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Eleonore Stump [137]David J. Stump [18]David Stump [15]Jordan Stump [4]
Eleanore Stump [4]J. B. Stump [4]Phillip H. Stump [3]Donald V. Stump [3]

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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. David Vincent Meconi & Eleonore Stump (eds.) (2014). The Cambridge Companion to Augustine. Cambridge University Press.
    It has been over a decade since the first edition of The Cambridge Companion to Augustine was published. In that time, reflection on Augustine's life and labors has continued to bear much fruit: significant new studies into major aspects of his thinking have appeared, as well as studies of his life and times and new translations of his work. This new edition of the Companion, which replaces the earlier volume, has eleven new chapters, revised versions of others, and a comprehensive (...)
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  2.  34
    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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  3. Eleonore Stump (2010). Wandering in Darkness: Narrative and the Problem of Suffering. OUP Oxford.
    Wandering in Darkness reconciles the existence of an omniscient, omnipotent, perfectly good God with suffering in the world. Eleanore Stump presents the moral psychology and value theory within which the theodicy of Thomas Aquinas is embedded. She explicates Aquinas's account of the good for human beings, including the nature of love and union among persons, and then argues that some philosophical problems are best considered in the context of narratives. In the context of famous biblical stories and against the backdrop (...)
     
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  4.  91
    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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  5. Jordan Stump (2006). Jean-Philippe Toussaint, Unfinished. Substance 35 (3):95-111.
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  6. Eleonore Stump (1996). Faith, Freedom, and Rationality: Philosophy of Religion Today. Lanham: Rowman &Amp; Littlefield.
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  7. 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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  8. 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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  9.  24
    Eleonore Stump (2003). Moral Responsibility Without Alternative Possibilities. In David Widerker & Michael McKenna (eds.), Moral Responsibility and Alternative Possibilities: Essays on the Importance of Alternative Possibilities. Ashgate 139--158.
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  10.  36
    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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  11. Eleonore Stump & Norman Kretzmann (1981). Eternity. Journal of Philosophy 78 (8):429-458.
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  12. Eleonore Stump (2000). The Direct Argument for Incompatibilism. [REVIEW] Philosophy and Phenomenological Research 61 (2):459-466.
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  13. 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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  14.  5
    Eleonore Stump (forthcoming). The Atonement and the Problem of Shame in Advance. Journal of Philosophical Research.
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  15. J. B. Stump & Alan G. Padgett (eds.) (2012). The Blackwell Companion to Science and Christianity. Wiley-Blackwell.
    A cutting-edge survey of contemporary thought at the intersection of science and Christianity. Provides a cutting-edge survey of the central ideas at play at the intersection of science and Christianity through 54 original articles by world-leading scholars and rising stars in the discipline Focuses on Christianity's interaction with Science to offer a fine-grained analysis of issues such as multiverse theories in cosmology, convergence in evolution, Intelligent Design, natural theology, human consciousness, artificial intelligence, free will, miracles, and the Trinity, amongst many (...)
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  16.  9
    Michael C. Rea & Eleanore Stump, Religion, Philosophy Of. Routledge Encyclopedia of Philosophy.
    Philosophy of religion comprises philosophical reflection on a wide range of religious and religiously significant phenomena: religious belief, doctrine and practice in general; the phenomenology and cognitive significance of religious experience; the authority and reliability of religious testimony; the significance of religious diversity and disagreement; the relationship between religion (or God, or the gods) and morality; the doctrines, practices and modes of cognition distinctive to particular religious traditions; and so on. It is as old as philosophy itself and has been (...)
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  17. Kevin Timpe & Eleonore Stump (eds.) (2009). Metaphysics and God: Essays in Honor of Eleonore Stump. Routledge.
    This volume focuses on contemporary issues in the philosophy of religion through an engagement with Eleonore Stump’s seminal work in the field. Topics covered include: the metaphysics of the divine nature (e.g., divine simplicity and eternity); the nature of love and God’s relation to human happiness; and the issue of human agency (e.g., the nature of the human soul and hell).
     
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  18. Eleonore Stump (1988). Sanctification, Hardening of the Heart, and Frankfurt's Concept of Free Will. Journal of Philosophy 85 (8):395-420.
  19. 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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  20. 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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  21.  16
    Eleonore Stump (1999). Dust, Determinism, and Frankfurt. Faith and Philosophy 16 (3):413-422.
    In a preceding issue of Faith and Philosophy Stewart Goetz criticized a paper of mine in which I try to show that libertarians need not be committed to the principle of alternative possibilities (PAP) and that Frankfurt-style counterexamples to PAP are no threat to libertarianism. In my view, the main problem with Goetz’s arguments is that Goetz does not properly understand my position. In this paper, I respond to Goetz by summarizing my position in as plain a way as possible. (...)
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  22.  38
    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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  23.  12
    Eleonore Stump & Norman Kretzmann (eds.) (1993). Reasoned Faith: Essays in Philosophical Theology in Honor of Norman Kretzmann. Cornell University Press.
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  24. Eleonore Stump (1992). God's Obligations. Philosophical Perspectives 6:475-491.
  25. Eleonore Stump (1983). The Cosmological Argument From Plato to Leibniz. Review of Metaphysics 36 (3):701-703.
  26.  34
    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 correctsome elements of physical theory have a unique epistemological status as a functionally a priori 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 recent defenses of a (...)
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  27.  96
    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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  28. 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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  29.  94
    Eleonore Stump (2006). Love, by All Accounts. Proceedings and Addresses of the American Philosophical Association 80 (2):25 - 43.
  30.  38
    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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  31.  85
    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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  32.  56
    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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  33. Eleonore Stump (1983). Knowledge, Freedom and the Problem of Evil. International Journal for Philosophy of Religion 14 (1):49 - 58.
  34. Eleonore Stump (1996). Libertarian Freedom and the Principle of Alternative Possibilities. In Jeff Jordan & Daniel Howard-Snyder (eds.), Faith, Freedom, and Rationality: Philosophy of Religion Today. Lanham: Rowman &Amp; Littlefield 73-88.
  35. 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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  36. Eleonore Stump (2011). Providence and the Problem of Evil. In Brian Davies & Eleonore Stump (eds.), The Oxford Handbook of Aquinas. Oxford University Press
     
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  37.  55
    Eleonore Stump & John Martin Fischer (2000). Transfer Principles and Moral Responsibility. Philosopical Perspectives 14 (s14):47-56.
  38. Eleonore Stump (1999). Moral Responsibility Alternative Possibilities: The Flicker of Freedom. Journal of Ethics 3:299-324.
     
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  39.  96
    Eleonore Stump (1984). Petitionary Prayer. In J. Houston (ed.), American Philosophical Quarterly. Handsel Press 81 - 91.
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  40.  38
    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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  41.  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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  42.  24
    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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  43.  29
    Eleonore Stump (1996). Aquinas on the Sufferings of Job. In Daniel Howard-Snyder (ed.), The Evidential Argument From Evil. Indiana University Press 49--68.
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  44. Eleonore Stump & Michael J. Murray (eds.) (1999). Philosophy of Religion: The Big Questions. Blackwell Publishers.
     
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  45. Eleonore Stump (1990). Intellect, Will, and the Principle of Alternative Possibilities. In M. Beaty (ed.), Christian Theism and the Problems of Philosophy. University of Notre Dame Press 254-285.
     
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  46. 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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  47.  10
    Eleonore Stump (2001). Augustine on Free Will. In Eleonore Stump & Norman Kretzmann (eds.), The Cambridge Companion to Augustine. Cambridge University Press 124--47.
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  48.  16
    David J. Stump (2007). The Independence of the Parallel Postulate and Development of Rigorous Consistency Proofs. History and Philosophy of Logic 28 (1):19-30.
    I trace the development of arguments for the consistency of non-Euclidean geometries and for the independence of the parallel postulate, showing how the arguments become more rigorous as a formal conception of geometry is introduced. I analyze the kinds of arguments offered by Jules Hoüel in 1860-1870 for the unprovability of the parallel postulate and for the existence of non-Euclidean geometries, especially his reaction to the publication of Beltrami’s seminal papers, showing that Beltrami was much more concerned with the existence (...)
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  49.  45
    Eleonore Stump (1997). Aquinas's Account of Freedom. The Monist 80 (4):576-597.
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  50.  80
    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.
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