Search results for 'M. Adams McCord' (try it on Scholar)

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  1. Maurice Adams & James Connell (1911). The Cost of Sport, by M. Adams and J. Connell.
     
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  2.  14
    Marilyn McCord Adams & Richard Cross (2005). Marilyn McCord Adams. Aristotelian Society Supplementary Volume 79 (1):15-52.
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  3.  3
    Marilyn Mccord Adams (1971). Universal Salvation: A Reply to Mr Bettis: Marilyn McCord Adams. Religious Studies 7 (3):245-249.
    In his article ‘A Critique of the Doctrine of Universal Salvation’, J. D. Bettis criticises the argument that all men will be saved because ‘God's love is both absolutely good and absolutely sovereign’ . I would like to argue that either some of Bettis's criticisms are confused, or else that he is not using ‘love’ in anything like its ordinary sense. I will not attempt a full defence of universalism here, however. In particular, I will not try to defend it (...)
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  4.  9
    Marilyn McCord Adams, Louise M. Antony, Andrew Beards, Simon Blackburn, Linda Aw Brakel, Jeffrey Brand-Ballard, Oleg V. Bychkov, Anne Sheppard & David E. Cartwright (2010). Abell, Catharine, and Bantinaki, Katerina (Eds.) Philosophical Perspectives on Depiction, Oxford University Press, 2010. 241pp,£ 40 Adams, Carol J. The Sexual Politics of Meat: A Feminist-Vegetarian Critical Theory, Continuum, 2010. 344pp,£ 12.99. [REVIEW] Thought: A Journal of Philosophy 288:65.
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  5.  13
    Marilyn McCord Adams & O. F. M. Wolter (1993). Memory and Intuition: A Focal Debate in Fourteenth Century Cognitive Psychology. Franciscan Studies 53 (1):175-192.
  6. George M. Logan & Robert M. Adams (eds.) (2016). More: Utopia. Cambridge University Press.
    This is a fully revised edition of one of the most successful volumes in the Cambridge Texts in the History of Political Thought series. Incorporating extensive updates to the editorial apparatus, including the commentary, introduction, notes and further reading sections, this third edition of More's Utopia has been comprehensively re-worked to take into account recent scholarship published since the second edition in 2002. The vivid and engaging translation of the work itself by Robert M. Adams includes all the ancillary (...)
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  7.  7
    David M. Adams (2002). Book Review: Janet L. Dolgin. Families: Law, Gender and Difference and Defining the Family: Law, Technology, and Reproduction in an Uneasy Age. By New York: New York University Press, 1997. And David M. Estlund and Martha C. Nussbaum. Sex, Preference, and Family: Essays in Law and Nature. New York: Oxford University Press, 1997. [REVIEW] Hypatia 17 (3):254-256.
  8. David M. Adams (2002). Book Review: Janet L. Dolgin. Families: Law, Gender and Difference and Defining the Family: Law, Technology, and Reproduction in an Uneasy Age. By New York: New York University Press, 1997. And David M. Estlund and Martha C. Nussbaum. Sex, Preference, and Family: Essays in Law and Nature. New York: Oxford University Press, 1997. [REVIEW] Hypatia: A Journal of Feminist Philosophy 17 (3):254-256.
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  9.  78
    Marilyn McCord Adams (1999). Horrendous Evils and the Goodness of God. Cornell University Press.
    A distinguished philosopher and a practicing minister, Marilyn McCord Adams has written a highly original work on a fundamental dilemma of Christian thought -- ...
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  10.  27
    Marilyn McCord Adams & Richard Cross (2005). Aristotelian Substance and Supposits. Aristotelian Society Supplementary Volume 79:15-72.
    [Marilyn McCord Adams] In this paper I begin with Aristotle's Categories and with his apparent forwarding of primary substances as metaphysically special because somehow fundamental. I then consider how medieval reflection on Aristotelian change led medieval Aristotelians to analyses of primary substances that called into question how and whether they are metaphysically special. Next, I turn to a parallel issue about supposits, which Boethius seems in effect to identify with primary substances, and how theological cases-the doctrines of the (...)
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  11. Marilyn McCord Adams (2010). Some Later Medieval Theories of the Eucharist: Thomas Aquinas, Gilles of Rome, Duns Scotus, and William Ockham. [REVIEW] OUP Oxford.
    How can the Body and Blood of Christ, without ever leaving heaven, come to be really present on eucharistic altars where the bread and wine still seem to be? Marilyn McCord Adams examines how this question and its answer engaged thirteenth and fourteenth century philosophical theologians.
     
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  12. Marilyn McCord Adams (2012). Some Later Medieval Theories of the Eucharist: Thomas Aquinas, Gilles of Rome, Duns Scotus, and William Ockham. OUP Oxford.
    How can the Body and Blood of Christ, without ever leaving heaven, come to be really present on eucharistic altars where the bread and wine still seem to be? Marilyn McCord Adams examines how this question and its answer engaged thirteenth and fourteenth century philosophical theologians.
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  13.  86
    Marilyn McCord Adams & Robert Merrihew Adams (eds.) (1990). The Problem of Evil. Oxford University Press.
    The problem of evil is one of the most discussed topics in the philosophy of religion. For some time, however, there has been a need for a collection of readings that adequately represents recent and ongoing writing on the topic. This volume fills that need, offering the most up-to-date collection of recent scholarship on the problem of evil. The distinguished contributors include J.L. Mackie, Nelson Pike, Roderick M. Chisholm, Terence Penelhum, Alvin Plantinga, William L. Rowe, Stephen J. Wykstra, John Hick, (...)
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  14.  47
    Robert Merrihew Adams (2006). A Theory of Virtue: Excellence in Being for the Good. Clarendon Press.
    The distinguished philosopher Robert M. Adams presents a major work on virtue, which is once again a central topic in ethical thought. A Theory of Virtue is a systematic, comprehensive framework for thinking about the moral evaluation of character, proposing that virtue is chiefly a matter of being for what is good, and that virtues must be intrinsically excellent and not just beneficial or useful.
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  15. N. Adams (2000). God for a Secular Society: The Public Relevance of Theology, by Jurgen Moltmann. Translated by M. Kohl. London: SCM, 1999. 292 Pp. Pb. No Price. ISBN 0-334-12751-. [REVIEW] Studies in Christian Ethics 13 (2):131-133.
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  16. Robert Merrihew Adams (2001). Scanlon's Contractualism: Critical Notice of T. M. Scanlon, "What We Owe to Each Other". Philosophical Review 110 (4):563-586.
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  17. N. Adams (2003). Review Articles : Recent Books in English by Jurgen Habermas: On the Pragmatics of Communication, Edited by Maeve Cooke. Cambridge: Polity, 1998. 454 Pp. Pb. ISBN 0-74563-047-2. The Inclusion of the Other: Studies in Political Theory, Edited by C. Cronin and P. De Grieff. Cambridge, Mass.: MIT Press, 1998. 300 Pp. Pb. ISBN 0-26258-186-8. The Postnational Constellation: Political Essays, Trans. And Edited by M. Pensky. Cambridge: Polity, 2001. 190 Pp. Pb. ISBN 0-74562- 352-2. The Liberating Power of Symbols: Philosophical Essays, Trans. P. Dews. Cambridge: Polity, 2001. 130 Pp. Pb. ISBN 0-74562-552-5. Religion and Rationality: Essays on Reason, God, and Modernity, Edited by E. Mendieta. Cambridge: Polity, 2002.176 Pp. Pb. ISBN 0-74562- 487-. [REVIEW] Studies in Christian Ethics 16 (1):72-79.
  18.  26
    Leigh E. Rich, Jack Simmons, David Adams, Scott Thorp & Michael Mink (2008). The Afterbirth of the Clinic: A Foucauldian Perspective on "House M.D." and American Medicine in the 21st Century. Perspectives in Biology and Medicine 51 (2):220-237.
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  19.  8
    J. N. Adams (1985). L. Callebat, P. Bouet, P. Fleury, M. Zuinghedau: Vitruve, De Architectura: Concordance. (Documentation Bibliographique, Lexicale Et Grammaticale.) 2 Vols. Pp. Lxxxi + 662; 663–1383; 'Relevés Grammaticaux' at End Not Numbered. Hildesheim, Zurich, New York: Olms–Weidmann, 1984. DM. 396. [REVIEW] The Classical Review 35 (01):191-.
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  20.  3
    John Adams (1909). Book Review:Moral Instruction and Training in Schools. M. E. Sadler. [REVIEW] Ethics 19 (2):239-.
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  21. G. P. Adams (1930). Contemporary American Philosophy. By M. C. Otto. [REVIEW] Ethics 41:230.
     
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  22. John Adams (1910). KEATINGE, M. W. -Studies in the History of Teaching. [REVIEW] Mind 19:425.
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  23. George P. Adams (1925). Liberte-Egalite-Solidarite. By C. M. Perry. [REVIEW] Ethics 36:318.
     
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  24. John Adams (1908). Moral Instruction and Training in Schools, by M. E. Sadler. [REVIEW] Ethics 19:239.
     
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  25.  7
    Matthew M. Hurley, Daniel C. Dennett & Reginald B. Adams (2011). Inside Jokes: Using Humor to Reverse-Engineer the Mind. The MIT Press.
    Why do we spend so much of our time passing on amusing anecdotes, making wisecracks,watching The Simpsons? In Inside Jokes, Matthew Hurley, DanielDennett, and Reginald Adams offer an evolutionary and cognitive perspective.
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  26.  92
    Robert Merrihew Adams (1977). Kierkegaard's Arguments Against Objective Reasoning in Religion. The Monist 60 (2):228-243.
    Versions of this paper have been read to philosophical colloquia at Occidental College and California State University, Fullerton. I am indebted to participants in those discussions, to students in many of my classes, and particularly to Marilyn McCord Adams, Van Harvey, Thomas Kselman, William Laserow, and James Muyskens, for helpful comment on the ideas which are contained in this paper (or which would have been, had it not been for their criticisms).
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  27.  1
    Matthew M. Hurley, Daniel C. Dennett & Reginald B. Adams (2013). Inside Jokes: Using Humor to Reverse-Engineer the Mind. The MIT Press.
    Some things are funny -- jokes, puns, sitcoms, Charlie Chaplin, The Far Side, Malvolio with his yellow garters crossed -- but why? Why does humor exist in the first place? Why do we spend so much of our time passing on amusing anecdotes, making wisecracks, watching _The Simpsons_? In _Inside Jokes_, Matthew Hurley, Daniel Dennett, and Reginald Adams offer an evolutionary and cognitive perspective. Humor, they propose, evolved out of a computational problem that arose when our long-ago ancestors were (...)
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  28. Tobias Reinhardt, Michael Lapidge & J. N. Adams (unknown). Aspects of the Language of Latin Prose. Proceedings of the British Academy 129.
    J. N. Adams, Michael Lapidge, and Tobias Reinhardt: IntroductionJ. H. W. Penney: Connections in Archaic Latin ProseJ. Briscoe: Language and Style of the Fragmentary Republican HistoriansJ. N. Adams: The Bellum AfricumChristina Shuttleworth Kraus: Hair, Hegemony, and Historiography: Caesar's Style and its Earliest CriticsJ. G. F. Powell: Cicero's Adaptation of Legal Latin in the De legibusTobias Reinhardt: Language of Epicureanism in Cicero: The Case of AtomismG. O. Hutchinson: Pope's Spider and Cicero's WritingR. G. Mayer: The Impracticability of 'Kunstprosa'H. M. (...)
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  29. Laura Westra, Thomas M. Robinson, Madonna R. Adams, Donald N. Blakeley, C. W. DeMarco, Owen Goldin, Alan Holland, Timothy A. Mahoney, Mohan Matten, M. Oelschlaeger, Anthony Preus, J. M. Rist, T. M. Robinson, Richard Shearman & Daryl McGowan Tress (1997). The Greeks and the Environment. Rowman & Littlefield Publishers.
    Environmental ethicists have frequently criticized ancient Greek philosophy as anti-environmental for a view of philosophy that is counterproductive to environmental ethics and a view of the world that puts nature at the disposal of people. This provocative collection of original essays reexamines the views of nature and ecology found in the thought of Plato, Aristotle, the Stoics, and Plotinus. Recognizing that these thinkers were not confronted with the environmental degradation that threatens contemporary philosophers, the contributors to this book find that (...)
     
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  30. M. Mawa & J. Adams (2011). Business Ethics as Field of Teaching, Training and Research in East Africa. African Journal of Business Ethics 5 (2):66.
    The increase in corporate malfeasance has lead to a rising interest in Business Ethics in general and a particular focus on Business Ethics as an academic field, but the proliferation of Business Ethics as an academic field on a global scale is not yet as well known. This paper forms part of the global survey of Business Ethics that has been commissioned to gain a better understanding of the prevalence and scope of teaching, training and research in the field of (...)
     
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  31. M. Glanzer & Jk Adams (1988). The Mirror Effect in Recognition Memory-Role of Forgetting. Bulletin of the Psychonomic Society 26 (6):507-507.
     
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  32. Marilyn McCord Adams (2000). Re-Reading De Grammatico, or Anselm's Introduction to Aristotle's Categories. Documenti E Studi Sulla Tradizione Filosofica Medievale 11:83-112.
    L'A. propone una lettura critica della questione De grammatico di Anselmo in contrasto con l'interpretazione già proposta da D.P. Henry, per il quale l'opera intende sviluppare una teoria del significato dei paronimi. Dopo un esame del testo e della teoria di Henry, l'A. propone la tesi che lo scritto sia un'introduzione alla lettura delle Categorie di Aristotele ad uso del lettore/studente. Una sezione dello studio verte sulla distinzione fra quaestio, lectio e disputatio nella seconda metà del sec. XII, che giustifica (...)
     
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  33. A. E. Taylor, John Adams, P. E. Winter, F. C. S. Schiller, M. L., S. R., J. Waterlow, Francis Jones, B. Russell, E. M. Smith & A. D. Lindsay (1910). New Books. [REVIEW] Mind 19 (75):422-442.
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  34. Marilyn Mccord Adams (2008). Christ and Horrors: The Coherence of Christology. International Journal for Philosophy of Religion 64 (3):161-165.
     
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  35.  36
    Marilyn McCord Adams (2013). Ignorance, Instrumentality, Compensation, and the Problem of Evil. Sophia 52 (1):7-26.
    Some theodicists, skeptical theists, and friendly atheists agree that God-justifying reasons for permitting evils would have to have an instrumental structure: that is, the evils would have to be necessary to secure a great enough good or necessary to prevent some equally bad or worse evil. D.Z. Phillips contends that instrumental reasons could never justify anyone for causing or permitting horrendous evils and concludes that the God of Restricted Standard Theism does not exist—indeed, is a conceptual mistake. After considering Phillips’ (...)
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  36.  25
    David M. Adams (2009). Ethics Consultation and 'Facilitated'consensus. Journal of Clinical Ethics 20 (1):44-55.
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  37. Marilyn McCord Adams & Stewart Sutherland (1989). Horrendous Evils and the Goodness of God. Proceedings of the Aristotelian Society 63 (1):297 - 323.
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  38.  10
    Marilyn McCord Adams (1987). William Ockham. University of Notre Dame Press.
  39.  38
    David W. Congdon, Marilyn Mccord Adams, Eleonore Stump & Alvin Plantinga (2011). The Blackwell Companion to Natural Theology. Philosophy:567-569.
    This short source describes the history of the kalam and how it was adopted by Muslims. Furthermore it outlines an argument made by al-Ghazali in defense of the existence of a Creator. The chapter as a whole concerns the kalam cosmological argument, which holds that there is a reason for the existence of the universe.
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  40. E. M. Adams (2002). The Meaning of Life. International Journal for Philosophy of Religion 51 (2):71-81.
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  41. E. M. Adams (1959). The Inadequacy of Phenomenalism. Philosophy and Phenomenological Research 20 (1):93-102.
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  42.  2
    David M. Adams (2011). ""The Role of the Clinical Ethics Consultant in" Unsettled" Cases. Journal of Clinical Ethics 22 (4):328.
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  43. E. M. Adams (1974). Linguistic Analysis and Epistemic Encounters. Philosophy and Phenomenological Research 34 (3):404-414.
  44. David M. Adams & William J. Winslade (2011). Consensus, Clinical Decision Making, and Unsettled Cases. Journal of Clinical Ethics 22 (4):310.
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  45. E. M. Adams (1958). The Nature of the Sense-Datum Theory. Mind 67 (April):216-226.
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  46. John W. Lenz, Paul Oskar Kristeller, Willis Doney, Norman Kretzmann, Colin Murray Turbayne, Arthur Pap, E. M. Adams, T. A. Goudge, Edward H. Madden, Rudolf Allers, Hans Jonas, Lawrence W. Beals, Philip Nochlin, Ethel M. Albert, Mary Mothersill, John W. Blyth, Hector N. Castañeda, Milton C. Nahm & Joseph Margolis (1957). The American Philosophical Association Eastern Division: Abstracts of Papers to Be Read at the Fifty-Fourth Annual Meeting, Harvard University, December 27-29, 1957. [REVIEW] Journal of Philosophy 54 (24):773-794.
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  47. Marilyn McCord Adams (1993). God and Evil: Polarities of a Problem. Philosophical Studies 69 (2-3):167 - 186.
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  48.  88
    Marilyn McCord Adams (1975). Hell and the God of Justice. Religious Studies 11 (4):433 - 447.
    Christians have often held that on the day of judgment God will condemn some persons who have disobeyed him to a hell of everlasting torment and total unhappiness from which there is no hope of escape, as a punishment for their deeds up to that time. This is not the only way that hell has been or could be conceived of, but it has been the predominant conception in the Christian church throughout much of its history and it is the (...)
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  49.  68
    Marilyn McCord Adams (1967). Is the Existence of God a "Hard" Fact? Philosophical Review 76 (4):492-503.
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  50.  59
    Marilyn McCord Adams (2008). Plantinga on “Felix Culpa”. Faith and Philosophy 25 (2):123-140.
    In “Supralapsarianism, or ‘O Felix Culpa,’” Alvin Plantinga turns from defensive apologetics to the project of Christian explanation and offers a supralapsarian theodicy: the reason God made us in a world like this is that God wanted to create a world including the towering goods of Incarnation and atonement—goods which are appropriate only in worlds containing a sufficient amount of sin, suffering, and evil as well. Plantinga’s approach makes human agents and their sin, suffering and evil, instrumental means (...)
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