Results for 'William E. Mann'

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  1.  35
    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.  30
    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.  10
    William E. Mann, God, Belief, and Perplexity.Jesse Couenhoven - 2018 - Augustinian Studies 49 (2):301-305.
  4.  24
    Does God Have a Nature?William E. Mann - 1982 - Philosophy and Phenomenological Research 42 (4):625-630.
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  5.  40
    God, Modality, and Morality, by William E. Mann[REVIEW]William F. Vallicella - 2016 - Faith and Philosophy 33 (3):374-381.
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  6.  20
    Augustine's Confessions: Philosophy in Autobiography.William E. Mann (ed.) - 2014 - Oxford University Press.
    Eight new essays examine key philosophical issues raised by Augustine in his Confessions--a masterpiece of world literature. They explore a range of topics including what constitutes the happy or blessed life, the role of philosophical perplexity in the search for truth, and the problems that arise in the attempt to understand minds.
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  7.  3
    The Third Man—The Man Who Never Was, WILLIAM E. MANN.Collective Actions & Secondary Actions - 1979 - American Philosophical Quarterly 16 (3).
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  8. Descartes and Augustine.William E. Mann - 2000 - Philosophical Review 109 (3):438-441.
  9.  14
    Time and Eternity.William E. Mann - 1993 - Philosophy and Phenomenological Research 53 (4):954-958.
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  10.  4
    God, Modality, and Morality.William E. Mann - 2015 - 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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  11.  6
    6. God's Freedom, Human Freedom, and God's Responsibility for Sin.William E. Mann - 2019 - In Thomas V. Morris (ed.), Divine and Human Action: Essays in the Metaphysics of Theism. Cornell University Press. pp. 182-210.
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  12.  68
    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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  13.  94
    Simplicity and Immutability in God.William E. Mann - 1983 - International Philosophical Quarterly 23 (3):267-276.
  14.  16
    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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  15.  32
    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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  16.  73
    Books Received. [REVIEW]William E. Mann - 1942 - Modern Schoolman 19 (2):40-40.
    Books Received Kantian Review , FirstView Article.
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  17.  57
    The Divine Attributes.William E. Mann - 1975 - American Philosophical Quarterly 12 (2):151 - 159.
  18.  10
    Anselm on Divine Justice and Mercy.William E. Mann - forthcoming - Religious Studies:1-17.
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  19.  16
    The Nature of God: An Inquiry Into Divine Attributes.William E. Mann - 1992 - Philosophical Review 101 (2):442.
  20. The Best of All Possible Worlds.William E. Mann - 1991 - In Scott MacDonald (ed.), Being and Goodness: The Concept of the Good in Metaphysics and Philosophical Theology. Cornell University Press. pp. 250--77.
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  21.  26
    Simplicity and Properties: A Reply to Morris.William E. Mann - 1986 - Religious Studies 22 (3-4):343 - 353.
  22.  15
    Augustine's Confessions: Philosophy in Autobiography. Edited by William E. Mann. Pp. Xi, 223, Oxford, Oxford University Press, 2014, £40.00. [REVIEW]Jeremy Johnston - 2016 - Heythrop Journal 57 (2):378-379.
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  23.  12
    God, Belief, and Perplexity.William E. Mann - 2016 - 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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  24.  7
    The Virtue of Faith and Other Essays in Philosophical Theology.William E. Mann - 1990 - Philosophical Review 99 (1):135.
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  25.  36
    Jephthah's Plight: Moral Dilemmas and Theism.William E. Mann - 1991 - Philosophical Perspectives 5:617-647.
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  26. Modality, Morality, and God.William E. Mann - 1989 - Noûs 23 (1):83-99.
  27.  6
    Descartes and Augustine. [REVIEW]William E. Mann - 2000 - Philosophical Review 109 (3):438-441.
    Chances are that you have read Descartes’s Meditations and Augustine’s Confessions and De Libero Arbitrio. Chances are that you have not thought that Descartes’s masterwork depends heavily on these two or any other Augustinian texts. The question of Augustinian influence on Descartes’s Cogito is small potatoes compared to the thesis that Stephen Menn wishes to establish. Menn’s central task is to argue that Descartes’s search for clear and distinct foundational principles on which to base all scientific knowledge was decisively shaped (...)
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  28.  11
    Simplicity and Immutability in God.William E. Mann - 1983 - International Philosophical Quarterly 23 (3):267-276.
  29. Anselm on the Trinity.William E. Mann - 2004 - In The Cambridge Companion to Anselm. Cambridge University Press.
    Anselm examines and defends the doctrine of the Trinity in three works, the ’Monologion’, ’On the Incarnation of the Word’, and ’On the Procession of the Holy Spirit’. Using the ’Monologion’ as a base, this essay connects Anselm’s doctrine of God’s metaphysical simplicity to his Trinitarian views. Anselm is concerned to avoid the heresies of Arianism, tritheism, and modalism. Because he regards the doctrine as transcending the powers of human reason and thus incapable of being proved, his argumentation proceeds by (...)
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  30. Recent Publications.William E. Mann - 1982 - Philosophy and Phenomenological Research 42 (4):631.
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  31.  90
    Piety: Lending a Hand to Euthyphro.William E. Mann - 1998 - Philosophy 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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  32. Duns Scotus on Natural and Supernatural Knowledge of God.William E. Mann - 2003 - In Thomas Williams (ed.), The Cambridge Companion to Duns Scotus. Cambridge University Press. pp. 238--262.
     
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  33.  51
    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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  34.  17
    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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  35.  3
    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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  36.  33
    Ross on Omnipotence.William E. Mann - 1977 - International Journal for Philosophy of Religion 8 (2):142 - 147.
  37.  20
    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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  38.  33
    The Blackwell Guide to the Philosophy of Religion.William E. Mann (ed.) - 2004 - Wiley-Blackwell.
  39.  9
    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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  40.  9
    The Existence and Nature of God. [REVIEW]William E. Mann - 1985 - Faith and Philosophy 2 (2):195-204.
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  41.  6
    Pride and Preference: A Reply to MacDonald.William E. Mann - 2006 - Faith and Philosophy 23 (2):156-168.
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  42.  6
    Straight and Circular: A Study of Imagery in Greek Philosophy. [REVIEW]William E. Mann - 1983 - International Studies in Philosophy 15 (3):74-76.
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  43. Theism and the Foundations of Ethics.William E. Mann - 2004 - In William Mann (ed.), The Blackwell Guide to the Philosophy of Religion. Blackwell.
     
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  44. The Guilty Mind.William E. Mann - 2009 - European Journal for Philosophy of Religion 1 (1):41 - 63.
    The doctrine of mens rea can be expressed in this way: MRP: If A is culpable for performing phi, then A performs phi intentionally in circumstances in which it is impermissible to perform phi. The Sermon on the Mount suggests the following principle: SMP: If A intends to perform phi in circumstances in which it would be impermissible for A to perform phi, then A’s intending to perform phi makes A as culpable as A would be were A to perform (...)
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  45.  44
    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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  46.  4
    Keeping Epistemology Supernaturalized: A Reply to Rosenkrantz.William E. Mann - 1985 - Faith and Philosophy 2 (4):464-468.
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  47.  3
    Duns Scotus, Demonstration, and Doctrine.William E. Mann - 1992 - Faith and Philosophy 9 (4):436-462.
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  48.  41
    Definite Descriptions and the Ontological Argument.William E. Mann - 1967 - Theoria 33 (3):211-229.
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  49.  28
    Augustine’s Confessions: Philosophy in Autobiography Ed. By William E. Mann.Steven P. Marrone - 2016 - Journal of the History of Philosophy 54 (1):159-160.
    This collection of eight essays on Augustine’s most widely read work focuses, as William Mann says in his introduction, on Augustine as a philosopher. Not every reader will agree that Augustine did indeed philosophize. Many would insist that whatever speculation Augustine engaged in, it was solely as a theologian. Yet each of the authors in this superb volume approaches Augustine in the context of the philosophy of the late Roman world, especially Neoplatonic philosophy. Their success in showing how (...)
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  50.  41
    The Perfect Island.William E. Mann - 1976 - Mind 85 (339):417-421.
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