysis of the massive increase in prison population over the last 25 years. What has not yet been systematically explored, and what is meant to be the focus of this final panel, is how to decarcerate. This is practically virgin territory. Scholars and activists have hardly begun to create a conversation, much less a literature, on the politics and policy of decarceration. (...)
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  21.  21 DLs
    Jonathan A. Jacobs (2001). Choosing Character: Responsibility for Virtue and Vice. Cornell University Press.
    Jacobs' interpretation is developed in contrast to the overlooked work of Maimonides, who also used Aristotelian resources but argued for the possibility of ...
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  22.  20 DLs
    Jonathan Jacobs (1997). Plasticity and Perfection: Maimonides and Aristotle on Character. Religious Studies 33 (4):443-454.
    Many of the basic elements of Maimonides' moral psychology are Aristotelian, but there are some important respects in which Maimonides departs from Aristotle. One of those respect concerns the possibility of changing one's character. There is, according to Maimonides, redemptive possibility that Aristotle does not recognize. There is, according to Maimonides, a redemptive possibility that Aristotle does not recognize. This is based on the fact of revealed law. That is, if there is revealed law, then there is guidance for the (...)
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  23.  18 DLs
    Bart Gremmen & Josette Jacobs (2004). Understanding Sustainability. Man and World 30 (3):315-327.
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  24.  14 DLs
    Jonathan Jacobs (2008). Deadly Vices - by Gabrielle Taylor. Philosophical Books 49 (2):182-184.
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  25.  14 DLs
    Jonathan Jacobs (1991). Moral Imagination, Objectivity, and Practical Wisdom. International Philosophical Quarterly 31 (1):23-37.
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  26.  13 DLs
    Jonathan A. Jacobs (2010). Law, Reason, and Morality in Medieval Jewish Philosophy: [Saadia Gaon, Bahya Ibn Pakuda, and Moses Maimonides]. Oxford University Press.
    Jon Jacobs emphasises their distinctive contributions, emphasises the shared rational emphasis of their approach to Torah, and draws out resonances with ...
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  27.  13 DLs
    Jonathan Jacobs (1984). The Idea of a Personal History. International Philosophical Quarterly 24 (2):179-187.
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  28.  13 DLs
    J. Bruce Jacobs (2013). Whither Taiwanization? The Colonization, Democratization and Taiwanization of Taiwan. Japanese Journal of Political Science 14 (4):567-586.
    Other than during the Civil War of 19451662), the Spanish (in northern Taiwan, 16261683), the Manchus (16831945), and the Chinese Nationalists (1945independenceunification’. Rather, they should emphasize Taiwan's decolonialization, a process that Taiwan shares with much of the world.
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  29.  13 DLs
    P. van Haperen, B. Gremmen & J. Jacobs (2012). Reconstruction of the Ethical Debate on Naturalness in Discussions About Plant-Biotechnology. Journal of Agricultural and Environmental Ethics 25 (6):797-812.
    Abstract This paper argues that in modern (agro)biotechnology, (un)naturalness as an argument contributed to a stalemate in public debate about innovative technologies. Naturalness in this is often placed opposite to human disruption. It also often serves as a label that shapes moral acceptance or rejection of agricultural innovative technologies. The cause of this lies in the use of nature as a closed, static reference to naturalness, while in fact “nature” is an open and dynamic concept with many different meanings. We (...)
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  30.  12 DLs
    Jonathan D. Jacobs (2013). Actuality, Possibility, and Worlds. By Alexander R. Pruss. American Catholic Philosophical Quarterly 87 (4):799 - 802.
  31.  12 DLs
    Jo Ellen Jacobs (2009). The Second Scribe. The Philosophers' Magazine 32 (46):71-77.
    On Liberty celebrates a collaborative theory of knowing exemplified in the way Harriet and John worked together. They believed fervently in the power of individuals struggling together to grasp the truth – including both the “idealistic” belief that there is truth as opposed to mere subjective opinion, and a deep scepticism about the beliefs accepted by the majority.
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  32.  12 DLs
    Jonathan Jacobs (2008). Divine Command Ethics: Jewish and Christian Perspectives. By Michael J. Harris. Heythrop Journal 49 (3):516–517.
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  33.  11 DLs
    John Zeis & Jonathan Jacobs (1983). Omnipotence and Concurrence. International Journal for Philosophy of Religion 14 (1):17 - 23.
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  34.  11 DLs
    James M. Jacobs (2007). On the Difference Between Social Justice and Christian Charity. American Catholic Philosophical Quarterly 81 (3):419-438.
    The notion of justice implies that what is given is owed to the recipient; charity, on the other hand, acknowledges the reality of a free gift that is not owed to the recipient. This difference is obscured in contemporary liberal societies where, because of the absence of transcendent metaphysical commitments, the demandsof social justice replace charity. A Thomistic analysis, however, recognizes a metaphysical order as the basis for justice. This order limits the sphere of justice and so allows for acts (...)
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  35.  11 DLs
    Jonathan Jacobs (2003). Some Tensions Between Autonomy and Self-Governance. Social Philosophy and Policy 20 (2):221-244.
    The notions of autonomy and self-governance each capture something crucial about the moral dimensions of agents and actions. These notions are central to the ways in which we conceptualize ourselves and others. The concept of autonomy is especially crucial to understanding the distinct status of moral agents. For its part, self-governance has a significant relation to the evaluation of agents as individuals with particular characters, leading particular sorts of lives, and performing particular actions. Neither notion—autonomy nor self-governance—fully assimilates or dominates (...)
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  36.  10 DLs
    Jonathan Jacobs (1985). The Place of Virtue in Happiness. Journal of Value Inquiry 19 (3):171-182.
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  37.  10 DLs
    Jonathan Jacobs (2010). The Epistemology of Moral Tradition. Review of Metaphysics 64 (1):55-74.
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  38.  10 DLs
    Jonathan Jacobs (2007). Virtuous Liaisons: Care, Love, Sex, and Virtue Ethics. Social Theory and Practice 33 (2):345-352.
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  39.  10 DLs
    Jonathan Jacobs (1995). The Forms of Realism. Proceedings of the American Catholic Philosophical Association 69:145-155.
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  40.  10 DLs
    Johannes Jacobs, Ibo van de Poel & Patricia Osseweijer (2010). Sunscreens with Titanium Dioxide (TiO 2 ) Nano-Particles: A Societal Experiment. [REVIEW] NanoEthics 4 (2):103-113.
    The risks of novel technologies, such as nano(bio)technology cannot be fully assessed due to the existing uncertainties surrounding their introduction into society. Consequently, the introduction of innovative technologies can be conceptualised as a societal experiment, which is a helpful approach to evaluate moral acceptability. This approach is illustrated with the marketing of sunscreens containing nano-sized titanium dioxide (TiO2) particles. We argue that the marketing of this TiO2 nanomaterial in UV protective cosmetics is ethically undesirable, since it violates four reasonable moral (...)
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  41.  9 DLs
    James Jacobs (2011). The Person as an Object of Science in Aquinas. Heythrop Journal 53 (4):574-584.
  42.  9 DLs
    P. F. Haperen, B. Gremmen & J. Jacobs (2012). Reconstruction of the Ethical Debate on Naturalness in Discussions About Plant-Biotechnology. Journal of Agricultural and Environmental Ethics 25 (6):797-812.
    This paper argues that in modern (agro)biotechnology, (un)naturalness as an argument contributed to a stalemate in public debate about innovative technologies. Naturalness in this is often placed opposite to human disruption. It also often serves as a label that shapes moral acceptance or rejection of agricultural innovative technologies. The cause of this lies in the use of nature as a closed, static reference to naturalness, while in fact “nature” is an open and dynamic concept with many different meanings. We propose (...)
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  43.  9 DLs
    Jonathan D. Jacobs (2012). A Note From the Editor. Modern Schoolman 89 (1-2):1-1.
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  44.  8 DLs
    Jonathan Jacobs & John Zeis (1997). Form and Cognition. The Monist 80 (4):539-557.
  45.  8 DLs
    Jonathan Jacobs (2002). Aristotle and Maimonides. American Catholic Philosophical Quarterly 76 (1):145-163.
    Maimonides uses Aristotelian philosophical idiom to articulate his moral philosophy, but there are fundamental differences between his and Aristotle’s conceptions of moral psychology and the nature of the moral agent. The Maimonidean conception of volition and its role in repentance and ethical self-correction are quite un-Aristotelian. The relation between this capacity to alter one’s character and the accessibility of ethical requirements given in the Law is explored. This relation helps explain why for Maimonides practical wisdom is not recognized as a (...)
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  46.  8 DLs
    Jill Jacobs (2009). There Shall Be No Needy: Pursuing Social Justice Through Jewish Law & Tradition. Jewish Lights Pub..
    Confront the most pressing issues of twenty-first-century America in this fascinating book, which brings together classical Jewish sources, contemporary policy ...
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  47.  8 DLs
    Jonathan D. Jacobs & Timothy O'Connor (2013). Neo-Aristotelian Metaphysics. In Sophie C. Gibb & Rögnvaldur Ingthorsson (eds.), Mental Causation and Ontology. Oxford University Press
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  48.  8 DLs
    Joseph Jacobs (1886). The Need of a Society for Experimental Psychology. Mind 11 (41):49-54.
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  49.  8 DLs
    Jonathan Jacobs (1992). Friendship, Self-Love and Knowledge. American Catholic Philosophical Quarterly 66 (1):21-37.
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  50.  8 DLs
    Jonathan Jacobs (1987). A Novel Approach to Ethics. Teaching Philosophy 10 (4):295-303.
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1 — 50 / 163