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Christina Van Dyke [25]Christina Joanne Van Dyke [1]
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Profile: Christina Van Dyke (Calvin College)
  1. Discipline and the Docile Body: Regulating Hungers in the Capitol.Christina Van Dyke - 2012 - In The Hunger Games and Philosophy. pp. 250-264.
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  2. Mysticism.Christina Van Dyke - 2010 - In The Cambridge History of Medieval Philosophy. pp. 720-734.
  3. Eating as a Gendered Act: Christianity, Feminism, and Reclaiming the Body.Christina Van Dyke - 2008 - In K. J. Clark (ed.) Readings in the Philosophy of Religion, 2nd Edition (Peterborough: Broadview Press, 2008). pp. 475-489.
  4. The Truth, the Whole Truth, and Nothing but the Truth: Robert Grosseteste on Universals (and the Posterior Analytics ).Christina Van Dyke - 2010 - Journal of the History of Philosophy 48 (2):pp. 153-170.
    The reintroduction of aristotle's Analytics to the Latin West—in particular, the reintroduction of the Posterior Analytics—forever altered the course of medieval epistemological discussions. 1 In the memorable words of Jonathan Barnes, "Aristotle's sweet Analytics ravished generations of European scholars and scientists. The Prior Analytics displayed the pure discipline of logic, well-formed, elegant, seductive; the Posterior Analytics beckoned to deeper mysteries, offering a sure path to scientific progress, clear and imperious in its injunctions, delicious in its rigor." 2 Although the Analytics (...)
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  5. I See Dead People: Disembodied Souls and Aquinas’s ‘Two-Person’ Problem.Christina Van Dyke - manuscript
  6.  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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  7.  6
    Not Properly a Person: The Rational Soul and ‘Thomistic Substance Dualism’.Christina Van Dyke - 2009 - Faith and Philosophy 26 (2):186-204.
    Like Aristotle, Thomas Aquinas holds that the rational soul is the substantial form of the human body. In so doing, he takes himself to be rejecting a Platonic version of substance dualism; his criticisms, however, apply equally to a traditional understanding of Cartesian dualism. Aquinas’s own peculiar brand of dualism is receiving increased attention from contemporary philosophers—especially those attracted to positions that fall between Cartesian substance dualism and reductive materialism. What Aquinas’s own view amounts to, however, is subject to debate. (...)
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  8.  49
    Not Properly a Person.Christina Van Dyke - 2009 - Faith and Philosophy 26 (2):186-204.
    Like Aristotle, Thomas Aquinas holds that the rational soul is the substantial form of the human body. In so doing, he takes himself to be rejecting a Platonic version of substance dualism; his criticisms, however, apply equally to a traditional understanding of Cartesian dualism. Aquinas’s own peculiar brand of dualism is receiving increased attention from contemporary philosophers—especially those attracted to positions that fall between Cartesian substance dualism and reductive materialism. What Aquinas’s own view amounts to, however, is subject to debate. (...)
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  9.  37
    An Aristotelian Theory of Divine Illumination: Robert Grosseteste's Commentary on the Posterior Analytics.Christina Van Dyke - 2009 - British Journal for the History of Philosophy 17 (4):685-704.
  10.  2
    The Specification of Human Actions in St. Thomas AquinasJoseph Pilsner.Christina Van Dyke - 2008 - Speculum 83 (1):233-234.
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  11.  6
    Joseph Pilsner, The Specification of Human Actions in St Thomas Aquinas. Oxford and New York: Oxford University Press, 2006. Pp. Xi, 273. [REVIEW]Christina Van Dyke - 2008 - Speculum 83 (1):233-234.
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  12.  6
    The Cambridge Translations of Medieval Philosophical Texts, Vol. 3.Christina Van Dyke - 2004 - Philosophical Review 113 (4):567-571.
  13.  5
    Aquinas's Moral Theory: Essays in Honor of Norman Kretzmann (Review).Christina Van Dyke - 2001 - Journal of the History of Philosophy 39 (1):143-144.
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  14.  6
    Review of Thomas Williams (Editor and Translator), Anselm: Three Philosophical Dialogues[REVIEW]Christina Van Dyke - 2002 - Notre Dame Philosophical Reviews 2002 (8).
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  15.  2
    Knuuttila, S. -Emotions in Ancient and Medieval Philosophy.Christina Van Dyke - 2006 - Philosophical Books 47 (2):155-157.
  16. The Cambridge History of Medieval Philosophy.Robert Pasnau & Christina Van Dyke (eds.) - 2010 - Cambridge University Press.
    The Cambridge History of Medieval Philosophy comprises over fifty specially commissioned essays by experts on the philosophy of this period. Starting in the late eighth century, with the renewal of learning some centuries after the fall of the Roman Empire, a sequence of chapters takes the reader through developments in many and varied fields, including logic and language, natural philosophy, ethics, metaphysics, and theology. Close attention is paid to the context of medieval philosophy, with discussions of the rise of the (...)
     
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  17. The Cambridge History of Medieval Philosophy 2 Volume Paperback Boxed Set.Robert Pasnau & Christina van Dyke (eds.) - 2014 - Cambridge University Press.
    The Cambridge History of Medieval Philosophy comprises over fifty specially commissioned essays by experts on the philosophy of this period. Starting in the late eighth century, with the renewal of learning some centuries after the fall of the Roman Empire, a sequence of chapters takes the reader through developments in many and varied fields, including logic and language, natural philosophy, ethics, metaphysics, and theology. Close attention is paid to the context of medieval philosophy, with discussions of the rise of the (...)
     
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  18. The Cambridge History of Medieval Philosophy.Robert Pasnau & Christina van Dyke (eds.) - 2014 - Cambridge University Press.
    The Cambridge History of Medieval Philosophy comprises over fifty specially commissioned essays by experts on the philosophy of this period. Starting in the late eighth century, with the renewal of learning some centuries after the fall of the Roman Empire, a sequence of chapters takes the reader through developments in many and varied fields, including logic and language, natural philosophy, ethics, metaphysics, and theology. Close attention is paid to the context of medieval philosophy, with discussions of the rise of the (...)
     
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  19. Book Review. [REVIEW]Christina Van Dyke - 2003 - Philosophia Christi 5 (2):603-604.
     
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  20. K. J. Clark (Ed.) Readings in the Philosophy of Religion, 2nd Edition (Peterborough: Broadview Press, 2008).Christina Van Dyke - 2008
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  21. The Cambridge Translations of Medieval Philosophical Texts, Vol. 3: Mind and Knowledge. [REVIEW]Christina Van Dyke - 2004 - Philosophical Review 113 (4):567-571.
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  22. 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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  23. The Hunger Games and Philosophy.Christina Van Dyke - 2012
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  24. Van Dyke: Medieval Philosophy, 4-Vol. Set.Christina Van Dyke (ed.) - 2016 - Routledge.
     
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