Search results for 'Marilyn Mc Cord Adams' (try it on Scholar)

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  1. Marilyn Mc Cord Adams & Cecilia Trifogli (2012). Whose Thought Is It? The Soul and the Subject of Action in Some Thirteenth and Fourteenth Century Aristotelians. Philosophy and Phenomenological Research 85 (3):624-647.score: 2010.0
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  2. Marilyn McCord Adams & Richard Cross (2005). Marilyn McCord Adams. Aristotelian Society Supplementary Volume 79 (1):15-52.score: 1440.0
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  3. 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 288:65.score: 540.0
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  4. Marilyn McCord Adams (1999). Horrendous Evils and the Goodness of God. Cornell University Press.score: 480.0
    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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  5. Marilyn McCord Adams & Richard Cross (2005). Aristotelian Substance and Supposits. Aristotelian Society Supplementary Volume 79:15 - 72.score: 480.0
    [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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  6. Marilyn McCord Adams (2010). Some Later Medieval Theories of the Eucharist: Thomas Aquinas, Gilles of Rome, Duns Scotus, and William Ockham. [REVIEW] OUP Oxford.score: 480.0
    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? Thirteenth and fourteenth century Christian Aristotelians thought the answer had to be "transubstantiation." -/- Acclaimed philosopher, Marilyn McCord Adams, investigates these later medieval theories of the Eucharist, concentrating on the writings of Thomas Aquinas, Giles of Rome, Duns Scotus, and William Ockham, with some reference to Peter Lombard, Hugh of (...)
     
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  7. Robert Merrihew Adams (1982). Kierkegaard's Arguments Against Objective Reasoning in Religion. In Steven M. Cahn & David Shatz (eds.), Contemporary Philosophy of Religion. Oxford University Press. 228-243.score: 300.0
    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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  8. Marilyn McCord Adams (2012). Evil as Nothing. Modern Schoolman 89 (3-4):131-145.score: 260.0
    Anselm inherited a Platonizing approach to philosophy from Augustine and Boethius. But he characteristically reworked what he found in their texts by questioning and disputing it into something more rigorous. In this paper, I compare and contrast Anselm’s treatment of the trope ‘evil is nothing, not a being’ withBoethius’s use of it in The Consolation of Philosophy. In the first section, I expose a fallacious argument form common to them both: paradigm Fness is identical with paradigm Gness; X participates in (...)
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  9. Marilyn McCord Adams (1993). God and Evil: Polarities of a Problem. Philosophical Studies 69 (2-3):167 - 186.score: 240.0
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  10. Marilyn McCord Adams & Robert Merrihew Adams (eds.) (1990). The Problem of Evil. Oxford University Press.score: 240.0
    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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  11. Marilyn McCord Adams & Stewart Sutherland (1989). Horrendous Evils and the Goodness of God. Proceedings of the Aristotelian Society 63 (1):297 - 323.score: 240.0
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  12. Marilyn McCord Adams (1975). Hell and the God of Justice. Religious Studies 11 (4):433 - 447.score: 240.0
  13. Marilyn McCord Adams (1967). Is the Existence of God a "Hard" Fact? Philosophical Review 76 (4):492-503.score: 240.0
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  14. Marilyn McCord Adams (1982). Relations, Inherence and Subsistence: Or, Was Ockham a Nestorian in Christology? Noûs 16 (1):62-75.score: 240.0
  15. Marilyn McCord Adams & Richard Cross (2005). What's Metaphysically Special About Supposits? Some Medieval Variations on Aristotelian Substance. Aristotelian Society Supplementary Volume 79 (1):15–52.score: 240.0
  16. Marilyn McCord Adams (1977). Ockham's Nominalism and Unreal Entities. Philosophical Review 86 (2):144-176.score: 240.0
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  17. Marilyn McCord Adams (1991). Sin as Uncleanness. Philosophical Perspectives 5:1-27.score: 240.0
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  18. Marilyn McCord Adams (2008). Plantinga on “Felix Culpa”. Faith and Philosophy 25 (2):123-140.score: 240.0
    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 to the (...)
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  19. Marilyn McCord Adams (1980). The Dissolution of the Medieval Outlook. Journal of the History of Philosophy 18 (1):83-87.score: 240.0
  20. Marilyn Mccord Adams (2003). In Praise of Blasphemy. Philosophia 30 (1-4):33-49.score: 240.0
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  21. Marilyn Adams (2011). Julian of Norwich: Problems of Evil and the Seriousness of Sin. Philosophia 39 (3):433-447.score: 240.0
    Julian of Norwich emphasizes God’s eternal and unchanging love for humankind. Her visions show how God is not angry with our sins and so has no need to forgive us. God does not shame or blame us but excuses us and plans how to reward and compensate us for sin. In relation to Mother Jesus, we remain dear lovely children who need help, correction, and education. Although these remarks suggest to some that Julian must be soft on sin, that she (...)
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  22. Marilyn McCord Adams (1976). What Does Ockham Mean by `Supposition'? Notre Dame Journal of Formal Logic 17 (3):375-391.score: 240.0
  23. David W. Congdon, Marilyn Mccord Adams, Eleonore Stump & Alvin Plantinga (2011). The Blackwell Companion to Natural Theology. Philosophy:567-569.score: 240.0
    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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  24. Marilyn McCord Adams (2006). Can Creatures Create? Philosophia 34 (2):101-128.score: 240.0
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  25. Marilyn McCord Adams (1987). Duns Scotus on the Goodness of God. Faith and Philosophy 4 (4):486-505.score: 240.0
    Over the past thirty years, analytical philosophers of religion have confronted the problem of evil in the guise of the atheistic argument from evil against the existence of God. Many have met it from the posture of defense, constructing logically possible morally sufficient reasons for divine permission of evils from the materials of religion-neutral value-theory. At best, such defenses vindicate divine goodness along the dimension “producer of global goods,” while neglecting the religiously more relevant dimension of His goodness to individual (...)
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  26. Marilyn McCord Adams (1988). Problems of Evil. Faith and Philosophy 5 (2):121-143.score: 240.0
    The argument that(1) God exists, and is omniscient, omnipotent, and perfectly goodand(2) Evil existsare logically incompatible, can be construed aporetically (as generating a puzzle and posing the constructive challenge of finding a solution that displays their compatibility) or atheologically (as a positive proof of the non-existence of God). I note that analytic philosophers of religion over the last thirty years or so have focused on the atheological deployment of the argument from evil, and have met its onslaughts from the posture (...)
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  27. Marilyn McCord Adams (1991). Forgiveness. Faith and Philosophy 8 (3):277-304.score: 240.0
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  28. Marilyn McCord Adams (2001). Ockham on the Soul. Proceedings of the American Catholic Philosophical Association 75:43-77.score: 240.0
    In this paper, I argue that Ockham’s seemingly pessimistic epistemological assessments of what we can know about the human soul and its relation to the body reflect a sound appreciation of what is involved in the theoretical development of philosophy and natural science. In order to make my argument, I first undermine the idea that demonstration was a norm that scholastic disputation regularly expected to achieve; and second, I examine Ockham’s treatment of three major topics in psychology (thus illustrating how (...)
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  29. Marilyn McCord Adams (1978). Ockham's Theory of Natural Signification. The Monist 61 (3):444-459.score: 240.0
  30. Marilyn Mccord Adams (2001). Horrors in Theological Context. Revista Portuguesa de Filosofia 57 (4):871 - 880.score: 240.0
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  31. Marilyn McCord Adams (1971). Universal Salvation: A Reply to Mr. Bettis. Religious Studies 7 (3):245 - 249.score: 240.0
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  32. Marilyn McCord Adams (2008). The Metaphysics of the Trinity in Some Fourteenth Century Franciscans. Franciscan Studies 66 (1):101 - 168.score: 240.0
  33. Marilyn McCord Adams (1992). The Resurrection of the Body According to Three Medieval Aristotelians. Philosophical Topics 20 (2):1-33.score: 240.0
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  34. Marilyn McCord Adams (1992). Fides Quaerens Intellectum. Faith and Philosophy 9 (4):409-435.score: 240.0
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  35. Marilyn McCord Adams (2013). Ignorance, Instrumentality, Compensation, and the Problem of Evil. Sophia 52 (1):7-26.score: 240.0
    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. Marilyn Adams (1988). Theodicy Without Blame. Philosophical Topics 16 (2):215-245.score: 240.0
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  37. 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.score: 240.0
  38. Marilyn McCord Adams (1992). Philosophy and the Bible. Faith and Philosophy 9 (2):135-150.score: 240.0
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  39. Marilyn McCord Adams (1979). Was Ockham a Humean About Efficient Causality? Franciscan Studies 39 (1):5-48.score: 240.0
  40. Allan B. Wolter & Marilyn McCord Adams (1982). Duns Scotus' Parisian Proof for the Existence of God. Franciscan Studies 42 (1):248-321.score: 240.0
  41. Marilyn McCord Adams (2002). Neglected Values, Shrunken Agents, Happy Endings. Faith and Philosophy 19 (2):214-232.score: 240.0
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  42. Marilyn McCord Adams (1999). 11 Ockham on Will, Nature, and Morality. In P. V. Spade (ed.), The Cambridge Companion to Ockham. Cambridge.score: 240.0
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  43. Marilyn McCord Adams (1998). Ockham on Final Causality: Muddying the Waters. Franciscan Studies 56 (1):1-46.score: 240.0
  44. Marilyn McCord Adams (1976). Ockham on Identity and Distinction. Franciscan Studies 36 (1):5-74.score: 240.0
  45. Marilyn Adams (2009). 10. Theodicy Without Blame. Philosophical Topics 16 (2):215-245.score: 240.0
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  46. Marilyn McCord Adams (1987). William Ockham. University of Notre Dame Press.score: 240.0
  47. Marilyn McCord Adams (1977). William of Ockham: The Metamorphosis of Scholastic Discourse (Review). Journal of the History of Philosophy 15 (3):334-339.score: 240.0
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  48. H. J., G. Floistad, Norman Kretzmann, Barbara Ensign Kretzmann, Graham Priest, Richard Sylvan, Jean Norman, Harry A. Lewis, John Stuart Mill, Tim Gray, Fred R. Berger, Noel Carroll, W. B. Gallie, Marilyn McCord Adams & Robert Merrihew Adams (1991). Philosophy and Science in the Middle Ages.The Sophismata of Richard Kilvington.Paraconsistent Logic: Essays on the Inconsistent.Peter Geach: Philosophical Encounters.Miscellaneous Writings.Freedom.Freedom, Rights and Pornography.The Philosophy of Horror or Paradoxes of the Heart.Understanding War.The Problem of Evil. [REVIEW] Philosophical Quarterly 41 (165):514.score: 240.0
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  49. Marilyn McCord Adams (2004). Cur Deus Homo?: Priorities Among the Reasons? Faith and Philosophy 21 (2):141-158.score: 240.0
    From some philosophical points of view, the Incarnation is difficult to motivate. From others, a host of reasons appear, raising the problem of how to choose among and/or prioritize them. In this paper I examine how different substantive commitments and starting points combine with contrasting understandings of method in philosophical theology, to generate different analyses and answers to Christianity’s crucial question: cur Deus homo?
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  50. Marilyn McCord Adams (2013). Genuine Agency, Somehow Shared? The Holy Spirit and Other Gifts. Oxford Studies in Medieval Philosophy 1:23-60.score: 240.0
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