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Eleonore Stump [129]David J. Stump [17]David Stump [14]Jordan Stump [4]
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Profile: David J. Stump (University of San Francisco)
Profile: Jacob Stump (University of Toronto)
Profile: Stuart Stump (University of Virginia)
  1.  274 DLs
    Eleonore Stump & Norman Kretzmann (1981). Eternity. Journal of Philosophy 78 (8):429-458.
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  2.  198 DLs
    Eleonore Stump (1985). The Problem of Evil. Faith and Philosophy 2 (4):392-423.
    This paper considers briefly the approach to the problem of evil by Alvin Plantinga, Richard Swinburne, and John Hick and argues that none of these approaches is entirely satisfactory. The paper then develops a different strategy for dealing with the problem of evil by expounding and taking seriously three Christian claims relevant to the problem: Adam fell; natural evil entered the world as a result of Adam's fall; and after death human beings go either to heaven or hell. Properly interpreted, (...)
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  3.  169 DLs
    Eleonore Stump (1983). Knowledge, Freedom and the Problem of Evil. International Journal for Philosophy of Religion 14 (1):49 - 58.
  4.  149 DLs
    Eleonore Stump (1983). The Cosmological Argument From Plato to Leibniz. Review of Metaphysics 36 (3):701-703.
  5.  130 DLs
    David J. Stump (2003). Defending Conventions as Functionally a Priori Knowledge. Philosophy of Science 70 (5):1149-1160.
    Recent defenses of a priori knowledge can be applied to the idea of conventions in science in order to indicate one important sense in which conventionalism is correct-some elements of physical theory have a unique epistemological status as a constitutive part of our physical theory. I will argue that the former a priori should be treated as empirical in a very abstract sense, but still conventional. Though actually coming closer to the Quinean position than the standard treatments of conventionalism, the (...)
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  6.  116 DLs
    Eleonore Stump (1995). Non-Cartesian Substance Dualism and Materialism Without Reductionism. Faith and Philosophy 12 (4):505-531.
    The major Western monotheisms, and Christianity in particular, are often supposed to be committed to a substance dualism of a Cartesian sort. Aquinas, however, has an account of the soul which is non-Cartesian in character. He takes the soul to be something essentially immaterial or configurational but nonetheless realized in material components. In this paper, I argue that Aquinas’s account is coherent and philosophically interesting; in my view, it suggests not only that Cartesian dualism isn’t essential to Christianity but also (...)
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  7.  108 DLs
    Eleonore Stump (1999). Alternative Possibilities and Moral Responsibility: The Flicker of Freedom. [REVIEW] Journal of Ethics 3 (4):299-324.
    Some defenders of the principle of alternative possibilities (PAP) have responded to the challenge of Frankfurt-style counterexamples (FSCs) to PAP by arguing that there remains a flicker of freedom -- that is, an alternative possibility for action -- left to the agent in FSCs. I argue that the flicker of freedom strategy is unsuccessful. The strategy requires the supposition that doing an act-on-one''s-own is itself an action of sorts. I argue that either this supposition is confused and leads to counter-intuitive (...)
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  8.  108 DLs
    David Stump (1991). Poincaré's Thesis of the Translatability of Euclidean and Non-Euclidean Geometries. Noûs 25 (5):639-657.
    Poincaré's claim that Euclidean and non-Euclidean geometries are translatable has generally been thought to be based on his introduction of a model to prove the consistency of Lobachevskian geometry and to be equivalent to a claim that Euclidean and non-Euclidean geometries are logically isomorphic axiomatic systems. In contrast to the standard view, I argue that Poincaré's translation thesis has a mathematical, rather than a meta-mathematical basis. The mathematical basis of Poincaré's translation thesis is that the underlying manifolds of Euclidean and (...)
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  9.  104 DLs
    Eleonore Stump (1992). God's Obligations. Philosophical Perspectives 6:475-491.
  10.  100 DLs
    Eleonore Stump (2000). The Direct Argument for Incompatibilism. [REVIEW] Philosophy and Phenomenological Research 61 (2):459-466.
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  11.  96 DLs
    Eleonore Stump (1988). Sanctification, Hardening of the Heart, and Frankfurt's Concept of Free Will. Journal of Philosophy 85 (8):395-420.
  12.  96 DLs
    Anastasios Brenner, Paul Needham, David Stump & Robert Deltete (2011). New Perspectives on Pierre Duhem's The Aim and Structure of Physical Theory. Metascience 20 (1):1-25.
    New perspectives on Pierre Duhem’s The aim and structure of physical theory Content Type Journal Article DOI 10.1007/s11016-010-9467-3 Authors Anastasios Brenner, Department of Philosophy, Paul Valéry University-Montpellier III, Route De Mende, 34199 Montpellier cedex 5, France Paul Needham, Department of Philosophy, University of Stockholm, 10691 Stockholm, Sweden David J. Stump, Department of Philosophy, University of San Francisco, 2130 Fulton Street, San Francisco, CA 94117, USA Robert Deltete, Department of Philosophy, Seattle University, 901 12th Avenue, Seattle, WA 98122-1090, USA Journal Metascience (...)
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  13.  81 DLs
    Eleonore Stump (2002). Control and Causal Determinism. In S. Buss & L. Overton (eds.), Contours of Agency: Essays on Themes From Harry Frankfurt. MIT Press
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  14.  79 DLs
    Eleonore Stump (2003). Aquinas. Routledge.
    Few philosophers or theologians exerted as much influence on the shape of Medieval thought as Thomas Aquinas. He ranks amongst the most famous of the Western philosophers and was responsible for almost single-handedly bringing the philosophy of Aristotle into harmony with Christianity. He was also one of the first philosophers to argue that philosophy and theology could support each other. The shape of metaphysics, theology, and Aristotelian thought today still bears the imprint of Aquinas work. In this extensive and deeply (...)
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  15.  77 DLs
    David J. Stump (2001). Theory and Practice of Feminist Postcolonial Science Studies: Sandra Harding's is Science Multicultural? Radical Philosophy Review 4 (1/2):263-265.
  16.  77 DLs
    Eleonore Stump (1986). Dante's Hell, Aquinas's Moral Theory, and the Love of God. Canadian Journal of Philosophy 16 (2):181-196.
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  17.  77 DLs
    Eleonore Stump (2011). The Non-Aristotelian Character of Aquinas's Ethics. Faith and Philosophy 28 (1):29-43.
    Scholars discussing Aquinas’s ethics typically understand it as largely Aristotelian, though with some differences accounted for by the differences in world­view between Aristotle and Aquinas. In this paper, I argue against this view. I show that although Aquinas recognizes the Aristotelian virtues, he thinks they are not real virtues. Instead, for Aquinas, the passions—or the suitably formulated intellectual and volitional analogues to the passions—are not only the foundation of any real ethical life but also the flowering of what is best (...)
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  18.  77 DLs
    Eleonore Stump (2006). Love, by All Accounts. Proceedings and Addresses of the American Philosophical Association 80 (2):25 - 43.
  19.  70 DLs
    Eleonore Stump (1984). Petitionary Prayer. In J. Houston (ed.), American Philosophical Quarterly. Handsel Press 81 - 91.
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  20.  69 DLs
    Eleonore Stump & Norman Kretzmann (1991). Prophecy, Past Truth, and Eternity. Philosophical Perspectives 5:395-424.
  21.  62 DLs
    David Stump (1992). Naturalized Philosophy of Science with a Plurality of Methods. Philosophy of Science 59 (3):456-460.
    Naturalism implies unity of method--an application of the methods of science to the methodology of science itself and to value theory. Epistemological naturalists have tried to find a privileged discipline to be the methodological model of philosophy of science and epistemology. However, since science itself is not unitary, the use of one science as a model amounts to a reduction and distorts the philosophy of science just as badly as traditional philosophy of science distorted science, despite the fact that the (...)
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  22.  56 DLs
    Eleonore Stump (1997). Awe and Atheism. Midwest Studies in Philosophy 21 (1):281-289.
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  23.  51 DLs
    Eleonore Stump & John Martin Fischer (2000). Transfer Principles and Moral Responsibility. Philosopical Perspectives 14 (s14):47-56.
  24.  47 DLs
    Eleonore Stump (1989). Dialectic and its Place in the Development of Medieval Logic. Cornell University Press.
    Introduction Since my work in medieval logic has concentrated on dialectic. I have tried to trace scholastic treatments of dialectic to discussions of it in ...
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  25.  47 DLs
    Eleonore Stump & Norman Kretzmann (1987). Atemporal Duration: A Reply to Fitzgerald. Journal of Philosophy 84 (4):214-219.
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  26.  47 DLs
    Jordan Stump (2006). Jean-Philippe Toussaint, Unfinished. Substance 35 (3):95-111.
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  27.  45 DLs
    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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  28.  37 DLs
    Eleonore Stump (2001). Second-Person Accounts and the Problem of Evil. Revista Portuguesa de Filosofia 57 (4):745 - 771.
    In this paper, the author argues that a second-person experience is an experience one has when one has conscious awareness of another consciously aware person. The author shows that there are some things we know in second-person experiences which are either difficult or impossible to put in propositional form at all but stories can capture them for us. An account of a second-person experience is what we typically find in narratives. The author argues that the second-person point of view has (...)
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  29.  32 DLs
    David J. Stump (2007). Pierre Duhem's Virtue Epistemology. Studies in History and Philosophy of Science 18 (1):149-159.
    Duhem’s concept of “good sense” is central to his philosophy of science, given that it is what allows scientist to decide between competing theories. Scientists must use good sense and have intellectual and moral virtues in order to be neutral arbiters of scientific theories, especially when choosing between empirically adequate theories. I discuss the parallels in Duhem’s views to those of virtue epistemologists, who understand justified belief as that arrived at by a cognitive agent with intellectual and moral virtues, showing (...)
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  30.  31 DLs
    Brian Davies & Eleonore Stump (eds.) (2011). The Oxford Handbook of Aquinas. Oxford University Press.
    This Handbook is therefore meant to be useful to someone wanting to learn about Aquinas's philosophy and theology while also looking for help in philosophical ...
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  31.  30 DLs
    Eleonore Stump (forthcoming). The Nature of a Simple God in Advance. Proceedings of the American Catholic Philosophical Association.
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  32.  29 DLs
    Peter Galison & David J. Stump (eds.) (1996). The Disunity of Science: Boundaries, Contexts, and Power. Stanford University Press.
    Is science unified or disunified? This collection brings together contributions from prominent scholars in a variety of scientific disciplines to examine this important theoretical question. They examine whether the sciences are, or ever were, unified by a single theoretical view of nature or a methodological foundation and the implications this has for the relationship between scientific disciplines and between science and society.
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  33.  29 DLs
    David W. Congdon, Marilyn Mccord Adams, Eleonore Stump & Alvin Plantinga (2011). The Blackwell Companion to Natural Theology. Philosophy:567-569.
    This short source describes the history of the kalam and how it was adopted by Muslims. Furthermore it outlines an argument made by al-Ghazali in defense of the existence of a Creator. The chapter as a whole concerns the kalam cosmological argument, which holds that there is a reason for the existence of the universe.
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  34.  28 DLs
    Eleonore Stump (1997). Aquinas's Account of Freedom. The Monist 80 (4):576-597.
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  35.  28 DLs
    David Stump (1988). The Role of Skill in Experimentation: Reading Ludwik Fleck's Study of the Wasserman Reaction as an Example of Ian Hacking's Experimental Realism. PSA: Proceedings of the Biennial Meeting of the Philosophy of Science Association 1988:302 - 308.
    While Ludwik Fleck's Genesis and Development of a Scientific Fact is mainly concerned with social elements in science, a central argument depends on his case study of the development of a serum test for syphilis, the Wasserman Reaction, which Fleck argues was the product of skill and of laboratory practice, not a simple discovery. Ian Hacking interprets the creation of new phenomena in science very differently, arguing that it can seen as an argument for scientific realism. Hacking's argument shows that (...)
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  36.  26 DLs
    Eleonore Stump (1981). Aristotle's Concept of Dialectic. Journal of the History of Philosophy 19 (1):108-111.
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  37.  26 DLs
    Eleonore Stump (1989). Visits to the Sepulcher and Biblical Exegesis. Faith and Philosophy 6 (4):353-377.
    In this paper I juxtapose a representative sample of contemporary historical biblical scholarship, namely, Raymond Brown’s well-regarded interpretation of the empty tomb stories in the Gospel of John, with an example of biblical exegesis drawn from a typical medieval play, Visitatio Sepulchri. The point of the comparison is to consider the presuppositions on which these differing approaches to the biblical texts are based, The naive inattention to history shown by the play shows the importance of the work of historically oriented (...)
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  38.  26 DLs
    Eleonore Stump, Charles B. Schmitt, James J. Murphy, M. Mugnai, Robin Smith, C. W. Kilmister, N. C. A. da Costa, von G. Schenk, Robert Bunn, D. W. Barron & A. Grieder (1982). Bokk Review. History and Philosophy of Logic 3 (2):213-240.
    MEDIEVAL LOGICS LAMBERT MARIE DE RIJK (ed.), Die mittelalterlichen Traktate De mod0 opponendiet respondendi, Einleitung und Ausgabe der einschlagigen Texte. (Beitrage zur Geschichte der Philosophie und Theologie des Mittelalters, Neue Folge Band 17.) Miinster: Aschendorff, 1980. 379 pp. No price stated. THE SEVENTEENTH CENTURY MARTA FATTORI, Lessico del Novum Organum di Francesco Bacone. Rome: Edizioni dell'Ateneo 1980. Two volumes, il + 543, 520 pp. Lire 65.000. VIVIAN SALMON, The study of language in 17th century England. (Amsterdam Studies in the Theory (...)
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  39.  25 DLs
    Eleonore Stump (1994). Responsibility and Atonement. Faith and Philosophy 11 (2):321-328.
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  40.  24 DLs
    Eleonore Stump (1997). Saadia Gaon on the Problem of Evil. Faith and Philosophy 14 (4):523-549.
    Considerable effort has been expended on constructing theodicies which try to reconcile the suffering of unwilling innocents, such as Job, with the existence and nature of God as understood in Christian theology. There is, of course, abundant reflection on the problem of evil and the story of Job in the history of Jewish thought, but this material has not been discussed much in contemporary philosophical literature. I want to take a step towards remedying this defect by examining the interpretation of (...)
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  41.  23 DLs
    Eleonore Stump (1985). The Logic of Disputation in Walter Burley's Treatise on Obligations. Synthese 63 (3):355 - 374.
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  42.  23 DLs
    Eleonore Stump (1999). Orthodoxy and Heresy. Faith and Philosophy 16 (2):147-163.
    Alvin Plantinga’s “Advice to Christian Philosophers” had the effect of getting contemporary Christian philosophers to recognize themselves as a part of a community with a worldview different from that found in the rest of Academia, and to take seriously in their work their commitment to that distinct worldview. I argue that in the current climate of opinion, generated at least in part by Plantinga’s advice, it would be worthwhile for contemporary Christian philosophers to consider that we also belong to a (...)
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  43.  21 DLs
    Eleonore Stump (2013). Dante's Hell, Aquinas's Moral Theory, and Love of God. Canadian Journal of Philosophy 16 (2):181-198.
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  44.  20 DLs
    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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  45.  20 DLs
    D. Stump, Science Made Up: Constructivist Sociology of Scientific Knowledge.
    Part of the work for this paper was done during the tenure of a fellowship at the Center for Advanced Study in the Behavioral Sciences. I am grateful for financial support provided by the National Science Foundation, Grant #BNS-8011494, and for the assistance of the staff of the Center. I also want to thank David Bloor, Stephen Downes, David Hull and Andy Pickering for offering good advice and criticism, some of which I have heeded.
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  46.  19 DLs
    Eleonore Stump (1996). Persons. Philosophical Topics 24 (2):183-214.
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  47.  19 DLs
    David J. Stump (2011). Arthur Pap's Functional Theory of the A Priori. Hopos: The Journal of the International Society for the History of Philosophy of Science 1 (2):273-290.
    Arthur Pap was not quite a Logical Empiricist. He wrote his dissertation in philosophy of science under Ernest Nagel, and he published a textbook in the philosophy of science at the end of his tragically short career, but most of his work would be classified as analytic philosophy. More important, he took some stands that went against Logical Empiricist orthodoxy and was a persistent if friendly critic of the movement. Pap diverged most strongly from Logical Empiricism in his theory of (...)
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  48.  19 DLs
    Eleonore Stump (1997). Does God Will Evil? The Monist 80 (4):598-610.
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  49.  19 DLs
    David Stump (1989). Henri Poincaré's Philosophy of Science. Studies in History and Philosophy of Science Part A 20 (3):335-363.
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