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John J. Davenport [30]John Joseph Davenport [1]
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Profile: John J Davenport (Fordham University)
  1. John J. Davenport, Anthony Rudd, Alasdair C. Macintyre & Philip L. Quinn (2001). Kierkegaard After Macintyre Essays on Freedom, Narrative, and Virtue.
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  2.  14
    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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  3.  4
    John J. Davenport (2001). Kierkegaard, Anxiety, and the Will. Kierkegaard Studies Yearbook 2001:158-182.
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  4.  17
    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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  5.  22
    John J. Davenport (2008). A Global Federalist Paper: Consolidation Arguments and Transnational Government. [REVIEW] Journal of Value Inquiry 42 (3):353-375.
  6.  28
    John J. Davenport (2000). Tradition(S). The Owl of Minerva 32 (1):65-82.
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  7. John J. Davenport (2009). For a Federation of Democracies. Ethics and International Affairs 23.
     
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  8.  60
    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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  9.  32
    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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  10.  35
    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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  11.  39
    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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  12.  7
    John J. Davenport (2014). Rudd, Anthony., Self, Value, and Narrative: A Kierkegaardian Approach. Review of Metaphysics 67 (4):886-888.
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  13. 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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  14.  8
    John J. Davenport (2002). Liberty of the Higher-Order Will. Faith and Philosophy 19 (4):437-461.
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  15.  19
    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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  16.  12
    John J. Davenport (2011). The Will. International Philosophical Quarterly 51 (2):259-264.
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  17.  6
    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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  18.  11
    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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  19.  8
    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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  20.  2
    John J. Davenport (2000). Responsibility and Control. Faith and Philosophy 17 (3):384-395.
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  21.  1
    John J. Davenport (2015). Reason, Tradition, and the Good: MacIntyre’s Tradition-Constituted Reason and Frankfurt-School Critical Theory, Written by Jeffrey L. Nicholas. Journal of Moral Philosophy 12 (4):569-572.
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  22.  5
    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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  23.  1
    John J. Davenport (2011). The Will: A Dual Aspect Theory. [REVIEW] International Philosophical Quarterly 51 (2):259-264.
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  24.  1
    John J. Davenport (2007). Freedom, Will, and Nature. Proceedings of the American Catholic Philosophical Association 81:67-89.
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  25. John J. Davenport (2002). Eschatological Ultimacy and the Best Possible Hereafter. Ultimate Reality and Meaning 25 (1):36-67.
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  26. 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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  27. John J. Davenport (2015). Narrative Identity, Autonomy, and Mortality: From Frankfurt and Macintyre to Kierkegaard. Routledge.
    In the last two decades, interest in narrative conceptions of identity has grown exponentially, though there is little agreement about what a "life-narrative" might be. In connecting Kierkegaard with virtue ethics, several scholars have recently argued that narrative models of selves and MacIntyre's concept of the unity of a life help make sense of Kierkegaard's existential stages and, in particular, explain the transition from "aesthetic" to "ethical" modes of life. But others have recently raised difficult questions both for these readings (...)
     
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  28. John J. Davenport (2012). Narrative Identity, Autonomy, and Mortality: From Frankfurt and Macintyre to Kierkegaard. Routledge.
    In the last two decades, interest in narrative conceptions of identity has grown exponentially, though there is little agreement about what a "life-narrative" might be. In connecting Kierkegaard with virtue ethics, several scholars have recently argued that narrative models of selves and MacIntyre's concept of the unity of a life help make sense of Kierkegaard's existential stages and, in particular, explain the transition from "aesthetic" to "ethical" modes of life. But others have recently raised difficult questions both for these readings (...)
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  29.  24
    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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  30. 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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