Results for 'Adams Robert Merrihew'

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  1.  33
    I—Robert Merrihew Adams: Conflict.Robert Merrihew Adams - 2009 - Aristotelian Society Supplementary Volume 83 (1):115-132.
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  2. The Virtue of Faith and Other Essays in Philosophical Theology.Robert Merrihew Adams - 1987 - Oxford University Press.
    Robert Merrihew Adams has been a leader in renewing philosophical respect for the idea that moral obligation may be founded on the commands of God. This collection of Adams' essays, two of which are previously unpublished, draws from his extensive writings on philosophical theology that discuss metaphysical, epistemological, and ethical issues surrounding the concept of God--whether God exists or not, what God is or would be like, and how we ought to relate ourselves to such a (...)
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  3. A Philosophical Autobiography.Robert Merrihew Adams - 2009 - In Samuel Newlands & Larry M. Jorgensen (eds.), Metaphysics and the Good: Themes From the Philosophy of Robert Merrihew Adams. Oxford University Press.
     
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  4. A Theory of Virtue: Excellence in Being for the Good.Robert Merrihew Adams - 2006 - Clarendon Press.
    The distinguished philosopher Robert M. Adams presents a major work on virtue, which is once again a central topic in ethical thought. A Theory of Virtue is a systematic, comprehensive framework for thinking about the moral evaluation of character, proposing that virtue is chiefly a matter of being for what is good, and that virtues must be intrinsically excellent and not just beneficial or useful.
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  5. Finite and Infinite Goods: A Framework for Ethics.Robert Merrihew Adams - 1999 - Oxford University Press.
    Renowned scholar Robert Adams explores the relation between religion and ethics through a comprehensive philosophical account of a theistically-based framework for ethics. Adams' framework begins with the good rather than the right, and with excellence rather than usefulness. He argues that loving the excellent, of which adoring God is a clear example, is the most fundamental aspect of a life well lived. Developing his original and detailed theory, Adams contends that devotion, the sacred, grace, martyrdom, worship, (...)
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  6. Précis of Finite and Infinite Goods. [REVIEW]Robert Merrihew Adams - 2002 - Philosophy and Phenomenological Research 64 (2):439–444.
    Robert Adams gives a comprehensive philosophical account of a theistically-based framework for ethics. He draws on over twenty years of his published work to create this overarching framework, which is based upon the idea of a transcendent, infinite good, which is God, and its relation to the many finite examples of good in our experience. In giving this account, Adams explores ways in which a variety of philosophically unfashionable religious concepts can enrich the texture of ethical thought.
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  7. Voluntarism and the Shape of a History.Robert Merrihew Adams - 2004 - Utilitas 16 (2):124-132.
    This article is concerned with the shape of the story of seventeenth- and eighteenth-century moral philosophy as told by J. B. Schneewind in The Invention of Autonomy. After discussion of alternative possible shapes for such a story, the focus falls on the question to what extent, in Schneewind's account, strands of empiricist voluntarism and rationalist intellectualism are interwoven in Kant. This in turn leads to consideration of different types of voluntarism and their roles in early modern ethical theory. Correspondence:c1 (...).adams@mansfield.oxford.ac.uk. (shrink)
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  8. Leibniz: Determinist, Theist, Idealist.Robert Merrihew Adams - 1994 - Oup Usa.
    Adams presents an in-depth interpretation of three important parts of Leibniz's metaphysics, thoroughly grounded in the texts as well as in philosophical analysis and critique. The three areas discussed are the metaphysical part of Leibniz's philosophy of logic, his essentially theological treatment of the central issues of ontology, and his theory of substance. Adams' work helps make sense of one of the great classic systems of modern philosophy.
     
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  9. Kierkegaard’s Arguments Against Objective Reasoning In Religion.Robert Merrihew Adams - 1977 - The Monist 60 (2):228-243.
    Versions of this paper have been read to philosophical colloquia at Occidental College and California State University, Fullerton. I am indebted to participants in those discussions, to students in many of my classes, and particularly to Marilyn McCord Adams, Van Harvey, Thomas Kselman, William Laserow, and James Muyskens, for helpful comment on the ideas which are contained in this paper (or which would have been, had it not been for their criticisms).
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  10. Primitive Thisness and Primitive Identity.Robert Merrihew Adams - 1979 - Journal of Philosophy 76 (1):5-26.
  11. Theories of Actuality.Robert Merrihew Adams - 1974 - Noûs 8 (3):211-231.
  12. Primitive Thisness and Primitive Identity.Robert Merrihew Adams - 2004 - In Tim Crane & Katalin Farkas (eds.), Metaphysics: A Guide and Anthology. Oxford University Press.
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  13. Involuntary Sins.Robert Merrihew Adams - 1985 - Philosophical Review 94 (1):3-31.
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  14. Actualism and Thisness.Robert Merrihew Adams - 1981 - Synthese 49 (1):3-41.
  15. A Theory of Virtue: Introductory Remarks.Robert Merrihew Adams - 2010 - Philosophical Studies 148 (1):133-134.
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  16. A Theory of Virtue: Response to Critics.Robert Merrihew Adams - 2010 - Philosophical Studies 148 (1):159-165.
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  17. Divine Motivation Theory.Robert Merrihew Adams - 2006 - Philosophy and Phenomenological Research 73 (2):493-497.
    Divine Motivation theory is a major contribution both to the philosophy of religion, particularly the philosophy of religious ethics, and to general ethical theory. It is demanding reading, because it is long and complex and about difficult issues. It is also rewarding, because it is suggestive and highly original, written and argued with philosophical intelligence and disciplined care, and rich in systematic connections and explanations of them.
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  18. Must God Create the Best?Robert Merrihew Adams - 1972 - Philosophical Review 81 (3):317-332.
  19. Motive Utilitarianism.Robert Merrihew Adams - 1976 - Journal of Philosophy 73 (14):467-481.
  20. Things in Themselves.Robert Merrihew Adams - 1997 - Philosophy and Phenomenological Research 57 (4):801-825.
    The paper is an interpretation and defense of Kant's conception of things in themselves as noumena, along the following lines. Noumena are transempirical realities. As such they have several important roles in Kant's critical philosophy (Section 1). Our theoretical faculties cannot obtain enough content for a conception of noumena that would assure their real possibility as objects, but can establish their merely formal logical possibility (Sections 2-3). Our practical reason, however, grounds belief in the real possibility of some noumena, and (...)
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  21. Time and Thisness.Robert Merrihew Adams - 1986 - Midwest Studies in Philosophy 11 (1):315-329.
    I have argued elsewhere that there are facts, and possibilities, that are not purely qualitative. In a second paper, however, I have argued that all possibilities are purely qualitative except insofar as they involve individuals that actually exist. In particular, I have argued that there are no thisnesses of nonactual individuals (where the thisness of x is the property of being x, or of being identical with x), and that there are no singular propositions about nonactual individuals (where a singular (...)
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  22. Saints.Robert Merrihew Adams - 1984 - Journal of Philosophy 81 (7):392.
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  23.  62
    Theories of Actuality.Robert Merrihew Adams - 1974 - In Michael J. Loux (ed.), The Possible and the Actual: Readings in the Metaphysics of Modality. Cornell University Press. pp. 190.
  24. Middle Knowledge and the Problem of Evil.Robert Merrihew Adams - 1977 - American Philosophical Quarterly 14 (2):109-117.
  25.  9
    Leibniz.Robert Merrihew Adams - 1994 - The Leibniz Review 19:113-116.
  26. Existence, Self-Interest, and the Problem of Evil.Robert Merrihew Adams - 1979 - Noûs 13 (1):53-65.
  27. Substance and Individuation in Leibniz.Robert Merrihew Adams - 2002 - Mind 111 (444):851-855.
  28.  98
    Leibniz: Determinist, Theist, Idealist.Adams Robert Merrihew - 1994 - Oxford University Press.
    Legendary since his own time as a universal genius, Gottfried Wilhelm Leibniz (1646-1716) contributed significantly to almost every branch of learning. One of the creators of modern mathematics, and probably the most sophisticated logician between the Middle Ages and Frege, as well as a pioneer of ecumenical theology, he also wrote extensively on such diverse subjects as history, geology, and physics. But the part of his work that is most studied today is probably his writings in metaphysics, which have been (...)
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  29. Divine Necessity.Robert Merrihew Adams - 1983 - Journal of Philosophy 80 (11):741-752.
  30. A Modified Divine Command Theory of Ethical Wrongness.Robert Merrihew Adams - 1997 - In Thomas L. Carson & Paul K. Moser (eds.), Morality and the Good Life. Oup Usa.
  31. The Virtue of Faith.Robert Merrihew Adams - 1984 - Faith and Philosophy 1 (1):3-15.
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  32. God, Possibility, and Kant.Robert Merrihew Adams - 2000 - Faith and Philosophy 17 (4):425-440.
    In one of his precritical works, Kant defends, as “the only possible” way of demonstrating the existence of God, an argument from the nature of possibility. Whereas Leibniz had argued that possibilities must be thought by God in order to obtain the ontological standing that they need, Kant argued that at least the most fundamental possibilities must be exemplified in God. Here Kant’s argument is critically examined in comparison with its Leibnizian predecessor, and it is suggested that an argument combining (...)
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  33. Divine Command Metaethics Modified Again.Robert Merrihew Adams - 1979 - Journal of Religious Ethics 7 (1):66 - 79.
    This essay presents a version of divine command metaethics inspired by recent work of Donnellan, Kripke, and Putnam on the relation between necessity and conceptual analysis. What we can discover a priori, by conceptual analysis, about the nature of ethical wrongness is that wrongness is the property of actions that best fills a certain role. What property that is cannot be discovered by conceptual analysis. But I suggest that theists should claim it is the property of being contrary to the (...)
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  34. Scanlon’s Contractualism: Critical Notice of T. M. Scanlon, What We Owe to Each Other.Robert Merrihew Adams - 2001 - Philosophical Review 110 (4):563-586.
    The central idea of T. M. Scanlon’s “contractualism” has been well known to ethical theorists since Scanlon 1982. In What We Owe to Each Other it has grown into a comprehensive and impressively developed theory of the nature of right and wrong—or at least of what Scanlon regards as the most important of the “normative kinds” that go under the names of ‘right’ and ‘wrong’. Rejecting aggregative consequentialism, Scanlon aims to articulate principles of right and wrong for individual action in (...)
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  35. Moral Faith.Robert Merrihew Adams - 1995 - Journal of Philosophy 92 (2):75-95.
  36. Moral Arguments for Theistic Belief.Robert Merrihew Adams - 1979 - In C. F. Delaney (ed.), Rationality and Religious Belief. University of Notre Dame Press.
    Moral arguments were the type of theistic argument most characteristic of the nineteenth and early twentieth centuries. More recently they have become one of philosophy’s abandoned farms. The fields are still fertile, but they have not been cultivated systematically since the latest methods came in. The rambling Victorian farmhouse has not been kept up as well as similar structures, and people have not been stripping the sentimental gingerbread off the porches to reveal the clean lines of argument. This paper is (...)
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  37. The Problem of Evil.Marilyn McCord Adams & Robert Merrihew Adams (eds.) - 1990 - Oxford University Press.
    The problem of evil is one of the most discussed topics in the philosophy of religion. For some time, however, there has been a need for a collection of readings that adequately represents recent and ongoing writing on the topic. This volume fills that need, offering the most up-to-date collection of recent scholarship on the problem of evil. The distinguished contributors include J.L. Mackie, Nelson Pike, Roderick M. Chisholm, Terence Penelhum, Alvin Plantinga, William L. Rowe, Stephen J. Wykstra, John Hick, (...)
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  38. An Anti-Molinist Argument.Robert Merrihew Adams - 1991 - Philosophical Perspectives 5:343-353.
  39. Love and the Problem of Evil.Robert Merrihew Adams - 2006 - Philosophia 34 (3):243-251.
    The focus of this paper is the virtual certainty that much of what we must prize in loving any human person would not have existed in a world that did not contain much of the evil that has occurred in the history of the actual world. It is argued that the appropriate response to this fact must be some form of ambivalence, but that lovers have reason to prefer an ambivalence that contextualizes regretted evils in the framework of what we (...)
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  40. Miracles, Laws of Nature and Causation.Christopher Hughes & Robert Merrihew Adams - 1992 - Aristotelian Society Supplementary Volume 66:179 - 224.
  41.  19
    Moral Faith.Robert Merrihew Adams - 1995 - Journal of Philosophy 92 (2):75-95.
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  42. Mittleres Wissen und das Problem des Übels [Middle knowledge and the problem of evil].Robert Merrihew Adams & Vincent C. Müller - 1998 - In Christian Jäger (ed.), Analytische Religionsphilosophie. Ferdinand Schöningh. pp. 253-272.
    Wenn Präsident Kennedy nicht erschossen worden wäre, hätte er dann Nordvietnam bombardiert? Das weiß Gott allein. Oder doch nicht? Weiß wenigstens Er, was Kennedy getan hätte? ... Die Jesuiten behaupteten unter anderem, daß viele menschliche Handlungen in dem Sinne frei seien, daß die Ausführenden nicht logisch oder kausal gezwungen seien, sie auszuführen. („Frei“ wird im vorliegenden Aufsatz stets in diesem Sinne verwendet werden.) Wie behält Gott dann die Kontrolle über die menschliche Geschichte? Nicht dadurch, daß Er menschliche Handlungen kausal determiniert, (...)
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  43. The Concept of a Divine Command.Robert Merrihew Adams - 1996 - In D. Z. Phillips (ed.), Religion and Morality. St. Martin's Press. pp. 59--80.
  44. Phenomenalism and Corporeal Substance in Leibniz.Robert Merrihew Adams - 1983 - Midwest Studies in Philosophy 8 (1):217-257.
  45. Where Do Our Ideas Come From.Robert Merrihew Adams - 1975 - In Stephen P. Stich (ed.), Innate Ideas. University of California Press. pp. 71--87.
     
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  46.  55
    The Cosmological Argument.Robert Merrihew Adams & William L. Rowe - 1978 - Philosophical Review 87 (3):445.
  47. Divine Commands and the Social Nature of Obligation.Robert Merrihew Adams - 1987 - Faith and Philosophy 4 (3):262-275.
    Divine command metaethics is one of those theories according to which the nature of obligation is grounded in personal or social relationships. In this paper I first try to show how facts about human relationships can fill some of the role that facts of obligation aresupposed to play, specifically with regard to moral motivation and guilt. Then I note certain problems that arise for social theories of obligation, and argue that they can be dealt with more adequately by an expansion (...)
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  48. The Logical Structure of Anselm's Arguments.Robert Merrihew Adams - 1971 - Philosophical Review 80 (1):28-54.
  49. Should Ethics Be More Impersonal? A Critical Notice of Derek Parfit, Reasons and Persons.Robert Merrihew Adams - 1989 - Philosophical Review 98 (4):439-484.
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  50.  3
    Things in Themselves.Robert Merrihew Adams - 1997 - Philosophy and Phenomenological Research 57 (4):801-825.
    The paper is an interpretation and defense of Kant’s conception of things in themselves as noumena, along the following lines. Noumena are transempirical realities. As such they have several important roles in Kant’s critical philosophy. Our theoretical faculties cannot obtain enough content for a conception of noumena that would assure their real possibility as objects, but can establish their merely formal logical possibility. Our practical reason, however, grounds belief in the real possibility of some noumena, and even knowledge of the (...)
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