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  1.  9
    Heidegger, Aristotle, and Philosophical Leisure.Michael Bowler - 2014 - Proceedings of the American Catholic Philosophical Association 88:273-283.
    I examine the two different accounts of the activity of philosophy and the nature of the philosophical life put forward by Heidegger and Aristotle. I do so by examining Heidegger’s well-known claim that for Aristotle sophia is the arete of techne. It is argued that this claim is the result of Heidegger’s deep engagement with critical philosophy, which his own early philosophy develops in interesting ways, and that this claim results in Heidegger overlooking crucial elements of Aristotle’s account of philosophy. (...)
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  2.  13
    How Aristotelian is Contemporary Dispositionalist Metaphysics? A Tale of Two Distinctions.Errin D. Clark - 2014 - Proceedings of the American Catholic Philosophical Association 88:85-99.
    Exciting and important work on the metaphysics of causal powers and dispositions is currently under way. Much of it has been branded as a return to Aristotelian metaphysics, as it seems to put agents and their actions back as ultimate principles of reality. Philosophers involved in this work often speak of a ‘categorical—dispositional’ distinction. And sometimes it is suggested that the distinction is, or is similar to, Aristotle’s distinction between act and potency. The aim of this paper is to assess (...)
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  3.  7
    A Defense of Aristotelian Magnanimity Against the Pride Objection with the Help of Aquinas.Lindsay K. Cleveland - 2014 - Proceedings of the American Catholic Philosophical Association 88:259-271.
    I defend a broadly Aristotelian account of the virtue of magnanimity against the objection that Aristotelian magnanimity is an expression of the vice of pride and so cannot be a virtue. I identify the essential features of magnanimity on Aristotle’s account and argue that Aquinas preserves these essential features while identifying additional necessary conditions of the virtue of magnanimity that illuminate the virtue and show it to be incompatible with pride. I also show where two other attempts to defend Aquinas’s (...)
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  4.  10
    Man’s “Very Special Habit” and God’s Agency in the Illumination Epistemology and Volition Theory of Bonaventure and Aquinas.Andrew Jacob Cuff - 2014 - Proceedings of the American Catholic Philosophical Association 88:113-125.
    It is commonly taken for granted that Thomas Aquinas employed Aristotelian principles in his philosophical system to promote a “program” of Christianizing the Stagyrite. However, the question of why Thomas used Aristotle on a particular point can help uncover the goals of his scholastic project. The case of divine illumination theory is especially enlightening in this regard. From the zenith of Augustinian illumination epistemology as expressed in Bonaventure to its disappearance in Scotus, the influence of Aristotle’s notion of active intellect (...)
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  5.  8
    The Status of Dispositions.Daniel O. Dahlstrom - 2014 - Proceedings of the American Catholic Philosophical Association 88:1-12.
    This paper addresses puzzling issues concerning the ontological status of dispositions. Following review of debates about a traditional conditional analysis as well as Lewis’s “reformed conditional analysis” of dispositions, the paper analyzes attempts to solve the problem of what makes the relevant conditional true. Reasons are presented for rejecting attempts to locate the relevant truth-maker in a causal basis that allegedly dispenses with dispositions or in properties that are universally dispositional. In this way the paper argues that neither “eliminativism” nor (...)
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  6.  7
    Giovanni Pico Della Mirandola, Concordia, and the Canon Law Tradition.M. V. Dougherty - 2014 - Proceedings of the American Catholic Philosophical Association 88:181-196.
    Giovanni Pico della Mirandola is best known for his Oratio, one of many works containing his promise to prove that the philosophies of Plato and Aristotle are in agreement. Pico never fulfilled this promise, however, and commentators have at times derided Pico’s concordist project. The present paper argues that Pico’s notion of concordia was at least partly inspired by a jurisprudential habit derived from his early training in canon law. After examining Pico’s explicit but dispersed statements on concordia, I then (...)
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  7.  8
    Dispositionalism, Categoricalism, and Metaphysical Naturalism.Travis Dumsday - 2014 - Proceedings of the American Catholic Philosophical Association 88:101-112.
    In contemporary analytic metaphysics there are five theories concerning the reality of dispositional and categorical properties and their relationship: mixed view dispositionalism, pan-dispositionalism, categoricalism, identity theory, and neutral monism. Here I outline briefly a novel argument against metaphysical naturalism, one based on the idea that none of these five theories is compatible with it.
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  8.  12
    Sorting Out Reason’s Relation to the Passions in the Moral Theory of Aquinas.Leonard Ferry - 2014 - Proceedings of the American Catholic Philosophical Association 88:227-244.
    This essay challenges a growing consensus among Aquinas scholars who attribute to him a pro-passion attitude, linking his virtue theory to accounts of emotion that see the emotions in a primarily positive light. There are good reasons for thinking Aquinas far more skeptical of the role to be played by emotion in the virtuous life—indeed, one can safely argue, in agreement with Aquinas, that the emotions are often threats to and so in need of control by the virtues. I focus (...)
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  9.  15
    Credulity and Circumspection.Susan Haack - 2014 - Proceedings of the American Catholic Philosophical Association 88:27-47.
    The purpose of this paper is, first, to get clear about what credulity is, and why it’s an epistemological vice ; then, to explore the various forms this vice takes, including its perhaps surprising manifestation as a form of scientism ; next, to suggest why credulity poses dangers not only to individuals, but also to society at large—including, specifically, the legal system and the academy ; and, finally, to sketch some ways to curb credulity and foster circumspection in ourselves and (...)
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  10.  7
    Does Aquinas Hold a Correspondence Theory of Truth in De Veritate?Joshua Lee Harris - 2014 - Proceedings of the American Catholic Philosophical Association 88:285-300.
    At least since Martin Heidegger’s influential reading of Thomas Aquinas’s account of truth as a precursor to modern philosophy’s unfortunate “forgetfulness of being,” it has been popular to classify the Angelic Doctor as one of the fore­runners of the modern “correspondence theory” of truth. In what follows, I attempt to answer the question of whether or not this is a correct assessment. I want to suggest that Aquinas’s account of truth has superficial concord but deep conflict with modern correspondence theories. (...)
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  11.  4
    Minutes of the 2014 Executive Council Meeting.R. E. Houser - 2014 - Proceedings of the American Catholic Philosophical Association 88:301-302.
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  12.  4
    Secretary’s Report.R. E. Houser - 2014 - Proceedings of the American Catholic Philosophical Association 88:303-308.
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  13.  5
    Civic Virtue.Michael P. Krom - 2014 - Proceedings of the American Catholic Philosophical Association 88:145-153.
    This paper articulates Aquinas’s account of the duties citizens have toward the nation, focused specifically on the virtues of piety and observance. In the first section, I discuss justice as the foundation of good citizenship. In the second, I delineate the acts of justice which primarily orient citizens toward serving the nation, focusing specifically on piety and observance. Finally, in the third section I reflect on how religion, or the virtue by which humans render proper worship to God, has a (...)
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  14.  6
    On the Habit of Seeing Persons.Paul Kucharski - 2014 - Proceedings of the American Catholic Philosophical Association 88:207-216.
    In Existence and the Existent, Jacques Maritain speaks about the difficulty of knowing persons as subjects. Typically we know persons as objects, or “from without,” and this explains why we describe people as instantiations of various qualities that can be shared in common with others. But according to Maritain, “To be known as object... is to be severed from oneself and wounded in one’s identity. It is to always be unjustly known.” In this paper, I consider the epistemological means by (...)
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  15.  13
    Hexis Within Aristotelian Virtue Ethics.Mathew T. Lu - 2014 - Proceedings of the American Catholic Philosophical Association 88:197-206.
    In Book II, Chapter 5 of the Nicomachean Ethics Aristotle famously identifies the virtues as hexeis. Like so many Greek philosophical terms of art, hexis admits of many translations; recent scholarly choices have included “habit,” “disposition,” “state,” “active condition.” In this paper, I argue that some of these translations have tended to obscure the active and causal role that hexeis play in Aristotle’s theory of moral action. This, in turn, has led at least some critics to misunderstand the Aristotelian virtue (...)
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  16.  9
    Defending Virtue Against the Situationist Challenge.Justin Matchulat - 2014 - Proceedings of the American Catholic Philosophical Association 88:245-258.
    My essay addresses the situationist critique of virtue ethics. I defend a rarity of virtue response to this critique, but blunt its tip by developing an account of degrees of virtue. On this account, full virtue will indeed be a statistical rarity, but lesser degrees of virtue more common. I argue for this degreed conception of virtue both on historical and systematic grounds: historically, I show that Aristotle and especially Aquinas thought of virtue as being the sort of property that (...)
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  17.  5
    Introduction of John M. Rist, 2014 Aquinas Medal Recipient.John C. McCarthy - 2014 - Proceedings of the American Catholic Philosophical Association 88:13-16.
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  18.  6
    Scotus on the Metaphysics of Habits.Marilyn McCord Adams - 2014 - Proceedings of the American Catholic Philosophical Association 88:71-83.
    Aristotelian method accounts for essential functional regularities in terms of powers rooted in the substantial form of the functioning thing. Habits are posited to explain new and acquired functional regularities. Because Aquinas sees habits as rendering potentiae more determinate, he finds it natural to account for post-mortem supernatural functioning in terms of infused habits or qualities that build on nature with further determinations. By contrast, Scotus begins with the natural priority of receiving subjects over what they receive, and how what (...)
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  19.  1
    Compunction and Passion.Elizabeth A. Murray - 2014 - Proceedings of the American Catholic Philosophical Association 88:217-225.
    This paper is a critical examination of Lonergan’s notion of moral conversion. Conversion in general is described as a mode of self-transcendence and distinguished from development. Then moral conversion is contrasted with the two other basic forms of conversion, intellectual and religious. Next, I propose that there are two distinct moments of moral conversion: a negative moment of rational compunction, which is more Kantian in nature, and a positive moment of passionate transcendence, which is consonant with Scheler’s value ethics. I (...)
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  20.  11
    Habitual Intellectual Knowledge in Medieval Philosophy.Timothy B. Noone - 2014 - Proceedings of the American Catholic Philosophical Association 88:49-70.
    This lecture treats the theme of habitual cognition in both its commonplace and unusual senses in the tradition of ancient and medieval philosophy. Beginning with Aristotle’s Nicomachean Ethics and its teaching on habits, it traces how the ancient and medieval Peripatetic tradition received and developed the idea of habitual knowledge. The lecture then turns to three case-studies in which the notion of habitual knowledge is used in unusual senses: Aquinas’s treatment of self-knowledge; Scotus’s account of human awareness of the concept (...)
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  21.  5
    Accommodating Avicenna, Appropriating Augustine.Samuel A. Pomeroy - 2014 - Proceedings of the American Catholic Philosophical Association 88:127-144.
    In this paper I argue that Aquinas’s doctrine of prophecy develops from the early period to his more mature articulation as a result of his complex handling of the metaphysical thought of Avicenna. Aquinas subtly distances himself from the implication of Avicenna’s emanationist framework for prophecy, namely that prophetic knowledge is acquired through perfected natural intellectual habit. Yet at the same time he accommodates this aspect insofar as it aligns with Augustine’s biblical neo-Platonism. He does so, as I shall demonstrate, (...)
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  22.  6
    Philosophers and Sophists.John Rist - 2014 - Proceedings of the American Catholic Philosophical Association 88:17-25.
    I attempt here to draw parallels between ancient and modern sophistry —and ancient and modern philosophy. Plato at one point identified a sophist as a paid hunter of rich young men who ‘lurks’ in non-being: that is, has no concern for truth. In more modern times Elizabeth Anscombe, when asked what her philosophical colleagues did, remarked that they spend most of their time corrupting the youth. And the present situation in many liberal universities encourages them to do so—and in the (...)
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  23.  7
    Habits, Potencies, and Obedience.Mark K. Spencer - 2014 - Proceedings of the American Catholic Philosophical Association 88:165-180.
    Thomistic hylomorphism holds that human persons are composed of matter and a form that is also a subsistent entity. Some object that nothing can be both a form and a subsistent entity, and some proponents of Thomistic hylomorphism respond that our experience, as described by phenomenology, provides us with evidence that this theory is true. Some might object that that would be more easily seen to be a good way to defend Thomistic hylomorphism if the scholastics themselves had provided such (...)
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  24.  6
    The Peculiar Virtues of the Rulers and the Ruled in Politics III.4.Mary Elizabeth Tetzlaff - 2014 - Proceedings of the American Catholic Philosophical Association 88:155-163.
    At the end of Book III, chapter 4 of Aristotle’s Politics, Aristotle identifies the virtue peculiar to the excellent ruler as prudence. The ruled’s complementary virtue is true opinion. All the other virtues are held in common, albeit in different forms. Why these habits? The answer to this question lies in Aristotle’s discussion of the good man and the serious citizen in III.4, and of the rule of law in III.16.
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