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David S. Oderberg [98]David Simon Oderberg [14]
  1. Real Essentialism.David S. Oderberg - 2007 - New York: Routledge.
    _Real Essentialism_ presents a comprehensive defence of neo-Aristotelian essentialism. Do objects have essences? Must they be the kinds of things they are in spite of the changes they undergo? Can we know what things are really like – can we define and classify reality? Many, if not most, philosophers doubt this, influenced by centuries of empiricism, and by the anti-essentialism of Wittgenstein, Quine, Popper, and other thinkers. _Real Essentialism_ reinvigorates the tradition of realist, essentialist metaphysics, defending the reality and knowability (...)
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  2. Essence and Properties.David S. Oderberg - 2011 - Erkenntnis 75 (1):85-111.
    The distinction between the essence of an object and its properties has been obscured in contemporary discussion of essentialism. Locke held that the properties of an object are exclusively those features that ‘flow’ from its essence. Here he follows the Aristotelian theory, leaving aside Locke’s own scepticism about the knowability of essence. I defend the need to distinguish sharply between essence and properties, arguing that essence must be given by form and that properties flow from form. I give a precise (...)
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  3. Is prime matter energy?David S. Oderberg - 2023 - Australasian Journal of Philosophy 101 (3):534-550.
    This paper tests the following hypothesis: that the prime matter of classical Aristotelian-Scholastic metaphysics is numerically identical to energy. Is P=E? After outlining the classical Aristotelian concept of prime matter, I provide the master argument for it based on the phenomenon of substantial change. I then outline what we know about energy as a scientific concept, including its role and application in some key fields. Next, I consider the arguments in favour of prime matter being identical to energy, followed by (...)
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  4. Finality revived: powers and intentionality.David S. Oderberg - 2017 - Synthese 194 (7):2387-2425.
    Proponents of physical intentionality argue that the classic hallmarks of intentionality highlighted by Brentano are also found in purely physical powers. Critics worry that this idea is metaphysically obscure at best, and at worst leads to panpsychism or animism. I examine the debate in detail, finding both confusion and illumination in the physical intentionalist thesis. Analysing a number of the canonical features of intentionality, I show that they all point to one overarching phenomenon of which both the mental and the (...)
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  5. Applied Ethics: A Non-Consequentialist Approach.David S. Oderberg - 2000 - Malden, MA: Wiley-Blackwell.
    Applied Ethics focuses the central concepts of traditional morality from the companion book Moral Theory - rights, justice, the good, virtue, and the fundamental value of human life - on a number of pressing contemporary problems, including abortion, euthanasia, animals, capital punishment, and war.
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  6.  71
    Death, unity and the brain.David S. Oderberg - 2019 - Theoretical Medicine and Bioethics 40 (5):359-379.
    The Dead Donor Rule holds that removing organs from a living human being without their consent is wrongful killing. The rule still prevails in most countries, and I assume it without argument in order to pose the question: is it possible to have a metaphysically correct, clinically relevant analysis of human death that makes organ donation possible? I argue that the two dominant criteria of death, brain death and circulatory death, are both empirically and metaphysically inadequate as definitions of human (...)
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  7. Hylemorphic dualism.David S. Oderberg - 2005 - Social Philosophy and Policy 22 (2):70-99.
    To the extent that dualism is even taken to be a serious option in contemporary discussions of personal identity and the philosophy of mind, it is almost exclusively either Cartesian dualism or property dualism that is considered. The more traditional dualism defended by Aristotelians and Thomists, what I call hylemorphic dualism, has only received scattered attention. In this essay I set out the main lines of the hylemorphic dualist position, with particular reference to personal identity. First I argue that overemphasis (...)
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  8.  70
    The metaphysics of identity over time.David S. Oderberg - 1993 - New York: Palgrave Macmillan/St. Martin's Press.
  9.  60
    Is form structure?David S. Oderberg - unknown
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  10. Coincidence under a sortal.David S. Oderberg - 1996 - Philosophical Review 105 (2):145-171.
    The question whether two things can be in the same place at the same time is an ambiguous one. At least three distinct questions could be meant: Can two things simpliciter be in the same place at the same time? Can two things of the same kind be in the same place at the same time? Can two substances of the same kind be in the same place at the same time? The answers to these questions vary. In what follows, (...)
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  11. Survivalism, Corruptionism, and Mereology.David S. Oderberg - 2012 - European Journal for Philosophy of Religion 4 (4):1-26.
    Corruptionism is the view that following physical death, the human being ceases to exist but their soul persists in the afterlife. Survivalism holds that both the human being and their soul persist in the afterlife, as distinct entities, with the soul constituting the human. Each position has its defenders, most of whom appeal both to metaphysical considerations and to the authority of St Thomas Aquinas. Corruptionists claim that survivalism violates a basic principle of any plausible mereology, while survivalists tend to (...)
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  12. Being and goodness.David S. Oderberg - unknown
    The old scholastic principle of the "convertibility" of being and goodness strikes nearly all moderns as either barely comprehensible or plain false. "Convertible" is a term of art meaning "interchangeable" in respect of predication, where the predicates can be exchanged salva veritate albeit not salva sensu: their referents are, as the maxim goes, really the same albeit conceptually different. The principle seems, at first blush, absurd. Did the scholastics literally mean that every being is good? Is that supposed to include (...)
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  13. Moral Theory: A Non-Consequentialist Approach.David S. Oderberg - 2000 - Malden, Mass.: Wiley-Blackwell.
    _Moral Theory_ sets out the basic system used to solve moral problems, the system that consequentialists deride as 'traditional morality'. The central concepts, principles and distinctions of traditional morality are explained and defended: rights; justice; the good; virtue; the intention/foresight distinction; the acts/omissions distinction; and, centrally, the fundamental value of human life.
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  14.  66
    Further clarity on cooperation and morality.David S. Oderberg - 2017 - Journal of Medical Ethics 43 (4):192-200.
    I explore the increasingly important issue of cooperation in immoral actions, particularly in connection with healthcare. Conscientious objection, especially as pertains to religious freedom in healthcare, has become a pressing issue in the light of the US Supreme Court judgement inHobby Lobby. Section ‘Moral evaluation using the basic principles of cooperation’ outlines a theory of cooperation inspired by Catholic moral theologians such as those cited by the court. The theory has independent plausibility and is at least worthy of serious consideration—in (...)
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  15.  39
    The world is not an asymmetric graph.David S. Oderberg - 2011 - Analysis 71 (1):3-10.
    mix of the concrete and the abstract (if we include universals, laws, propositions and the like), but whichever of these is the case, the world is not purely abstract, as a formal structure is. One might claim, however, that the world is a structure1 in the sense that it instantiates a structure and is nothing else. In other words, all there is to the..
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  16.  30
    Coincidence under a Sortal.David S. Oderberg - 1996 - Philosophical Review 105 (2):145-171.
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  17. Moral Theory: A Non-Consequentialist Approach.David S. Oderberg - 2001 - Philosophical Quarterly 51 (204):408-411.
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  18.  87
    Modal Properties, Moral Status, and Identity.David S. Oderberg - 1997 - Philosophy and Public Affairs 26 (3):259-276.
  19.  30
    Opting out: conscience and cooperation in a pluralistic society.David S. Oderberg - unknown
    We live in a liberal, pluralistic, largely secular society where, in theory, there is fundamental protection for freedom of conscience generally and freedom of religion in particular. There is, however, both in statute and common law, increasing pressure on religious believers and conscientious objectors to act in ways that violate their sincere, deeply held beliefs. This is particularly so in health care, where conscientious objection is coming under extreme pressure. I argue that freedom of religion and conscience need to be (...)
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  20.  56
    Temporal Parts and the Possibility of Change.David S. Oderberg - 2004 - Philosophy and Phenomenological Research 69 (3):686-708.
    Things change. If anything counts as a datum of metaphysics, that does. Change occurs in many ways: it can be accidental or substantial; essential or non-essential; intrinsic or extrinsic; subjective or objective. Changes can be physical, spatial, quantitative, qualitative, natural, artefactual, conceptual, linguistic. Events are arguably best defined as changes in an object or objects. All change is from something and into something, and hence is at least a two-term relation, involving a term from which and a term to which.
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  21.  78
    The Metaphysical Status of the Embryo: Some Arguments Revisited.David S. Oderberg - 2008 - Journal of Applied Philosophy 25 (4):263-276.
    abstract This paper re‐examines some well‐known and commonly accepted arguments for the non‐individuality of the embryo, due mainly to the work of John Harris. The first concerns the alleged non‐differentiation of the embryoblast from the trophoblast. The second concerns monozygotic twinning and the relevance of the primitive streak. The third concerns the totipotency of the cells of the early embryo. I argue that on a proper analysis of both the empirical facts of embryological development, and the metaphysical importance or otherwise (...)
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  22.  43
    Should there be freedom of dissociation?David S. Oderberg - 2017 - Economic Affairs 37 (2):167-181.
    Contemporary liberal societies are seeing increasing pressure on individuals to act against their consciences. Most of the pressure is directed at freedom of religion but it also affects ethical beliefs more generally, contrary to the recognition of freedom of religion and conscience as a basic human right. I propose that freedom of dissociation, as a corollary of freedom of association, could be a practical and ethically acceptable solution to the conscience problem. I examine freedom of association and explain how freedom (...)
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  23. The Morality of Reputation and the Judgment of Others.David S. Oderberg - 2013 - Journal of Practical Ethics 1 (2):3-33.
    There is a tension between the reasonable desire not to be judgmental of other people’s behaviour or character, and the moral necessity of making negative judgments in some cases. I sketch a way in which we might accommodate both, via an evaluation of the good of reputation and the ethics of judgment of other people’s character and behaviour. I argue that a good reputation is a highly valuable good for its bearer, akin to a property right, and not to be (...)
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  24. Divine premotion.David S. Oderberg - 2016 - International Journal for Philosophy of Religion 79 (3):207-222.
    According to divine premotionism, God does not merely create and sustain the universe. He also moves all secondary causes to action as instruments without undermining their intrinsic causal efficacy. I explain and uphold the premotionist theory, which is the theory of St Thomas Aquinas and his most prominent exponents. I defend the premotionist interpretation of Aquinas in some textual detail, with particular reference to Suarez and to a recent paper by Louis Mancha. Critics, including Molinists and Suarezians, raise various objections (...)
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  25.  66
    The Metaphysics of Good and Evil.David S. Oderberg - 2020 - New York, NY: Routledge.
    The Metaphysics of Good and Evil is the first, full-length contemporary defence, from the perspective of analytic philosophy, of the Scholastic theory of good and evil - the theory of Aristotle, Augustine, Aquinas, and most medieval and Thomistic philosophers. Goodness is analysed as obedience to nature. Evil is analysed as the privation of goodness. Goodness, surprisingly, is found in the non-living world, but in the living world it takes on a special character. The book analyses various kinds of goodness, showing (...)
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  26. Moral Theory.David S. Oderberg - 2001 - Mind 110 (438):531-534.
     
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  27.  50
    Divine premotion.David S. Oderberg - 2016 - International Journal for Philosophy of Religion 79 (3):207-222.
    According to divine premotionism, God does not merely create and sustain the universe. He also moves all secondary causes to action as instruments without undermining their intrinsic causal efficacy. I explain and uphold the premotionist theory, which is the theory of St Thomas Aquinas and his most prominent exponents. I defend the premotionist interpretation of Aquinas in some textual detail, with particular reference to Suarez and to a recent paper by Louis Mancha. Critics, including Molinists and Suarezians, raise various objections (...)
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  28.  15
    Opting Out: Conscience and Cooperation in a Pluralistic Society.David S. Oderberg - 2018 - London, UK: Institute of Economic Affairs.
    We live in a liberal, pluralistic, largely secular society where, in theory, there is fundamental protection for freedom of conscience generally and freedom of religion in particular. There is, however, both in statute and common law, increasing pressure on religious believers and conscientious objectors (outside wartime) to act in ways that violate their sincere, deeply held beliefs. This is particularly so in health care, where conscientious objection is coming under extreme pressure. I argue that freedom of religion and conscience need (...)
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  29.  23
    No potency without actuality: the case of graph theory.David S. Oderberg - unknown
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  30.  77
    All for the good.David S. Oderberg - unknown
    The Guise of the Good thesis has received much attention since Anscombe's brief defence in her book Intention. I approach it here from a less common perspective - indirectly, via a theory explaining how it is that moral behaviour is even possible. After setting out how morality requires the employment of a fundamental test, I argue that moral behaviour involves orientation toward the good. Immoral behaviour cannot, however, involve orientation to evil as such, given the theory of evil as privation. (...)
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  31.  80
    Temporal Parts and the Possibility of Change.David Simon Oderberg - 2004 - Philosophy and Phenomenological Research 69 (3):686-708.
    Things change. If anything counts as a datum of metaphysics, that does. Change occurs in many ways: it can be accidental or substantial; essential or non-essential; intrinsic or extrinsic; subjective or objective. Changes can be physical, spatial, quantitative, qualitative, natural, artefactual, conceptual, linguistic. Events are arguably best defined as changes in an object or objects. All change is from something and into something, and hence is at least a two-term relation, involving a term from which and a term to which.
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  32.  73
    Could there be a superhuman species?David S. Oderberg - unknown
    Transhumanism is the school of thought that advocates the use of technology to enhance the human species, to the point where some supporters consider that a new species altogether could arise. Even some critics think this at least a technological possibility. Some supporters also believe the emergence of a new, improved, superhuman species raises no special ethical questions. Through an examination of the metaphysics of species, and an analysis of the essence of the human species, I argue that the existence (...)
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  33.  37
    How special is medical conscience?David S. Oderberg - 2019 - The New Bioethics 25 (3):207-220.
    The vigorous legal and ethical debates over conscientious objection have taken place largely within the domain of health care. Is this because conscience in medicine is of a special kind, or are th...
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  34. The metaphysical foundations of natural law.David Simon Oderberg - unknown
  35.  10
    The structure and content of the good.David Simon Oderberg - unknown
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  36.  22
    The Order of Charity.David S. Oderberg - 2021 - Zeitschrift Für Ethik Und Moralphilosophie 4 (2):337-355.
    This paper defends partiality as an inherent, essential part of ethical decision-making. First, the concept of charity as a kind of universal benevolence is spelled out, drawing on key ideas from classical religious thinking. I then argue that any justification of partiality must appeal to the good first, rather than rights. There follows a justification of partiality via an argument from the idea of control over the good. The next section seeks to harmonize partialistic preference with universal charity, explaining the (...)
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  37.  70
    Psycho-Physical Dualism Today: An Interdisciplinary Approach.Friedrich Beck, Carl Johnson, Franz von Kutschera, E. Jonathan Lowe, Uwe Meixner, David S. Oderberg, Ian J. Thompson & Henry Wellman - 2008 - Lexington Books.
    Until quite recently, mind-body dualism has been regarded with deep suspicion by both philosophers and scientists. This has largely been due to the widespread identification of dualism in general with one particular version of it: the interactionist substance dualism of Réné Descartes. This traditional form of dualism has, ever since its first formulation in the seventeenth century, attracted numerous philosophical objections and is now almost universally rejected in scientific circles as empirically inadequate. During the last few years, however, renewed attention (...)
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  38. Hylomorphism and individuation.David S. Oderberg - manuscript
    in J. Haldane (ed.), Mind, Metaphysics, and Value in the Thomistic and Analytical Traditions (University of Notre Dame Press, 2002: 125-42).
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  39. The Beginning of Existence.David Simon Oderberg - 2003 - International Philosophical Quarterly 43 (2):145-157.
    Central to recent debate over the Kalam Cosmological Argument, and over the origin of the universe in general, has been the issue of whether the universe began to exist and, if so, how this is to be understood. Adolf Grünbaum has used two cosmological models as a basis for arguing that the universe did not begin to exist according to either of them. Concentrating in this paper on the second (“open interval”) model, I argue that he is wrong on both (...)
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  40.  16
    The Structure and Content of the Good.David Simon Oderberg - 2004 - In . pp. 127--165.
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  41.  77
    On the cardinality of the cardinal virtues.David S. Oderberg - 1999 - International Journal of Philosophical Studies 7 (3):305 – 322.
    This paper is a detailed study of what are traditionally called the cardinal virtues: prudence, justice, temperance and fortitude. I defend what I call the Cardinality Thesis, that the traditional four and no others are cardinal. I define cardinality in terms of three sub-theses, the first being that the cardinal virtues are jointly necessary for the possession of every other virtue, the second that each of the other virtues is a species of one of the four cardinals, and the third (...)
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  42.  62
    The metaphysics of privation.David S. Oderberg - unknown
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  43.  60
    Form and matter: themes in contemporary metaphysics.David S. Oderberg (ed.) - 1999 - Malden, Mass.: Blackwell.
    This collection brings together six papers by leading philosophers working within the Aristotelian tradition, covering a number of topics in contemporary ...
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  44.  39
    Human lives: critical essays on consequentialist bioethics.David S. Oderberg & Jacqueline A. Laing (eds.) - 1997 - New York, N.Y.: St. Martin's Press.
    This is a series of essays critical of the utilitarian bioethics now dominating contemporary discussion. Analysing questions of moral theory as well as applied ethics this book aims to supply essays on matters as diverse as beginning and end-of-life issues as well as animal rights, the act-omission distinction and the principle of double effect in caring in medical ethics.
  45.  67
    Who's afraid of Reverse Mereological Essentialism?David S. Oderberg - 2023 - Philosophical Studies:1-22.
    Whereas Mereological Essentialism is the thesis that the parts of an object are essential to it, Reverse Mereological Essentialism is the thesis that the whole is essential to its parts. Specifically – since RME is an Aristotelian doctrine – it is a claim not about objects in general but about substances. Here I set out and explain RME as it should be understood from the perspective of the Aristotelian-Scholastic tradition, as well as proposing a kind of master argument for believing (...)
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  46.  32
    The Ethics of Co-operation in Wrongdoing.David Simon Oderberg - 2004 - Royal Institute of Philosophy Supplement 54:203-227.
    There are a number of ways in which a person can share the guilt of another's wrongdoing. He might advise it, command it or consent to it. He might provoke it, praise it, flatter the wrongdoer, or conceal the wrong. He might stay silent when there is a clear duty to denounce the wrong or its perpetrator; or he might positively defend the wrong done. Finally, he might actively participate or cooperate in the wrongdoing. These various activities, apart from cooperation, (...)
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  47.  48
    Who’s afraid of reverse mereological essentialism?David S. Oderberg - 2023 - Philosophical Studies:1-22.
    Whereas Mereological Essentialism is the thesis that the parts of an object are essential to it, Reverse Mereological Essentialism is the thesis that the whole is essential to its parts. Specifically—since RME is an Aristotelian doctrine—it is a claim not about objects in general but about substances. Here I set out and explain RME as it should be understood from the perspective of the Aristotelian-Scholastic tradition, as well as proposing a kind of master argument for believing it. A number of (...)
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  48. Johnston on human beings.David S. Oderberg - 1989 - Journal of Philosophy 86 (March):137-41.
  49. Morality, Religion, and Cosmic Justice.David S. Oderberg - 2011 - Philosophical Investigations 34 (2):189-213.
    There is a famous saying, whose origin is uncertain, that no good deed goes unpunished. Although not cited by him, this was no doubt the thought that inspired George Mavrodes’s (1986) well-known article “Religion and the Queerness of Morality.” In it he argued that although not logically incoherent, a certain sort of world in which moral obligations existed would be “absurd . . . a crazy world” (Mavrodes 1986, 581). The world he had in mind was what he called “Russellian,” (...)
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  50.  11
    Human Values: New Essays on Ethics and Natural Law. 1st Edition.David Simon Oderberg & T. Chappell (eds.) - 2004 - New York: Palgrave-Macmillan.
    In recent decades, the revival of natural law theory in modern moral philosophy has been an exciting and important development. Human Values brings together an international group of moral philosophers who in various respects share the aims and ideals of natural law ethics. In their diverse ways, these authors make distinctive and original contributions to the continuing project of developing natural law ethics as a comprehensive treatment of modern ethical theory and practice.
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