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  1.  49
    Evil as Nothing.Marilyn McCord Adams - 2012 - Modern Schoolman 89 (3-4):131-145.
    Anselm inherited a Platonizing approach to philosophy from Augustine and Boethius. But he characteristically reworked what he found in their texts by questioning and disputing it into something more rigorous. In this paper, I compare and contrast Anselm’s treatment of the trope ‘evil is nothing, not a being’ withBoethius’s use of it in The Consolation of Philosophy. In the first section, I expose a fallacious argument form common to them both: paradigm Fness is identical with paradigm Gness; X participates in (...)
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  2.  2
    Evil as Nothing: Contrasting Construals in Boethius and Anselm.Marilyn Mccord Adams - 2012 - Modern Schoolman 89 (3/4):131-145.
    Anselm inherited a Platonizing approach to philosophy from Augustine and Boethius. But he characteristically reworked what he found in their texts by questioning and disputing it into something more rigorous. In this paper, I compare and contrast Anselm’s treatment of the trope ‘evil is nothing, not a being’ withBoethius’s use of it in The Consolation of Philosophy. In the first section, I expose a fallacious argument form common to them both: paradigm Fness is identical with paradigm Gness; X participates in (...)
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  3.  55
    Duns Scotus and Analogy.Richard Cross - 2012 - Modern Schoolman 89 (3-4):147-154.
    Duns Scotus defends the view that we can speak univocally of God and creatures. When we do so, we use words in the same sense in the two cases. Scotus maintains that the concepts that these univocal words signify are themselves univocal: the same concept in the two cases. In this paper, I consider a related question: does Duns Scotus have the notion of analogous concepts—concepts whose relation to each other lies somewhere between the univocal and the equivocal? Using some (...)
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  4. Duns Scotus and Analogy: A Brief Note.Richard Cross - 2012 - Modern Schoolman 89 (3/4):147-154.
    Duns Scotus defends the view that we can speak univocally of God and creatures. When we do so, we use words in the same sense in the two cases. Scotus maintains that the concepts that these univocal words signify are themselves univocal: the same concept in the two cases. In this paper, I consider a related question: does Duns Scotus have the notion of analogous concepts—concepts whose relation to each other lies somewhere between the univocal and the equivocal? Using some (...)
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  5.  4
    A Note From the Editor.Jonathan D. Jacobs - 2012 - Modern Schoolman 89 (3):129-129.
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  6.  19
    The Problem of Negligent Omissions: Medieval Action Boethius and Anselm, Michael Barnwell. [REVIEW]Steven J. Jensen - 2012 - Modern Schoolman 89 (3-4):259-262.
  7.  92
    Hylomorphism and Design.John Kronen & Sandra Menssen - 2012 - Modern Schoolman 89 (3-4):155-180.
    Aquinas’s Fifth Way is usually taken to be an adumbration of Paley-like design arguments. Paley-like design arguments have fallen on hard times over the past few centuries, and most contemporary defenders of design arguments in support of theism favor some version of the fine-tuning argument. But fine-tuning designarguments, like Paley’s design argument, are consistent with atomism. And all such arguments are vulnerable to the objection that, given a long enough stretch of time and a sufficient number of universes, there would (...)
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  8. Hylomorphism and Design: A Reconsideration of Aquinas’s Fifth Way.John Kronen & Sandra Menssen - 2012 - Modern Schoolman 89 (3/4):155-180.
    Aquinas’s Fifth Way is usually taken to be an adumbration of Paley-like design arguments. Paley-like design arguments have fallen on hard times over the past few centuries, and most contemporary defenders of design arguments in support of theism favor some version of the fine-tuning argument. But fine-tuning designarguments, like Paley’s design argument, are consistent with atomism. And all such arguments are vulnerable to the objection that, given a long enough stretch of time and a sufficient number of universes, there would (...)
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  9.  20
    Scotus on Hell.Giorgio Pini - 2012 - Modern Schoolman 89 (3-4):223-241.
    The existence of everlasting punishment has sometimes been thought to be incompatible with God’s goodness and omnipotence. John Duns Scotus focused on the key issue concerning everlasting punishment, i.e., the impossibility for the damned to repent of their evil deeds and so to obtain forgiveness. Scotus’s claimwas that such an impossibility is not logical but nomological, i.e., it depends on the rules God established to govern the world, specifically on what I call ‘the rule of the permanence of the last (...)
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  10.  16
    The Double Truth Question and the Epistemological Status of Theology in Late 13th Century Debates at Paris.Andreas Speer - 2012 - Modern Schoolman 89 (3-4):189-207.
    The double truth question is located at the center of an extensive debate on the relationship of theology and philosophy—on the epistemic order of reason and scientific knowledge on the one hand and revelation and faith on the other. While this field of tension has been a crucial topic for the self-perception of Christian theology ever since, the disputes largely intensified in the 13th century within the scope of both the growing influence of the rediscovered Aristotelianepistemology and the condemnation of (...)
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  11.  38
    St. Thomas Aquinas on the Problem of Too Many Thinkers.Patrick Toner - 2012 - Modern Schoolman 89 (3-4):209-222.
    It has been argued that St. Thomas Aquinas’s anthropological views fall prey to the problem of “Too Many Thinkers.” The worry, roughly, is that his views entail that I—a human person—am able to think, but that my soul—which is not a human person—is also able to think. Hence, too many thinkers: there are too many ofus having my thoughts. In this paper, I show why this is not a problem for St. Thomas. Along the way, I also address Peter Unger’s (...)
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  12.  29
    The End of (Human) Life as We Know It.Christina Van Dyke - 2012 - Modern Schoolman 89 (3-4):243-257.
    Is the being in an irreversible persistent vegetative state as the result of a horrible accident numerically identical to the human person, Lindsay, who existed before the accident? Many proponents of Thomistic metaphysics have argued that Aquinas’s answer to this question must be “yes.” In particular, it seems that Aquinas’s commitment to both Aristotelian hylomorphism and the unity of substantial form (viz., that each body/soul composite possesses one and only one substantial form) entails the position that the human person remains (...)
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  13. The End of Life as We Know It: Thomas Aquinas on Persons, Bodies and Death.Christina Van Dyke - 2012 - Modern Schoolman 89 (3/4):243-257.
    Is the being in an irreversible persistent vegetative state as the result of a horrible accident numerically identical to the human person, Lindsay, who existed before the accident? Many proponents of Thomistic metaphysics have argued that Aquinas’s answer to this question must be “yes.” In particular, it seems that Aquinas’s commitment to both Aristotelian hylomorphism and the unity of substantial form entails the position that the human person remains alive as long as biological life persists. I argue, however, that although (...)
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  14.  42
    Credo Ut Mirer: Anselm on Sacred Beauty.Thomas Williams - 2012 - Modern Schoolman 89 (3/4):181-188.
    Anselm had a particular interest in the art of painting. He saw a close analogy between physical beauty and rational beauty. Both can be represented—physical beauty by paintings, rational beauty through discourse—and Anselm was especially attentive to the possibility of misrepresentation. Deceptive rhetorical coloring can mislead; unworthy discourse can obscure the truth’s inherent beauty. Yet even when discourse does justice to the beauty it is intended to represent, Anselm places strict limits on the appeal to beauty. For beauty by itself (...)
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  15.  21
    Credo Ut Mirer.Thomas Williams - 2012 - Modern Schoolman 89 (3-4):181-188.
    Anselm had a particular interest in the art of painting. He saw a close analogy between physical beauty and rational beauty. Both can be represented—physical beauty by paintings, rational beauty through discourse—and Anselm was especially attentive to the possibility of misrepresentation. Deceptive rhetorical coloring can mislead; unworthy discourse can obscure the truth’s inherent beauty. Yet even when discourse does justice to the beauty it is intended to represent, Anselm places strict limits on the appeal to beauty. For beauty by itself (...)
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  16.  16
    Second-Scholastic Philosophy of Economics.Alfredo Culleton - 2012 - Modern Schoolman 89 (1-2):9-24.
    This article discusses the intricate relationship between moral theology and economics of the Second Scholasticism developed in the colonies. Its concrete topic is the theory of just price of Tomás de Mercado, who became a classic because of his direct and at the same time scholarly language. The topic of fair or just price, which is not new in scholastic moral theology, is treated by him in a philosophical manner, using an original view based on practical rationality which caused his (...)
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  17. Second-Scholastic Philosophy of Economics: Tomás Mercado’s Theory of Just Price.Alfredo Culleton - 2012 - Modern Schoolman 89 (1/2):9-24.
    This article discusses the intricate relationship between moral theology and economics of the Second Scholasticism developed in the colonies. Its concrete topic is the theory of just price of Tomás de Mercado, who became a classic because of his direct and at the same time scholarly language. The topic of fair or just price, which is not new in scholastic moral theology, is treated by him in a philosophical manner, using an original view based on practical rationality which caused his (...)
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  18.  15
    John Poinsot (1589–1644) on the Universale Materialiter Sumptum.Daniel Heider - 2012 - Modern Schoolman 89 (1-2):47-63.
    The paper deals with Poinsot’s ontology of universals presented not only in the Material Logic but also in the volume devoted to the Natural Philosophy of his Thomistic Philosophical Course. Currently, it takes into account also the often neglected Theological Course. The author states that there are two different positions as far as the issue of the ontology of universals is concerned, which prima facie lead to the doctrinal tension in Poinsot’s corpus. On one hand, in the Ars Logica, the (...)
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  19.  16
    The Variety of Second Scholasticism.Daniel Heider - 2012 - Modern Schoolman 89 (1-2):3-7.
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  20. John Poinsot on the Universale Materialiter Sumptum: A Dual Viewpoint.Daniel Heider - 2012 - Modern Schoolman 89 (1/2):47-63.
    The paper deals with Poinsot’s ontology of universals presented not only in the Material Logic but also in the volume devoted to the Natural Philosophy of his Thomistic Philosophical Course. Currently, it takes into account also the often neglected Theological Course. The author states that there are two different positions as far as the issue of the ontology of universals is concerned, which prima facie lead to the doctrinal tension in Poinsot’s corpus. On one hand, in the Ars Logica, the (...)
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  21. The Variety of Second Scholasticism: Introduction.Daniel Heider - 2012 - Modern Schoolman 89 (1/2):3-7.
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  22.  15
    A Note From the Editor.Jonathan D. Jacobs - 2012 - Modern Schoolman 89 (1-2):1-1.
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  23.  20
    Rodrigo de Arriaga on Relations.Sydney Penner - 2012 - Modern Schoolman 89 (1-2):25-46.
    Arriaga is an early modern scholastic who recognizes the importance of relations to philosophical discussions. He offers a classification of different kinds of relations, focusing on the distinction between categorial relations and transcendental relations. I suggest that this distinction might be seen as akin to one version of the modern distinction between external and internal relations. Like Suárez, whom he characterizes as a “giant among the scholastics,” Arriaga offers a reductionist account of categorial relations. He criticises Suárez’s account, however, for (...)
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  24.  23
    Alfonso Briceño (1587–1668) and the Controversiae on John Duns Scotus's Philosophical Theology.Roberto Hofmeister Pich - 2012 - Modern Schoolman 89 (1-2):65-94.
    The paper presents some basic tenets of the works by the Franciscan Friar Alfonso Briceño (1587–1668), as well as of his metaphysical thought. After offering the basic structure and purpose of his monumental Controversiae, we focus on a more specific way of seeing his philosophical and theological approach, namely Controversy 5 on the infinity of God. This will allow us to see the structure of his argumentation in philosophy and theology: after putting the formulation of controversial points between the Scotist (...)
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  25. Alfonso Briceño and the Controversiae on John Duns Scotus’s Philosophical Theology: The Case of Infinity.Roberto Hofmeister Pich - 2012 - Modern Schoolman 89 (1/2):65-94.
    The paper presents some basic tenets of the works by the Franciscan Friar Alfonso Briceño, as well as of his metaphysical thought. After offering the basic structure and purpose of his monumental Controversiae, we focus on a more specific way of seeing his philosophical and theological approach, namely Controversy 5 on the infinity of God. This will allow us to see the structure of his argumentation in philosophy and theology: after putting the formulation of controversial points between the Scotist and (...)
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  26.  18
    McCaghwell's Reading of Scotus's De Anima (1639).Anna Tropia - 2012 - Modern Schoolman 89 (1-2):95-115.
    In this paper the authors deals with the relation between the Irish Franciscan Hugh McCaghwell’s commentary on Scotus’s De anima (1639) and Suárez’s (1621). It is shown that the latter provided a model and a reference text for McCaghwell who reproduces the philosopher’s thought within his commentary. Moreover, the explicit and implicit quotations of Suárez are taken into account: far from admitting his debt, McCaghwell criticizes the philosopher when he does not seem to follow the Scotist path. The commentary’s sections (...)
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  27. McCaghwell’s Reading of Scotus’s De Anima : A Case of Plagiarism?Anna Tropia - 2012 - Modern Schoolman 89 (1/2):95-115.
    In this paper the authors deals with the relation between the Irish Franciscan Hugh McCaghwell’s commentary on Scotus’s De anima and Suárez’s. It is shown that the latter provided a model and a reference text for McCaghwell who reproduces the philosopher’s thought within his commentary. Moreover, the explicit and implicit quotations of Suárez are taken into account: far from admitting his debt, McCaghwell criticizes the philosopher when he does not seem to follow the Scotist path. The commentary’s sections analysed are (...)
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  28.  14
    An Editor's Farewell.William C. Charron - 2012 - Modern Schoolman 88 (1/2):3-3.
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  29.  13
    Kant's Methodology In.Sherwin Klein - 2012 - Modern Schoolman 65 (4):227-244.
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  30.  6
    The.Richard J. Blackwell - 2012 - Modern Schoolman 65 (1):70-71.
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  31.  8
    Reading Machiavelli's.John L. Treloar - 2012 - Modern Schoolman 65 (1):15-28.
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  32.  9
    Metaphysics as A.Rosemary Flanigan - 2012 - Modern Schoolman 64 (3):161-185.
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  33.  10
    Augustine's Use Of.Roland J. Teske - 2012 - Modern Schoolman 62 (3):147-163.
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  34.  16
    Karl Popper's Solution to The.Daniel H. Clark - 2012 - Modern Schoolman 61 (2):117-130.
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  35.  9
    A Formal Preface and an Informal Conclusion To.Paul G. Kuntz - 2012 - Modern Schoolman 60 (4):273-282.
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  36.  8
    Jacques Maritain as A.Thomas R. Ulshafer - 2012 - Modern Schoolman 57 (3):199-211.
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  37.  11
    Kant on Persons As.Patrick Riley - 2012 - Modern Schoolman 57 (1):45-56.
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  38.  11
    The Distinction Between.M. Glouberman - 2012 - Modern Schoolman 55 (4):357-385.
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  39.  9
    The Implicit Efficacity of the Idea In.Richard J. Fafara - 2012 - Modern Schoolman 55 (2):147-164.
  40.  5
    Descartes' Use Of.Desmond M. Clarke - 2012 - Modern Schoolman 54 (4):333-344.
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  41.  10
    Kant on Will.Patrick Riley - 2012 - Modern Schoolman 54 (2):107-122.
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  42.  6
    The.Donald A. Cress - 2012 - Modern Schoolman 54 (1):33-43.
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  43.  5
    St. Thomas Aquinas.Leo Sweeney - 2012 - Modern Schoolman 41 (2):181-183.
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  44.  5
    Concerning The.William L. Reese - 2012 - Modern Schoolman 38 (2):142-148.
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  45.  13
    A Thomist On.Robert J. Henle - 2012 - Modern Schoolman 35 (2):133-141.
  46.  5
    Addenda To.J. Clayton Murray - 2012 - Modern Schoolman 31 (3):223-223.
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  47.  14
    On the Meaning Of.Herbert Johnston - 2012 - Modern Schoolman 30 (2):93-108.
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  48.  8
    A Note On.Linus J. Thro - 2012 - Modern Schoolman 28 (1):53-58.
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  49.  11
    Remarks on Maximilian Beck's.Brian Coffey - 2012 - Modern Schoolman 25 (4):266-269.
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  50.  14
    Las Fronteras de la filosofia y de la fisica. Tomo I.Carlos Hernandez, - 2012 - Modern Schoolman 23 (3):173-174.
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  51.  7
    Le Thomisme.Gerard Smith, - 2012 - Modern Schoolman 23 (3):168-172.
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  52.  7
    Editorial Notes.Harry R. Klocker - 2012 - Modern Schoolman 21 (3):170-171.
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  53.  12
    The Meaning of The.Walter J. Ong - 2012 - Modern Schoolman 20 (4):192-209.
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  54.  9
    Rejoinder To.James A. McWilliams - 2012 - Modern Schoolman 18 (3):57-58.
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  55.  28
    The Triumph of the Theaetetus (Part Two; to Be Concluded in Modern Schoolman 11: 4 [May 1934]).Charles J. O'Neil - 2012 - Modern Schoolman 11 (3):55-59.
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  56.  9
    Italy (Conclusion).Pietro Pirri - 2012 - Modern Schoolman 10 (4):97-97.
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  57.  15
    The World-Builder.James M. Tainter - 2012 - Modern Schoolman 3 (8):131-132.
    Undoubtedly H.G. Wells is one of the most widely read writers in the English speaking world. Unfortunately his genius veils for most men his clever sophistries. This removal of the veneer from a seemingly harmless bit of imagination in his "A Fantastic Novel" reveals unseen dangers lurking beneath his humor. The Editor.
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  58.  13
    Mark Twain.John T. Newell - 2012 - Modern Schoolman 3 (5):73-74.
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  59.  11
    The Eternal Question.Walter O. Crane - 2012 - Modern Schoolman 3 (4):53-54.
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  60.  10
    The Philosophical Congress at Notre Dame.James A. McWilliams - 2012 - Modern Schoolman 3 (4):49-49.
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  61.  10
    Mind and Its Place in Nature.Pierre Bouscaren - 2012 - Modern Schoolman 2 (8):115-116.
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