Results for 'William E. Mann'

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  1.  58
    Divine Simplicity: WILLIAM E. MANN.William E. Mann - 1982 - Religious Studies 18 (4):451-471.
    In The City of God , XI, 10, St Augustine claims that the divine nature is simple because ‘it is what it has’ . We may take this as a slogan for the Doctrine of Divine Simplicity , a doctrine which finds its way into orthodox medieval Christian theological speculation. Like the doctrine of God's timeless eternality, the DDS has seemed obvious and pious to many, and incoherent, misguided, and repugnant to others. Unlike the doctrine of God's timeless eternality, the (...)
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  2.  48
    Simplicity and Properties: A Reply to Morris: WILLIAM E. MANN.William E. Mann - 1986 - Religious Studies 22 (3-4):343-353.
    The doctrine of divine simplicity, the doctrine that God has no physical or metaphysical complexity whatsoever, is not a doctrine designed to induce immediate philosophical acquiescence. There are severe questions about its coherence. And even if those questions can be answered satisfactorily in favour of the doctrine, there remains the question why anyone should accept it. Thomas V. Morris raises both sorts of questions about a version of the doctrine which I have put forward. In the following pages I shall (...)
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  3. Simplicity and Immutability in God.William E. Mann - 1983 - International Philosophical Quarterly 23 (3):267-276.
  4.  55
    Dreams of Immorality.William E. Mann - 1983 - Philosophy 58 (225):378 - 385.
    Are we responsible for our misdeeds in dreams? The obvious answer would seem to be ‘No’. Dreams catch us with our defences down: just those critical and discriminative abilities which are distinctive of our waking lives as responsible moral agents seem out of play when we dream; el sueño de la razón produce monstruos . Moreover, if we are responsible for our dreamt misdeeds, then parity of reasoning demands that we be praised for dreaming noble dreams. But that is absurd. (...)
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  5.  45
    Does God Have a Nature?William E. Mann - 1982 - Philosophy and Phenomenological Research 42 (4):625-630.
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  6.  4
    Necessity.William E. Mann - 1997 - In Charles Taliaferro & Philip L. Quinn (eds.), A Companion to Philosophy of Religion. Cambridge, Mass.: Wiley-Blackwell. pp. 285–291.
    This chapter contains sections titled: Works cited.
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  7.  27
    Simplicity and Immutability in God.William E. Mann - 1983 - International Philosophical Quarterly 23 (3):267-276.
  8.  39
    Simplicity and Properties: A Reply to Morris.William E. Mann - 1986 - Religious Studies 22 (3-4):343 - 353.
  9. Descartes and Augustine.William E. Mann - 2000 - Philosophical Review 109 (3):438-441.
  10. Augustine on Evil and Original Sin.William E. Mann - 2016 - In God, Belief, and Perplexity. New York, US: Oxford University Press USA.
    This chapter addresses Augustine’s solution to the perplexity that plagued him in his earlier years—how can evil exist in a world created by an omniscient, omnipotent, perfectly good God? In Confessions 7 he gives his reasons for rejecting Manichaean dualism. Book 13 emphasizes the doctrine of creation ex nihilo, with its entailment that everything that exists is good. But not all creatures are equally good. Augustine regards sin as the willful abandonment of greater goods for lesser ones, when the abandonment (...)
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  11. The best of all possible worlds.William E. Mann - 1991 - In Scott Charles MacDonald (ed.), Being and goodness: the concept of the good in metaphysics and philosophical theology. Ithaca, N.Y.: Cornell University Press. pp. 250--77.
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  12.  28
    The Nature of God: An Inquiry into Divine Attributes.William E. Mann - 1992 - Philosophical Review 101 (2):442.
  13.  21
    God, Modality, and Morality.William E. Mann - 2015 - New York: Oxford University Press USA.
    Suppose that God exists: what difference would that make to the world? The answer depends on the nature of God and the nature of the world. In this book, William E. Mann argues in one new and sixteen previously published essays for a modern interpretation of a traditional conception of God as a simple, necessarily existing, personal being. Divine simplicity entails that God has no physical composition or temporal stages; that there is in God no distinction between essence (...)
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  14.  12
    6. God's Freedom, Human Freedom, and God's Responsibility for Sin.William E. Mann - 1988 - In Thomas V. Morris (ed.), Divine and Human Action: Essays in the Metaphysics of Theism. Ithaca, N.Y.: Cornell University Press. pp. 182-210.
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  15.  17
    Epistemology Supernaturalized.William E. Mann - 1985 - Faith and Philosophy 2 (4):436-456.
    If God is omniscient then he knows contingent facts. If he exists a se, then his knowledge of facts must not depend on them. How then does he know them? I take seriously Aquinas’ view that God’s knowledge is the cause of things. I argue that “things” includes both entities and situations, that God’s knowledge of them is his knowledge of his unimpedable will, and that the view does not threaten human freedom. God’s knowledge is thus like my knowledge of (...)
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  16.  22
    The Metaphysics of Theism: Aquinas’s Natural Theology in Summa Contra Gentiles I.William E. Mann - 1999 - Philosophical Review 108 (1):139.
    This excellent book is a revision of Kretzmann’s Wilde Lectures in Comparative and Natural Religion delivered at Oxford in 1994. As the subtitle suggests, the book is a study of book 1 of Aquinas’s Summa contra gentiles. Kretzmann envisions the book as the first in a trilogy on SCG, with one volume devoted to each of SCG’s first three books.
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  17. The epistemology of religious experience.William E. Mann - 2008 - In Paul Copan & Chad V. Meister (eds.), Philosophy of religion: classic and contemporary issues. Malden, MA: Blackwell.
     
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  18.  64
    The Ontological Presuppositions of the Ontological Argument.William E. Mann - 1972 - Review of Metaphysics 26 (2):260 - 277.
    Here is the crucial passage from Proslogion II.
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  19.  21
    God, Belief, and Perplexity.William E. Mann - 2016 - New York, US: Oxford University Press USA.
    This volume presents fourteen of William E. Mann's essays on three prominent figures in late Patristic and early medieval philosophy: Augustine, Anselm, and Peter Abelard. The essays explore some of the quandaries, arguments, and theories presented in their writings. The essays in this volume complement those to be found in Mann's God, Modality, and Morality. While the essays in God, Modality, and Morality are primarily essays in philosophical theology, those found in the present volume are more varied. (...)
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  20. Divine Simplicity.William E. Mann - 1982 - Religious Studies 18 (4):451 - 471.
    In The City of God, XI, 10, St Augustine claims that the divine nature is simple because ‘it is what it has’ (quod habet hoc est). We may take this as a slogan for the Doctrine of Divine Simplicity (DDS), a doctrine which finds its way into orthodox medieval Christian theological speculation. Like the doctrine of God's timeless eternality, the DDS has seemed obvious and pious to many, and incoherent, misguided, and repugnant to others. Unlike the doctrine of God's timeless (...)
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  21.  39
    Jephthah's plight: Moral dilemmas and theism.William E. Mann - 1991 - Philosophical Perspectives 5:617-647.
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  22.  3
    Augustine's Confessions: Critical Essays.William E. Mann (ed.) - 2006 - Rowman & Littlefield Publishers.
    Unique in all of literature, the Confessions combines frank and profound psychological insight into Augustine's formative years along with sophisticated and beguiling reflections on some of the most important issues in philosophy and theology. The essays contained in this volume, by some of the most distinguished recent and contemporary thinkers in the field, insightfully explore Augustinian themes not only with an eye to historical accuracy but also to gauge the philosophical acumen of Augustine's reflections.
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  23. The Life of the Mind in Dramas and Dreams.William E. Mann - 2016 - In God, Belief, and Perplexity. New York, US: Oxford University Press USA.
    This chapter explores similarities between one’s mental activities while in the theatre and while dreaming. In Confessions 3 Augustine identifies the “paradox of tragedy”: why do we respond emotionally to representations of the fates of persons who we know never existed? The chapter discusses Kendall Walton’s suggestion that our psychological states in response to drama are “quasi-attitudes” that are not identical to the mental states we have when dealing with ordinary life. Walton’s suggestion does not fully resolve Augustine’s plight. Augustine’s (...)
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  24. The Philosopher in the Crib.William E. Mann - 2016 - In God, Belief, and Perplexity. New York, US: Oxford University Press USA.
    This chapter examines Augustine’s speculation in Book 1 of the Confessions that infants may not be as innocent as we think. The central question here is whether infant behavior can be motivated by selfish, jealous desires. Recently arguments have been offered to the effect that infants cannot have any desires or beliefs; the development of those capacities is alleged to occur only in tandem with the development of language. This chapter examines one such argument put forward by Donald Davidson. The (...)
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  25.  17
    The Virtue of Faith and Other Essays in Philosophical Theology.William E. Mann - 1990 - Philosophical Review 99 (1):135.
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  26.  54
    Definite Descriptions and the Ontological Argument.William E. Mann - 1967 - Theoria 33 (3):211-229.
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  27. To Catch a Heretic.William E. Mann - 2016 - In God, Belief, and Perplexity. New York, US: Oxford University Press USA.
    This chapter examines Augustine’s two treatises on lying, De Mendacio and Contra Mendacium ad Consentium. Augustine’s differentiation between statements that are lies from those that are not illustrates the importance of a presence of an intention to deceive. His views on lying are compared with views expressed by Bernard Williams. One of the surprising consequences of Augustine’s views is that a person can lie when telling the truth. In spite of some examples that Augustine regards as poignant, he defends the (...)
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  28.  9
    Theism and the foundations of ethics.William E. Mann - 2004 - In William Mann (ed.), The Blackwell Guide to the Philosophy of Religion. Malden, MA: Wiley-Blackwell. pp. 283–304.
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  29. Minutes of the 1996 Eastern Division Business Meeting.William E. Mann - 1997 - Proceedings and Addresses of the American Philosophical Association 71 (1):112-118.
     
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  30. Perplexity and Mystery.William E. Mann - 2016 - In God, Belief, and Perplexity. New York, US: Oxford University Press USA.
    This chapter probes Augustine’s occasional attitude of indifference to paradox and his capacity to resolve mystery by responding to Gareth B. Matthews’s “The Socratic Augustine” and Peter King’s “Augustine on the Impossibility of Teaching.” Matthews suggests that, despite his dogmatic tendencies, Augustine is content to accept some cases of Socratic perplexity as genuine because the phenomena they describe are real. This chapter argues for the alternative view that Augustine is content not to pronounce on some seemingly paradoxical phenomena because they (...)
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  31. The Theft of the Pears.William E. Mann - 2016 - In God, Belief, and Perplexity. New York, US: Oxford University Press USA.
    This chapter presents Augustine’s psychologically acute meditation in Confessions 2 on his youthful theft of his neighbor’s pears. After rejecting a series of possible explanations for why he did what he did, he concludes that he must have stolen the pears simply for the sake of knowingly doing something wrong. This conclusion troubles him. The desire to steal must have a cause, but since he believes that everything that exists is good—a belief that is at the core of his rejection (...)
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  32. Abelard’s Ethics.William E. Mann - 2016 - In God, Belief, and Perplexity. New York, US: Oxford University Press USA.
    This chapter argues that Abelard understood, incorporated, and in some cases developed more fully an ethical outlook to be found in Augustine’s writings. In characterizing sin as contempt of God, Abelard rejects views that maintain that sin is a vice, or a bad deed, or even the will to perform a bad deed. Sin is precisely the intention to do evil. Abelard thus distinguishes sharply between acting willingly and acting intentionally. The justification for the distinction can be found in the (...)
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  33.  31
    Locating the Lost Island.William E. Mann - 2012 - Review of Metaphysics 66 (2):295-316.
    This article replies to Lynne Rudder Baker and Gareth B. Matthews’s “Anselm’s Argument Reconsidered,” in which the authors claim to have produced a sound version of Anselm’s ontological argument. Using Gaunilo’s “lost island” counterexample, this article explores the question whether an Anselmian argument can prove the existence of the greatest conceivable being without relying on premises that also prove the existence of the greatest conceivable island. A premise crucial to any such argument is a “greatness principle,” about which there has (...)
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  34.  19
    Perplexity and Mystery.William E. Mann - 1998 - Metaphilosophy 29 (3):209-222.
    In this paper I comment on Gareth B. Matthews's “The Socratic Augustine” and Peter King's “Augustine on the Impossibility of Teaching.” Matthews's paper adduces several instances of Augustine's apparent willingness to accept Socratic perplexity in some philosophical matters. Matthews suggests that these cases are compatible with Augustine's dogmatism because Augustine presupposes that the phenomena in question, although perplexing, are actual. I suggest instead that Augustine can be viewed as taking a neutral stance toward many of his examples, because they arise (...)
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  35.  34
    Believing Where We Cannot Prove.William E. Mann - 1999 - The Proceedings of the Twentieth World Congress of Philosophy 4:59-68.
    In the Prologue to his Commentary on the Sentences of Peter Lombard, John Duns Scotus considered five arguments for the claim that humans, equipped only with their native intellectual capacities, would be incapable of discovering the truths most important for their salvation. Scotus endorsed three of the arguments,regarding them as ‘more probable’ than the other two. I shall not attempt detailed analyses of the arguments. Rather, my purpose is to embed the arguments in a more general picture of the epistemology (...)
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  36.  77
    The Divine Attributes.William E. Mann - 1975 - American Philosophical Quarterly 12 (2):151 - 159.
  37.  5
    Augustine.William E. Mann - 1990 - Philosophical Books 31 (1):15-18.
  38.  25
    Duns Scotus, Demonstration, and Doctrine.William E. Mann - 1992 - Faith and Philosophy 9 (4):436-462.
  39.  24
    Piety: Lending a Hand to Euthyphro.William E. Mann - 1998 - Philosophical and Phenomenological Research 58 (1):123-142.
    Many philosophers take the point of Plato's Euthyphro to be an indictment of attempts to ground morality in religion, specifically in the attitudes of a deity or deities. It has been argued cogently in recent essays that Plato's case is far from conclusive. This essay suggests instead that the Euthyphro can be read more narrowly as raising critical questions about a specific religious virtue, Piety. Then it presents the ingredients of a reply to those questions. The reply proceeds by suggesting (...)
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  40.  27
    Perplexity and Mystery.William E. Mann - 1998 - Metaphilosophy 29 (3):209-222.
    In this paper I comment on Gareth B. Matthews's “The Socratic Augustine” and Peter King's “Augustine on the Impossibility of Teaching.” Matthews's paper adduces several instances of Augustine's apparent willingness to accept Socratic perplexity in some philosophical matters. Matthews suggests that these cases are compatible with Augustine's dogmatism because Augustine presupposes that the phenomena in question, although perplexing, are actual. I suggest instead that Augustine can be viewed as taking a neutral stance toward many of his examples, because they arise (...)
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  41.  48
    Keeping Epistemology Supernaturalized.William E. Mann - 1985 - Faith and Philosophy 2 (4):464-468.
  42. Locating the Lost Island.William E. Mann - 2016 - In God, Belief, and Perplexity. New York, US: Oxford University Press USA.
    “Locating the Lost Island” replies to Lynne Rudder Baker and Gareth B. Matthews’s “Anselm’s Argument Reconsidered,” in which the authors claim to have produced a sound version of Anselm’s ontological argument. Using Gaunilo’s “lost island” counterexample, this chapter explores the question whether Anselm’s argument can prove the existence of the greatest conceivable being without also “proving” the existence of the greatest conceivable island. Baker and Matthews argue that for any conceivable island, a greater island is conceivable, but that there cannot (...)
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  43.  11
    Past, Present, or Future.William E. Mann - 2018 - Roczniki Filozoficzne 66 (4):135-148.
    This essay examines Marcin Tkaczyk’s “The antinomy of future contingent events,” with an eye towards clarifying the roles played by philosophical notions of propositions, events, the present, the relativity of time, and Tkaczyk’s notion of a “sphere of culture.” The essay concludes by examining what support might be offered for Tkaczyk’s claim that people can to some degree change the past.
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  44. Recent publications.William E. Mann - 1982 - Philosophy and Phenomenological Research 42 (4):631.
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  45.  11
    The Theft of the Pears.William E. Mann - 1978 - Apeiron 12 (1):51 - 58.
  46.  2
    Anselm on the Trinity.William E. Mann - 2016 - In God, Belief, and Perplexity. New York, US: Oxford University Press USA.
    This chapter presents Anselm’s attempts to show that the doctrine that God is one yet threefold in nature is free from contradiction. In carrying out this project, Anselm is aware that he must avoid the heresies of Arianism, tritheism, and modalism. Following Augustine, Anselm models his account of the relations among Father, Son, and Holy Spirit as relations among memory, understanding, and will. In On the Incarnation of the Word Anselm reworks an analogy used in Augustine’s On Faith and the (...)
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  47.  1
    Inner-Life Ethics.William E. Mann - 2016 - In God, Belief, and Perplexity. New York, US: Oxford University Press USA.
    “Inner-Life Ethics” presents the elements of Augustine’s moral theory, elements that can be found scattered in works written by the year 401. The theory is shaped by Augustine’s understanding of Jesus’s Sermon on the Mount and Augustine’s soul-body dualism. Augustine’s dualism is distinctive in claiming that because the soul is superior to the body, the body cannot affect the soul, and that the moral appraisal of an agent’s bodily behavior must take account of the state of the agent’s soul. Augustine (...)
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  48.  25
    Pride and Preference.William E. Mann - 2006 - Faith and Philosophy 23 (2):156-168.
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  49.  19
    The Third Man = the Man Who Never Was.William E. Mann - 1979 - American Philosophical Quarterly 16 (3):167 - 176.
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  50.  3
    Divine Sovereignty and Aseity.William E. Mann - 2005 - In William J. Wainwright (ed.), The Oxford handbook of philosophy of religion. New York: Oxford University Press.
    To say that God is sovereign over all things is to say that everything depends on God. To say that God exists a se is to say that Gods depends on nothing. This chapter examines and defends strong versions of five theses pertaining to God’s sovereignty and aseity: Everything that exists depends on God for its existence. Every situation that is the case depends on God for its being the case.God depends on nothing for his existence. God depends on nothing (...)
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