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David Bradshaw [39]David Houston Bradshaw [1]David C. A. Bradshaw [1]
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David Bradshaw
University of Kentucky
  1.  13
    God as the Good: A Critique of H. Tristram Engelhardt, Jr.'s After God.David Bradshaw - 2018 - Journal of Medicine and Philosophy 43 (6):650-666.
    Despite its many strengths, Engelhardt’s After God displays two surprising features: an affinity for voluntaristic ethics and a tendency to oppose Eastern Orthodoxy to philosophy. Neither of these is in keeping with the mainstream of Eastern Orthodox tradition. Here, I offer a modest corrective. I begin with the figure of Socrates as presented in the Apology and Phaedo, highlighting the role that faith plays for Socrates and the reasons why he was widely admired by the early Church. I then describe (...)
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  2.  51
    Aristotle East and West: Metaphysics and the Division of Christendom.David Bradshaw - 2004 - Cambridge University Press.
    This book traces the development of conceptions of God and the relationship between God's being and activity from Aristotle, through the pagan Neoplatonists, to thinkers such as Augustine, Boethius and Aquinas and Dionysius the Areopagite, Maximus the Confessor and Gregory Palamas. The result is a comparative history of philosophical thought in the two halves of Christendom, providing a philosophical backdrop to the schism between the Eastern and Western Churches.
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  3. A New Look at the Prime Mover.David Bradshaw - 2001 - Journal of the History of Philosophy 39 (1):1-22.
  4. Maximus the Confessor.David Bradshaw - 2010 - In Lloyd P. Gerson (ed.), The Cambridge History of Philosophy in Late Antiquity. Cambridge University Press. pp. 2--813.
     
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  5.  49
    Aristotle on Perception: The Dual-Logos Theory.David Bradshaw - 1997 - Apeiron 30 (2):143 - 161.
  6. The Divine Liturgy as Mystical Experience.David Bradshaw - 2015 - European Journal for Philosophy of Religion 7 (2):137--151.
    Most characterizations of mystical experience emphasize its private, esoteric, and non-sensory nature. Such an understanding is far removed from the original meaning of the term mystikos. For the ancient Greeks, the ”mystical’ was that which led participants into the awareness of a higher reality, as in the initiatory rites of the ancient mystery cults. This usage was taken over by the early Church, which similarly designated the Christian sacraments and their rites as ”mystical’ because they draw participants into a higher (...)
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  7.  28
    The Divine Glory and the Divine Energies.David Bradshaw - 2006 - Faith and Philosophy 23 (3):279-298.
  8. The Opuscula Sacra: Boethius and Theology.David Bradshaw - 2009 - In John Marenbon (ed.), The Cambridge Companion to Boethius. Cambridge University Press. pp. 105--128.
     
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  9.  2
    Nicholas Wolterstorff. Acting Liturgically: Philosophical Reflections on Religious Practice.David Bradshaw - 2019 - Journal of Analytic Theology 7 (1):781-785.
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  10.  12
    ARISTOTLE'S VIEWS ON RELIGION - Segev Aristotle on Religion. Pp. Viii + 192, Figs. Cambridge: Cambridge University Press, 2017. Cased, £75, US$99.99. ISBN: 978-1-108-41525-5. [REVIEW]David Bradshaw - 2019 - The Classical Review 69 (1):65-67.
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  11.  44
    Gregory of Nyssa and the Grasp of Faith: Union, Knowledge and Divine Presence, by Martin Laird. [REVIEW]David Bradshaw - 2007 - Ancient Philosophy 27 (1):212-217.
  12.  7
    Byzantine Philosophy, by Basil Tatakis Byzantine Philosophy and Its Ancient Sources, Edited by Katerina Ierodiakonou.David Bradshaw - 2005 - Ancient Philosophy 25 (1):234.
  13.  7
    Divine Freedom in the Greek Patristic Tradition.David Bradshaw - 2011 - Quaestiones Disputatae 2 (1-2):56-69.
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  14.  59
    The Concept of the Divine Energies.David Bradshaw - 2006 - Philosophy and Theology 18 (1):93-120.
    The distinction between the divine essence and energies has long been recognized as a characteristic feature of Eastern Orthodox theology, one sharply at odds with traditional Western understandings of divine simplicity. Yet attempts by Orthodox theologians to explain the distinction have sometimes exaggerated its distinctively Orthodox character by a failure to attend to its historical sources. This paper argues that the distinction was a natural and reasonable consequence of the synthesis between Greek philosophy and Biblical thought executed by the Church (...)
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  15.  12
    Faith and Reason in St. Anselm’s Monologion.David Bradshaw - 2002 - Philosophia Christi 4 (2):509-518.
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  16.  14
    Introduction.David Bradshaw - 2009 - Faith and Philosophy 26 (5):485-486.
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  17.  49
    The Argument of the Digression in the Theaetetus.David Bradshaw - 1998 - Ancient Philosophy 18 (1):61-68.
  18.  40
    Divine Simplicity and Divine Freedom in Maimonides and Gersonides.David Bradshaw - 2012 - Proceedings of the American Catholic Philosophical Association 86:75-87.
    From the standpoint of belief in divine freedom , the medieval Aristotelian understanding of divine simplicity is deeply problematic. This is for two reasons. First, if the divine will and wisdom are identical, it would seem that God’s action must be wholly determined by His rational apprehension of the good. Second, if the divine will is identical with the divine essence, it would seem that for God to be able to do other than He does would mean that the divine (...)
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  19.  26
    Neoplatonic Origins of the Act of Being.David Bradshaw - 1999 - Review of Metaphysics 53 (2):383 - 401.
    IN A WELL-KNOWN ESSAY, Charles Kahn has addressed the question of “why existence does not emerge as a distinct concept in ancient Greek philosophy.” The assumption that gives rise to this question— namely, that the Greeks did not distinctly address the concept of existence—may seem puzzling. After all, οὐσία is one of the central terms of ancient metaphysics, and the Greeks engaged in endless wrangles over what deserves to be honored by that term and on what grounds the distinction is (...)
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  20.  58
    The Mind and the Heart in the Christian East and West.David Bradshaw - 2009 - Faith and Philosophy 26 (5):576-598.
    One of the most intriguing features of Eastern Orthodoxy is its understanding of the mind and the heart. Orthodox authors such as St. Gregory Palamas speak of “drawing the mind into the heart” through prayer. What does this mean, and what does it indicate about the eastern Christian understanding of the human person? This essay attempts to answer such questions through a comparative study of the eastern and western views of the mind and the heart, beginning with their common origin (...)
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  21.  19
    The Vision of God in Philo of Alexandria.David Bradshaw - 1998 - American Catholic Philosophical Quarterly 72 (4):483-500.
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  22.  45
    In What Sense Is the Prime Mover Eternal?David Bradshaw - 1997 - Ancient Philosophy 17 (2):359-369.
  23. Zev Bechler, Aristotle's Theory of Actuality. [REVIEW]David Bradshaw - 1996 - Philosophy in Review 16:392-394.
     
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  24. Aldous Huxley's Hearst Essays.James Sexton & David Bradshaw - 1996 - Utopian Studies 7 (2):196-212.
  25.  24
    ADAMSON Peter and Richard C. Taylor (Eds): The Cambridge Companion.James W. Allard, David Bradshaw, Aristotle East, Ronald Bruzina & Edmund Husserl - 2005 - British Journal for the History of Philosophy 13 (2):415-419.
  26.  36
    Aristotle and the Theology of the Living Immortals.David Bradshaw - 2002 - Ancient Philosophy 22 (2):430-434.
  27.  38
    Dialogue Between an Orthodox and a Barlaamite, And: The Ground of Union: Deification in Aquinas and Palamas (Review).David Bradshaw - 2000 - Journal of the History of Philosophy 38 (4):586-588.
  28.  9
    Divine Simplicity and Divine Freedom in Maimonides and Gersonides.David Bradshaw - 2012 - Proceedings of the American Catholic Philosophical Association 86:75-87.
    From the standpoint of belief in divine freedom, the medieval Aristotelian understanding of divine simplicity is deeply problematic. This is for two reasons. First, if the divine will and wisdom are identical, it would seem that God’s action must be wholly determined by His rational apprehension of the good. Second, if the divine will is identical with the divine essence, it would seem that for God to be able to do other than He does would mean that the divine essence (...)
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  29.  25
    Byzantine Philosophy.David Bradshaw - 2005 - Ancient Philosophy 25 (1):234-238.
  30. Zev Bechler, Aristotle's Theory of Actuality Reviewed By.David Bradshaw - 1996 - Philosophy in Review 16 (6):392-394.
  31.  15
    Apophasis and Pseudonymity in Dionysius the Areopagite: “No Longer I” by Charles M. Stang , Vii + 236 Pp. [REVIEW]David Bradshaw - 2014 - Modern Theology 30 (1):159-161.
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  32.  25
    Faith, Reason and the Existence of God.David Bradshaw - 2008 - Faith and Philosophy 25 (1):106-109.
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  33. John Haldane, Ed., Mind, Metaphysics, and Value in the Thomistic and Analytical Traditions Reviewed By.David Bradshaw - 2003 - Philosophy in Review 23 (3):183-185.
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  34.  4
    Faith, Reason and the Existence of God. [REVIEW]David Bradshaw - 2008 - Faith and Philosophy 25 (1):106-109.
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  35.  2
    Bringing Learning to Life: The Learning Revolution, the Economy and the Individual.David Kerr & David C. A. Bradshaw - 1996 - British Journal of Educational Studies 44 (1):116.
  36.  3
    Boethius and Theology.David Bradshaw - 2009 - In John Marenbon (ed.), The Cambridge Companion to Boethius. Cambridge University Press. pp. 105.
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  37. Philosophical Theology and the Christian Traditions: Russian and Western Perspectives.David Bradshaw (ed.) - 2012 - Council for Research in Values and Philosophy.
     
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  38. Time and Eternity in the Greek Fathers.David Bradshaw - 2006 - The Thomist 70 (3):311-366.
     
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