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Profile: John F. Crosby
Profile: John Crosby (University of Central Florida)
  1. Josef Seifert & John F. Crosby (2014). True Love. St. Augustines Press.
     
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  2. John F. Crosby (2013). By What Authority? On What Grounds Does Humanism Disavow the Supernatural? Essays in the Philosophy of Humanism 18 (2):17-24.
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  3. John F. Crosby (2013). Radical Constructivism and Theological Epistemology. Essays in the Philosophy of Humanism 18 (1):1-16.
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  4. John F. Crosby (2013). Toward a Gender Inclusive Definition of Marriage. Essays in the Philosophy of Humanism 19 (2):99-104.
    My purpose in this paper is to set forth a case for inclusion, without any restriction whatsoever, of gays and lesbians in the legal definition of marriage within the various jurisdictions within the United States of America. Historical and cross cultural definitions of marriage are usually based on two basic premises or components, structure and function. Structural definitions of marriage, with which most people and jurisdictions identify, are based on exclusion and inclusion, i.e. on who is eligible for inclusion and (...)
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  5. John F. Crosby (2012). A Brief Biography of Adolf Reinach. In John Crosby & Adolf Reinach (eds.), The Apriori Foundations of the Civil Law: Along with the Lecture "Concerning Phenomenology". De Gruyter
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  6. John F. Crosby (2012). Introduction to the Reprint of Two Works of Adolf Reinach. In John Crosby & Adolf Reinach (eds.), The Apriori Foundations of the Civil Law: Along with the Lecture "Concerning Phenomenology". De Gruyter
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  7. John F. Crosby (2012). Speech Act Theory and Phenomenology. In John Crosby & Adolf Reinach (eds.), The Apriori Foundations of the Civil Law: Along with the Lecture "Concerning Phenomenology". De Gruyter 167-192.
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  8. Dietrich von Hildebrand, John Haldane & John F. Crosby (2012). The Heart: An Analysis of Human and Divine Affectation. St. Augustines Press.
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  9. John F. Crosby (2011). A “Primer of Infidelity” Based on Newman? A Study of Newman's Rhetorical Strategy. Newman Studies Journal 8 (1):6-19.
    Newman often argued like this in debate: “you do not accept this claim of mine because you think that it is exposed to certain objections; but this is unreasonable of you, because you make this other claim which is also, if you think it through, equally exposed to the same kind of objections; therefore, you should either withdraw your objections against me, or else give up that claim that you have been making.” Some contemporaries of Newman thought that he unwittingly (...)
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  10. John F. Crosby (2011). Chapter 2 Personal Individuality: Dietrich von Hildebrand in Debate with Harry Frankfurt. In Cheikh Mbacke Gueye (ed.), Ethical Personalism. De Gruyter 19-32.
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  11. John F. Crosby (2011). The Individuality of Human Persons. Review of Metaphysics 52 (1):21-50.
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  12. John F. Crosby (2010). Will as Commitment and Resolve. American Catholic Philosophical Quarterly 84 (4):811-814.
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  13. John F. Crosby (2009). How the Gospel Encounters Culture in the Catholic University. Newman Studies Journal 6 (1):47-56.
    This essay—originally a presentation at the annual meeting of the Fellowship of Catholic Scholars, September 28, 2007, in Washington DC—uses the concept of a “power of assimilation” from Newman’s Essay on the Development of Christian Doctrine toshow how the Christian intellectual exercises this power in encountering the surrounding non-Christian culture.
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  14. John F. Crosby (2009). Levinas and the Wisdom of Love. Review of Metaphysics 62 (3):633-634.
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  15. John F. Crosby (2008). Doubts About the Privation Theory That Will Not Go Away. American Catholic Philosophical Quarterly 81 (3):489-505.
    Towards the end of his response to me, Lee presents an argument for the necessity of interpreting all evil as privation. I counter this argument by showingthat it works only for what I call “formal” good and evil, but not for what I call “contentful” good and evil. In fact, evil that is “contentful” presents a challenge tothe privation theory that I had not discussed in my article. I then proceed, in the second part of my response, to revisit the (...)
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  16. John F. Crosby (2007). Doubts About the Privation Theory That Will Not Go Away: Response to Patrick Lee. American Catholic Philosophical Quarterly 81 (3):489-505.
    Towards the end of his response to me, Lee presents an argument for the necessity of interpreting all evil as privation. I counter this argument by showingthat it works only for what I call “formal” good and evil, but not for what I call “contentful” good and evil. In fact, evil that is “contentful” presents a challenge tothe privation theory that I had not discussed in my article. I then proceed, in the second part of my response, to revisit the (...)
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  17. Dietrich von Hildebrand, John Haldane & John F. Crosby (2007). The Heart: An Analysis of Human and Divine Affectivity. St. Augustines Press.
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  18. John F. Crosby (2005). Introduction. American Catholic Philosophical Quarterly 79 (1):1-11.
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  19. John F. Crosby (2005). Person and Obligation. American Catholic Philosophical Quarterly 79 (1):91-119.
    In the course of his polemic against Kant’s moral philosophy, Scheler was led to depreciate moral obligation and its place in the existence of persons. This depreciation is part of a larger anti-authoritarian strain in his personalism. I attempt to retrieve certain truths about moral obligation that tend to get lost in Scheler: moral obligation is not merely “medicinal” but has a place at the highest levels of moral life; the freedom of persons is lived in an incomparable way in (...)
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  20. John F. Crosby (2001). Is All Evil Really Only Privation? Proceedings of the American Catholic Philosophical Association 75:197-209.
    It is proposed to test the privation theory of evil by examining three kinds of evil: (1) the evil of the complete destruction of some good (as distinct from the wounding of that good); (2) the evil of physical pain; and (3) certain forms of moral evil in which the evildoer is hostile to some good. It is shown that in none of these cases does evil seem to fit the privation scheme, and that in the second and third case (...)
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  21. John F. Crosby (2001). The Twofold Source of the Dignity of Persons. Faith and Philosophy 18 (3):292-306.
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  22. John F. Crosby (2000). How Is It Possible Knowingly To Do Wrong? Proceedings of the American Catholic Philosophical Association 74:325-333.
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  23. John F. Crosby (1999). Inference and Intuition in the Understanding of Other Persons. Proceedings of the American Catholic Philosophical Association 73:137-146.
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  24. John F. Crosby (1998). Conscience and Superego: A Phenomenological Analysis of Their Difference and Relation. Logos 1 (4).
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  25. John F. Crosby (1997). The Estrangement of Persons From Their Bodies. Logos 1 (2).
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  26. John F. Crosby (1993). The Incommunicability of Human Persons. The Thomist 57 (3):403-442.
     
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  27. John F. Crosby (1993). The Personhood of the Human Embryo. Journal of Medicine and Philosophy 18 (4):399-417.
    My interlocutor is anyone who denies peisonhood to the embryo on the grounds that a human person can exist only in conscious activity and that in the absence of consciousness a person cannot exist at all. I probe personal consciousness to the point at which the distinction between the being and the consciousness of the human person appears, and argue on the basis of this distinction that the being of a person can exist in the absence of any consciousness. I (...)
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  28. John F. Crosby (1992). Hacia la fundamentación de lo que debe ser en la naturaleza de lo que es. Revista de Filosofía (Madrid) 8:393.
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  29. John F. Crosby (1992). The Dialectic of Selfhood and Relationality in the Human Person. Proceedings of the American Catholic Philosophical Association 66:181-189.
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  30. John F. Crosby (1992). The New Jacobinism. Review of Metaphysics 45 (4):881-883.
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  31. John F. Crosby (1992). The Philosophical Achievement of Dietrich von Hildebrand. Aletheia 1992:321-332.
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  32. John F. Crosby (1990). The Dialectic of Autonomy and Theonomy in the Human Person. Proceedings of the American Catholic Philosophical Association 64:250-258.
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  33. John F. Crosby (1986). Response to Dr. Gallup on Animal Rights. Theoretical and Philosophical Psychology 6 (2):113-113.
    This article responds to Dr. Gallup's comments on animal rights. We are not yet ready to discuss whether animals have rights as long as we cannot give a better account of why human persons have rights than the account offered by Dr. Gallup. He thinks that persons have rights only if we say they do. I claim that we have rights for a very different and far more rational reason, namely because we are persons. We say we have rights not (...)
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  34. John F. Crosby (1986). The Encounter of God and Man in Moral Obligation. New Scholasticism 60 (3):317-355.
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  35. John F. Crosby (1983). Are Being and Good Really Convertible? New Scholasticism 57 (4):465-500.
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  36. John F. Crosby (1983). Reinach's Discovery of the Social Acts. Aletheia 3:143-94.
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