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  1. James F. Ross, Reason and Reliance: Adjusted Prospects for Natural Theology.
    This paper is as much about knowledge in general, as it is about the particular inquiry that occasions it.
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  2. James F. Ross, Analogy.
    analogy, the similarity along with difference, among meanings, among sorts of thinking, and among realities. Analogy theory ori­ginated with *Aristotle in its three main parts: analogy of meaning, analogous thinking, and analogy of being. There were some ante­cedents in *Plato, where the names of Forms and of participating things are the same but differ in meaning, and the notion of ‘being’ is said to differ with what we are talking about, for example Forms versus physical things (Sophist). Systematic use of (...)
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  3. James F. Ross, Real Freedom.
    To avoid the deadends, I redeploy[52] the idea that integral human freedom (and understanding) has two modes. One is "natural" and the other "supernatural," though dividing the matter that way supposes the "natural" is the residue after the integrated whole is lost, because the supernatural[53] contains the natural "eminently" the way olympic winning routines envelop the qualifying skills.[54] In my account, humans were never "merely" objects in nature at all-- that is, objects, alongside stones and tigers and dinosaurs, that are (...)
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  4. James F. Ross, Rational Reliance.
    The notion of rational certainty[1] had developed a long way in four decades. Many now recognize that even to do science we characteristically claim rational certainty where we lack supporting proof of our own, have not engaged in some balancing of evidence, and have not even undertaken any articulate inquiry. Many further recognize that rational reliance is notably voluntary[2]and that our feelings, especially refined feelings, have indispensable roles in determining our willing reliances and in sustaining them. Scientists, and ordinary people, (...)
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  5. James F. Ross, Semantic Contagion.
    There are reasons of principle limiting what lexical fields can explain. As will emerge, they are not just the limitations that have encouraged "frame" semantics, or an emphasis on the "belief elements of meaning" peculiar to the lexicon of a given language, but reasons concerned with the combinatorial adaptation of words in all languages. An example of combinatorial adaptation, which I call "semantic contagion," is the italicized pair: "look down \on art; look down \at the floor".
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  6. James F. Ross, The Fate of the Analysts: Aristotle's Revenge*: Software Everywhere.
    SUMMARY: If you think of analytic philosophy as disciplined argumentation, but with distinctive doctrinal commitments [to: positivism, logical atomism, ideal languages, verificationism, physicalistic reductionism, materialism, functionalism, connectivism, computational accounts of perception, and inductive accounts of language learning], then THAT analytic philosophy is fast going the way of acid rock and the plastic LP. Not because the method has betrayed the doctrines. Rather, the doctrines disintegrate under the method.
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  7. James F. Ross, The Summa Theologica of St Thomas Aquinas Christian Wisdom Explained Philosophically.
    This is more than a philosophical work. It is a systematic exposition of a whole Christian conception of the world within philosophical principles and concepts.
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  8. James F. Ross (2008). Thought and World: The Hidden Necessities. University of Notre Dame Press.
    Introduction: Structural realism -- Necessities : earned truth and made truth -- Real impossibility -- What might have been -- Truth -- Perception and abstraction -- Emergent consciousness and irreducible understanding -- Real natures : software everywhere -- Going wrong with the master of falsity.
     
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  9. James F. Ross (2001). Together with the Body I Love. Proceedings of the American Catholic Philosophical Association 75:1-18.
    Philosophical difficulties with Augustine’s dualism, and with the scholastic “separated souls” account of the gap between personal death and supernatural resurrection, suggest that we consider two other options, each with its own attractions: (i) that the General Resurrection is immediate upon one’s death, despite initial awkwardness with common piety, and (ii) that there is a “natural metamorphosis” of bodily continuity after death and before resurrection.
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  10. James F. Ross (1998). John Y. B. Hood, Aquinas and the Jews. (Middle Ages Series.) Philadelphia: University of Pennsylvania Press, 1995. Pp. Xiv, 145. $29.85 (Cloth); $14.95 (Paper). [REVIEW] Speculum 73 (3):854-856.
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  11. James F. Ross (1996). Elizabeth Flower 1915-1995. Proceedings and Addresses of the American Philosophical Association 69 (5):124 - 126.
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  12. James F. Ross & David Braine (1994). The Human Person. Philosophical Quarterly 44 (177):536.
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  13. James F. Ross (1992). On Christian Philosophy: Una Vera Philosophia? The Monist 75 (3):354 - 380.
    Philosophy, as Aquinas, and many others, described it-- as a demonstrative progression from self-evident premises to evident (or even necessary [Scotus]) conclusions,-- is rarely attempted nowadays, even by "scholastic" philosophers. Demonstrative success,-- that is, entirely to eliminate competitors to one's conclusions, -- is not the expectation now, nor has it been the achievement of philosophers historically. Thus, some restrictions upon starting points may be relaxed as unnecessary, e.g. that they be self-evident.
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  14. James F. Ross (1992). On Christian Philosophy. The Monist 75 (3):354-380.
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  15. James F. Ross (1990). The Fate of the Analysis. Proceedings of the American Catholic Philosophical Association 64:51-74.
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  16. James F. Ross (1989). The Crash of Modal Metaphysics. Review of Metaphysics 43 (2):251 - 279.
    Mistakes about necessity, possibility, counterpossibility and impossibility distort the notions of being and creation.1 Recently such errors cluster in the understanding of quantified modal logic (QML), a device that was for a while thought especially promising for metaphysics.2 Time has told a different story. The underlying modal platonism is gratuitous, without explanatory force and conflicts with the religion it is often used to explain. There are things to consider here that go beyond diagnosing mistakes.3..
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  17. James F. Ross (1988). Eschatological Pragmatism. In Thomas V. Morris (ed.), Philosophy and the Christian Faith. Univ. Of Notre Dame Press. 279--300.
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  18. James F. Ross (1987). Metaphysical Themes in Thomas Aquinas. Journal of the History of Philosophy 25 (4):592-594.
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  19. James F. Ross (1986). God, Creator of Kinds and Possibilities. In William Wainwright & Robert Audi (eds.), Rationality, Religious Belief, and Moral Commitment. Cornell University Press. 315--334.
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  20. James F. Ross (1985). The Miracle Of Theism. Review of Metaphysics 38 (3):657-660.
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  21. James F. Ross (1984). Suarez on Individuation. Metaphysical Disputation 5, Individual Unity and its Principle. Journal of the History of Philosophy 22 (4):476-478.
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  22. James F. Ross (1983). Creation II. In Alfred J. Freddoso (ed.), The Existence and Nature of God. University of Notre Dame Press. 115-141.
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  23. James F. Ross (1981). Portraying Analogy. Cambridge University Press.
    Ross argues that analogy of meaning is a universal & systematic feature of natural language & offers a sustained & original theory.
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  24. James F. Ross (1980). Creation. Journal of Philosophy 77 (10):614-629.
  25. James F. Ross (1977). An Impasse on Competing Descriptions of God. International Journal for Philosophy of Religion 8 (4):233 - 249.
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  26. James F. Ross (1975). Testimonial Evidence. In. In Keith Lehrer (ed.), Analysis and Metaphysics. Springer. 35--55.
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  27. James F. Ross (1974). Justice Is Reasonableness. The Monist 58 (1):86-103.
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  28. James F. Ross, Dons Scotus on Natural Theology.
    Scotus’ natural theology has distinctive claims: (i) that we can reason demonstratively to the necessary existence and nature of God from what is actually so; but not from imagined situations, or from conceivability-to-us; rather, only from the possibility logically required for what we know actually to be so; (ii) that there is a univocal transcendental notion of being; (iii) that there are disjunctive transcendental notions that apply exclusively to everything, like ‘contingent/necessary,’ and such that the inferior cannot have a case (...)
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  29. James F. Ross (1972). Religious Knowledge. Proceedings of the American Catholic Philosophical Association 46:29-42.
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  30. James F. Ross (1970). Aquinas and Philosophical Methodology. Metaphilosophy 1 (4):300–317.
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  31. James F. Ross (1970). Analogy and the Resolution of Some Cognitivity Problems. Journal of Philosophy 67 (20):725-746.
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  32. James F. Ross (1970). A New Theory of Analogy. Proceedings of the American Catholic Philosophical Association 44:70-85.
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  33. James F. Ross (1970). On Proofs for the Existence of God. The Monist 54 (2):201-217.
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  34. James F. Ross (1970). Philosophy and Christian Theology. Proceedings of the American Catholic Philosophical Association 44:70-85.
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  35. James F. Ross (1969). Introduction to the Philosophy of Religion. [New York]Macmillan.
     
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  36. James F. Ross (1969). Philosophical Theology. Indianapolis, Bobbs-Merrill.
  37. James F. Ross (1969). Victor Preller. Divine Science and the Science of God. (Princeton University Press, 1967.). Religious Studies 5 (2):261.
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  38. James F. Ross (1969). William T. Fontaine 1909-1968. Proceedings and Addresses of the American Philosophical Association 43:200 - 202.
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  39. James F. Ross (1962). Does 'X is Possible' Ever Yield 'X Exists? Theoria 28 (2):173-195.
  40. James F. Ross (1962). Reply. International Philosophical Quarterly 2 (4):658-662.
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  41. James F. Ross (1962). The Logic of Analogy. International Philosophical Quarterly 2 (4):633-642.
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  42. James F. Ross (1961). Analogy as a Rule of Meaning for Religious Language. International Philosophical Quarterly 1 (3):468-502.
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  43. James F. Ross (1961). God and "Logical Necessity". Philosophical Quarterly 11 (42):22-27.