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  1. Jeffrey Hause (ed.) (2014). Debates in Medieval Philosophy: Essential Readings and Contemporary Responses. Routledge.
    Debates in Medieval Philosophy: Essential Readings and Contemporary Responses aims to de-mystify medieval works by offering an illuminating, engaging introduction to the problems that medieval philosophers from Augustine through Ockham wrestled with. Each of the volume’s 11 units presents a debate that will enable students to return to the primary texts prepared to think critically and imaginatively about them. Debates include: Does Anselm have a hierarchical or a flat conception of free will? Is Abelard’s ethics conceptually impoverished? Does Avicenna teach (...)
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  2. Jeffrey Hause (2007). Abelard on Degrees of Sinfulness. American Catholic Philosophical Quarterly 81 (2):251-270.
    Like many of his medieval successors, Peter Abelard offers principles for ranking sins. Moral self-knowledge, after all, requires that we recognize not justour sinfulness, but also the extent of our offense. The most important distinction among sins is that between venial and mortal sins: venial sinners show less contempt and may also be victims of bad moral luck, and so they are far less blameworthy. However, the subjective principle which Abelard uses to protect the venial sinner from blame appears to (...)
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  3. Jeffrey Hause (2007). Aquinas on the Function of Moral Virtue. American Catholic Philosophical Quarterly 81 (1):1-20.
    Aquinas is quite clear about the definition of moral virtue and its effects, but he devotes little space to its function: How does it accomplish what it accomplishes?Aquinas’s treatment of the acquired moral virtues in our non-rational appetites reveals that they have at least two functions: they make the soul’s powersgood instruments of reason, and they also calm the appetites so that one can make moral judgments with an unclouded mind. Virtue in the will has a different, “strong directive” function: (...)
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  4. Jeffrey Hause (2007). Virtue and Ethics in the Twelfth Century. Journal of the History of Philosophy 45 (2):328-329.
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  5. Jeffrey Hause (2006). Aquinas on Non-Voluntary Acts. International Philosophical Quarterly 46 (4):459-475.
    Aquinas argues that an agent’s act may be voluntary, involuntary, or even nonvoluntary. An agent performs a non-voluntary act on these conditions: (a) the agent does not know the act falls under a certain description D, (b) the act under D is not contrary to the agent’s will, and (c) if the agent had known that the act fell under D, the agent would still have performed it. Aquinas’s full account of non-voluntary acts is terse and ambiguous and seems to (...)
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  6. Jeffrey Hause (2003). Review of Jon Marenbon, Boethius. [REVIEW] Notre Dame Philosophical Reviews 2003 (12).
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  7. Jeffrey Hause (1999). Joseph P. Wawrykow, God's Grace and Human Action:“Merit” in the Theology of Thomas Aquinas. Notre Dame, Ind., and London: University of Notre Dame Press, 1995. Pp. X, 293. $39.95. [REVIEW] Speculum 74 (2):533-534.
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  8. Jeffrey Hause (1998). Voluntariness and Causality. Vivarium 36 (1):55-66.
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  9. Jeffrey Hause (1997). Bonnie Kent, Virtues of the Will: The Transformation of Ethics in the Late Thirteenth Century. Washington, D.C.: Catholic University of America Press, 1995. Pp. Ix, 270. $44.95. [REVIEW] Speculum 72 (4):1189-1191.
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  10. Jeffrey Hause (1997). Thomas Aquinas and the Voluntarists. Medieval Philosophy and Theology 6 (2).
  11. Jeffrey Hause (1996). Right Practical Reason. Philosophical Review 105 (2):243-245.
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  12. Jeffrey Hause (1996). Risto Saarinen, Weakness of the Will in Medieval Thought: From Augustine to Buridan.(Studien Und Texte Zur Geistesgeschichte des Mittelalters, 44.) Leiden, New York, and Cologne: EJ Brill, 1994. Pp. Vii, 207. [REVIEW] Speculum 71 (3):759-760.
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