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  1.  4
    Peter John Olivi on Natural Intentionality.Han Thomas Adriaenssen - 2024 - American Catholic Philosophical Quarterly 98 (4):427-449.
    For Peter John Olivi, intentional directedness can be modelled after the directedness of causal agents upon their patients. This paper articulates in what way Olivi takes intentional and causal directedness to be similar. It argues that his direct-realist theory of representation is motivated, not only by worries about a veil of species, but also by his more general views on the metaphysics of causation and action. While Olivi’s language of powers “reaching out” to their objects has sometimes been taken as (...)
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  2.  4
    Toward a Unified Account of the Intentionality of Mind.Fabrizio Amerini - 2024 - American Catholic Philosophical Quarterly 98 (4):375-394.
    Our mental states are considered intentional in that they express a directedness toward something. Mental states include acts of thought and will, acts of consciousness, emotions, and possibly acts of sense perception. Did any medieval philosopher give a unified account of all these acts? In the Middle Ages, no author explicitly offers such an account. There is however one author, the Dominican Hervaeus Natalis (†1323), who explains intentionality in a way that allows us to extract from his texts the unified (...)
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  3.  3
    Kinds of Intentionality and Kinds of Approaches to Intentionality.Elena Băltuta - 2024 - American Catholic Philosophical Quarterly 98 (4):369-374.
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  4.  3
    Why Is the Sheep Not Afraid of the Wolf?Elena Baltuta - 2024 - American Catholic Philosophical Quarterly 98 (4):451-465.
    When we humans encounter a wolf in the wild, we perceive it as dangerous and consequently feel fear. It seems sheep, too, perceive wolves as dangerous, which is why they flee from them. However, when humans perceive something as dangerous, they make use of concepts. Sheep cannot do that. They do not have an intellect, hence they do not have access to concepts. At least, this is what philosophers in the Middle Ages thought. But then what do sheep make use (...)
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  5.  7
    Intentional, How? On the Consequences of Some Medieval Views of Mental Acts.Charles Girard - 2024 - American Catholic Philosophical Quarterly 98 (4):395-410.
    Brentano famously claimed that intentionality is one of the marks of the mental and that he found his concept of intentionality in the Middle Ages. It is now known that intentionality does not constitute a mark of the mental in medieval thought: scholars have shown that extra-mental things also display intentionality. In addition to this argument based on extra-mental things, I argue that some medieval theories do not present intentionality as a feature of all mental acts. Moreover, I argue that (...)
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  6.  4
    Hervaeus Natalis on the Historical Problems of Intentionality.Henrik Lagerlund - 2024 - American Catholic Philosophical Quarterly 98 (4):411-426.
    After Thomas Aquinas, it became standard to divide “intentio” into first and second intentions (the distinction ultimately derives from Avicenna). Roughly, the distinction captures the intentionality of concepts like “Socrates” or “human being,” which are first intentions, versus concepts like “species” or “genus,” which are second intentions. Hervaeus Natalis (d. 1323) was the first to write an independent treatise on this distinction, and he also introduced and used the word “intentionaliter” in a new way, as well as attempts a definition (...)
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  7.  21
    Is There a Hope Without Transcendence? A Metaphysical Critique of Ernst Bloch.Carlos A. Casanova, Ignacio Serrano del Pozo & José Antonio Vidal Robson - 2024 - American Catholic Philosophical Quarterly 98 (3):245-266.
    Ernst Bloch formulated problems of enormous philosophical and human relevance. He held that in our contemporary situation we have but two questions concerning the fundamental direction of our lives and history: we must choose, first, between hopeless nihilism and transcendent hope; and, second, between transcendent hope with transcendence and transcendent hope without transcendence. Bloch opted for the transcendent hope without transcendence and formulated a hard critique of hope with transcendence. Josef Pieper and Bernard Schumacher have offered a competent response to (...)
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  8.  5
    Aquinas on Efficient Causation and Causal Powers by Gloria Frost.David Cory - 2024 - American Catholic Philosophical Quarterly 98 (3):345-347.
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  9.  29
    Why Subjectivity Reveals Man as Person.John F. Crosby - 2024 - American Catholic Philosophical Quarterly 98 (3):227-244.
    In this paper I ask what subjectivity is and why it reveals man as person, as Karol Wojtyla and others claim. First, I explain subjectivity, which I also call interiority, in terms of self-presence, which is a mode of relating to myself from within myself. I am present to myself as subject, not only as object. Only I can encounter myself in the intimacy of my self-presence; no other person can be present to me as I am to myself. Next, (...)
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  10.  9
    God, Evil, and Redeeming Good: A Thomistic Theodicy by Paul A. Macdonald Jr.W. Matthews Grant - 2024 - American Catholic Philosophical Quarterly 98 (3):348-351.
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  11.  21
    The Substance of Consciousness: A Comprehensive Defense of Contemporary Substance Dualism by Brandon Rickabaugh and J.P. Moreland.Christopher Hauser - 2024 - American Catholic Philosophical Quarterly 98 (3):352-355.
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  12.  17
    The Irreducibility of the Human Person: A Catholic Synthesis by Mark K. Spencer.Walter Hopp - 2024 - American Catholic Philosophical Quarterly 98 (3):356-360.
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  13. The Metaphysics of Evagrius Ponticus.Fabien Muller - 2024 - American Catholic Philosophical Quarterly 98 (3):267-292.
    Scholars in recent decades have downplayed or completely denied that Evagrius Ponticus has a metaphysical system, instead suggesting that he merely borrows from various philosophies, particularly Stoicism, without a coherent system. In this paper, I propose a different perspective, arguing for a metaphysical and Platonic interpretation. I reconstruct Evagrius’s metaphysics systematically, relate its fundamentals to the environment of the late antique Medio- and Neoplatonic tradition, and show that by establishing the principles and structures of being, Evagrius indeed reveals himself to (...)
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  14.  8
    Being, Meaning, and the Divine Ideas.Miriam Pritschet - 2024 - American Catholic Philosophical Quarterly 98 (3):319-343.
    Stein, in an attempt to fortify the realist position she fears is not satisfactorily established by a “moderate” Thomist view, champions the “essential” as a distinct kind of finite being by which units-of-meaning are. This pushes up wrinkles elsewhere in her ontology, however—particularly in difficulties that arise regarding the relationship between such essential being and the eternal being of God. These difficulties are brought to a head in Stein’s puzzling treatment of the divine ideas, which appear to have deep and (...)
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  15.  10
    Pedro Hurtado de Mendoza.Victor Salas - 2024 - American Catholic Philosophical Quarterly 98 (3):293-317.
    The present essay considers the doctrine of the analogia entis that the late Baroque Scholastic thinker Pedro Hurtado de Mendoza develops. Central to Hurtado’s account is the notion of transcendence that he appropriates from Francisco Suárez’s transcendental explication of being. Being’s immanent containment within its own differences marked an important feature of Suárez’s own teaching, but his was a teaching with which Hurtado was left fundamentally unsatisfied. For Hurtado, being’s immanent transcendence makes it at once identical with itself but also, (...)
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  16.  6
    The Crisis of Democratic Pluralism: The Loss of Confidence in Reason and the Clash of Worldviews by Brendan Sweetman.William Sweet - 2024 - American Catholic Philosophical Quarterly 98 (3):361-364.
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  17.  10
    The Political Economy of Distributism: Property, Liberty, and the Common Good by Alexander William Salter.Patrick Toner - 2024 - American Catholic Philosophical Quarterly 98 (3):365-368.
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  18.  45
    Experience and Ontology in Anselm’s Argument.Tomas Ekenberg - 2024 - American Catholic Philosophical Quarterly 98 (2):159-177.
    In this article, I examine two ways to approach Anselm’s argument: as a logical demonstration and as a persuasive piece of reasoning—one that notably persuaded Anselm himself. First, I follow Ermanno Bencivenga and argue that Anselm’s argument is a logical illusion. The deduction is not simply invalid, nor is it simply unsound; instead, it appeals to two mutually inconsistent sets of assumptions, each of which is rationally defensible. Consequently, the argument emerges as either valid or sound, but not both simultaneously. (...)
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  19. How Anselm Separates Morality from Happiness.Parker Haratine - 2024 - American Catholic Philosophical Quarterly 98 (2):195-213.
    Contemporary scholarship is divided over whether Anselm maintains a version of Eudaemonism. The debate centers on the question of whether the will for justice only moderates the will for happiness or, instead, provides a distinct end for which to act. Because of two key passages, various scholars hold that Anselm maintained elements of medieval Eudaemonism. In this article, I argue that Anselm separates morality from happiness, and I provide a sketch of his alternative view. First, I argue against some recent (...)
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  20.  31
    The Main Ideas in A Historical Study of Anselm’s Proslogion, with Replies to Criticism and Further Considerations.Toivo J. Holopainen - 2024 - American Catholic Philosophical Quarterly 98 (2):137-157.
    In this article, the author explains some of the main ideas of his 2020 book on Anselm’s Proslogion and responds to several criticisms raised by Richard Campbell and others in reviews of the book. Finally, the author qualifies his case for the view that “that than which a greater cannot be thought” is Anselm’s single argument by drawing attention to a problematic aspect in a key passage in Anselm’s Responsio.
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  21.  21
    Anselm as Teacher.Eileen C. Sweeney - 2024 - American Catholic Philosophical Quarterly 98 (2):179-194.
    The essay examines Anselm’s De libertate arbitrii and De casu diaboli, arguing that the points made about the will and free choice are mirrored in the questions and struggles of the student interlocutor in the dialogues. In contrast to Plato and Aristotle, who want to bring us to see that virtue is the path to happiness, Anselm wants to show that we have free choice and are responsible for not choosing rightly (i.e., choosing justice for its own sake), and that (...)
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  22.  34
    Be Anxious for Nothing.Thomas Williams - 2024 - American Catholic Philosophical Quarterly 98 (2):215-225.
    According to the privation theory of evil, evil is nothing. In De casu diaboli Anselm’s student-interlocutor raises three arguments meant to show that evil is in fact something: the argument from fear (if evil is nothing, there can be no reason to fear it), the argument from signification (if evil is nothing, “evil” has no signification; if “evil” has a signification, evil is not nothing), and the argument from causal efficacy (if evil is nothing, how can it enslave the soul (...)
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  23.  14
    Introduction.Thomas Williams - 2024 - American Catholic Philosophical Quarterly 98 (2):129-135.
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  24.  39
    Will There Be Non-Human Animals in Heaven?Brian Besong - 2024 - American Catholic Philosophical Quarterly 98 (1):87-96.
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  25.  47
    Nonresistant Nonbelief: An Indirect Threat to Atheism, Naturalism, and Divine Hiddenness.Rad Miksa - 2024 - American Catholic Philosophical Quarterly 98 (1):1-23.
    The argument from divine hiddenness (ADH) requires accepting that nonresistant nonbelief has existed or does exist. Yet some reasons for accepting nonresistant nonbelief are also reasons for accepting theistic-supporting and naturalism-falsifying evidentially compelling religious experiences (ECREs). Additionally, any reasons for rejecting ECREs can be used to reject nonresistant nonbelief, thus creating parity (at the very least) of epistemic warrant between the two claims. Consequently, accepting nonresistant nonbelief should lead to accepting ECREs. Accepting nonresistant nonbelief therefore indirectly threatens naturalism, atheism and (...)
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  26.  17
    Reason, Revelation & Metaphysics: The Transcendental Analogies by Montague Brown.Daniel P. Moloney - 2024 - American Catholic Philosophical Quarterly 98 (1):109-112.
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  27.  93
    What animals might there be in heaven?Alexander R. Pruss & Tyler Dalton McNabb - 2024 - American Catholic Philosophical Quarterly 98 (1):73-85.
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  28.  27
    (1 other version)Richard Lynch, S.J. (1610–1676) on Being and Essens.Victor M. Salas - 2024 - American Catholic Philosophical Quarterly 98 (1):25-48.
    This article examines Richard Lynch’s metaphysics and finds that he ultimately resolves his account of being in terms of essens—that which denotes the essential structure that a being (ens) has apart from existence. For Lynch, unlike many of his Jesuit contemporaries, existence is accidental to being. Yet, even if essens is distinct from existence, it is not altogether lacking being, but is accorded a certain kind of “essential being,” which is identified with the possible. Lynch thus seems to re-appropriate an (...)
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  29. Intention and Wrongdoing: In Defense of Double Effect by Joshua Stuchlik. [REVIEW]John Schwenkler - 2024 - American Catholic Philosophical Quarterly 98 (1):113-116.
    Joshua Stuchlik’s /Intention and Wrongdoing/ provides a rigorous, comprehensive defense of the coherence of double-effect reasoning and its importance to moral philosophy. The book is essential reading for anyone doing research into double-effect reasoning or adjacent topics in philosophy and theology. It is accessible enough to be read by graduate students or advanced undergraduates, and will also be beneficial to specialists in the area. It ought to set the agenda for future research on these topics.
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  30.  33
    Thomas Aquinas on Concrete Particulars.Jeremy W. Skrzypek - 2024 - American Catholic Philosophical Quarterly 98 (1):49-72.
    There are two competing models for how to understand Aquinas’s hylomorphic theory of material substances: the Simple Model, according to which material substances are composed of prime matter and substantial form, and the Expanded Model, according to which material substances are composed of prime matter, substantial form, and all of their accidental forms. In this paper, I first explain the main differences between these two models and show how they situate Aquinas’s theory of material substances in two different places within (...)
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  31.  13
    An Exposition of The Divine Names, The Book of Blessed Dionysius by St. Thomas Aquinas. [REVIEW]Mark K. Spencer - 2024 - American Catholic Philosophical Quarterly 98 (1):117-120.
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  32.  14
    What We Owe the Future by William MacAskill.Daniel John Sportiello - 2024 - American Catholic Philosophical Quarterly 98 (1):121-124.
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  33.  18
    Freedom & Sin: Evil in a World Created by God by Ross McCullough.Michael D. Torre - 2024 - American Catholic Philosophical Quarterly 98 (1):125-128.
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