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

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  1. John F. X. Knasas (2003). Being and Some Twentieth-Century Thomists. Fordham University Press.score: 24.0
    In this powerfully argued book, Knasas engages a debate at the heart of the revival of Thomistic thought in the twentieth century. Richly detailed and illuminating, his book calls on the tradition established by Gilson, Maritain, and Owen, to build a case for Existential Thomism as a valid metaphysics.Being and Some Twentieth-Century Thomists is a comprehensive discussion of the major issues and controversies in neo-Thomism, including issues of mind, knowledge, the human subject, free will, nature, grace, and the act (...)
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  2. Petr Dvořák (2006). Some Thomists on Analogy. Studia Neoaristotelica 3 (1):28-36.score: 18.0
    Doctrina aliquorum ex Thomistis de analogiaIn hac dissertatione, quid Thomistae praecipui, qui saec. 15.–17. florebant (Thomas de Vio – Caietanus, Silvester Ferrariensis, Joannes Versor, Joannes a S. Thoma), ad Scoti contra analogiam obiectiones responderint et quomodo Doctoris sui doctrinam defenderint, exponitur. Auctor primo medullam doctrinae “semanticae” de analogia proponit, deinde modum, quo Caietanus et ceteri optimae notae Thomistae ex nonullis ab Aquinate de hac re obiter dictis doctrinam bene ordinatam aedificaverunt, declarat.Some Thomists on AnalogyThe article is a presentation of (...)
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  3. Antoine Levy (2012). Lost in Translatio? Diakrisis Kat'epinoian as a Main Issue in the Discussions Between Fourteenth-Century Palamites and Thomists. The Thomist 76 (3).score: 16.0
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  4. Armand Maurer (1993). Thomists and Thomas Aquinas on the Foundation of Mathematics. Review of Metaphysics 47 (1):43 - 61.score: 15.0
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  5. Janine Marie Idziak (2005). Book Review: John F.X. Knasas, Being & Some Twentieth-Century Thomists. New York: Fordham University Press, 2003. XXVI and 340 Pp. $65.00. [REVIEW] International Journal for Philosophy of Religion 57 (2):143-145.score: 15.0
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  6. Armand Maurer (2004). Darwin, Thomists, and Secondary Causality. Review of Metaphysics 57 (3):491 - 514.score: 15.0
  7. G. Watts Cunningham (1948). Must We All Be Thomists? Philosophical Review 57 (5):493-504.score: 15.0
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  8. Gregory M. Reichberg (1996). The Neo-Thomists. International Philosophical Quarterly 36 (4):475-486.score: 15.0
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  9. John P. Doyle (1997). Two Thomists on the Morality of a Jailbreak. Modern Schoolman 74 (2):95-115.score: 15.0
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  10. Michael Ewbank (2003). Being and Some Twentieth-Century Thomists. American Catholic Philosophical Quarterly 77 (4):619-625.score: 15.0
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  11. Desmond J. FitzGerald (1997). The Neo-Thomists (Review). Journal of the History of Philosophy 35 (2):315-317.score: 15.0
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  12. Charles J. O'Neil (1953). A Thomist Textbook for Thomists. New Scholasticism 27 (2):205-209.score: 15.0
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  13. Richard Cross (2004). Being and Some Twentieth Century Thomists. International Philosophical Quarterly 44 (3):446-448.score: 15.0
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  14. Leo J. Elders (1996). McCool, Gerald. The Neo-Thomists. Review of Metaphysics 50 (2):415-416.score: 15.0
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  15. Sven K. Knebel (1997). Scotists Vs Thomists. Modern Schoolman 74 (3):219-226.score: 15.0
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  16. Morrison (1926). Mercier and the Roman Thomists. Modern Schoolman 3 (2):31-32.score: 15.0
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  17. Gerard Smith (1940). Problems for Thomists. Thought 15 (4):710-712.score: 15.0
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  18. A. D. Traylor (2004). Being and Some Twentieth-Century Thomists. Review of Metaphysics 58 (2):447-449.score: 15.0
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  19. Mortimer Jerome Adler (1940). Problems for Thomists. New York, Sheed & Ward.score: 15.0
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  20. Francis J. Beckwith (2010). Guidance for Doting and Peeping Thomists: A Review Essay of Aquinas: A Beginner's Guide. Philosophia Christi 12 (2):429-439.score: 15.0
     
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  21. D. J. Fitzgerald (1997). Gerald A. McCool, The Neo-Thomists. Journal of the History of Philosophy 35:315-316.score: 15.0
     
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  22. C. Glombik (1996). Between Knowledge and Familiarity-the Encounter of Polish Thomists with Grabmann, Martin Early Writings. Philosophisches Jahrbuch 103 (1):170-180.score: 15.0
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  23. Leonard A. Kennedy (1997). The Neo-Thomists. American Catholic Philosophical Quarterly 71 (2):272-275.score: 15.0
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  24. D. Svoboda (2004). Physical Premotion and Self-Determination (Thomists D. Banez and D. Alvarez). Filosoficky Casopis 52 (4):559-568.score: 15.0
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  25. Jason T. Eberl (2006). Thomistic Principles and Bioethics. Routledge.score: 12.0
    Thomas Aquinas is one of the foremost thinkers in Western philosophy and Christian scholarship, recognized as a significant voice in both theological discussions and secular philosophical debates. Alongside a revival of interest in Thomism in philosophy, scholars have realized its relevance when addressing certain contemporary issues in bioethics. This book offers a rigorous interpretation of Aquinas's metaphysics and ethical thought, and highlights its significance to questions in bioethics. Jason T. Eberl applies Aquinas's views on the seminal topics of human nature (...)
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  26. Fergus Kerr (2002). After Aquinas: Versions of Thomism. Blackwell Publishers.score: 11.0
    This guide to the most interesting work that has recently appeared on Aquinas reflects the revival of interest in his work.
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  27. Helen James John (1966). The Thomist Spectrum. New York, Fordham University Press.score: 11.0
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  28. Gerald A. McCool (1989). From Unity to Pluralism: The Internal Evolution of Thomism. Fordham University Press.score: 11.0
  29. Frederick J. Roensch (1964). Early Thomistic School. Dubuque, Iowa, Priory Press.score: 11.0
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  30. Craig Paterson & Matthew Pugh (2006). Introduction to Analytical Thomism. In Craig Paterson & Matthew Pugh (eds.), Analytical Thomism: Traditions in Dialogue. Ashgate.score: 9.0
    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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  31. Derek J. Morrow (2007). Aquinas According to the Horizon of Distance: Jean-Luc Marion's Phenomenological Reading of Thomistic Analogy. International Philosophical Quarterly 47 (1):59-77.score: 8.0
    Ever since the publication of Dieu sans l’être in 1982, Jean-Luc Marion’s various (and varying) pronouncements on the status and meaning of esse in Aquinas have excited a good deal of interest and controversy among Thomists. Marion’s evolving understanding of Thomistic metaphysics in general, and of Thomistic analogy in particular, has been commended for its openness to correction even as it has been criticized for what many still regard as its residual deficiencies. All such criticisms, however, neglect to take (...)
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  32. Stephen Boulter (2013). Aquinas on Biological Individuals: An Essay in Analytical Thomism. Philosophia 41 (3):603-616.score: 8.0
    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 analytical Thomist knows (...)
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  33. Michael Gorman (2009). On a Thomistic Worry About Scotus's Doctrine of the Esse Christi. Antonianum 84:719-733.score: 8.0
    According to authoritative Christian teaching, Jesus Christ is a single person existing in two natures, divinity and humanity. In attempting to understand this claim, the high-scholastic theologians often asked whether there was more than one existence in Christ. John Duns Scotus answers the question with a clear and strongly-formulated yes, and Thomists have sometimes suspected that his answer leads in a heretical direction. But before we can ask whether Scotus‘s answer is acceptable or not, we have to come to (...)
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  34. Richard Cross (2007). Analytical Thomism: Traditions in Dialogue, Craig Paterson & Matthew Pugh Eds. (Review). [REVIEW] Ars Disputandi 7.score: 7.0
  35. Craig Paterson & Matthew Pugh (eds.) (2006). Analytical Thomism: Traditions in Dialogue. Ashgate.score: 7.0
    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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  36. John Haldane (2004). Faithful Reason: Essays Catholic and Philosophical. Routledge.score: 7.0
    In Faithful Reason, the noted Catholic philosopher John Haldane explores various aspects of intellectual and practical life from a perspective inspired by Catholic thought and informed by his distinctive philosophical approach: "Analytical Thomism." Haldane's discussions of ethics, politics, education, art, social philosophy and other themes explain why Catholic thought is still relevant in today's world, and show how the legacy of Thomas Aquinas can benefit modern philosophy in its efforts to answer fundamental questions about humanity and its place within nature. (...)
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  37. 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.score: 7.0
    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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  38. Eugene M. DeRobertis (2011). Prolegomena to a Thomistic Child Psychology. Journal of Theoretical and Philosophical Psychology 31 (3):151-164.score: 7.0
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  39. Mary Cyril Edwin Kinney (1942). A Critique of the Philosophy of George Santayana in the Light of Thomistic Principles. Washington, D.C.,The Catholic University of America Press.score: 7.0
  40. W. Norris Clarke & Gerald A. McCool (eds.) (1988). The Universe as Journey: Conversations with W. Norris Clarke, S.J. Fordham University Press.score: 7.0
    W. Norris Clarke's metaphysics of the universe as a journey rests on six major positions: the unrestricted dynamism of the mind, the primacy of the act of existence, the participation structure of reality, and the person, considered as both the starting point of philosophy and the source of the categories needed for a flexible contemporary metaphysics. Reflecting on his conscious life and the universe around him, the finite person mounts by a two-fold path to its Infinite source, who, though immutable (...)
     
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  41. Sylvio De Franceschi (2009). Le jansénisme face à la tentation thomiste. Antoine Arnauld et le thomisme de gratia après les cinq Articles de 1663. Revue Thomiste 109 (1).score: 7.0
    À partir des années 1650, la querelle catholique de la grâce voit l'affrontement de trois partis théologiques, celui des jésuites, acquis au molinisme, celui des dominicains, défenseurs du thomisme, et celui des jansénistes, partisans d'un retour au strict augustinisme mais soucieux également de se défendre des accusations d'hérésie en mettant en avant leur conformité au thomisme. Le présent article tente de suivre l'évolution philothomiste d'Antoine Arnauld (1612-1694) en exil après la rupture de la Paix de l'Église. À l'évidence, le docteur (...)
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  42. Leopold Ratnasekera (2006). The Theravāda Buddhist Understanding of Ethics: A Critical Appraisal of the Eight-Fold Path of Moral Perfection: A Study in Contrast with Thomistic Moral Perspectives. Pontificia Universitas Urbaniana, Facolta Di Filosofia.score: 7.0
  43. Craig Paterson (2006). Aquinas, Finnis and Non-Naturalism. In Craig Paterson & Matthew Pugh (eds.), Analytical Thomism: Traditions in Dialogue. Ashgate.score: 6.0
    In this chapter I seek to examine the credibility of Finnis’s basic stance on Aquinas that while many neo-Thomists are meta-ethically naturalistic in their understanding of natural law theory (for example, Heinrich Rommen, Henry Veatch, Ralph McInerny, Russell Hittinger, Benedict Ashley and Anthony Lisska), Aquinas’s own meta-ethical framework avoids the “pitfall” of naturalism. On examination, the short of it is that I find Finnis’s account (while adroit) wanting in the interpretation stakes vis-à-vis other accounts of Aquinas’s meta-ethical foundationalism. I (...)
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  44. Joseph A. Buijs (2009). On Misrepresenting the Thomistic Five Ways. Sophia 48 (1):15 - 34.score: 6.0
    A number of recent discussions of atheism allude to cosmological arguments in support of theism. The five ways of Aquinas are classic instances, offered as rational justification for theistic belief. However, the five ways receive short shrift. They are curtly dismissed as vacuous, arbitrary, and even insulting to reason. I contend that the atheistic critique of the Thomistic five ways, and similarly formulated cosmological arguments, argues at cross purposes because it misrepresents them. I first lay out the context, intent and (...)
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  45. W. Norris Clarke (2009). The Creative Retrieval of Saint Thomas Aquinas: Essays in Thomistic Philosophy, New and Old. Fordham University Press.score: 6.0
    Part I: Reprinted articles -- Twenty-fourth award of Aquinas medal by the American Catholic Philosophical Association to W. Norris Clarke, SJ -- Interpersonal dialogue : key to realism -- Causality and time -- System : a new category of being -- A curious blind spot in the Anglo American tradition of antitheistic argument -- The problem of the reality and multiplicity of divine ideas in Christian neoplatonism -- Is the ethical eudaimonism of Saint Thomas too self-centered? -- Conscience and the (...)
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  46. Paul Macdonald (2007). Recent Thomistic Epistemology and Philosophy of Religion. Philosophy Compass 2 (3):517–533.score: 6.0
    The purpose of this article is to show the contribution of recent Thomistic epistemology - that is, an epistemology rooted in the philosophical theology of Thomas Aquinas - makes to contemporary philosophy of religion. In particular, I show how recent philosophers and theologians (most of them of a distinctly analytic persuasion) are appropriating insights in Aquinas’s philosophical theology in order to address perennial epistemological issues: most broadly, how it is that human persons know the world as well as the divine. (...)
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  47. Eugene M. DeRobertis (2011). Thomistic Thought as a Metapsychological Meeting Ground. Philosophy, Psychiatry, and Psychology 17 (4):367-372.score: 6.0
    Cognitive therapies are among the most popular forms of psychotherapy in the United States (e.g., Robins, Gosling & Craik 1999). It goes without saying that those seeking psychotherapeutic treatment are best served by a profession whose representatives thoughtfully examine their methods of choice. Giuseppe Butera’s article on cognitive therapy and Thomistic psychology is truly thoughtful, as he gives careful philosophical consideration to the basic premises of Aaron Beck’s cognitive approach to therapy. Accordingly, Butera’s work is a valuable contribution to the (...)
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  48. Jan Woleński (2003). Polish Attempts to Modernize Thomism by Logic (Bocheński and Salamucha). Studies in East European Thought 55 (4):299-313.score: 6.0
    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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  49. 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.score: 6.0
    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 quo (...)
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  50. Norris Clarke (1999). The Thomism of Norris Clarke. Philosophy and Theology 11 (2):265-285.score: 6.0
    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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