26 found
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John Kronen [17]John D. Kronen [9]John Douglas Kronen [1]
  1.  46
    John Kronen & Sandra Menssen (2012). Hylomorphism and Design. Modern Schoolman 89 (3-4):155-180.
    Aquinas’s Fifth Way is usually taken to be an adumbration of Paley-like design arguments. Paley-like design arguments have fallen on hard times over the past few centuries, and most contemporary defenders of design arguments in support of theism favor some version of the fine-tuning argument. But fine-tuning designarguments, like Paley’s design argument, are consistent with atomism. And all such arguments are vulnerable to the objection that, given a long enough stretch of time and a sufficient number of universes, there would (...)
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  2.  17
    John D. Kronen (1991). Essentialism Old and New. Modern Schoolman 68 (2):123-151.
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  3.  56
    John Kronen & Eric Reitan (2004). Talbott's Universalism, Divine Justice, and the Atonement. Religious Studies 40 (3):249-268.
    Thomas Talbott has argued that the following propositions are inconsistent: (1) it is God's redemptive purpose for the world (and therefore His will) to reconcile all sinners to Himself; (2) it is within God's power to achieve His redemptive purpose for the world; (3) some sinners will never be reconciled to God, and God will therefore either consign them to a place of eternal punishment, from which there will be no hope of escape, or put them out of existence altogether. (...)
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  4.  26
    John D. Kronen, Sandra Menssen & Thomas D. Sullivan (2000). The Problem of the Continuant: Aquinas and Suárez on Prime Matter and Substantial Generation. Review of Metaphysics 53 (4):863 - 885.
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  5.  18
    John D. Kronen, Sandra Menssen & Thomas D. Sullivan (2011). The Problem of the Continuant. Review of Metaphysics 53 (4):863-885.
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  6.  34
    John Kronen & Jacob Tuttle (2011). Composite Substances as True Wholes: Toward a Modified Nyāya-Vaiśeṣika Theory of Composite Substances. Canadian Journal of Philosophy 41 (2):289-316.
    In the Categories Aristotle defined substance as that which is neither predicable of nor in another.1 In saying that a substance is not predicable of another, Aristotle meant to exclude genera and species from the category substance.2 A man is a substance but not man. In saying that a substance is not in another, Aristotle meant to exclude property particulars from the category. A man is a substance, not his color.3 The Categories treats substances as simples. Though a particular substance, (...)
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  7.  19
    John Kronen & Sandra Menssen (2013). The Argument From Wholes. Faith and Philosophy 30 (2):138-158.
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  8.  17
    John Kronen (1997). Substances Are Not Windowless. American Catholic Philosophical Quarterly 71 (1):59-81.
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  9.  7
    John Kronen (2003). The Cambridge Companion to Leibniz. International Studies in Philosophy 35 (4):307-310.
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  10.  36
    John D. Kronen & Sandra Menssen (2010). The Defensibility of Zoroastrian Dualism. Religious Studies 46 (2):185-205.
    Contemporary philosophical discussion of religion neglects dualistic religions: although Manichaeism from time to time is accorded mention, Zoroastrianism, a more plausible form of religious dualism, is almost entirely ignored. We seek to change this state of affairs. To this end we (1) present the basic tenets of Zoroastrian dualism, (2) argue that objections to the Zoroastrian conception of God are less strong than typically imagined, (3) argue that objections to the Zoroastrian conception of the devil (and evil) are less strong (...)
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  11.  16
    John Kronen & Joy Laine (2012). Realism and Essentialism in the Nyāya Darśana. International Philosophical Quarterly 52 (3):315-333.
    Philosophers affiliated with the Nyāya school of classical Indian philosophy developed an impressive species of realism. Nyāya philosophers defended direct realism in holding that we perceive bodies, not just their qualities or mental images of their qualities. This sort of realism has been out of favor for centuries in the West and faces a number of problems that the Nyāya knew and answered in a sophisticated way. Rather than focus on the Nyāya defense of direct realism, we focus on the (...)
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  12.  17
    John Kronen (1999). The Idea of Hell and the Classical Doctrine of God. Modern Schoolman 77 (1):13-34.
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  13.  15
    John D. Kronen (1992). Can Leclerc's Composite Actualities Be Substances? Process Studies 21 (1):25-43.
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  14.  13
    John D. Kronen (1991). The Importance of the Concept of Substantial Unity in Suárez's Argument for Hylomorphism. American Catholic Philosophical Quarterly 65 (3):335-360.
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  15.  3
    John Kronen (2013). Brueckner, Anthony and Gary Ebbs., Debating Self-Knowledge. Review of Metaphysics 66 (4):827-828.
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  16.  11
    John D. Kronen (1997). Can God Feel? A Critique of Theological Impassivism. Proceedings of the American Catholic Philosophical Association 71:101-111.
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  17.  8
    John D. Kronen (2010). Suarez. American Catholic Philosophical Quarterly 84 (1):182-186.
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  18.  9
    John Kronen (2007). Richard Cross: Duns Scotus on God. Faith and Philosophy 24 (4):481-486.
  19.  4
    John Kronen & Jacob Tuttle (2012). Composite Substances as True Wholes. Canadian Journal of Philosophy 41 (2):289-316.
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  20.  2
    John Kronen, Eric Reitan & Steven A. Long (2012). American Catholic Philosophical Quarterly 178. American Catholic Philosophical Quarterly 86 (1).
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  21. J. J. E. Gracia & John Kronen (1999). John of Saint Thomas. In Robert Audi (ed.), The Cambridge Dictionary of Philosophy. Cambridge University Press
     
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  22. John Kronen (1996). Critical Notice of J. Gracia's Individuation and Identity in Early Modern Philosophy. Sorites 6:34-60.
     
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  23. John Kronen (2016). Ens Rationis From Suárez to Caramuel: A Study in Scholasticism of the Baroque Era. By Daniel D. Novotný. American Catholic Philosophical Quarterly 90 (1):157-160.
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  24. John D. Kronen (2010). The Defensibility of Zoroastrian Dualism: John D. Kronen and Sandra Menssen. Religious Studies 46 (2):185-205.
    Contemporary philosophical discussion of religion neglects dualistic religions: although Manichaeism from time to time is accorded mention, Zoroastrianism, a more plausible form of religious dualism, is almost entirely ignored. We seek to change this state of affairs. To this end we present the basic tenets of Zoroastrian dualism, argue that objections to the Zoroastrian conception of God are less strong than typically imagined, argue that objections to the Zoroastrian conception of the devil are less strong than typically imagined, and offer (...)
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  25. John Kronen & Eric Reitan (2004). Talbott's Universalism, Divine Justice, and the Atonement. Religious Studies 40 (3):249-268.
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  26. Francisco Suárez & John Kronen (2000). On the Formal Cause of Substance Metaphysical Disputation Xv. Monograph Collection (Matt - Pseudo).
     
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