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Mark D. Jordan [30]Mark Durham Jordan [1]
  1.  20
    Mark D. Jordan (1992). Albert the Great and the Hierarchy of Sciences. Faith and Philosophy 9 (4):483-499.
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  2.  1
    Mark D. Jordan (2011). The Modernity of Christian Theology or Writing Kierkegaard Again for the First Time. Modern Theology 27 (3):442-451.
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  3.  20
    Mark D. Jordan (2005). Cicero, Ambrose, and Aquinas “on Duties”or the Limits of Genre in Morals. Journal of Religious Ethics 33 (3):485-502.
    To compose a Christian book on exemplary Christian living, Ambrose appropriates and criticizes Cicero's book on "duties," "De officiis." In many passages within the moral part of his "Summa of Theology," Thomas Aquinas incorporates quotations from both Cicero and Ambrose. Comparison of the three texts raises issues about the relation of genres to terms, arguments, rules, and ideals in religious teaching. Genre becomes a useful category for analyzing religious rhetoric only when it is conceived as a set of persuasive or (...)
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  4.  25
    Mark D. Jordan (1989). The Evidence of the Transcendentals and the Place of Beauty in Thomas Aquinas. International Philosophical Quarterly 29 (4):393-407.
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  5.  10
    Mark D. Jordan (1999). Spheres of Philosophical Inquiry and the Historiography of Medieval Philosophy (Review). Journal of the History of Philosophy 37 (3):530-531.
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  6. Mark D. Jordan (1993). 9 Theology and Philosophy. In Norman Kretzmann & Eleonore Stump (eds.), The Cambridge Companion to Aquinas. Cambridge University Press 232.
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  7.  12
    Mark D. Jordan (1981). A Preface to the Study of Philosophic Genres. Philosophy and Rhetoric 14 (4):199 - 211.
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  8.  1
    Mark D. Jordan (2014). Writing-Terrors: A Dialectical Lyric. Modern Theology 30 (3):89-104.
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  9.  16
    Mark D. Jordan (1984). The Intelligibility of the World and the Divine Ideas in Aquinas. Review of Metaphysics 38 (1):17 - 32.
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  10.  5
    Mark D. Jordan (2004). Thomas as Commentator in Some Programs of Neo-Thomism. American Catholic Philosophical Quarterly 78 (3):379-386.
    Arguments that Aquinas’s literal commentaries on Aristotle present his own philosophy are often proxies for larger claims about the relation of philosophy to theology. While trying to secure a place for Thomas in philosophic conversation, such arguments impose modern notions of an autonomous and apodictic philosophy, with fixed genres of declarative speech. The result is neither a plausiblereading of the Thomistic corpus nor a helpful exemplar for contemporary Catholic philosophy.
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  11.  18
    Francis R. Swietek & Mark D. Jordan (1987). The World of John of Salisbury. Journal of the History of Philosophy 25 (3):444-445.
  12.  2
    Mark D. Jordan (1982). Existant Et Acte d'Être, II. Review of Metaphysics 36 (2):470-472.
  13.  12
    Mark D. Jordan (1980). Words and Word. Augustinian Studies 11:177-196.
  14.  11
    Mark D. Jordan (1994). The Competition of Authoritative Languages and Aquinas's Theological Rhetoric. Medieval Philosophy and Theology 4:71-90.
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  15.  8
    Mark D. Jordan (2012). Faith, Order, Understanding: Natural Theology in the Augustinian Tradition (Review). Journal of the History of Philosophy 50 (3):454-455.
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  16. Mark D. Jordan (1986). Aquinas's Construction of a Moral Account of the Passions. Freiburger Zeitschrift für Philosophie Und Theologie 33:71-97.
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  17.  8
    Mark D. Jordan (1992). Esotericism and Accessus in Thomas Aquinas. Philosophical Topics 20 (2):35-49.
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  18.  5
    Mark D. Jordan (1985). Authority and Persuasion in Philosophy. Philosophy and Rhetoric 18 (2):67 - 85.
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  19.  1
    Mark D. Jordan (1986). Simon of Faversham, Quaestiones Super Libro Elenchorum, Ed. Sten Ebbesen, Thomas Izbicki, John Longeway, Francesco Del Punta, Eileen Serene, and Eleonore Stump. (Studies and Texts, 60.) Toronto: Pontifical Institute of Mediaeval Studies, 1984. Paper. Pp. Xiv, 270. $31. [REVIEW] Speculum 61 (1):251-252.
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  20.  3
    Mark D. Jordan (1978). The Order of Lights. Proceedings of the American Catholic Philosophical Association 52:112-120.
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  21.  1
    Mark D. Jordan (2012). Foucault's Ironies and the Important Earnestness of Theory. Foucault Studies 14:7-19.
    Foucault’s History of Sexuality 1 cannot be understood without sustained attention to its ironies, which are written into every level from diction to structure. The little book does not intend to deliver a theory, queer or otherwise. It means rather to display and then to frustrate the desire for theory—especially when it comes to sexuality.
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  22. Mark D. Jordan (1999). Book Reviews. [REVIEW] Journal of the History of Philosophy 37 (3):530.
     
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  23. Mark D. Jordan (1981). Juan José Sanguineti: "La Filosofía de la Ciencia Según Santo Tomás". [REVIEW] The Thomist 45 (2):333.
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  24. Mark D. Jordan (1985). Lloyd P. Gerson, Ed., Graceful Reason: Essays in Ancient and Medieval Philosophy Presented to Joseph Owens, CSSR, on the Occasion of His Seventy-Fifth Birthday and the Fiftieth Anniversary of His Ordination. (Papers in Mediaeval Studies, 4.) Toronto: Pontifical Institute of Mediaeval Studies, 1983. Paper. Pp. Xiii, 447; Frontispiece Portrait. $35. [REVIEW] Speculum 60 (4):1047-1048.
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  25. Mark D. Jordan (2002). Norman Kretzmann, The Metaphysics of Creation: Aquinas's Natural Theology in “Summa Contra Gentiles” II. Oxford: Clarendon Press; New York: Oxford University Press, 1999. Pp. Xiii, 483. [REVIEW] Speculum 77 (2):575-577.
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  26. Mark D. Jordan (1986). Ordering Wisdom: The Hierarchy of Philosophical Discourses in Aquinas. University of Notre Dame Press.
  27. Mark D. Jordan (2008). The Alleged Aristotelianism of Thomas Aquinas (1990). In James P. Reilly (ed.), The Gilson Lectures on Thomas Aquinas. Pontifical Institute of Mediaeval Studies
     
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  28. Mark D. Jordan (1981). The Modes of Thomistic Discourse: Questions for Corbin's "Le Chemin de la Théologie Chez Thomas d'Aquin". The Thomist 45 (1):80.
     
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  29. Mark D. Jordan (1983). The Names of God and the Being of Names. In Alfred J. Freddoso (ed.), The Existence and Nature of God. Notre Dame: University of Notre Dame Press 161--90.
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  30. Mark D. Jordan (1986). The Protreptic Structure of the "Summa Contra Gentiles". The Thomist 50 (2):173.
     
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