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Scott MacDonald [68]Scott Charles Macdonald [1]
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Profile: Scott MacDonald (Cornell University)
  1. Scott MacDonald (1995). Synchronic Contingency, Instants of Nature, and Libertarian Freedom: Comments on 'The Background to Scotus's Theory of Will'. Modern Schookman 72 (2-3):169-74.
  2.  50
    Scott MacDonald (1991). Ultimate Ends in Practical Reasoning: Aquinas's Aristotelian Moral Psychology and Anscombe's Fallacy. Philosophical Review 100 (1):31-66.
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  3.  67
    Scott MacDonald (2003). Petit Larceny, the Beginning of All Sin: Augustine's Theft of the Pears. Faith and Philosophy 20 (4):393-414.
    In his reflections on his adolescent theft of a neighbor’s pears, Augustine first claims that he did it just because it was wicked. But he then worries that there is something unacceptable in that claim. Some readers have found in this account Augustine’s rejection of the principle that all voluntary action is done for the sake of some perceived good. I argue that Augustine intends his case to call the principle into question, but that he does not ultimately reject it. (...)
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  4.  34
    Scott MacDonald (ed.) (1991). Being and Goodness: The Concept of the Good in Metaphysics and Philosophical Theology. Cornell University Press.
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  5.  5
    Scott Macdonald (1991). Aquinas's Parasitic Cosmological Argument. Medieval Philosophy & Theology 1:119-155.
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  6.  93
    Scott Macdonald (2008). How Can One Search for God?: The Paradox of Inquiry in Augustine's Confessions. Metaphilosophy 39 (1):20–38.
    The Confessions recounts Augustine 's successful search for God. But Augustine worries that one cannot search for God if one does not already know God. That version of the paradox of inquiry dominates and structures Confessions 1–10. I draw connections between the dramatic opening lines of book 1 and the climactic discussion in book 10.26–38 and argue that the latter discussion contains Augustine 's resolution of the paradox of inquiry as it applies to the special case of searching for God. (...)
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  7.  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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  8.  46
    Scott MacDonald (1984). The Esse/Essentia Argument in Aquinas's De Ente Et Essentia. Journal of the History of Philosophy 22 (2):157-72.
    The purpose of the article is to offer a detailed exegetical analysis of the argument in chapter four of "de ente et essentia" in which aquinas argues for a distinction between "esse" and essence and to develop an interpretation of it on the basis of the analysis. I argue that the reconstructed argument shows that aquinas argues for a real distinction and that he establishes it earlier in the argument than some commentators have thought. I criticize a rival interpretation of (...)
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  9.  11
    Scott MacDonald (1993). Theory of Knowledge. In Norman Kretzman & Eleonore Stump (eds.), Cambridge Companion to Aquinas. Cambridge University Press 160.
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  10.  30
    Scott MacDonald, John Martin Fischer, Carl Ginet, Joseph Margolis, Mark Case, Elie Noujain, Robert Kane & Derk Pereboom (2000). Excerpts From John Martin Fischer's Discussion with Members of the Audience. Journal of Ethics 4 (4):408 - 417.
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  11.  1
    Scott MacDonald (2001). The Divine Nature. In Eleonore Stump & Norman Kretzmann (eds.), The Cambridge Companion to Augustine. Cambridge University Press 71--90.
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  12.  66
    Scott MacDonald (1992). Goodness as Transcendental: The Early Thirteenth-Century Recovery of an Aristotelian Idea. Topoi 11 (2):173-186.
    In this paper I investigate the philosophical developments at the heart of what appears to be the earliest systematic formulation of the doctrine of the transcendentals by comparing the first questions of Philip the Chancellor''sSumma de bono (the so-called first treatise on the transcendentals — ca. 1230) with its immediate ancestor, a small group of questions from William of Auxerre''sSumma aurea (ca. 1220). I argue that Philip''s innovative position on the relation between being and goodness, the centerpiece of his doctrine (...)
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  13.  35
    Scott MacDonald (1989). Aristotle and the Homonymy of the Good. Archiv für Geschichte der Philosophie 71 (2):150-74.
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  14.  10
    Scott MacDonald (1993). Christian Faith. In Eleonore Stump (ed.), Reasoned Faith. Cornell University Press
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  15.  34
    Scott Macdonald (1991). Aquinas's Parasitic Cosmological Argument. Medieval Philosophy and Theology 1:119-155.
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  16. Scott MacDonald & Eleonore Stump (eds.) (1999). Aquinas's Moral Theory. Cornell University Press.
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  17.  13
    Scott MacDonald (1987). Philosophies of Existence. Ancient Philosophy 7:259-261.
  18. Scott MacDonald (forthcoming). Augustine's Cognitive Voluntarism in De Trinitate 11. In Emmanuel Bermon Gerard O'Daly (ed.), Le De Trinitate de saint Augustin : exégèse, logique et noétique.
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  19.  14
    Scott MacDonald (1990). Egoistic Rationalism: Aquinas's Basis for Christian Morality. In Michael Beaty (ed.), Christian Theism and the Problems of Philosophy. University of Notre Dame Press
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  20. Scott MacDonald (2003). Augustine, Confessions (Ca. 400). In Jorge J. E. Gracia, Gregory M. Reichberg & Bernard N. Schumacher (eds.), The Classics of Western Philosophy: A Reader's Guide. Blackwell Pub. 96.
     
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  21.  32
    Scott MacDonald (2008). Foundations in Aquinas's Ethics. Social Philosophy and Policy 25 (1):350-367.
    Aquinas argues that practical reasoning requires foundations: first practical principles (ultimate ends) grasped by us per se from which deliberation proceeds. Contrary to the thesis of an important paper of Terence Irwin's, I deny that Aquinas advances two inconsistent conceptions of the scope of deliberation and, correspondingly, two inconsistent accounts of the content of the first practical principles presupposed by deliberation. On my account, Aquinas consistently takes first practical principles to be highly abstract, general, or formal ends, ends subject to (...)
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  22.  22
    Scott MacDonald (1998). Primal Sin. In Gareth B. Matthews (ed.), The Augustinian Tradition. University of California Press
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  23.  21
    Scott MacDonald (1988). Boethius's De Hebdomadibus. Archiv für Geschichte der Philosophie 70:274-79.
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  24.  7
    Scott MacDonald (1990). Egoistic Rationalism: Aquinas's Basis for Christian Morality. In Michael Beaty (ed.), Christian Theism and the Problems of Philosophy. University of Notre Dame Press
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  25.  19
    Scott MacDonald (1991). The Metaphysics of Goodness and the Doctrine of the Transcendentals. In Being and Goodness. Cornell University Press
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  26.  16
    Scott MacDonald (1989). A History of Twelfth-Century Western Philosophy. Review of Metaphysics 43 (1):154-155.
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  27.  3
    Scott Macdonald (1994). Pseudo-Dionysius and the Metaphysics of Aquinas. [REVIEW] Speculum 69 (3):866-868.
  28.  14
    Scott MacDonald (2009). What is Philosophical Theology? In Kevin Timpe (ed.), Arguing bout Religion. Routledge
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  29.  14
    Scott MacDonald (1989). Augustine's Christian-Platonist Account of Goodness. New Scholasticism 63 (4):485-509.
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  30.  13
    Scott MacDonald (1988). Boethius's Claim That All Substances Are Good. Archiv für Geschichte der Philosophie 70 (3):245-79.
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  31.  12
    Scott MacDonald (1989). On Divine Foreknowledge (Part IV of the Concordia). Review of Metaphysics 43 (1):177-179.
  32.  10
    Scott MacDonald (1999). Practical Reasoning and Reasons-Explanations: Aquinas's Account of Reasons Role in Action. In Scott MacDonald & Eleonore Stump (eds.), Aquinas's Moral Theory. Cornell University Press
  33.  5
    Scott MacDonald (2004). Between Two Worlds: An Interview with Shirin Neshat. Feminist Studies 30 (3):620-659.
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  34.  12
    Scott MacDonald (2001). Aquina's Ultimate Ends: A Reply to Grisez. American Journal of Jurisprudence 46 (1):37-49.
    A large part of the ambitious project that Grisez sketches in his paper can reasonably be thought of as developing and extending in interesting ways ideas of Thomas Aquinas. But in Part IV of the paper Grisez dramatically parts company with Aquinas on what might seem a fundamental issue. Aquinas famously holds that human beings find their ultimate fulfillment in beatific vision of God. Grisez tells us that, as he understands that claim, it is false.
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  35.  2
    Scott Macdonald (1987). Philosophies of Existence: Ancient and Medieval. [REVIEW] Ancient Philosophy 7:259-261.
  36.  16
    Scott MacDonald (1984). The. Journal of the History of Philosophy 22 (2).
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  37. Scott MacDonald (1998). Aquinas's Libertarian Account of Free Choice. Revue International de Philosophie 52 (204):309-28.
     
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  38.  12
    Scott MacDonald (2000). Editor???S Introduction. Medieval Philosophy and Theology 9 (2):3-5.
    This issue of MedievalPhilosophyandTheology is atypical in that it contains a single work by a single philosopher and scholar. Norman Kretzmann, the author of the work here presented, was one of the founders of this journal and served as the chair of its editorial board from the journal’s inception until his untimely death in 1998. His intimate association with MedievalPhilosophyandTheology and his dedication to its mission makes the journal an entirely appropriate vehicle for the publication of the work that filled (...)
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  39.  10
    Carl Ginet, Scott MacDonald & Sydney Shoemaker (1999). Norman Kretzmann 1928-1998. Proceedings and Addresses of the American Philosophical Association 72 (5):210 - 212.
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  40.  8
    Scott MacDonald (1991). The Relation Between Being and Goodness. In Being and Goodness. Cornell University Press
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  41.  8
    Scott MacDonald (1994). Book Review: Pseudo-Dionysius and the Metaphysics of Aquinas. Fran O'Rourke. [REVIEW] Speculum 69 (3):866-68.
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  42.  3
    Scott MacDonald (1987). William of Auvergne and Robert Grosseteste. International Studies in Philosophy 19 (3):100-102.
  43.  7
    Scott MacDonald (1989). Book Review: Luis de Molina: On Divine Foreknowledge (Part IV of the Concordia). Alfred J. Freddoso. [REVIEW] Review of Metaphysics 42 (1):177-79.
  44.  6
    Scott MacDonald (2004). Augustine and Neo-Platonism. In Jorge J. E. Gracia & Jiyuan Yu (eds.), Uses and Abuses of the Classics: Western Interpretations of Greek Philosophy. Ashgate Pub.
    From very early on, Western philosophers have been obsessed with the understanding of a relatively few works of philosophy which have played a disproportionately large and fundamental role in developing the Western philosophical canon, dominating the curriculum in the past and in the present; there is no indication that they will not do so in the future.Uses and Abuses of the Classics examines the various ways in which the different periods of the history of philosophy have approached these texts. The (...)
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  45.  5
    Scott MacDonald (1993). Book Review: The Shape of the Good. C. Stephen Layman. [REVIEW] Ethics 103 (4):864-65.
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  46.  1
    Scott MacDonald (1994). Fran O'Rourke, Pseudo-Dionysius and the Metaphysics of Aquinas.(Studien Und Texte Zur Geistesgeschichte des Mittelalters, 32.) Leiden: EJ Brill, 1992. Pp. Xvi, 300. $80. [REVIEW] Speculum 69 (3):866-868.
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  47.  5
    Scott MacDonald (1992). Book Review: A Complex Theory of a Simple God. Christopher Hughes. [REVIEW] Philosophical Review 101 (4):956-59.
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  48.  4
    Scott MacDonald (1993). Theory of Knowledge. In Norman Kretzman & Eleonore Stump (eds.), Cambridge Companion to Aquinas. Cambridge University Press 160.
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  49.  2
    Scott Macdonald (1989). Interview with Lizzie Borden. Feminist Studies 15 (2):327.
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  50.  5
    Scott MacDonald (1998). In Memoriam: Norman Kretzmann, 1928-1998. Medieval Philosophy and Theology 7 (2):111-114.
    Mos enim amicorum est ut cum amicus ad suam exaltationem vadit, de eius recessu minus desolentur.
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