Results for 'Adams Robert Merrihew'

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  1.  41
    I—Robert Merrihew Adams: Conflict.Robert Merrihew Adams - 2009 - Aristotelian Society Supplementary Volume 83 (1):115-132.
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  2.  18
    Adams, Robert Merrihew. Finite and Infinite Goods: A Framework for Ethics.David Baggett - 2001 - Review of Metaphysics 54 (3):641-642.
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  3.  85
    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.
  4.  2
    Metaphysics and Essence.Robert Merrihew Adams - 1977 - Journal of Philosophy 74 (5):301-308.
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  5. Substance and Individuation in Leibniz.Robert Merrihew Adams - 2002 - Mind 111 (444):851-855.
  6. 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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  7.  26
    A Natural Theology for Our Time.Robert Merrihew Adams - 1967 - Philosophical Review 78 (1):129-131.
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  8. 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.
  9. 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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  10.  15
    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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  11.  32
    Common Projects and Moral Virtue.Robert Merrihew Adams - 1988 - Midwest Studies in Philosophy 13 (1):297-307.
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  12. Phenomenalism and Corporeal Substance in Leibniz.Robert Merrihew Adams - 1983 - Midwest Studies in Philosophy 8 (1):217-257.
  13. 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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  14.  46
    Symbolic Value.Robert Merrihew Adams - 1997 - Midwest Studies in Philosophy 21 (1):1-15.
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  15.  19
    Reading the Silences, Questioning the Terms: A Response to the Focus on Eighteenth-Century Ethics.Robert Merrihew Adams - 2000 - Journal of Religious Ethics 28 (2):281 - 284.
    It is striking that most of the essays in this Focus do not explore the specifically religious aspects of Enlightenment ethical thought. A principled reason for this may be found in a conception of religion that makes it hard for Enlightenment thinkers to seem religious at all. Neither does this conception fit anything that is likely to be a live option for most people today, and the now prevalent unpopularity of eighteenth-century piety and religious thought may blind us to important (...)
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  16. 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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  17. The Problem of Total Devotion.Robert Merrihew Adams - 1993 - In Neera Kapur Badhwar (ed.), Friendship: A Philosophical Reader. Cornell University Press. pp. 108--132.
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  18. The Modal Argument for the Existence of God.Robert Merrihew Adams - 1969 - Dissertation, Cornell University
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  19.  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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  20. 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.
  21. Truth and Subjectivity.Robert Merrihew Adams - 1993 - In Eleonore Stump & Norman Kretzmann (eds.), Reasoned Faith: Essays in Philosophical Theology in Honor of Norman Kretzmann. Cornell University Press.
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  22. Theodicy and Divine Intervention.Robert Merrihew Adams - 1994 - In Thomas F. Tracy (ed.), The God Who Acts: Philosophical and Theological Explorations. Pennsylvania State University Press.
  23.  1
    Scritti Filosofici. [REVIEW]Robert Merrihew Adams - 2001 - The Leibniz Review 11:25-28.
    These three impressive volumes seem likely to be for some time the standard collection of Leibniz’s writings in Italian translation. Replacing two volumes of 1967-68, with the same title and publisher, which were edited by Domenico Omero Bianca, the new translation by Massimo Mugnai and Enrico Pasini offers the Italian reader an outstandingly comprehensive selection of Leibniz’s works in a presentation richly though unobtrusively illuminated by the latest scholarship. My chief aim in this review will be to give scholars working (...)
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  24.  28
    Response to Carriero, Mugnai, and Garber.Robert Merrihew Adams - 1996 - The Leibniz Review 6:107-125.
    John Carriero, Massimo Mugnai, and Daniel Garber have all contributed significantly to our understanding of Leibniz. I am honored to have my book discussed by such distinguished Leibniz interpreters, and their present reviews all push me in ways that I find instructive. I will first discuss issues pertaining to contingency, responding to Carriero’s review and most of Mugnai’s; then issues about bodies, responding to Garber’s review and the last part of Mugnai’s.
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  25. 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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  26.  63
    Pure Love.Robert Merrihew Adams - 1980 - Journal of Religious Ethics 8 (1):83 - 99.
    The place of self-concern in Christian love is studied, beginning with Fénelon's extreme claim that in perfect love for God one would desire nothing for its own sake except that God's will be done. This view is criticized. A distinction is made between self-interest (desire for one's own good for its own sake) and other sorts of self-concern; and it is argued that self-concern has an important role in the Christian virtues, but that self-interest has a less important role than (...)
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  27.  36
    Prospects for a Metaethical Argument for Theism: A Response to Stephen J. Sullivan.Robert Merrihew Adams - 1993 - Journal of Religious Ethics 21 (2):313 - 318.
    Disagreements about the success of any given argument often arise because the suppositions of the critic differ from the suppositions of the author of the argument. In maintaining the plausibility of a metaethical argument for theism against the objections articulated by Stephen J. Sullivan, I will probe our differing suppositions with regard to the relation of theological to naturalistic metaethical theories, the starting point for the metaethical argument for theism, and the relation of the qualities of God's will to our (...)
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  28. 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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  29.  27
    Miracles, Laws of Nature and Causation--II.Robert Merrihew Adams - 1992 - Aristotelian Society 66 (66):207--224.
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  30. Middle Knowledge and the Problem of Evil.Robert Merrihew Adams - 1977 - American Philosophical Quarterly 14 (2):109-117.
  31.  37
    Moral Horror and the Sacred.Robert Merrihew Adams - 1995 - Journal of Religious Ethics 23 (2):201 - 224.
    The sense of moral horror at certain deeds and the related idea of the sacred have not been given as central a place in ethical theory, theological or secular, as they have in our moral consciousness. I place them in a broader theological metaethics, in a way that I hope avoids mere taboo and provides for a rational critique of our responses. Moral horror is understood here in terms of violation of the sacred, and the sacred is understood in terms (...)
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  32. Moral Faith.Robert Merrihew Adams - 1995 - Journal of Philosophy 92 (2):75-95.
  33. 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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  34.  68
    Liebniz's Examination of the Christian Religion.Robert Merrihew Adams - 1994 - Faith and Philosophy 11 (4):517-546.
  35.  50
    Leibniz’s Conception of Religion.Robert Merrihew Adams - 2000 - The Proceedings of the Twentieth World Congress of Philosophy 7:57-70.
    Leibniz’s religious cosmopolitanism is one of the main ways in which his thought foreshadows the Enlightenment. Of the controversial issues of his time, it is the one on which he was boldest. His commitment to it is discussed here in relation to both the Chinese Rites Controversy and the reunion of Christendom, and the main features of his conception of religion are discussed. (1) It is a religious and normative conception. (2) Its main principle is “the love of God above (...)
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  36.  5
    Leibniz: An Intellectual Biography. [REVIEW]Robert Merrihew Adams - 2009 - The Leibniz Review 19:113-116.
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  37.  11
    Kierkegaard’s Arguments Against Objective Reasoning In Religion.Robert Merrihew Adams - 1977 - The Monist 60 (2):228-243.
    It is sometimes held that there is something in the nature of religious faith itself that renders it useless or undesirable to reason objectively in support of such faith, even if the reasoning should happen to have considerable plausibility. Søren Kierkegaard’s Concluding Unscientific Postscript is probably the document most commonly cited as representative of this view. In the present essay I shall discuss three arguments for the view. I call them the Approximation Argument, the Postponement Argument, and the Passion Argument; (...)
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  38.  65
    Has It Been Proved That All Real Existence Is Contingent?Robert Merrihew Adams - 1971 - American Philosophical Quarterly 8 (3):284 - 291.
  39. G. W Leibniz: Richerche Generali Sull’Analisi Delle Nozioni E Dell Verità E Altri Scritti di Logica. [REVIEW]Robert Merrihew Adams - 2008 - The Leibniz Review 18:135-137.
  40. Form und Materie bei Leibniz: die mittleren Jahre.Robert Merrihew Adams - 1993 - Studia Leibnitiana 25 (2):132.
    Recent influential interpreters have argued that the philosophy of body that prevails in Leibniz's writings from the 1680' s to about 1704 is both more Aristotelian and less idealistic than the ' monadology' of his last years. It is argued here that the Aristotelian terminology of matter and form which is undoubtedly prominent in the work of Leibniz's ' middle years' was understood by him in a sense that is consistent with the monadology. The monadology is foreshadowed, moreover, in important (...)
     
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  41.  4
    Ethics: Systematic Theology, Volume I. [REVIEW]Robert Merrihew Adams - 1990 - Faith and Philosophy 7 (1):117-123.
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  42.  15
    Ernest A. Moody 1903-1975.Robert Merrihew Adams - 1975 - Proceedings and Addresses of the American Philosophical Association 49:160 - 161.
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  43. 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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  44. Divine Command Metaethics Modified Again.Robert Merrihew Adams - 1999 - In Eleonore Stump & Michael J. Murray (eds.), Philosophy of Religion: The Big Questions. Blackwell. pp. 412-416.
     
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  45.  82
    Continuity and Development of Leibniz’s Metaphysics of Body: A Response to Daniel Garber’s Leibniz: Body, Substance, Monad. [REVIEW]Robert Merrihew Adams - 2010 - The Leibniz Review 20:51-71.
  46. Berkeley and Epistemology.Robert Merrihew Adams - 1987 - In Ernest Sosa (ed.), Essays on the Philosophy of George Berkeley. D. Reidel.
  47. 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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  48. A Modified Divine Command Theory of Ethical Wrongness.Robert Merrihew Adams - 1973 - In Thomas L. Carson & Paul K. Moser (eds.), Morality and the Good Life. Oup Usa.
  49.  5
    Anti-Consequentialism and the Transcendence of the Good.Robert Merrihew Adams - 2003 - Philosophy and Phenomenological Research 67 (1):114-132.
    Richard Boyd’s “Finite Beings, Finite Goods” is exactly the sort of response a philosopher hopes to evoke. It is perceptive and fair-minded in its reading and criticism of my work, illuminating the agreements and disagreements and the motivations on both sides, and showing points at which my position stands in need of more adequate development. At the same time it is much more than a response, offering a fuller and richer development, on several points, of what was already, in my (...)
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  50. Miracles, Laws of Nature and Causation.Christopher Hughes & Robert Merrihew Adams - 1992 - Aristotelian Society Supplementary Volume 66:179-224.
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