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Profile: Jonathan Jacobs (University of York)
Profile: Jonathan Jacobs
Profile: Jonathan A. Jacobs
Profile: Jonathan D. Jacobs (Saint Louis University)
  1. Jonathan D. Jacobs (2011). Powerful Qualities, Not Pure Powers. The Monist 94 (1):81-102.
    I explore two accounts of properties within a dispositional essentialist (or causal powers) framework, the pure powers view and the powerful qualities view. I first attempt to clarify precisely what the pure powers view is, and then raise objections to it. I then present the powerful qualities view and, in order to avoid a common misconception, offer a restatement of it that I shall call the truthmaker view. I end by briefly defending the truthmaker view against objections.
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  2. Jonathan D. Jacobs (2010). A Powers Theory of Modality: Or, How I Learned to Stop Worrying and Reject Possible Worlds. Philosophical Studies 151 (2):227-248.
    Possible worlds, concrete or abstract as you like, are irrelevant to the truthmakers for modality—or so I shall argue in this paper. First, I present the neo-Humean picture of modality, and explain why those who accept it deny a common sense view of modality. Second, I present what I take to be the most pressing objection to the neo-Humean account, one that, I argue, applies equally well to any theory that grounds modality in possible worlds. Third, I present an alternative, (...)
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  3. Timothy O'Connor & Jonathan D. Jacobs (2003). Emergent Individuals. Philosophical Quarterly 53 (213):540-555.
    We explain the thesis that human mental states are ontologically emergent aspects of a fundamentally biological organism. We then explore the consequences of this thesis for the identity of a human person over time. As these consequences are not obviously independent of one's general ontology of objects and their properties, we consider four such accounts: transcendent universals, kind-Aristotelianism, immanent universals, and tropes. We suggest there are reasons for emergentists to favor the latter two accounts. We then argue that within such (...)
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  4.  33
    Jonathan D. Jacobs & Timothy O'Connor (2013). Agent Causation in a Neo-Aristotelian Metaphysics. In Sophie C. Gibb & Rögnvaldur Ingthorsson (eds.), Mental Causation and Ontology. Oxford University Press
  5.  22
    Jonathan A. Jacobs (2001). Choosing Character: Responsibility for Virtue and Vice. Cornell University Press.
    Jacobs' interpretation is developed in contrast to the overlooked work of Maimonides, who also used Aristotelian resources but argued for the possibility of ...
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  6.  9
    Jonathan D. Jacobs & Timothy O'Connor (2013). Neo-Aristotelian Metaphysics. In Sophie C. Gibb & Rögnvaldur Ingthorsson (eds.), Mental Causation and Ontology. Oxford University Press
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  7.  8
    Jonathan Jacobs (2015). Cultural Renewal: Restoring the Liberal and Fine Arts by Authur Pontynen. [REVIEW] Review of Metaphysics 68 (3):673-675.
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  8.  18
    Jonathan Jacobs (1991). Moral Imagination, Objectivity, and Practical Wisdom. International Philosophical Quarterly 31 (1):23-37.
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  9. Jonathan D. Jacobs, A Powers Theory of Causation.
    In this paper, my central aim is to defend the Powers Theory of causation, according to which causation is the exercise of a power (or manifestation of a disposition). I will do so by, first, presenting a recent version of the Powers Theory, that of Mumford (Forthcoming). Second, I will raise an objection to Mumford’s account. Third, I will offer a revised version that avoids the objection. And, fourth, I will end by briefly comparing the proposed Powers Theory with the (...)
     
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  10.  61
    Jonathan D. Jacobs & Timothy O'Connor (2010). Emergent Individuals and the Resurrection. European Journal for Philosophy of Religion 2 (2).
    We present an original emergent individuals view of human persons, on which persons are substantial biological unities that exemplify metaphysically emergent mental states. We argue that this view allows for a coherent model of identity-preserving resurrection from the dead consistent with orthodox Christian doctrine, one that improves upon alternatives accounts recently proposed by a number of authors. Our model is a variant of the “falling elevator” model advanced by Dean Zimmerman that, unlike Zimmerman’s, does not require a closest continuer account (...)
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  11. Jonathan D. Jacobs (2007). Causal Powers: A Neo-Aristotelian Metaphysic. Dissertation, Indiana University
    Causal powers, say, an electron’s power to repel other electrons, are had in virtue of having properties. Electrons repel other electrons because they are negatively charged. One’s views about causal powers are shaped by—and shape—one’s views concerning properties, causation, laws of nature and modality. It is no surprise, then, that views about the nature of causal powers are generally embedded into larger, more systematic, metaphysical pictures of the world. This dissertation is an exploration of three systematic metaphysics, Neo-Humeanism, Nomicism and (...)
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  12.  13
    Jonathan Jacobs & John Zeis (1997). Form and Cognition. The Monist 80 (4):539-557.
  13.  46
    Jonathan D. Jacobs (2009). An Eastern Orthodox Conception of Theosis and Human Nature. Faith and Philosophy 26 (5):615-627.
    Though foreign—and perhaps shocking—to many in the west, the doctrine of theosis is central in the theology and practice of Eastern Orthodoxy. Theosis is “the ultimate goal of human existence”1 and indeed is “a way of summing up the purpose of creation”:2 That God will unite himself to all of creation with humanity at the focal point. What are human persons, that they might be united to God? That is the question I explore in this paper. In particular, I explore (...)
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  14.  15
    Jonathan Jacobs (2010). The Epistemology of Moral Tradition. Review of Metaphysics 64 (1):55-74.
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  15.  2
    Jonathan Jacobs (2014). Punishing Society: Incarceration, Coercive Corruption, and the Liberal Polity. Criminal Justice Ethics 33 (3):200-219.
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  16.  44
    Jonathan Jacobs (1986). Teleology and Reduction in Biology. Biology and Philosophy 1 (4):389-399.
    The main claim in this paper is that because organisms have teleological constitutions, the reduction of biology to physical science is not possible. It is argued that the teleology of organisms is intrinsic and not merely projected onto them. Many organic phenomena are end-oriented and reference to ends is necessary for explaining them. Accounts in terms of functions or goals are appropriate to organic parts and processes. siis is because ends as systemic requirements for survival and health have explanatory significance (...)
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  17.  27
    Jonathan A. Jacobs (2002). Dimensions of Moral Theory: An Introduction to Metaethics and Moral Psychology. Blackwell Pub..
    This volume formulates these issues of moral epistemology, the metaphysics of moral value, and moral motivation in a clear and rigorous but non-technical manner ...
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  18.  16
    Jonathan D. Jacobs (2013). Actuality, Possibility, and Worlds. By Alexander R. Pruss. American Catholic Philosophical Quarterly 87 (4):799 - 802.
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  19.  4
    Jonathan Jacobs (2002). Sabina Lovibond, Ethical Formation. Philosophical Inquiry 24 (3-4):146-147.
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  20.  25
    Jonathan Jacobs (2011). Criminal Justice and the Liberal Polity. Criminal Justice Ethics 30 (2):173-191.
    There are several reasonable conceptions of liberalism. A liberal polity can survive a measure of disagreement over just what constitutes liberalism. In part, this is because of the way a liberal order makes possible a dynamic, heterogeneous civil society and how that, in turn, can supply participants with reasons to support a liberal political order. Despite the different conceptions of justice associated with different conceptions of liberalism, there are reasons to distinguish the normative focus of criminal justice from other aspects (...)
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  21.  1
    Jonathan Jacobs (1989). Practical Wisdom, Objectivity and Relativism. American Philosophical Quarterly 26 (3):199 - 209.
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  22.  20
    Jonathan Jacobs (1995). Why Is Virtue Naturally Pleasing? Review of Metaphysics 49 (1):21 - 48.
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  23.  3
    Jonathan Jacobs (1996). Lemos, Ramon M. The Nature of Value: Axiological Investigations. Review of Metaphysics 50 (2):410-411.
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  24.  10
    Jonathan D. Jacobs (2012). A Note From the Editor. Modern Schoolman 89 (1-2):1-1.
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  25.  23
    Jonathan Jacobs (2008). Maimonides' Guide for the Perplexed: Science and Salvation (Review). Philosophy East and West 58 (3):pp. 407-410.
  26.  13
    Jonathan Jacobs (1984). The Idea of a Personal History. International Philosophical Quarterly 24 (2):179-187.
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  27.  6
    Timothy O'Connor & Jonathan D. Jacobs (2010). Emergent Individuals and the Resurrection. European Journal for Philosophy of Religion 2 (2):69 - 88.
    We present an original ’emergent individuals’ view of human persons, on which persons are substantial biological unities that exemplify metaphysically emergent mental states. We argue that this view allows for a coherent model of identity-preserving resurrection from the dead consistent with orthodox Christian doctrine, one that improves upon alternatives accounts recently proposed by a number of authors. Our model is a variant of the "falling elevator" model advanced by Dean Zimmerman that, unlike Zimmerman’s, does not require a closest continuer account (...)
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  28.  5
    Jonathan Jacobs (2010). The Epistemology of Moral Tradition: A Defense of a Maimonidean Thesis. Review of Metaphysics 64 (1):55-74.
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  29.  21
    Jonathan Jacobs (1985). The Place of Virtue in Happiness. Journal of Value Inquiry 19 (3):171-182.
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  30.  6
    Jonathan Jacobs (1994). Values, Naturalism, and Teaching the Nature of Values. Teaching Philosophy 17 (1):17-28.
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  31.  12
    Jonathan Jacobs (2007). Virtuous Liaisons: Care, Love, Sex, and Virtue Ethics. Social Theory and Practice 33 (2):345-352.
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  32.  10
    Jonathan Jacobs (1995). The Forms of Realism. Proceedings of the American Catholic Philosophical Association 69:145-155.
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  33.  20
    Jonathan Jacobs (1997). Plasticity and Perfection: Maimonides and Aristotle on Character. Religious Studies 33 (4):443-454.
    Many of the basic elements of Maimonides' moral psychology are Aristotelian, but there are some important respects in which Maimonides departs from Aristotle. One of those respect concerns the possibility of changing one's character. There is, according to Maimonides, redemptive possibility that Aristotle does not recognize. There is, according to Maimonides, a redemptive possibility that Aristotle does not recognize. This is based on the fact of revealed law. That is, if there is revealed law, then there is guidance for the (...)
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  34.  1
    Jonathan A. Jacobs (2011). Tradition, Rationality, and Moral Life : Medieval Judaism's Insight. In Judaic Sources and Western Thought: Jerusalem's Enduring Presence. Oxford University Press 127.
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  35.  9
    Jonathan Jacobs (2002). Aristotle and Maimonides. American Catholic Philosophical Quarterly 76 (1):145-163.
    Maimonides uses Aristotelian philosophical idiom to articulate his moral philosophy, but there are fundamental differences between his and Aristotle’s conceptions of moral psychology and the nature of the moral agent. The Maimonidean conception of volition and its role in repentance and ethical self-correction are quite un-Aristotelian. The relation between this capacity to alter one’s character and the accessibility of ethical requirements given in the Law is explored. This relation helps explain why for Maimonides practical wisdom is not recognized as a (...)
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  36.  7
    Jonathan Jacobs (1989). Deliberation, Self-Conceptions, and Self-Enjoyment. Idealistic Studies 19 (1):1-15.
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  37.  9
    Jonathan Jacobs (1987). A Novel Approach to Ethics. Teaching Philosophy 10 (4):295-303.
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  38.  13
    Jonathan Jacobs (2008). Divine Command Ethics: Jewish and Christian Perspectives. By Michael J. Harris. Heythrop Journal 49 (3):516–517.
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  39.  10
    Jonathan Jacobs (1996). The Virtues of Externalism. Southern Journal of Philosophy 34 (3):285-299.
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  40.  8
    Jonathan Jacobs (1992). Friendship, Self-Love and Knowledge. American Catholic Philosophical Quarterly 66 (1):21-37.
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  41.  14
    Jonathan Jacobs (2008). Deadly Vices - by Gabrielle Taylor. Philosophical Books 49 (2):182-184.
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  42. Jonathan Jacobs (2009). Hume and Smith on the Moral Psychology of Market Relations, Practical Wisdom, and the Liberal Political Order. Reason Papers 31:63-77.
  43.  4
    Jonathan Jacobs (2013). Note From the Editor. Criminal Justice Ethics 32 (1):19-19.
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  44.  11
    John Zeis & Jonathan Jacobs (1983). Omnipotence and Concurrence. International Journal for Philosophy of Religion 14 (1):17 - 23.
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  45.  8
    Jonathan Jacobs (2001). Metaethics and Teleology. Review of Metaphysics 55 (1):41 - 55.
  46.  11
    Jonathan Jacobs (2003). Some Tensions Between Autonomy and Self-Governance. Social Philosophy and Policy 20 (2):221-244.
    The notions of autonomy and self-governance each capture something crucial about the moral dimensions of agents and actions. These notions are central to the ways in which we conceptualize ourselves and others. The concept of autonomy is especially crucial to understanding the distinct status of moral agents. For its part, self-governance has a significant relation to the evaluation of agents as individuals with particular characters, leading particular sorts of lives, and performing particular actions. Neither notion—autonomy nor self-governance—fully assimilates or dominates (...)
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  47.  11
    Jonathan Jacobs (1989). Relativism, Rationality and Repression. Journal of Value Inquiry 23 (1):69-77.
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  48.  3
    Jonathan Jacobs (1988). The First Biologist: Perspectives on aristotlePhilosophical Issues in Aristotle's Biology, Edited by Allan Gotthelf and James Lennox. Cambridge University Press, Cambridge. 1987. Pp. 384, £30.00 Hb; £10.95 Pb. [REVIEW] Bioessays 9 (5):181-181.
  49.  6
    Jonathan Jacobs (2007). Character, Liability, and Morally Unreachable Agents. Criminal Justice Ethics 26 (2):16-28.
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  50.  8
    Jonathan Jacobs (1999). Luck and Retribution. Philosophy 74 (4):535-555.
    The main claims are the following. If we keep before us the distinction between the justification of punishment and its aims, we see that retribution is not an aim of punishment, and that there is a central place for retributivist considerations in the justification of punishment. Justifications based upon aims or consequentialist considerations suffer from a serious epistemic vulnerability not shared by retributivism. There are ethically sound sentiments that underwrite retributivist justification, and it would be a mistake to redeploy those (...)
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