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John J. Davenport [23]John Davenport [21]John W. Davenport [3]
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Profile: John J Davenport (Fordham University)
  1. John Davenport, A Philosophical Critique of Personality-Type Theory in Psychology : Esyenck, Myers-Briggs, and Jung.
    Today, any credible philosophical attempt to discuss personhood must take some position on the proper relation between the philosophical analysis of topics like action, intention, emotion, normative and evaluate judgment, desire and mood --which are grouped together under the heading of `moral psychology'-- and the usually quite different approaches to ostensibly the same phenomena in contemporary theoretical psychology and psychoanalytic practice. The gulf between these two domains is so deep that influential work in each takes no direct account of developments (...)
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  2. John Davenport, II. The Existentialist Critique of Molinism.
    Comparison of the preliminary objection to Haskar's and Adams's critiques of Molinism. The difficulty with Haskar's 'Power Inference Principle;' Adams's "New Anti-Molinist Argument;" William Lane Craig's recent response to Adams; Craig's defense of the 'emphemeral' Molinist logical possibility of doing otherwise; the two stages of the Existentialist's alternative strategy against Molinism.
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  3. John Davenport, In Volitional Consciousness.
    cannot treat Sartre's for-itself as a person. But it is related to the notion of person as pure Kantian subject. Response to Thomas Flynn on this point.
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  4. John J. Davenport, Democracy Beyond Nationalism.
    National Identity: Some Reflections on the Future of Europe,"(1) Habermas's specific theme is the `legitimation crisis' arising from the current situation within the European Community.(2) But the deeper philosophical point of the article is to develop a fundamental implication of Habermas's analysis of democracy in his new work, Between Facts and Norms (in which the article is included as an appendix):(3) Habermas argues that the normative content of democratic citizenship can be institutionalized without identity-formation in by a `national state' of (...)
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  5. John Davenport, A Response to Charles Larmore.
    In his contribution to a recent symposium on Habermas's work, (1) Charles Larmore critiques Habermas's Between Facts and Norms (2) from a largely Rawlsian perspective. His reading raises fundamental questions that divide Habermas from American pragmatists and other contextualists, and helps reveal, in my view, that the differences between Habermas's and Rawls's conceptions of justice are more basic than is often recognized. Yet as I will argue, in several places Larmore misconstrues Habermas's position and fails to understand his point at (...)
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  6. John Davenport, Dept. Of Philosophy.
    I will argue that there is a better position which is more religiously inclusive than "political liberalism" as conceived by Rawls or Audi, but which maintains a principled distance from Quinn's radical inclusivism. (2) In section I, I analyze Quinn's argument for radical inclusivism and pose an initial objection to it. In section II, I turn to the question of how democratic legitimation is to be conceived. After outlining the `civic virtue' or `deliberative' interpretation of democratic institutions now proposed by (...)
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  7. John Davenport, Kant's Refutation of Idealism and Fourth Paralogism: A Response to Vogel.
    I will discuss Kant's arguments in these section in three parts. In Part I, I will try to show how we can make sense of the obviously close relations in theme and content between the Refutation of Idealism and the two version of the Fourth Paralogism, as well as the second Postulate of Empirical Thought. This will serve as a kind of introduction, since on a cursory first reading, the connections might be far from apparent. In the process, I (...)
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  8. John Davenport (forthcoming). Kierkegaard, Anxiety, and the Will. Kierkegaard Studies Yearbook.
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  9. John Davenport (2013). A New Existential Model of God: A Synthesis of Themes From Kierkegaard, Buber, Levinas, and Open Theism. In. In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer. 567--586.
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  10. John J. Davenport (2012). Larmore , Charles . The Practices of the Self . Translated by Sharon Bowman . Chicago: University of Chicago Press, 2011. Pp. Xvii+198. $35.00 (Cloth). [REVIEW] Ethics 122 (2):434-440.
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  11. John J. Davenport (2011). Feature Book Review-the Will: A Dual Aspect Theory, -Brian O'Shaughnessy. International Philosophical Quarterly 51 (2):259.
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  12. John J. Davenport (2011). Just War Theory, Humanitarian Intervention, and the Need for a Democratic Federation. Journal of Religious Ethics 39 (3):493-555.
    The primary purpose of government is to secure public goods that cannot be achieved by free markets. The Coordination Principle tells us to consolidate sovereign power in a single institution to overcome collective action problems that otherwise prevent secure provision of the relevant public goods. There are several public goods that require such coordination at the global level, chief among them being basic human rights. The claim that human rights require global coordination is supported in three main steps. First, I (...)
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  13. John J. Davenport (2011). Narrative Identity, Autonomy, and Mortality: From Frankfurt and Macintyre to Kierkegaard. Routledge.
    In this book, Davenport defends the narrative approach to practical identity and autonomy in general, and to Kierkegaard's stages in particular.
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  14. John J. Davenport (2011). The Will. International Philosophical Quarterly 51 (2):259-264.
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  15. John Davenport (2010). Accidental Devotion and Gratitude : Kierkegaard in My Life-Story. In Robert L. Perkins, Marc Alan Jolley & Edmon L. Rowell (eds.), Why Kierkegaard Matters: A Festschrift in Honor of Robert L. Perkins. Mercer University Press.
     
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  16. John J. Davenport (2009). For a Federation of Democracies. Ethics and International Affairs 23.
     
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  17. John J. Davenport (2009). Thomas D. D'Andrea, Tradition, Rationality, and Virtue: The Thought of Alasdair Macintyre. [REVIEW] Journal of Value Inquiry 43 (4):559-565.
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  18. James M. Lindsay, Stephen Schlesinger, Kishore Mahbubani, Ruth Wedgwood, John J. Davenport, Francisco Panizza, Romina Miorelli, Jessica Wolfendale & David Sussman (2009). Carnegie Council. Ethics and International Affairs 23.
     
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  19. George Crowder, Henry Hardy & John Davenport (2008). Algra, Keimpe A. Conceptions and Images: Hellenistic Philosophical Theology and Traditional Religion. Am-Sterdam: Koninklijke Nederlandse Akademie van Wetenschappen, 2007. Pp. 47. Paper,€ 17.00. Austin, Scott. Parmenides and the History of Dialectic: Three Essays. Las Vegas, NV: Parmenides Publishing, 2007. Pp. Xiii+ 98. Cloth, $28.00. Bowman, Paul and Richard Stamp, Editors. The Truth of Žižek. Harrisburg, PA: Continuum, 2007. Pp. [REVIEW] Journal of the History of Philosophy 46 (1):181-84.
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  20. John J. Davenport (2008). A Global Federalist Paper: Consolidation Arguments and Transnational Government. [REVIEW] Journal of Value Inquiry 42 (3):353-375.
  21. John J. Davenport (2008). Kierkegaard's Postscript in Light of Fear and Trembling: Eschatological Faith. Revista Portuguesa de Filosofia 64 (2/4):879 - 908.
    There is a single unified conception of religious faith in Kierkegaard's Fear and Trembling and Concluding Unscientific Postscript: existential faith is absolute trust in an eschatological promise, i.e. a miraculous realization of ethical ideals that is beyond all human power to accomplish or even predict. Faith in this sense has the precondition of "infinite resignation," which is a purified state of ethical willing in which the agent accepts her/his own inability to actualize the ethical, outwardly or inwardly. This condition is (...)
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  22. John J. Davenport (2007). Augustine on Liberty of the Higher-Order Will. Proceedings of the American Catholic Philosophical Association 81:67-89.
    I have argued that like Harry Frankfurt, Augustine implicitly distinguishes between first-order desires and higher-order volitions; yet unlike Frankfurt, Augustineheld that the liberty to form different possible volitional identifications is essential to responsibility for our character. Like Frankfurt, Augustine recognizes that we can sometimes be responsible for the desires on which we act without being able to do or desire otherwise; but for Augustine, this is true only because such responsibility for inevitable desires and actions traces (at least in part) (...)
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  23. John J. Davenport (2007). Freedom, Will, and Nature. Proceedings of the American Catholic Philosophical Association 81:67-89.
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  24. John J. Davenport (2007). Review of R. Jay Wallace, Normativity and the Will: Selected Essays on Moral Psychology and Practical Reason. [REVIEW] Notre Dame Philosophical Reviews 2007 (12).
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  25. John J. Davenport (2007). Will as Commitment and Resolve: An Existential Account of Creativity, Love, Virtue, and Happiness. Fordham University Press.
    In contemporary philosophy, the will is often regarded as a sheer philosophical fiction. In Will as Commitment and Resolve , Davenport argues not only that the will is the central power of human agency that makes decisions and forms intentions but also that it includes the capacity to generate new motivation different in structure from prepurposive desires. The concept of "projective motivation" is the central innovation in Davenport's existential account of the everyday notion of striving will. Beginning with the contrast (...)
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  26. John Davenport (2006). The Deliberative Relevance of Refraining From Deciding: A Response to McKenna and Pereboom. [REVIEW] Acta Analytica 21 (4):62 - 88.
    Readers familiar with Harry Frankfurt’s argument that we do not need leeway-liberty (or the power to bring about alternative possible actions or intentions) to be morally responsible will probably also know that the most famous and popular response on behalf of leeway-libertarianism remains a dilemma posed in similar forms by David Widerker, Robert Kane, and Carl Ginet: either the agent retains significant residual leeway in Frankfurt-style cases, or these cases beg the question by presupposing causal determinism. In the last few (...)
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  27. John J. Davenport (2005). Review of Terence Cuneo (Ed.), Religion and the Liberal Polity. [REVIEW] Notre Dame Philosophical Reviews 2005 (7).
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  28. John J. Davenport (2003). A Critical Review of Natural Law and Practical Rationality. International Philosophical Quarterly 43 (2):229-239.
    This essay argues that Mark C. Murphy's original contribution to natural law ethics succeeds in finding a way between older metaphysical and newer purely practical approaches in this genre. Murphy's reconstruction of the function argument, critique of subjectivist theories of well-being, and rigorous formulation of a flexible welfarist theory of value deserve careful attention. I defend Kant against Murphy's critique and argue that Murphy faces the problem of showing that all his basic goods are morally inviolable. Although I endorse Murphy's (...)
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  29. John Davenport (2002). Virtue Epistemology. International Philosophical Quarterly 42 (3):401-404.
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  30. John J. Davenport (2002). Eschatological Ultimacy and the Best Possible Hereafter. Ultimate Reality and Meaning 25 (1):36-67.
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  31. John J. Davenport (2002). Fischer and Ravizza on Moral Sanity and Weakness of Will. Journal of Ethics 6 (3):235–259.
    This essay evaluates John Martin Fischer and Mark Ravizza's mature semi-compatibilist account of moral responsibility, focusingon their new theory of moderate reasons-responsiveness as a model of "moral sanity." This theory, presented in _Responsibility and Control_, solves many of the problems with Fischer's earlier weak reasons-responsiveness model, such as its unwanted implication that agents who are only erratically responsive to bizarre reasons can be responsible for their acts. But I argue that the new model still faces several problems. It does not (...)
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  32. John J. Davenport (2002). Liberty of the Higher-Order Will. Faith and Philosophy 19 (4):437-461.
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  33. John J. Davenport (2000). Responsibility and Control. Faith and Philosophy 17 (3):384-395.
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  34. John J. Davenport (2000). Tradition(S). The Owl of Minerva 32 (1):65-82.
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  35. James R. Otteson, Christopher Robin DeFusco, Arthur H. Prince, Elmer Sprague, Greg P. Hodes & John Davenport (1999). Letters to the Editor. Proceedings and Addresses of the American Philosophical Association 73 (2):109 - 114.
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  36. John Davenport (1998). Piety, MacIntyre, and Kierkegaardian Choice. Faith and Philosophy 15 (3):352-365.
    This paper concerns a debate between two previous articles in Faith and Philosophy. In 1995, Bruce Ballard criticized Marilyn Piety’s argument that the Kierkegaardian “choice” between the ‘aesthetic’ and ‘ethical’ modes of existence is not an irrational or criterionless leap. Instead, Ballard defended MacIntyre’s view that Kierkegaard’s position succumbs to the tensions inherited from its opposing enlightenment sources. I argue in response that Ballard sets up a false dilemma for Kierkegaard and misunderstands Kierkegaardianpathos. To bolster Piety’s position, I compare her (...)
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  37. John J. Davenport (1998). Levinas's Agapeistic Metaphysics of Morals: Absolute Passivity and the Other as Eschatological Hierophany. Journal of Religious Ethics 26 (2):331 - 366.
    This article evaluates Emmanuel Levinas's novel "ethical metaphysics" of interpersonal relations from a religious perspective. Levinas presents a unique version of agape ethics that can be evaluated in terms of a number of the dilemmas that have traditionally attended Christian discussions of neighbor-love. Because Levinas's analysis makes our responsibility for other persons depend on their eschatological significance, it has the same problems that hamper all theories of neighbor-love that lack a sufficient role for reciprocity.
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  38. W. F. Vallicella, Virginia Held, John Davenport, John J. Stuhr, John McCumber, Celia Wolf-Devine, Albert Cinelli, Henry Simoni-Wastila, Eugene Kelly & Brian Leiter (1997). Letters to the Editor. Proceedings and Addresses of the American Philosophical Association 71 (2):107 - 122.
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  39. John Davenport (1996). Chris M. Sciabarra, Marx, Hayek, and Utopia Reviewed By. Philosophy in Review 16 (2):141-143.
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  40. John Davenport (1996). Deontology and the Antinomy of Libertarianism. Social Philosophy Today 12:177-218.
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  41. John Davenport (1996). The Essence of Eschatology: A Modal Interpretation. Ultimate Reality and Meaning 19 (3):206-239.
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  42. John Davenport (1995). Deontology and Alan Donagan's Problem of Exception-Rules. Analysis 55 (4):261 - 270.
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  43. John Davenport (1995). The Meaning of Kierkegaard's Choice Between the Aesthetic and the Ethical. Southwest Philosophy Review 11 (2):73-108.
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  44. John W. Davenport (1974). Combined Autoshaping-Operant (AO) Training: CS-UCS Interval Effects in Rats. Bulletin of the Psychonomic Society 3 (5):383-385.
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  45. Charles F. Flaherty & John W. Davenport (1972). Successive Brightness Discrimination in Rats Following Regular Versus Random Intermittent Reinforcement. Journal of Experimental Psychology 96 (1):1.
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  46. Alan C. Kamil & John W. Davenport (1968). The Role of Adventitious Reinforcment in Operant Discrimination. Journal of Experimental Psychology 76 (4p1):609.
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  47. John Davenport, The Phenomenological Critique of Representationalism: Husserl's and Heidegger's Arguments for a Qualified Realism.
    This paper begins by tracing the Hobbesian roots of `representationalism:' the thesis that reality is accessible to mind only through representations, images, signs or appearances that indicate a reality lying `behind' them (e.g. as unperceived causes of perceptions). This is linked to two kinds of absolute realism: the `naive' scientific realism of British empiricism, which provoked Berkeley's idealist reaction, and the noumenal realism of Kant. I argue that Husserl defined his position against both Berkeleyian idealism and these forms of absolute (...)
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