110 found
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  1. Eleonore Stump & Norman Kretzmann (1981). Eternity. Journal of Philosophy 78 (8):429-458.
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  2. Norman Kretzmann (1966). Omniscience and Immutability. Journal of Philosophy 63 (14):409-421.
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  3. Norman Kretzmann (1958). Desire as Proof of Desirability. Philosophical Quarterly 8 (32):246-258.
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  4. 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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  5.  43
    Eleonore Stump & Norman Kretzmann (1985). Absolute Simplicity. Faith and Philosophy 2 (4):353-382.
    The doctrine of God’s absolute simplicity denies the possibility of real distinctions in God. It is, e.g., impossible that God have any kind of parts or any intrinsic accidental properties, or that there be real distinctions among God’s essential properties or between any of them and God himself. After showing that some of the counter-intuitive implications of the doctrine can readily be made sense of, the authors identify the apparent incompatibility of God’s simplicity and God’s free choice as a special (...)
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  6. Eleonore Stump & Norman Kretzmann (1991). Being and Goodness. In Scott MacDonald (ed.), Being and Goodness: The Concept of the Good in Metaphysics and Philosophical Theology. Cornell University Press 98--128.
     
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  7. Norman Kretzmann (1968). The Main Thesis of Locke's Semantic Theory. Philosophical Review 77 (2):175-196.
  8.  95
    Norman Kretzmann (1965). On Rose's "Cartesian Circle". Philosophy and Phenomenological Research 26 (1):90-92.
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  9.  13
    Eleonore Stump & Norman Kretzmann (eds.) (1993). Reasoned Faith: Essays in Philosophical Theology in Honor of Norman Kretzmann. Cornell University Press.
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  10.  11
    Norman Kretzmann (1960). Maine de Biran: Reformer of Empiricism, 1766-1824. [REVIEW] Journal of Philosophy 57 (14):481-486.
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  11. Goldwin Smith Hall, John Heil, Nicholas Jolley, Norman Kretzmann & Lisa Shapiro, Locke On Supposing a Substratum.
    It is an old charge against Locke that his commitment to a common substratum for the observable qualities of particular objects and his empiricist theory about the origin of ideas are inconsistent with one another. How could we have an idea of something in which observable qualities inhere if all our ideas are constructed from ideas of observable qualities? In this paper, I propose an interpretation of the crucial passages in Locke, according to which the idea of substratum is formed (...)
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  12.  75
    Eleonore Stump & Norman Kretzmann (1991). Prophecy, Past Truth, and Eternity. Philosophical Perspectives 5:395-424.
  13.  23
    Eleonore Stump & Norman Kretzmann (2008). Eternity and God's Knowledge. American Catholic Philosophical Quarterly 72 (3):439-445.
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  14. Norman Kretzmann (1990). Faith Seeks, Understanding Finds: Augustine's Charter for Christian Philosophy'. In Thomas P. Flint (ed.), Christian Philosophy. Univ Notre Dame Pr 1--36.
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  15.  17
    Norman Kretzmann (1974). Aristotle on Spoken Sound Significant by Convention. In John Corcoran (ed.), Ancient Logic and its Modern Interpretations. Boston,Reidel 3--21.
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  16. Norman Kretzmann (1991). A General Problem of Creation: Why Would God Create Anything at All? In Scott MacDonald (ed.), Being and Goodness: The Concept of the Good in Metaphysics and Philosophical Theology. Cornell University Press 208--28.
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  17.  11
    Norman Kretzmann (2001). The Metaphysics of Theis. Oxford University Press.
    The definitive study of the natural theology of Thomas Aquinas, the greatest medieval philosopher, written by one of the world's most eminent scholars of medieval thought.
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  18. Norman Kretzmann & Barbara Ensign Kretzmann (eds.) (2011). The Sophismata of Richard Kilvington: Introduction, Translation, and Commentary. Cambridge University Press.
    Richard Kilvington was an obscure fourteenth-century philosopher whose Sophismata deal with a series of logic-linguistic conundrums of a sort which featured extensively in philosophical discussions of this period. Originally published in 1990, this was the first ever translation or edition of his work. As well as an introduction to Kilvington's work, the editors provide a detailed commentary. This edition will prove of considerable interest to historians of medieval philosophy who will realise from the evidence presented here that Kilvington deserves to (...)
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  19.  5
    Eleonore Stump & Norman Kretzmann (eds.) (2001). The Cambridge Companion to Augustine. Cambridge University Press.
    It is hard to overestimate the importance of the work of Augustine of Hippo, both in his own period and in the subsequent history of Western philosophy. Until the thirteenth century, when he may have had a competitor in Thomas Aquinas, he was the most important philosopher of the medieval period. Many of his views, including his theory of the just war, his account of time and eternity, his understanding of the will, his attempted resolution of the problem of evil, (...)
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  20.  55
    Eleonore Stump & Norman Kretzmann (1987). Atemporal Duration: A Reply to Fitzgerald. Journal of Philosophy 84 (4):214-219.
  21. Norman Kretzmann, Anthony Kenny & Jan Pinborg (eds.) (1982). Cambridge History of Later Medieval Philosophy. Cambridge.
  22.  13
    Norman Kretzmann (1991). Infallibility, Error, and Ignorance. Canadian Journal of Philosophy 21 (sup1):159-194.
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  23.  30
    Norman Kretzmann (1985). Absolute Simplicity. Faith and Philosophy 2 (4):353-382.
    The doctrine of God’s absolute simplicity denies the possibility of real distinctions in God. It is, e.g., impossible that God have any kind of parts or any intrinsic accidental properties, or that there be real distinctions among God’s essential properties or between any of them and God himself. After showing that some of the counter-intuitive implications of the doctrine can readily be made sense of, the authors identify the apparent incompatibility of God’s simplicity and God’s free choice as a special (...)
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  24.  42
    Norman Kretzmann (1970). Medieval Logicians on the Meaning of the Propositio. Journal of Philosophy 67 (20):767-787.
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  25.  34
    Eleonore Stump & Norman Kretzmann (1996). An Objection to Swinburne's Argument for Dualism. Faith and Philosophy 13 (3):405-412.
  26.  33
    Norman Kretzmann (1992). Eternity, Awareness, and Action. Faith and Philosophy 9 (4):463-482.
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  27.  28
    Norman Kretzmann (1988). God Among the Causes of Moral Evil. Philosophical Topics 16 (2):189-214.
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  28.  27
    Norman Kretzmann (1995). Aquinas on God's Joy, Love, and Liberality. Modern Schoolman 72 (2-3):125-148.
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  29.  32
    Norman Kretzmann (1971). Plato on the Correctness of Names. American Philosophical Quarterly 8 (2):126 - 138.
  30.  29
    Richard Sorabji & Norman Kretzmann (1976). Aristotle on the Instant of Change. Aristotelian Society Supplementary Volume 50 (1):69 - 114.
  31. Norman Kretzmann (2000). Evidence and Religious Belief. In Brian Davies (ed.), Philosophy of Religion: A Guide and Anthology. OUP Oxford
     
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  32. Norman Kretzmann (1994). Mystical Perception: St. Theresa, William Alston and the Broadminded Atheist. In Richard Swinburne & Alan G. Padgett (eds.), Reason and the Christian Religion: Essays in Honour of Richard Swinburne. Oxford University Press
     
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  33.  12
    Norman Kretzmann (1986). Aquinas. Faith and Philosophy 3 (3):342-345.
  34.  11
    Norman Kretzmann (2001). The Metaphysics of Theism: Aquinas's Natural Theology in Summa Contra Gentiles I. Clarendon Press.
    The Metaphysics of Theism is the definitive study of the natural theology of Thomas Aquinas, the greatest of medieval philosophers, written by one of the world's most eminent scholars of medieval thought. Natural theology is the investigation by analysis and rational argument of fundamental questions about reality, considered in relation to God. Professor Kretzmann shows the continuing value of Aquinas's doctrines to the philosophical enterprise today; he argues that natural theology offers the only route by which philosophers can, as philosophers, (...)
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  35.  47
    Norman Kretzmann & Eleonore Stump (eds.) (1993). The Cambridge Companion to Aquinas. Cambridge University Press.
    Among the great philosophers of the Middle Ages Aquinas is unique in pursuing two apparently disparate projects. On the one hand he developed a philosophical understanding of Christian doctrine in a fully integrated system encompassing all natural and supernatural reality. On the other hand, he was convinced that Aristotle's philosophy afforded the best available philosophical component of such a system. In a relatively brief career Aquinas developed these projects in great detail and with an astonishing degree of success. In this (...)
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  36.  11
    Norman Kretzmann (1986). Metaphysical Themes in Thomas Aquinas. Faith and Philosophy 3 (3):336-341.
  37.  25
    Norman Kretzmann (1995). St. Teresa, William Alston, and the Broadminded Atheist. Journal of Philosophical Research 20:45-66.
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  38.  31
    Norman Kretzmann (1997). Creation Without Creationism. Midwest Studies in Philosophy 21 (1):118-144.
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  39.  26
    Norman Kretzmann (1977). Socrates is Whiter Than Plato Begins to Be White. Noûs 11 (1):3-15.
  40. Norman Kretzmann (1999). The Metaphysics of Creation: Aquinas's Natural Theology in Summa Contra Gentiles Ii. Clarendon Press.
    Norman Kretzmann expounds and criticizes Aquinas's theology of creation, which is `natural' in that Aquinas developed it without depending on the data of Scripture. Because of the special importance of intellective creatures like us, Aquinas's account of the divine origin and organization of the universe includes essential ingredients of his philosophy of mind. The Metaphysics of Creation is a continuation of the project Kretzmann began in The Metaphysics of Theism; as before, he not only explains Aquinas's natural theology, but advocates (...)
     
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  41.  7
    Norman Kretzmann (1986). The Metaphysical Thought of Godfrey of Fontaines. International Studies in Philosophy 18 (3):113-115.
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  42.  23
    Norman Kretzmann (1998). Eternity and God's Knowledge. American Catholic Philosophical Quarterly 72 (3):439-445.
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  43.  19
    Norman Kretzmann, Scott MacDonald & Eleonore Stump (eds.) (1998). Aquinas's Moral Theory: Essays in Honor of Norman Kretzmann. Cornell University Press.
    This volume explores the ethical dimensions of a wide selection of philosophical and theological topics in Aquinas's texts.
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  44.  3
    Norman Kretzmann (1968). William of Sherwood's Introduction to Logic. Philosophical Review 77 (1):99-101.
    _William of Sherwood's Introduction to Logic _ was first published in 1966. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions. The _Introduction to Logic _ by William of Sherwood, of which this is the first English translation, is the oldest surviving treatise which contains a treatment of the most distinctive and interesting medieval contributions to logic and semantics. Sherwood was a master at Oxford (...)
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  45.  18
    Norman Kretzmann (1992). Aquinas's Philosophy of Mind. Philosophical Topics 20 (2):77-101.
  46.  29
    Norman Kretzmann, John Longeway, Eleonore Stump & John Van Dyk (1978). L. M. De Rijk on Peter of Spain. Journal of the History of Philosophy 16 (3):325-333.
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  47.  18
    Norman Kretzmann (ed.) (1982). Infinity and Continuity in Ancient and Medieval Thought. Cornell University Press.
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  48. Norman Kretzmann (1988). Warring Against the Law of My Mind: Aquinas on Romans 7. In Thomas V. Morris (ed.), Philosophy and the Christian Faith. Univ. Of Notre Dame Press 172--95.
     
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  49.  14
    Norman Kretzmann (1987). Simplicity Made Plainer. Faith and Philosophy 4 (2):198-201.
    The authors try to show that many of the differences between Ross and themselves are only apparent, masking considerable agreement. Among the real disagreements, at least one is over the interpretation of Aquinas’s account of divine simplicity, but the mostcentral disagreement consists in the authors’ claim that their concern was not with a distinction between the way God is and the way he might have been (as Ross suggests) but with the difference between the way God is necessarily and the (...)
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  50.  16
    Norman Kretzmann (1996). An Objection to Swinburne's Argument for Dualism. Faith and Philosophy 13 (3):405-412.
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