Search results for 'Thomism' (try it on Scholar)

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  1. Craig Paterson & Matthew Pugh (2006). Introduction to Analytical Thomism. In Craig Paterson & Matthew Pugh (eds.), Analytical Thomism: Traditions in Dialogue. Ashgate
    This overview proceeds by outlining, albeit very briefly, something of the historical growth of Thomism, turning then to a brief account of how analytic philosophy in the twentieth century can be viewed in relation to that history, before finally turning to a further consideration of what the phrase “Analytical Thomism,” can be taken to mean in light of this brief historical account.
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    Angus Brook (2016). Is It Possible to Be a Phenomenological Thomist? An Investigation of the Notions of Esse and Esse Commune. New Blackfriars 97 (1067):93-110.
    This article tests whether it is possible to be a ‘phenomenological-Thomist’ through the provision of the first stages of a loosely speaking Heideggerian phenomenological interpretation of the meaning of being an entity as it is disclosed in experience. In the process, the article will unpack and reinterpret the concepts of esse and esse commune in the thought of Thomas Aquinas.
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    Stephen Boulter (2013). Aquinas on Biological Individuals: An Essay in Analytical Thomism. Philosophia 41 (3):603-616.
    This paper presents a version of analytical Thomism that brings the principles of Aquinas into systematic and sustained contact with the sciences as opposed to contemporary philosophy. The leading idea of this version of analytical Thomism is to test the viability of scholastic principles by seeing if they provide the resources to cope with problems emerging from the natural and social sciences. If they do, then Thomism vindicates itself in the marketplace of ideas. If not, then the (...)
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    R. Lemmons (2013). Thomism and Tolerance. By John FX Knasas. American Catholic Philosophical Quarterly 87 (4):788 - 790.
    This book review argues that Knasas's overview of Thomism is insightful and that it's application to the problem of tolerance is superb.
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  5. Richard Cross (2007). Analytical Thomism: Traditions in Dialogue, Craig Paterson & Matthew Pugh Eds. (Review). [REVIEW] Ars Disputandi 7.
  6.  82
    Logan Paul Gage (2010). Can a Thomist Be a Darwinist? In Jay W. Richards (ed.), God and Evolution. 187-202.
  7.  51
    Craig Paterson & Matthew Pugh (eds.) (2006). Analytical Thomism: Traditions in Dialogue. Ashgate.
    All those interested in the thought of St Thomas Aquinas, and more generally contemporary Catholic scholarship, problems in philosophy of religion, and ...
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  8.  26
    Brandt Dainow (2013). What Can a Medieval Friar Teach Us About the Internet? Deriving Criteria of Justice for Cyberlaw From Thomist Natural Law Theory. Philosophy and Technology 26 (4):459-476.
    This paper applies a very traditional position within Natural Law Theory to Cyberspace. I shall first justify a Natural Law approach to Cyberspace by exploring the difficulties raised by the Internet to traditional principles of jurisprudence and the difficulties this presents for a Positive Law Theory account of legislation of Cyberspace. This will focus on issues relating to geography. I shall then explicate the paradigm of Natural Law accounts, the Treatise on Law, by Thomas Aquinas. From this account will emerge (...)
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  9. Miroslav Vacura (2011). The Analytical Thomism of the Cracow Circle. Filosoficky Casopis 59 (5):689-705.
    The traditional picture of the development of analytical philosophy, represented especially by such thinkers as G. Frege, G. E. Moore, B. Russell or R. Carnap, whose attitude was generally anti-metaphysical, can, on closer study, be shown to be incomplete. This article treats of the Cracow circle – a group of Polish philosophers among whom are, above all, to be counted J. Salamucha, J. M. Bocheński, J. F. Drewnowski, and B. Sobociński, who were, at the beginning of the twentieth century, fascinated (...)
     
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  10. John F. X. Knasas (2011). Thomism and Tolerance. University of Scranton Press.
    In this incisive study, John F. X. Knasas grounds the ideal of tolerance in Aquinas’s natural law ethics and connects the virtue of civic tolerance to the concept of being. If God is the source of being, argues Knasas, then we are the articulation of being, and it is in this capacity that we recognize our bond with other people and thus acknowledge our duty to be tolerant of one another. An important contribution to practical metaphysics and the philosophical foundations (...)
     
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  11.  49
    Jan Woleński (2003). Polish Attempts to Modernize Thomism by Logic (Bocheński and Salamucha). Studies in East European Thought 55 (4):299-313.
    This paper reports some attempts undertaken in Poland in the 1930s to modernize Thomism by means of modern logic. In particular, it concerns J.M. Bocheski and J. Salamucha, the leading members of the CracowCircle. They attempted to give precise logical form to the Five Ways of Thomas Aquinas. Other works concerned the concept of transcendentals, the levels of abstraction, and the concept of essence.
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  12.  18
    Santiago Argüello & Álvaro Cortina (2014). Bergson, Neo-Thomism and Aquinas’ Theory of Freedom. Veritas: Revista de Filosofia da PUCRS 31:87-114.
    Observando la considerable presencia de la filosofía de Henri Bergson en algunos destacados intérpretes de la filosofía de Tomás de Aquino a lo largo del s. XX, cabe conjeturar una influencia indirecta del autor francés en la renovación de las investigaciones sobre el predicho autor medieval, particularmente en lo que se refiere a la cuestión de la libertad. A fin de determinar esta cuestión, se pasa revista a la relación establecida en el seno del neotomismo entre Bergson y el Aquinate. (...)
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  13. Kent Reames (1998). Metaphysics, History, and Moral Philosophy: The Centrality of the 1990 Aquinas Lecture to Macintyre's Argument for Thomism. The Thomist 62 (3):419-443.
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  14.  36
    Norris Clarke (1999). The Thomism of Norris Clarke. Philosophy and Theology 11 (2):265-285.
    William Norris Clarke, S.J., one of the leading Thomist scholars in the United States, came to the Philippines recently and delivered a series of lectures in the Ateneo de Manila University and the University of Santo Tomas on various philosophical topics inspired by the thought of St. Thomas. Fr. Clarke is now a Professor Emeritus of Philosophy in Fordham University. He was co-founder and editor (l961-85) of the International Philosophical Quarterly and is the author of some 60 articles, plus the (...)
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  15.  24
    Hugh Williams (2010). The Problem of Realism in the Philosophy of Charles Taylor and an Existential Thomist Proposal. International Philosophical Quarterly 50 (1):93-115.
    This paper attempts to show that Charles Taylor’s persuasive and expansive phenomenology, developed primarily in his Sources of the Self, ultimately depends upon an ontology of the human person that remains undeveloped, as he often admits. His fundamentalphilosophical claims stand finally as postulates of practical reason, which nevertheless depend upon a dialogical practice that is grounded in the dialogical nature of the human person. This phenomenological and ethical approach raises persistent epistemological and metaphysical questions. What Taylor does not admit, and (...)
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  16. Thomas S. Hibbs (1993). Macintyre's Postmodern Thomism: Reflections on Three Rival Versions of Moral Enquiry. The Thomist 57 (2):277-297.
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  17.  7
    Brian G. Henning (2004). Getting Substance to Go All the Way: Norris Clarke's Neo-Thomism and the Process Turn. Modern Schoolman 81 (3):215-225.
    Perhaps more than any other aspect of his thought, Alfred North Whitehead’s rejection of the notion of “independent existence” or substance has been taken to define his philosophy of organism. Moreover, it is this rejection of substances which has been the source of some of the most significant objections to Whitehead’s thought. Many commentators often indicate sympathy with Whitehead’s project but ask, if the world is composed exclusively of microscopic events which neither endure nor have histories, then how can Whitehead (...)
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  18.  38
    John Deely (2008). How to Go Nowhere with Language: Remarks on John O'Callaghan, Thomist Realism and the Linguistic Turn. American Catholic Philosophical Quarterly 82 (2):337-359.
    Jacques Maritain tells us that, apart from St. Thomas himself, his “principal teacher” in Thomism was John Poinsot. Poinsot, like Maritain and Thomas, expressly teaches that the basis of “Thomist realism” lies in the distinction between sentire, which makes no use of concepts, and phantasiari and intelligere, which together depend essentially on concepts. O’Callaghan makes no discussion of this point, resting his notion of realism rather on the widespread quo/quod fallacy, that is, the misinterpretation of concepts as the id (...)
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  19. Aidan Nichols (2000). Thomism and the Nouvelle Théologie. The Thomist 64 (1):1-19.
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  20.  18
    Jeremy D. Wilkins (2004). A Dialectic of “Thomist” Realisms. American Catholic Philosophical Quarterly 78 (1):107-130.
    John F. X. Knasas has issued a series of philosophical and exegetical critiques of what he presents as the Cartesian subjectivism of “transcendental Thomism” in general and Bernard Lonergan in particular. But Professor Knasas’s spontaneous assumptions about knowing, objectivity, and reality are those of Descartes and Kant, not St. Thomas. He thus misinterprets St. Thomas and Fr. Lonergan and misconstrues the nature of knowing. The roots of the differences between Professor Knasas and Fr. Lonergan are exposed by contrasting two (...)
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    Mark Nowacki, Whatever Comes to Be Has a Cause of Its Coming to Be: A Thomist Defense of the Principle of Sufficient Reason.
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    Peter M. Candler Jr (2009). The Alleged Thomism of Mark Jordan. American Catholic Philosophical Quarterly 83 (1):141-152.
    Mark Jordan’s recent book, Rewritten Theology, challenges the way in which the achievement of Thomas Aquinas has been both received and reformulated,often in order to serve particular theological and philosophical ends. It helps to unmask the often hidden presuppositions behind efforts to “police” Thomism, efforts which frequently require a revision and a rewriting of the texts of Aquinas themselves. At a time when it appears that there is a repristinization of the Thomistic “synthesis” reminiscent of Garrigou-Lagrange, this book is (...)
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    Paolo Palmieri (2009). Radical Mathematical Thomism: Beings of Reason and Divine Decrees in Torricelli's Philosophy of Mathematics. Studies in History and Philosophy of Science Part A 40 (2):131-142.
    Evangelista Torricelli is perhaps best known for being the most gifted of Galileo’s pupils, and for his works based on indivisibles, especially his stunning cubature of an infinite hyperboloid. Scattered among Torricelli’s writings, we find numerous traces of the philosophy of mathematics underlying his mathematical practice. Though virtually neglected by historians and philosophers alike, these traces reveal that Torricelli’s mathematical practice was informed by an original philosophy of mathematics. The latter was dashed with strains of Thomistic metaphysics and theology. Torricelli’s (...)
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  24.  17
    Harold E. Ernst (2006). New Horizons in Catholic Philosophical Theology: Fides Et Ratio and the Changed Status of Thomism. Heythrop Journal 47 (1):26–37.
    The author considers Pope John Paul II's 1998 encyclical, Fides et ratio, as bringing into view new horizons for Catholic philosophical theology by virtue of its endorsement of a constrained philosophical pluralism. Through a retrospective examination of the history of magisterial interventions as depicted in the encyclical, the author notes how a progressive openness to philosophical pluralism relates to the changed status of Thomism within magisterial teaching on the practice of Catholic philosophical theology. Fides et ratio describes an evolution (...)
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  25. William A. Wallace (1997). Thomism and the Quantum Enigma. The Thomist 61 (3):455-467.
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  26. James Arbaj (2006). Maritain's Lost Sequel to The Degrees of Knowledge and the Future of Thomism. Gregorianum 87 (3):544-556.
    Jacques Maritain's The Degrees of Knowledge has rightly been recognized as one of the milestones of the 20th century Thomistic renaissance, but what is virtually unknown is that after The Degrees of Knowledge his thought underwent a profound transformation which could have a significant impact on the future of Thomism.
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  27. William T. Blackstone (1964). Thomism and Metaethics. The Thomist 28 (2):225.
     
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  28.  7
    Robert Edward Brennan (ed.) (1942). Essays in Thomism. Freeport, N.Y.,Books for Libraries Press.
    Troubadour of truth, by R. E. Brennan.--Reflections on necessity and contingency, by Jacques Maritain.--Intellectual cognition, by Rudolf Allers.--The problem of truth, J. K. Ryan.--The ontolgical roots of Thomism, by Hilary Carpeuter.--The role of habitus in the Thomistic metaphysics of potency and act, by V. J. Bourke.--The nature of the angels, by J. O. Riedl.--The dilemma of being and unity, by A. C. Pegis.--Prudence, the incommunicable wisdom, by C. J. O'Neil.--A question about law, by M. J. Adler.--The economic philosophy of (...)
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  29. Patrick H. Byrne (1982). The Thomist Sources of Lonergan's Dynamic World-View. The Thomist 46 (1):108.
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  30. E. F. Caldin (1940). Modern Physics and Thomist Philosophy. The Thomist 2:208.
     
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  31. Romanus Cessario (2012). Scripture as the Soul of Moral Theology: Reflections on Vatican II and Ressourcement Thomism. The Thomist 76 (2):165-188.
     
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  32. Emmanuel Chapman (1942). Living Thomism. The Thomist 4:369.
     
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  33. Vatican City (1968). Thomism and Modern Science: Relationships Past, Present, and Future. The Thomist 32:67-83.
     
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  34. Wendell S. Dietrich (1993). Troeltsch's Treatment of the Thomist Synthesis in the Social Teaching as a Signal of His View of a New Cultural Synthesis. The Thomist 57 (3):381-401.
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  35. Roger Duncan (1987). Lublin Thomism. The Thomist 51 (2):307-324.
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  36. David L. Greenstock (1950). Thomism and the New Theology. The Thomist 13:567.
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  37. Charles A. Hart (1954). Arthur Little, S.J., The Platonic Heritage of Thomism. [REVIEW] The Thomist 17:264.
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  38. R. Inagaki (1956). Japan, Philosophy and Thomism. The Thomist 19:250-261.
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  39. Bernard R. Inagaki (1956). Japan, Philosophy, and Thomism. The Thomist 19:250.
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  40. Isabel Iribarren (2002). The Scotist Background in Hervaeus Natalis's Interpretation of Thomism. The Thomist 66 (4):607-627.
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  41.  10
    Donald J. Keefe (1971). Thomism and the Ontological Theology of Paul Tillich. Leiden,Brill.
    Thomism constitutes the only full-scale attempt to systematize an ontological theology which will ground literal statements; ie, its ontological method of ...
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  42. T. Kennedy (1993). An Italian View of the Debate on Virtue+ a Discussion of Abba, Guiseppe Conception of Thomist Morality. The Thomist 57 (1):123-130.
     
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  43. Robert E. Lauder (1991). On Being or Not Being a Thomist. The Thomist 51:301-319.
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  44. E. L. Mascall (1974). The Gulf in Philosophy: Is Thomism the Bridge? The Thomist 38 (1):8.
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  45. Armand A. Maurer (1973). John M. Quinn, O. S. A., "The Thomism of Etienne Gilson. A Critical Study". [REVIEW] The Thomist 37 (2):389.
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  46. Colleen McCluskey (2013). Thomism. In Roger Crisp (ed.), The Oxford Handbook of the History of Ethics. Oxford University Press
    Thomism is a philosophical movement based on the writings of Thomas Aquinas. This chapter begins by explaining the historical context within which Thomism originated and some of the general issues arising in Thomistic discussions, and then considers the two main approaches to Thomistic ethics: eudaimonism and natural law. It concludes with an application of Thomistic ideas to a current discussion of justice and practical rationality, specifically Alasdair MacIntyre's treatment of Aquinas in his book, Whose Justice? Which Rationality?
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  47. Ralph McInerny, Mabelle L. Andison & J. Gordon Andison (eds.) (2007). Bergsonian Philosophy and Thomism. University of Notre Dame Press.
    Published in 1913 as _La Philosophie Bergsonienne_, this incisive critique of the thought of Henri Bergson was Jacques Maritain's first book. In it he shows himself already to have an authoritative grasp of the thought of St. Thomas Aquinas and an uncanny ability to demonstrate its relevance to alternative philosophical systems such as that of Henri Bergson. Volume 1 in the series _The Collected Works of Jacques Maritain_, this edition faithfully reproduces the 1955 translation published by the Philosophical Library. It (...)
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  48. Hugo Meynell (1986). Wilfred Sellars: A Thomist Estimate. The Thomist 50 (2):223-237.
     
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  49.  11
    Joseph C. Mihalich (1960). Existentialism and Thomism. New York, Philosophical Library.
    Philosopher Joseph C. Mihalich introduces readers to the famous philosophical movements in his short guide Existentialism and Thomism.
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  50. James V. Mullaney (1956). Developmental Thomism. The Thomist 19:1.
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