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David Bradshaw [43]David Houston Bradshaw [1]David C. A. Bradshaw [1]
  1.  48
    Aristotle East and West: Metaphysics and the Division of Christendom.David Bradshaw - 2004 - New York: 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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  2. What Does it Mean to be Contrary to Nature?David Bradshaw - 2023 - Christian Bioethics 29 (1):58-76.
    St. Paul says that same-sex sexual acts are “contrary to nature.” Plainly this is intended as a condemnation, but beyond that its meaning is obscure. In particular, we are given no general account of what it means to be contrary to nature, including what other acts might fit this description. This article attempts to provide such an account. It relies for this purpose on the biblical and classical sources of this idiom as well as its subsequent use within the Greek (...)
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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.
    In lieu of an abstract, here is a brief excerpt of the content:A New Look at the Prime MoverDavid BradshawThe last twenty years have seen a notable shift in scholarly views on the Prime Mover. Once widely dismissed as a relic of Aristotle's early Platonism, the Prime Mover is coming increasingly to be seen as a key—perhaps the key—to Aristotle's mature metaphysics and philosophy of mind. Perhaps the best example of the revisionist view is Jonathan Lear's Aristotle: The Desire to (...)
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  4.  80
    Aristotle on Perception: The Dual-Logos Theory.David Bradshaw - 1997 - Apeiron 30 (2):143 - 161.
  5. Maximus the confessor.David Bradshaw - 2010 - In Lloyd P. Gerson (ed.), The Cambridge history of philosophy in late antiquity. Cambridge: Cambridge University Press. pp. 2--813.
     
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  6.  78
    The Divine Glory and the Divine Energies.David Bradshaw - 2006 - Faith and Philosophy 23 (3):279-298.
    Is the divine glory a creature, or is it God? The awkwardness of the question suggests that there is something wrong with the dichotomy in terms of which it is posed. A similar question can be asked about the divine "energies" (erzergeiai) in the New Testament. Both of these Scriptural themes challenge us to rethink our preconceptions about the nature of God and the relationship between creatures and Creator. In this paper I describe the interpretation of the divine glory and (...)
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  7.  11
    The Opuscula Sacra: Boethius and theology.David Bradshaw - 2009 - In John Marenbon (ed.), The Cambridge Companion to Boethius. New York: Cambridge University Press. pp. 105--128.
  8. 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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  9.  36
    Introduction.David Bradshaw - 2009 - Faith and Philosophy 26 (5):485-486.
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  10.  51
    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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  11.  41
    Orthodox Mysticism and Asceticism: Philosophy and Theology in St Gregory Palamas’ Work.David Bradshaw - 2023 - Philosophical Quarterly 74 (1):372-375.
    Gregory Palamas (1296–1357) was a prominent Byzantine monk and theologian. He is best known for his writings in defence of the hesychasts, monks of Mount Athos.
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  12.  51
    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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  13. 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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  14. Time and Eternity in the Greek Fathers.David Bradshaw - 2006 - The Thomist 70 (3):311-366.
     
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  15.  78
    The Argument of the Digression in the Theaetetus.David Bradshaw - 1998 - Ancient Philosophy 18 (1):61-68.
  16.  36
    The Vision of God in Philo of Alexandria.David Bradshaw - 1998 - American Catholic Philosophical Quarterly 72 (4):483-500.
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  17.  7
    “All Existing is the Action of God”: The Philosophical Theology of David Braine.David Bradshaw - 1996 - The Thomist 60 (3):379-416.
    In lieu of an abstract, here is a brief excerpt of the content:"ALL EXISTING IS THE ACTION OF GOD": THE PHILOSOPHICAL THEOLOGY OF DAVID BRAINE DAVID BRADSHAW University ofTexas at Austin Austin, Texas Thou lovest all the things that are, and abhorrest nothing which thou hast made: for never wouldest thou have made any thing, if thou hadst hated il And how could any thing have endured, if it had not been thy will? or been preserved, if not called by (...)
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  18. 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.
  19. Aristotelʹ na Vostoke i na Zapade: metafizika i razdelenie khristianskogo mira = Aristotle East and West: metaphysics and the division of Christendom.David Bradshaw - 2012 - Moskva: I︠A︡zyki slavi︠a︡nskikh kulʹtur. Edited by Aleksandr Kyrlezhev & A. R. Fokin.
  20.  5
    Boethius and theology.David Bradshaw - 2009 - In John Marenbon (ed.), The Cambridge Companion to Boethius. New York: Cambridge University Press. pp. 105.
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  21.  39
    Divine Freedom in the Greek Patristic Tradition.David Bradshaw - 2011 - Quaestiones Disputatae 2 (1-2):56-69.
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  22.  84
    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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  23.  11
    Ephemerides.David Bradshaw - 1984 - Moreana 21 (Number 83-21 (3-4):111-116.
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  24.  44
    Faith and Reason in St. Anselm’s Monologion.David Bradshaw - 2002 - Philosophia Christi 4 (2):509-517.
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  25.  81
    In What Sense Is the Prime Mover Eternal?David Bradshaw - 1997 - Ancient Philosophy 17 (2):359-369.
  26.  10
    Philosophical Theology and the Christian Traditions: Russian and Western Perspectives.David Bradshaw (ed.) - 2012 - Council for Research in Values and Philosophy.
  27.  17
    St. Maximus and Thomas More.David Bradshaw - 1986 - Moreana 23 (1):14-14.
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  28. 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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  29. (1 other version)Zev Bechler, Aristotle's Theory of Actuality Reviewed by.David Bradshaw - 1996 - Philosophy in Review 16 (6):392-394.
  30.  25
    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.
  31. Aldous Huxley's Hearst Essays.James Sexton & David Bradshaw - 1996 - Utopian Studies 7 (2):196-212.
  32.  54
    Aristotle and the Theology of the Living Immortals. [REVIEW]David Bradshaw - 2002 - Ancient Philosophy 22 (2):430-434.
  33.  39
    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.
  34.  23
    Byzantine Philosophy, by Basil Tatakis, and Byzantine Philosophy and Its Ancient Sources, edited by Katerina Ierodiakonou. [REVIEW]David Bradshaw - 2005 - Ancient Philosophy 25 (1):234-238.
  35.  59
    Faith, Reason and the Existence of God. [REVIEW]David Bradshaw - 2008 - Faith and Philosophy 25 (1):106-109.
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  36.  35
    Gregory of Nyssa and the Grasp of Faith. [REVIEW]David Bradshaw - 2007 - Ancient Philosophy 27 (1):212-217.
  37. John Haldane, ed., Mind, Metaphysics, and Value in the Thomistic and Analytical Traditions Reviewed by. [REVIEW]David Bradshaw - 2003 - Philosophy in Review 23 (3):183-185.
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  38.  25
    Nicholas Wolterstorff. Acting Liturgically: Philosophical Reflections on Religious Practice[REVIEW]David Bradshaw - 2019 - Journal of Analytic Theology 7 (1):781-785.
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  39.  1
    The Cappadocian Reshaping of Metaphysics: Relational Being. By GiulioMaspero. Cambridge: Cambridge University Press, 2024. Pp. vii, 242. £85.00. [REVIEW]David Bradshaw - forthcoming - Heythrop Journal.
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  40.  14
    Thomas White on Plato and Utopia[REVIEW]David Bradshaw - 1984 - Moreana 21 (Number 83-21 (3-4):51-54.
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  41.  81
    Dialogue Between an Orthodox and a Barlaamite, and: The Ground of Union: Deification in Aquinas and Palamas (review). [REVIEW]David Bradshaw - 2000 - Journal of the History of Philosophy 38 (4):586-588.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Dialogue Between an Orthodox and a Barlaamite, and: The Ground of Union: Deification in Aquinas and PalamasDavid BradshawSaint Gregory Palamas. Dialogue Between an Orthodox and a Barlaamite. Translated by Rein Ferweda with Introduction by Sara J. Denning-Bolle. Binghamton, NY: Global Publications/CEMERS, 1999. Pp. 108. Paper, $17.00.A. N. Williams. The Ground of Union: Deification in Aquinas and Palamas. New York and Oxford: Oxford University Press, 1999. Pp. 222. Cloth, (...)
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