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  1.  46
    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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  2. Robert Merrihew Adams (1999). Finite and Infinite Goods: A Framework for Ethics. Oxford University Press.
    Renowned scholar Robert Adams explores the relation between religion and ethics through a comprehensive philosophical account of a theistically-based framework for ethics. Adams' framework begins with the good rather than the right, and with excellence rather than usefulness. He argues that loving the excellent, of which adoring God is a clear example, is the most fundamental aspect of a life well lived. Developing his original and detailed theory, Adams contends that devotion, the sacred, grace, martyrdom, worship, vocation, faith, and other (...)
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  3.  66
    Robert Merrihew Adams (1994). Leibniz: Determinist, Theist, Idealist. Oxford University Press.
    Legendary since his own time as a universal genius, Gottfried Wilhelm Leibniz (1646-1716) contributed significantly to almost every branch of learning. One of the creators of modern mathematics, and probably the most sophisticated logician between the Middle Ages and Frege, as well as a pioneer of ecumenical theology, he also wrote extensively on such diverse subjects as history, geology, and physics. But the part of his work that is most studied today is probably his writings in metaphysics, which have been (...)
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  4. Robert Merrihew Adams (1979). Primitive Thisness and Primitive Identity. Journal of Philosophy 76 (1):5-26.
  5. Robert Merrihew Adams (1985). Involuntary Sins. Philosophical Review 94 (1):3-31.
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  6. Robert Merrihew Adams (1974). Theories of Actuality. Noûs 8 (3):211-231.
  7. Robert J. Adams (2014). Prevention of Stroke in Sickle Cell Anemia. Journal of Law, Medicine and Ethics 42 (2):135-138.
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  8. Robert Merrihew Adams (1981). Actualism and Thisness. Synthese 49 (1):3-41.
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  9. Robert Merrihew Adams (1972). Must God Create the Best? Philosophical Review 81 (3):317-332.
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  10. Robert Merrihew Adams (1976). Motive Utilitarianism. Journal of Philosophy 73 (14):467-481.
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  11.  81
    Robert Merrihew Adams (1987). The Virtue of Faith and Other Essays in Philosophical Theology. Oxford University Press.
    Robert Merrihew Adams has been a leader in renewing philosophical respect for the idea that moral obligation may be founded on the commands of God. This collection of Adams' essays, two of which are previously unpublished, draws from his extensive writings on philosophical theology that discuss metaphysical, epistemological, and ethical issues surrounding the concept of God--whether God exists or not, what God is or would be like, and how we ought to relate ourselves to such a being. Adams studies the (...)
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  12. Robert Merrihew Adams (1997). Things in Themselves. Philosophy and Phenomenological Research 57 (4):801-825.
    The paper is an interpretation and defense of Kant's conception of things in themselves as noumena, along the following lines. Noumena are transempirical realities. As such they have several important roles in Kant's critical philosophy (Section 1). Our theoretical faculties cannot obtain enough content for a conception of noumena that would assure their real possibility as objects, but can establish their merely formal logical possibility (Sections 2-3). Our practical reason, however, grounds belief in the real possibility of some noumena, and (...)
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  13. Robert Merrihew Adams (1986). Time and Thisness. Midwest Studies in Philosophy 11 (1):315-329.
    I have argued elsewhere that there are facts, and possibilities, that are not purely qualitative. In a second paper, however, I have argued that all possibilities are purely qualitative except insofar as they involve individuals that actually exist. In particular, I have argued that there are no thisnesses of nonactual individuals (where the thisness of x is the property of being x, or of being identical with x), and that there are no singular propositions about nonactual individuals (where a singular (...)
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  14. Robert Merrihew Adams (1979). Moral Arguments for Theistic Belief. In C. F. Delaney (ed.), Rationality and Religious Belief. University of Notre Dame Press
    Moral arguments were the type of theistic argument most characteristic of the nineteenth and early twentieth centuries. More recently they have become one of philosophy’s abandoned farms. The fields are still fertile, but they have not been cultivated systematically since the latest methods came in. The rambling Victorian farmhouse has not been kept up as well as similar structures, and people have not been stripping the sentimental gingerbread off the porches to reveal the clean lines of argument. This paper is (...)
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  15. Robert Merrihew Adams (1979). Existence, Self-Interest, and the Problem of Evil. Noûs 13 (1):53-65.
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  16. Robert Merrihew Adams (2013). Consciousness, Physicalism, and Panpsychism. Philosophy and Phenomenological Research 86 (3):728-735.
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  17. Robert Merrihew Adams (1984). Saints. Journal of Philosophy 81 (7):392-401.
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  18.  3
    Robert J. Adams (2014). Prevention of Stroke in Sickle Cell Anemia. Journal of Law, Medicine & Ethics 42 (2):135-138.
    The risk of stroke for a child with SCD is many times greater than that of a healthy child without SCD or heart disease. There is a technique that allows the identification of the children with SCD who have high risk even within this relatively high-risk group. And there is a highly effective preventive treatment. While this would on the surface appear to be a straightforward medical decision, it is not. One must weigh the benefits of preventing permanent brain damage (...)
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  19.  71
    Robert Merrihew Adams (1977). Middle Knowledge and the Problem of Evil. American Philosophical Quarterly 14 (2):109-117.
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  20. Robert Merrihew Adams (2006). Love and the Problem of Evil. Philosophia 34 (3):243-251.
    The focus of this paper is the virtual certainty that much of what we must prize in loving any human person would not have existed in a world that did not contain much of the evil that has occurred in the history of the actual world. It is argued that the appropriate response to this fact must be some form of ambivalence, but that lovers have reason to prefer an ambivalence that contextualizes regretted evils in the framework of what we (...)
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  21.  81
    Robert Merrihew Adams (1984). The Virtue of Faith. Faith and Philosophy 1 (1):3-15.
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  22.  20
    Robert Merrihew Adams & Vincent C. Müller (1998). Mittleres Wissen und das Problem des Übels [Middle knowledge and the problem of evil]. In Christian Jäger (ed.), Analytische Religionsphilosophie. Ferdinand Schöningh 253-272.
    Wenn Präsident Kennedy nicht erschossen worden wäre, hätte er dann Nordvietnam bombardiert? Das weiß Gott allein. Oder doch nicht? Weiß wenigstens Er, was Kennedy getan hätte? ... Die Jesuiten behaupteten unter anderem, daß viele menschliche Handlungen in dem Sinne frei seien, daß die Ausführenden nicht logisch oder kausal gezwungen seien, sie auszuführen. („Frei“ wird im vorliegenden Aufsatz stets in diesem Sinne verwendet werden.) Wie behält Gott dann die Kontrolle über die menschliche Geschichte? Nicht dadurch, daß Er menschliche Handlungen kausal determiniert, (...)
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  23. Robert Adams, Abraham's Dilemma.
    A convincing defense of a divine command theory of the nature of obligation must address our darkest fear about God's commands--the fear that God may command something evil. Certainly some of the things that God has been thought to require have been evil. Rivers of blood have been shed in obedience to supposed divine commands. Can we accept a divine command theory without assuming a potential obligation to perform such horrible deeds?
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  24. Christopher Hughes & Robert Merrihew Adams (1992). Miracles, Laws of Nature and Causation. Aristotelian Society Supplementary Volume 66 (66):179 - 224.
  25. Robert Merrihew Adams (1995). Moral Faith. Journal of Philosophy 92 (2):75-95.
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  26. Robert Merrihew Adams (1979). Divine Command Metaethics Modified Again. Journal of Religious Ethics 7 (1):66 - 79.
    This essay presents a version of divine command metaethics inspired by recent work of Donnellan, Kripke, and Putnam on the relation between necessity and conceptual analysis. What we can discover a priori, by conceptual analysis, about the nature of ethical wrongness is that wrongness is the property of actions that best fills a certain role. What property that is cannot be discovered by conceptual analysis. But I suggest that theists should claim it is the property of being contrary to the (...)
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  27. Robert Merrihew Adams (1983). Divine Necessity. Journal of Philosophy 80 (11):741-752.
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  28.  84
    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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  29.  80
    Robert Merrihew Adams (2000). God, Possibility, and Kant. Faith and Philosophy 17 (4):425-440.
    In one of his precritical works, Kant defends, as “the only possible” way of demonstrating the existence of God, an argument from the nature of possibility. Whereas Leibniz had argued that possibilities must be thought by God in order to obtain the ontological standing that they need, Kant argued that at least the most fundamental possibilities must be exemplified in God. Here Kant’s argument is critically examined in comparison with its Leibnizian predecessor, and it is suggested that an argument combining (...)
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  30. Robert Merrihew Adams (1997). A Modified Divine Command Theory of Ethical Wrongness. In Thomas L. Carson & Paul K. Moser (eds.), Morality and the Good Life. OUP Usa
     
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  31. Robert Merrihew Adams (2006). Divine Motivation Theory. Philosophy and Phenomenological Research 73 (2):493–497.
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  32.  87
    Robert Merrihew Adams (2002). Précis of Finite and Infinite Goods. [REVIEW] Philosophy and Phenomenological Research 64 (2):439–444.
    Robert Adams gives a comprehensive philosophical account of a theistically-based framework for ethics. He draws on over twenty years of his published work to create this overarching framework, which is based upon the idea of a transcendent, infinite good, which is God, and its relation to the many finite examples of good in our experience. In giving this account, Adams explores ways in which a variety of philosophically unfashionable religious concepts can enrich the texture of ethical thought.
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  33. Robert Adams, Well-Being and Excellence.
    We have noted some fundamental distinctions between types of goodness or value. There is usefulness, or merely instrumental goodness, the value that something may have as a means to something else that is good or that is valued. Usefulness has an obvious importance, and connects with significant philosophical issues about instrumentality and probability; but more fundamental issues for ethical theory are posed by the goods or ends that the useful is to serve. Within the realm of what is good for (...)
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  34. Robert Merrihew Adams (2003). Anti-Consequentialism and the Transcendence of the Good. Philosophy and Phenomenological Research 67 (1):114–132.
  35. 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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  36.  35
    Robert Merrihew Adams (2002). Responses. Philosophy and Phenomenological Research 64 (2):475–490.
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  37.  77
    Robert Merrihew Adams (2009). Conflict. Aristotelian Society Supplementary Volume 83 (1):115-132.
    The following theses are defended. Conflict has importantly valuable functions, but we obviously need to limit its destructiveness. The efficacy of reasoning together in resolving or restraining conflict is limited; it needs to be supplemented by procedures such as negotiation, compromise, and voting. Despite the urgency of justice, when the resolution or limitation of a conflict needs to be negotiated, the best attainable outcome will often not seem completely just to all parties, and some claims of justice, as seen by (...)
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  38.  16
    Robert Merrihew Adams (2015). Comments on Intelligent Virtue: Moral Education, Aspiration, and Altruism. Journal of Value Inquiry 49 (1-2):289-295.
    I am here to criticize a very good book. Julia Annas’s Intelligent Virtue offers us “an account of virtue” that is manifestly indebted to Aristotle and the ancient Stoics, but is also modern and highly original, deeply and carefully thought through, with well-informed attention to contemporary issues and insights. She says “[this] account of virtue results from attending to two ideas” . I will discuss the first of them in parts 1 and 2 of my comments, and the second in (...)
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  39.  75
    Robert Merrihew Adams (1989). Should Ethics Be More Impersonal? A Critical Notice of Derek Parfit, Reasons and Persons. Philosophical Review 98 (4):439-484.
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  40. Robert Merrihew Adams (2002). Review: Substance and Individuation in Leibniz. [REVIEW] Mind 111 (444):851-855.
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  41. Robert Merrihew Adams (1997). Thisness and Time Travel. Philosophia 25 (1-4):407-415.
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  42.  91
    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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  43.  11
    Robert Merrihew Adams (1977). Metaphysics and Essence. [REVIEW] Journal of Philosophy 74 (5):301-308.
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  44.  66
    Robert Merrihew Adams (1973). Berkeley's “Notion” of Spiritual Substance. Archiv für Geschichte der Philosophie 55 (1):47-69.
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  45.  63
    Robert Merrihew Adams (1987). Divine Commands and the Social Nature of Obligation. Faith and Philosophy 4 (3):262-275.
    Divine command metaethics is one of those theories according to which the nature of obligation is grounded in personal or social relationships. In this paper I first try to show how facts about human relationships can fill some of the role that facts of obligation aresupposed to play, specifically with regard to moral motivation and guilt. Then I note certain problems that arise for social theories of obligation, and argue that they can be dealt with more adequately by an expansion (...)
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  46.  80
    Robert Merrihew Adams (1991). An Anti-Molinist Argument. Philosophical Perspectives 5:343-353.
  47.  79
    Robert Merrihew Adams (1971). The Logical Structure of Anselm's Arguments. Philosophical Review 80 (1):28-54.
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  48.  52
    Robert Merrihew Adams (1990). The Knight of Faith. Faith and Philosophy 7 (4):383-395.
    The essay is about the “Preliminary Expectoration” of Kierkegaard’s Fear and Trembling. It argues that “the absurd” there refers primarily to the practical paradox that in faith (so it is claimed) one must simultaneously renounce and gladly accept a loved object. In other words it is about a problem of detachment as a feature of religious life. The paper goes on to interpret, and discuss critically, the views expressed in the book about both renunciation (infinite resignation) and the nature of (...)
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  49.  32
    Robert Merrihew Adams (1995). Qualia. Faith and Philosophy 12 (4):472-474.
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  50.  87
    Robert Merrihew Adams (2010). A Theory of Virtue: Introductory Remarks. Philosophical Studies 148 (1):133 - 134.
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