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  1.  30
    Evidence-Seeking as an Expression of Faith.Katherine Dormandy - 2018 - American Catholic Philosophical Quarterly 92 (3):409-428.
    Faith is often regarded as having a fraught relationship with evidence. Lara Buchak even argues that it entails foregoing evidence, at least when this evidence would influence your decision to act on the proposition in which you have faith. I present a counterexample inspired by the book of Job, in which seeking evidence for the sake of deciding whether to worship God is not only compatible with faith, but is in fact an expression of great faith. One might still think (...)
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  2.  3
    Introduction: Special Issue on Religious Epistemology.Trent Dougherty - 2018 - American Catholic Philosophical Quarterly 92 (3):405-407.
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  3.  18
    Faith, Recognition, and Community.Andrew James Komasinski - 2018 - American Catholic Philosophical Quarterly 92 (3):445-464.
    This article looks at “faith-in” and what Jonathan Kvanvig calls the “belittler objection” by comparing Hegel’s and Kierkegaard’s interpretations of Abram (later known as Abraham). I first argue that Hegel’s treatment of Abram in Spirit of Christianity and its Fate is an objection to faith-in. Building on this with additional Hegelian texts, I argue that Hegel’s objection employs his social command account of morality. I then turn to Johannes de Silentio’s treatments of Abraham in Fear and Trembling and Søren Kierkegaard’s (...)
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  4.  3
    Become What You Receive.Zachary M. Mabee - 2018 - American Catholic Philosophical Quarterly 92 (3):465-481.
    Much work in the philosophy of religion has been devoted to exploring the virtue of faith. Very little of it, however, has done so from the perspective of Christian worship and liturgical practice. In this essay, I explore the virtue of faith, articulated in a traditionally Catholic manner, as it is practiced, engaged, and deepened through participation in the Eucharist. I begin by emphasizing both the cognitive and the volitional dimensions of a robust conception of the virtue of faith and (...)
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  5.  11
    Gritty Faith.Jonathan Matheson - 2018 - American Catholic Philosophical Quarterly 92 (3):499-513.
    In this paper, I will connect some of the philosophical research on non-doxastic accounts of faith to some psychological research on grit. In doing so I hope to advance the debate on both the nature and value of faith by connecting some philosophical insights with some empirical grounding. In particular, I will use Duckworth’s research to show that seeing faith as grit both captures the philosophical motivations for non-doxastic accounts of faith and comes with empirical backing that such faith is (...)
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  6.  6
    The Perspective of Faith.Blake McAllister - 2018 - American Catholic Philosophical Quarterly 92 (3):515-533.
    A number of philosophers, going back at least to Kierkegaard, argue that to have faith in something is, in part, to have a passion for that thing—to possess a lasting, formative disposition to feel certain positive patterns of emotion towards the object of faith. I propose that (at least some of) the intellectual dimensions of faith can be modeled in much the same way. Having faith in a person involves taking a certain perspective towards the object of faith—in possessing a (...)
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  7.  3
    Faith and Reason in the Oxford University Sermons.Joe Milburn - 2018 - American Catholic Philosophical Quarterly 92 (3):483-497.
    I argue that we can understand John Henry Newman as defending the Principle of Faith throughout the University Sermons. According to the Principle of Faith, belief in the Christian message is in itself a good act of the mind, and it has moral significance. I argue that Newman’s developed account of faith and its relation to reason in Sermons 10 through 12 are designed to defend the Principle of Faith. Finally, I argue that we can understand Newman’s defense of the (...)
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  8.  28
    The Morally Difficult Notion of Heaven.Amir Saemi - 2018 - American Catholic Philosophical Quarterly 92 (3):429-444.
    I will argue that Avicenna’s and Aquinas’s faith-based virtue ethics are crucially different from Aristotle’s virtue ethics, in that their ethics hinges on the theological notion of heaven, which is constitutively independent of the ethical life of the agent. As a result, their faith-based virtue ethics is objectionable. Moreover, I will also argue that the notion of heaven that Avicenna and Aquinas deploy in their moral philosophy is problematic; for it can rationally permit believers to commit morally horrendous actions. Finally, (...)
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  9.  8
    Lonergan, Science, and God.Paul Allen - 2018 - American Catholic Philosophical Quarterly 92 (2):373-389.
    Jesuit philosopher and theologian Bernard Lonergan advocated a critical realism, in which scientific and theological knowledge are products of self-critical phenomenological analysis. Allying his thought with Thomas Aquinas in elaborating a cognitional theory to serve epistemology and metaphysics, Lonergan challenged reigning idealist and empiricist philosophies by understanding the human knower as ordered both to the known world and to divine providence. This paper will sketch four themes in which Lonergan constructs a methodical link between phenomenology and both contemporary science and (...)
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  10.  7
    Defending Adam After Darwin.Nicanor Pier Giorgio Austriaco - 2018 - American Catholic Philosophical Quarterly 92 (2):337-352.
    For many contemporary Christian theologians, evolutionary biology rules out any account of an Adam and Eve that would explain the origin of our species. In response, I propose that they have uncritically embraced the anti-essentialist presuppositions of the dominant scientific narrative for the origins of our kind. In fact, there are sound and robust reasons to think that human beings share an intrinsic essence that puts them into a natural kind. I also propose that our natural kind can be defined (...)
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  11.  3
    The Transcendentals and the Divine Names in Thomas Aquinas.Brian T. Carl - 2018 - American Catholic Philosophical Quarterly 92 (2):225-247.
    Interpreters of Aquinas tend to posit a seamless transition from knowledge of the transcendentals in the abstract to naming God as one, true, and good. Some even suggest that the convertibility of the transcendentals with being implies the unity, truth, and goodness of esse divinum. Others hold simply that the meaning and order of these divine names is founded upon the meaning of the transcendentals. This study: explains why Aquinas avoids “transcendental arguments” for these divine names; argues that truth and (...)
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  12.  5
    Richard Cross’s Response to Brian Davies.Richard Cross - 2018 - American Catholic Philosophical Quarterly 92 (2):329-331.
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  13.  4
    Are Names Said of God and Creatures Univocally?Richard Cross - 2018 - American Catholic Philosophical Quarterly 92 (2):313-320.
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  14.  5
    Are Names Said of God and Creatures Univocally?Brian Davies - 2018 - American Catholic Philosophical Quarterly 92 (2):321-327.
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  15.  2
    Response to Richard Cross on “Are Names Said of God and Creatures Univocally?”.Brian Davies - 2018 - American Catholic Philosophical Quarterly 92 (2):333-336.
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  16.  2
    Aquinas On the Metaphysics of the Hypostatic Union. By Michael Gorman. [REVIEW]Andrew J. Jaeger - 2018 - American Catholic Philosophical Quarterly 92 (2):391-394.
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  17.  4
    On Sale, Securities, and Insurance. By Leonardus Lessius. Translated by Wim Decock and Nicholas De Sutter.Gaston G. LeNotre - 2018 - American Catholic Philosophical Quarterly 92 (2):394-396.
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  18.  4
    Matter in Biology.Anne Siebels Peterson - 2018 - American Catholic Philosophical Quarterly 92 (2):353-371.
    Aristotle insists that the organic matter composing an organism depends for its being and becoming upon the living organism whose organic matter it is. An evolutionary context may at first seem to secure autonomy for an organism’s organic matter: after all, in such a context not only can organisms in divergent taxa have the same trait, but a trait can remain the same through thoroughgoing changes in its form, function, composition, and organismic context over evolutionary time. The biological homology concept (...)
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  19.  3
    Testimonial Trustworthiness.Matthew Kent Siebert - 2018 - American Catholic Philosophical Quarterly 92 (2):249-276.
    Believing someone is, as Elizabeth Anscombe said, “trusting him for the truth.” Recent accounts of how we trust speakers for the truth have given a central role to speaker trustworthiness but have said little about what speaker trustworthiness is. I argue that it is best to think of speaker trustworthiness as the virtue of truthfulness. I give an account of truthfulness, show how that account solves problems for other accounts of speaker trustworthiness, and then use my account to explain the (...)
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  20.  3
    Reframing Aquinas on Art and Morality.Daniel J. Simpson - 2018 - American Catholic Philosophical Quarterly 92 (2):295-311.
    Can a work of art be defective aesthetically as art because it is defective morally? Étienne Gilson and Jacques Maritain both develop Thomistic accounts of the arts based on Aquinas’s distinction between the virtues of art and prudence, but they answer this question differently. Although their answers diverge, I will argue that both accounts make a crucial assumption about the metaphysics of goodness that Aquinas denies: that moral and aesthetic goodness are distinct species, not inseparable modes, of metaphysical goodness. I (...)
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  21.  5
    The Rigor of Things: Conversations with Dan Arbib. By Jean-Luc Marion and Dan Arbib. Translated by Christina M. Gschwandtner. [REVIEW]Mark K. Spencer - 2018 - American Catholic Philosophical Quarterly 92 (2):397-400.
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  22.  4
    Thomas Aquinas on War and Peace. By Gregory Reichberg.Christopher Toner - 2018 - American Catholic Philosophical Quarterly 92 (2):400-404.
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  23.  4
    The Mathematization of Physics and the Neo-Thomism of Duhem and Maritain.Stephen M. Barr - 2018 - American Catholic Philosophical Quarterly 92 (1):123-144.
    Pierre Duhem and Jacques Maritain, influenced by positivist philosophies of science that prevailed in the late nineteenth and early twentieth centuries, adopted markedly non-realist views about the mathematical theories of the modern physical sciences. The philosophies of science they developed were a hybrid of Thomism and positivism. This paper argues that the ideas of Duhem and Maritain about the relation of the mathematical theories of modern physics to physical reality are inadequate in light of the insights modern physics has yielded (...)
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  24.  31
    Ahistoricity in Analytic Theology.Beau Branson - 2018 - American Catholic Philosophical Quarterly 92 (1):195-224.
    Analytic theology has sometimes been criticized as ahistorical. But what this means, and why it is problematic, have often been left unclear. This essay explicates and supports one way of making that charge while simultaneously showing this ahistoricity, although widespread within analytic theology, is not essential to it. Specifically, some analytic theologians treat problematic doctrines as metaphysical puzzles, constructing speculative accounts of phenomena such as the Trinity or Incarnation and taking the theoretical virtues of such accounts to be sufficient in (...)
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  25.  29
    Aristotle and the Problem of Forgiveness.Jason W. Carter - 2018 - American Catholic Philosophical Quarterly 92 (1):49-71.
    In recent decades, it has been argued that the modern concept of forgiveness is absent from Aristotle’s conception of συγγνώμη as it appears in his Rhetoric and Nicomachean Ethics. In this paper, I argue that Aristotle’s view is more modern than it might appear. I defend the idea that Aristotle’s treatment of συγγνώμη, when seen in conjunction with his theory of ethical decision, involuntary action, and character alteration, commits him to a cognitive and emotional theory of forgiveness that is both (...)
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  26.  2
    Thomas Aquinas on Persuasion: Action, Ends, and Natural Rhetoric. By Jeffrey J. Maciejewski.Scott F. Crider - 2018 - American Catholic Philosophical Quarterly 92 (1):187-189.
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  27.  4
    Introduction to the CEPOS Discussion.Peter Distelzweig & Karen Zwier - 2018 - American Catholic Philosophical Quarterly 92 (1):107-121.
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  28.  2
    Crossing the Rubicon: The Borderlands of Philosophy and Theology. By Emmanuel Falque. Translated by Reuben Shank.Gregory P. Floyd - 2018 - American Catholic Philosophical Quarterly 92 (1):179-183.
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  29.  4
    Aquinas’s Original Discovery.Steven J. Jensen - 2018 - American Catholic Philosophical Quarterly 92 (1):73-95.
    According to Michael Barnwell, Aquinas’s explanation of the first cause of moral evil is inadequate. Against Barnwell’s criticisms, this article defends Aquinas, according to whom the first cause of moral evil is the failure to consider the moral rule. According to Barnwell, the ignorance found within Aquinas’s explanation must remove moral responsibility; Barnwell also points out that the failure to consider the moral rule does not explain the sinfulness of the action. Underlying Barnwell’s criticisms are certain presuppositions and oversights. First, (...)
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  30.  3
    The Intolerable God: Kant’s Theological Journey. By Christopher J. Insole.C. Jeffery Kinlaw - 2018 - American Catholic Philosophical Quarterly 92 (1):183-187.
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  31.  6
    Hylomorphic Escalation.Robert C. Koons - 2018 - American Catholic Philosophical Quarterly 92 (1):159-178.
    Defenders of physicalism often point to the reduction of chemistry to quantum physics as a paradigm for the reduction of the rest of reality to a microphysical foundation. This argument is based, however, on a misreading of the philosophical significance of the quantum revolution. A hylomorphic interpretation of quantum thermodynamics and chemistry, in which parts and wholes stand in a mutually determining relationship, better fits both the empirical facts and the actual practice of scientists. I argue that only a hylomorphic (...)
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  32.  5
    An Aristotelian Feminism. By Sarah Borden Sharkey.R. Mary Hayden Lemmons - 2018 - American Catholic Philosophical Quarterly 92 (1):189-193.
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  33.  6
    Are You What You Eat or Something More?Ambrose Little - 2018 - American Catholic Philosophical Quarterly 92 (1):1-20.
    The question “Are you what you eat?” is ultimately a question about change. When we eat, are the nutrients from the food simply added to the biological complex we call the body or are the nutrients a product of substantial change? The scientific literature on digestion often describes the process in the former manner, which, if it were the only way to describe the data, would prove problematic to an Aristotelian and Thomist philosophy. However, the interpretation of the scientific data (...)
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  34.  6
    Gestation Does Not Necessarily Imply Parenthood.Melissa Moschella - 2018 - American Catholic Philosophical Quarterly 92 (1):21-48.
    This article defends the morality of heterologous embryo transfer against those who claim that HET is wrong because it makes a woman a mother through someone other than her spouse. I contrast genetic parenthood with gestation to show that gestation alone does not make someone a mother in the focal sense. Genetic parenthood gives rise to the full obligations of parenthood—i.e., makes someone a parent in the focal sense—because the child’s relationship to his genetic parents is permanent, identity-defining, and initially (...)
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  35.  7
    The Storage Problem Revisited.David S. Oderberg - 2018 - American Catholic Philosophical Quarterly 92 (1):97-105.
    Antonio Ramos Díaz has recently given an extensive critique of what I have called the “storage problem” for materialism about the human mind. I respond to Díaz, showing that his critique fails. First, I rehearse the storage problem, explaining what claims it does and does not involve. I then consider Díaz’s “strong” and “weak” interpretations of my argument, explaining why I do not subscribe to the strong version, which misinterprets my position, especially concerning the meaning of the term “concrete.” His (...)
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  36.  3
    Sense and Reference of a Believer.Meghan D. Page - 2018 - American Catholic Philosophical Quarterly 92 (1):145-157.
    Pierre Duhem’s philosophy of science was criticized by several of his contemporaries for being surreptitiously influenced by his Catholic faith. In his essay “Physics of a Believer,” Duhem defends himself against this appraisal. In this paper, I detail Duhem’s argument and reconstruct his view concerning the relationship between theoretical science and religious belief. Ultimately, Duhem claims that the propositions of physical theory cannot contradict the propositions of religious belief because they do not share a domain of reference. To clarify why (...)
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