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Christopher M. Brown [13]Christopher Mark Brown [1]
  1.  10
    Souls, Ships, and Substances.Christopher M. Brown - 2007 - American Catholic Philosophical Quarterly 81 (4):655 - 668.
    I do four things in responding to Patrick Toner’s incisive critique of my Aquinas and the Ship of Theseus . First, I further motivate Aquinas’s position that Socrates exists in the post-mortem and ante-resurrection state by noting that Socrates’ situation is at least analogous to other states of affairs that would certainly count as atypical . Secondly, I offer a revised Thomistic account of artefact identity through time in light of Toner’s objections to Aquinas’srestrictive view. Unlike the restrictive view, this (...)
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  2.  23
    Souls, Ships, and Substances: A Response to Toner.Christopher M. Brown - 2007 - American Catholic Philosophical Quarterly 81 (4):655-668.
    I do four things in responding to Patrick Toner’s incisive critique of my Aquinas and the Ship of Theseus (AST). First, I further motivate Aquinas’s position that Socrates exists in the post-mortem and ante-resurrection state by noting that Socrates’ situation is at least analogous to other states of affairs that would certainly count as atypical (although not impossible). Secondly, I offer a revised Thomistic account of artefact identity through time in light of Toner’s objections to Aquinas’srestrictive view. Unlike the restrictive (...)
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  3.  18
    Making the Best Even Better.Christopher M. Brown - 2015 - Faith and Philosophy 32 (1):63-80.
    In a recent paper, “Incompatiblism, Sin, and Free Will in Heaven,” Timothy Pawl and Kevin Timpe discuss and propose a novel solution to a problem posed for traditional Christian theism that they call the Problem of Heavenly Freedom. In short, Christian tradition contains what seems to be a contradiction, namely, the redeemed in heaven are free but nonetheless can’t sin. Pawl and Timpe’s solution to the Problem of Heavenly Freedom is particularly attractive for two reasons: it shows great respect for (...)
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  4. Artifacts, Substances, and Transubstantiation: Solving a Puzzle for Aquinas's Views.Christopher M. Brown - 2007 - The Thomist 71 (1):89-112.
     
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  5.  31
    Aquinas on the Individuation of Non-Living Substances.Christopher M. Brown - 2001 - Proceedings of the American Catholic Philosophical Association 75:237-254.
    One important part of Aquinas’s theory of the nature of corruptible corporeal substances is his account of the individuation of such entities. In this paper, I examine an aspect of Aquinas’s account of individuation that has not received as much attention as some others, namely, how Aquinas applies his account of individuation specifically to cases involving non-living corporeal substances. I first offer an interpretation of a key passage in Aquinas’s corpus where he explains his theory of individuation. Second, I examine (...)
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  6.  22
    Some Logical Problems for Scientism.Christopher M. Brown - 2011 - Proceedings of the American Catholic Philosophical Association 85:189-200.
    This paper looks at nine different ways of defining scientism in order to show that potential definitions of the term conform to a general pattern: a definition of scientism either is self-defeating or else cannot really count as a construal of scientism in the first place. Advocates for the experimental sciences would therefore be better off accepting a middle position—one might say a broadly Thomistic approach to science—between the extremes of scientism on the one hand and a religious fundamentalism that (...)
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  7.  1
    Thomas Aquinas.Christopher M. Brown - 2017 - Internet Encyclopedia of Philosophy.
    Thomas Aquinas St. Thomas Aquinas was a Dominican priest and Scriptural theologian. He took seriously the medieval maxim that “grace perfects and builds on nature; it does not set it aside or destroy it.” Therefore, insofar as Thomas thought about philosophy as the discipline that investigates what we can know naturally about God and … Continue reading Thomas Aquinas →.
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  8.  15
    Review of Francisco J. Benzoni, Ecological Ethics and the Human Soul: Aquinas, Whitehead, and the Metaphysics of Value[REVIEW]Christopher M. Brown - 2008 - Notre Dame Philosophical Reviews 2008 (7).
  9.  1
    Mind, Truth and Teleology: An Introduction to Scholastic Philosophy. By John Peterson. [REVIEW]Christopher M. Brown - 2016 - American Catholic Philosophical Quarterly 90 (3):570-573.
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  10.  1
    Souls, Ships, and Substances: A Response to Toner.Christopher M. Brown - 2007 - American Catholic Philosophical Quarterly 81 (4):655-668.
    I do four things in responding to Patrick Toner’s incisive critique of my Aquinas and the Ship of Theseus. First, I further motivate Aquinas’s position that Socrates exists in the post-mortem and ante-resurrection state by noting that Socrates’ situation is at least analogous to other states of affairs that would certainly count as atypical. Secondly, I offer a revised Thomistic account of artefact identity through time in light of Toner’s objections to Aquinas’srestrictive view. Unlike the restrictive view, this revised account (...)
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  11.  2
    Science, Reason, and Religion.Christopher M. Brown - 2011 - Proceedings of the American Catholic Philosophical Association 85:189-200.
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  12. Aquinas on the Individuation of Non-Living Substances.Christopher M. Brown - 2001 - Proceedings of the American Catholic Philosophical Association 75:237-254.
    One important part of Aquinas’s theory of the nature of corruptible corporeal substances is his account of the individuation of such entities. In this paper, I examine an aspect of Aquinas’s account of individuation that has not received as much attention as some others, namely, how Aquinas applies his account of individuation specifically to cases involving non-living corporeal substances. I first offer an interpretation of a key passage in Aquinas’s corpus where he explains his theory of individuation. Second, I examine (...)
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  13. Some Logical Problems for Scientism.Christopher M. Brown - 2011 - Proceedings of the American Catholic Philosophical Association 85:189-200.
    This paper looks at nine different ways of defining scientism in order to show that potential definitions of the term conform to a general pattern: a definition of scientism either is self-defeating or else cannot really count as a construal of scientism in the first place. Advocates for the experimental sciences would therefore be better off accepting a middle position—one might say a broadly Thomistic approach to science—between the extremes of scientism on the one hand and a religious fundamentalism that (...)
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