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  1. 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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  2. Norman Kretzmann (2009). 9. God Among the Causes of Moral Evil. Philosophical Topics 16 (2):189-214.
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  3. Norman Kretzmann (2009). The Nature of Natural Theology. In Kevin Timpe (ed.), Arguing About Religion. Routledge. 11.
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  4. Norman Kretzmann (2009). Why Would God Create Anything at All? In Kevin Timpe (ed.), Arguing About Religion. Routledge. 386.
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  5. Eleonore Stump & Norman Kretzmann (2008). Eternity and God's Knowledge. American Catholic Philosophical Quarterly 72 (3):439-445.
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  6. Eleonore Stump & Norman Kretzmann (2002). Companion to Augustine.(Cambridge: Cambridge University Press, 2001). Pp. Xvj307.£ 40.00 (Hbk). ISBN 0 521 65018 6.£ 14.95 (Pbk). ISBN 0 521 65985 X. [REVIEW] Religious Studies 38:109-122.
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  7. Norman Kretzmann (2001). The Metaphysics of Theis. Oxford University Press.
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  8. Norman Kretzmann (2001). The Metaphysics of Theism: Aquinas's Natural Theology in Summa Contra Gentiles I. Clarendon Press.
    About Aquinas: St Thomas Aquinas lived from 1224/5 to 1274, mostly in his native Italy but for a time in France. He was the greatest of the medieval philosopher/theologians, and one of the most important of all Western thinkers. His most famous books are the two summaries of his teachings, the Summa contra gentiles and the Summa theologiae. -/- About the book: The Metaphysics of Theism presents an explanation and evaluation of Aquinas's natural theology, the paradigm of which is the (...)
     
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  9. 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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  10. Norman Kretzmann (2000). Evidence and Religious Belief. In Brian Davies (ed.), Philosophy of Religion: A Guide and Anthology. Oup Oxford.
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  11. Norman Kretzmann (2000). Ii. Agents, Actions, and Ends. Medieval Philosophy and Theology 9 (2):104-126.
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  12. Norman Kretzmann (2000). III. Badness. Medieval Philosophy and Theology 9 (2):126-156.
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  13. Norman Kretzmann (2000). I. From Creation to Providence. Medieval Philosophy and Theology 9 (2):91-104.
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  14. Norman Kretzmann (2000). Iv. God as Nature???S Goal. Medieval Philosophy and Theology 9 (2):156-183.
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  15. Eleonore Stump & Norman Kretzmann (2000). A Modern Defence of Divine Eternity. In Brian Davies (ed.), Philosophy of Religion: A Guide and Anthology. Oup Oxford.
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  16. Norman Kretzmann (1999). The Metaphysics of Creation: Aquinas's Natural Theology in Summa Contra Gentiles II. Clarendon Press.
    About Aquinas: St Thomas Aquinas lived from 1224/5 to 1274, mostly in his native Italy but for a time in France. He was the greatest of the medieval philosopher/theologians, and one of the most important of all Western thinkers. His most famous books are the two summaries of his teachings, the Summa contra gentiles and the Summa theologiae. -/- About this book: Norman Kretzmann expounds and criticizes Aquinas's natural theology of creation, which is `natural' (or philosophical) in virtue of Aquinas's (...)
     
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  17. Norman Kretzmann (1998). Eternity and God's Knowledge. American Catholic Philosophical Quarterly 72 (3):439-445.
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  18. 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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  19. Norman Kretzmann (1997). Dialectic and Narrative in Aquinas: An Interpretation of the "Summa Contra Gentiles" (Review). Journal of the History of Philosophy 35 (2):300-301.
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  20. Norman Kretzmann (1997). Creation Without Creationism. Midwest Studies in Philosophy 21 (1):118-144.
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  21. Norman Kretzmann (1996). An Objection to Swinburne's Argument for Dualism. Faith and Philosophy 13 (3):405-412.
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  22. Eleonore Stump & Norman Kretzmann (1996). An Objection to Swinburne's Argument for Dualism. Faith and Philosophy 13 (3):405-412.
  23. Norman Kretzmann (1995). Aquinas on God's Joy, Love, and Liberality. The Modern Schoolman 72 (2-3):125-148.
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  24. Norman Kretzmann (1995). St. Teresa, William Alston, and the Broadminded Atheist. Journal of Philosophical Research 20:45-66.
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  25. Norman Kretzmann (1994). Blindingly Obvious Christian Anti-Semitism. Faith and Philosophy 11 (2):279-285.
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  26. 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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  27. Norman Kretzmann (1993). 5 Philosophy of Mind. In Norman Kretzmann & Eleonore Stump (eds.), The Cambridge Companion to Aquinas. Cambridge University Press. 128.
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  28. 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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  29. Eleonore Stump & Norman Kretzmann (eds.) (1993). Reasoned Faith: Essays in Philosophical Theology in Honor of Norman Kretzmann. Cornell University Press.
     
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  30. Norman Kretzmann (1992). Aquinas's Philosophy of Mind. Philosophical Topics 20 (2):77-101.
  31. Norman Kretzmann (1992). Eternity, Awareness, and Action. Faith and Philosophy 9 (4):463-482.
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  32. Norman Kretzmann & Robert Pasnau (1992). Richard C. Dales, Medieval Discussions of the Eternity of the World.(Brill's Studies in Intellectual History, 18.) Leiden: EJ Brill, 1990. Pp. V, 303. Hfl 140. [REVIEW] Speculum 67 (3):654-656.
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  33. 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.
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  34. 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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  35. Norman Kretzmann (1991). Infallibility, Error, and Ignorance. Canadian Journal of Philosophy 21 (sup1):159-194.
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  36. L. R. S., Norman Kretzmann & Barbara Ensign Kretzmann (1991). The Sophismata of Richard Kilvington. Philosophical Quarterly 41 (165):515.
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  37. 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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  38. Eleonore Stump & Norman Kretzmann (1991). Prophecy, Past Truth, and Eternity. Philosophical Perspectives 5:395-424.
  39. 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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  40. Norman Kretzmann (1990). Review: Alexander Broadie, Introduction to Medieval Logic. [REVIEW] Journal of Symbolic Logic 55 (3):1320-1322.
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  41. Norman Kretzmann (1990). Theologically Unfashionable Philosophy. Faith and Philosophy 7 (3):329-339.
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  42. Norman Kretzmann (1989). Reason in Mystery. Royal Institute of Philosophy Lectures 25 (1):15-39.
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  43. Norman Kretzmann (1988). God Among the Causes of Moral Evil. Philosophical Topics 16 (2):189-214.
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  44. 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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  45. Norman Kretzmann & Eleonore Stump (eds.) (1988). Logic and the Philosophy of Language. Cambridge University Press.
    This is the first of a three-volume anthology intended as a companion to The Cambridge History of Later Medieval Philosophy. Volume 1 is concerned with the logic and the philosophy of language, and comprises fifteen important texts on questions of meaning and inference that formed the basis of Medieval philosophy. As far as is practicable, complete works or topically complete segments of larger works have been selected. The editors have provided a full introduction to the volume and detailed introductory headnotes (...)
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  46. 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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  47. Eleonore Stump & Norman Kretzmann (1987). Atemporal Duration: A Reply to Fitzgerald. Journal of Philosophy 84 (4):214-219.
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  48. Norman Kretzmann (1986). Aquinas. Faith and Philosophy 3 (3):342-345.
  49. Norman Kretzmann (1986). Graceful Reason: Essays in Ancient and Medieval Philosophy Presented to Joseph Owens, CSSR Lloyd P. Gerson, Editor Papers in Mediaeval Studies, Vol. 4 Toronto: Pontifical Institute of Mediaeval Studies, 1983. Pp. Xiii, 447. $35.00 Paper. [REVIEW] Dialogue 25 (03):564-.
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  50. Norman Kretzmann (1986). Metaphysical Themes in Thomas Aquinas. Faith and Philosophy 3 (3):336-341.
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