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  1.  66
    Unity and Primary Substance for Aristotle.Catherine Jack Deavel - 2003 - Proceedings of the American Catholic Philosophical Association 77:159-172.
    Primary substance for Aristotle is either the individual or form. These same two possibilities are the leading candidates for the source of unity in a substance.Thus, if we could determine what is responsible for the unity of a substance, we may well have located primary substance also. I consider the following possiblesources of the unity of form and matter in a substance:1) The unifier is a connector external to form and matter. (This connector may be itself a form, matter, or (...)
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  2.  25
    On the Meaning of Sex. By J. Budziszewski.Catherine Jack Deavel - 2013 - American Catholic Philosophical Quarterly 87 (3):543-545.
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  3.  46
    Relational Evil, Relational Good: Thomas Aquinas and Process Thought.Catherine Jack Deavel - 2007 - International Philosophical Quarterly 47 (3):297-313.
    I first demonstrate that certain process philosophers and Aquinas hold extremely similar notions of evil. Whitehead and Hartshorne parallel Aquinas in understanding evil as relational, as a conflict of goods, and as a necessary element in a larger good. On this last point, process philosophers contend that traditional theists must either reject the claim of God’s omnipotence or admit that an omnipotent God would be responsible for evil, including moral evil. I respond that Aquinas’s distinction between physical and moral evil (...)
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  4.  48
    Thomas Aquinas and Knowledge of Material Objects.Catherine Jack Deavel - 2009 - Proceedings of the American Catholic Philosophical Association 83:269-278.
    I will defend a principle at work in Thomas Aquinas’s argument that the human intellect must be immaterial in order to know material things in SummaTheologica, Ia, q.75, a.2. Thomas relies on the position that whatever knows certain things would be impeded in this knowledge if it contained in itself thesesame things. Thus, if humans can, in principle, know all material things, then the intellect cannot be material. The position that a material intellect would be limited in knowledge of material (...)
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  5.  19
    The Boethian Commentaries of Clarembald of Arras.Catherine Jack Deavel - 2004 - Review of Metaphysics 58 (1):173-174.
    Clarembald of Arras is recognized primarily as a capable but uncreative alumnus of the school of Chartres, and not without some reason, as George and Fortin note in the opening of their introduction. Clarembald was a student of Thierry of Chartres and Hugh of St. Victor in a rather thoroughgoing sense—his written work often relies heavily on his teachers and focuses exclusively on topics on which Thierry had already written. Nonetheless, George and Fortin suggest that a closer reading of Clarembald’s (...)
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  6.  28
    The Brute Within: Appetitive Desire in Plato and Aristotle. [REVIEW]Catherine Jack Deavel - 2008 - International Philosophical Quarterly 48 (1):116-118.
  7.  5
    9.3 Response.Alfred J. Freddoso, Catherine Jack Deavel, Mark Wynn & John Haldane - 2002 - Logos: A Journal of Catholic Thought and Culture 5 (3):213-228.
  8.  3
    Response.Alfred J. Freddoso, Catherine Jack Deavel, Mark Wynn & John Haldane - 2002 - Logos: A Journal of Catholic Thought and Culture 5 (3):213-228.
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