188 found
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  1. Wandering in Darkness: Narrative and the Problem of Suffering.Eleonore Stump - 2010 - Oxford, GB: Oxford University Press.
    Wandering in Darkness reconciles the existence of an omniscient, omnipotent, perfectly good God with suffering in the world. Eleanore Stump presents the moral psychology and value theory within which the theodicy of Thomas Aquinas is embedded. She explicates Aquinas's account of the good for human beings, including the nature of love and union among persons, and then argues that some philosophical problems are best considered in the context of narratives. In the context of famous biblical stories and against the backdrop (...)
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  2. .Eleonore Stump (ed.) - 1993 - Cornell Univ Pr.
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  3. Aquinas.Eleonore Stump - 2003 - New York: Routledge.
    Few philosophers or theologians exerted as much influence on the shape of medieval thought as Thomas Aquinas. He ranks amongst the most famous of the Western philosophers and was responsible for almost single-handedly bringing the philosophy of Aristotle into harmony with Christianity. He was also one of the first philosophers to argue that philosophy and theology could support each other. The shape of metaphysics, theology, and Aristotelian thought today still bears the imprint of Aquinas' work. In this extensive and deeply (...)
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  4.  23
    Atonement.Eleonore Stump - 2018 - Oxford University Press.
    This work argues that Christ's atonement disarms human resistance to God's love and so brings about acceptance of divine forgiveness.
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  5. Eternity.Eleonore Stump & Norman Kretzmann - 1981 - Journal of Philosophy 78 (8):429-458.
  6. The Problem of Evil.Eleonore Stump - 1985 - Faith and Philosophy 2 (4):392-423.
    This paper considers briefly the approach to the problem of evil by Alvin Plantinga, Richard Swinburne, and John Hick and argues that none of these approaches is entirely satisfactory. The paper then develops a different strategy for dealing with the problem of evil by expounding and taking seriously three Christian claims relevant to the problem: Adam fell; natural evil entered the world as a result of Adam's fall; and after death human beings go either to heaven or hell. Properly interpreted, (...)
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  7. Libertarian freedom and the principle of alternative possibilities.Eleonore Stump - 1996 - In Jeff Jordan & Daniel Howard-Snyder (eds.), Faith, Freedom, and Rationality: Philosophy of Religion Today. Lanham: Rowman &Amp; Littlefield. pp. 73-88.
  8. Absolute Simplicity.Eleonore Stump & Norman Kretzmann - 1985 - Faith and Philosophy 2 (4):353-382.
    The doctrine of God’s absolute simplicity denies the possibility of real distinctions in God. It is, e.g., impossible that God have any kind of parts or any intrinsic accidental properties, or that there be real distinctions among God’s essential properties or between any of them and God himself. After showing that some of the counter-intuitive implications of the doctrine can readily be made sense of, the authors identify the apparent incompatibility of God’s simplicity and God’s free choice as a special (...)
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  9. Alternative Possibilities and Moral Responsibility: The Flicker of Freedom.Eleonore Stump - 1999 - The Journal of Ethics 3 (4):299-324.
    Some defenders of the principle of alternative possibilities (PAP) have responded to the challenge of Frankfurt-style counterexamples (FSCs) to PAP by arguing that there remains a “flicker of freedom” -- that is, an alternative possibility for action -- left to the agent in FSCs. I argue that the flicker of freedom strategy is unsuccessful. The strategy requires the supposition that doing an act-on-one's-own is itself an action of sorts. I argue that either this supposition is confused and leads to counter-intuitive (...)
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  10. Sanctification, hardening of the heart, and Frankfurt's concept of free will.Eleonore Stump - 1988 - Journal of Philosophy 85 (8):395-420.
  11. Omnipresence, Indwelling, and the Second-Personal.Eleonore Stump - 2013 - European Journal for Philosophy of Religion 5 (4):29--53.
    The claim that God is maximally present is characteristic of all three major monotheisms. In this paper, I explore this claim with regard to Christianity. First, God’s omnipresence is a matter of God’s relations to all space at all times at once, because omnipresence is an attribute of an eternal God. In addition, God is also present with and to a person. The assumption of a human nature ensures that God is never without the ability to be present with human (...)
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  12. Non-Cartesian Substance Dualism and Materialism Without Reductionism.Eleonore Stump - 1995 - Faith and Philosophy 12 (4):505-531.
    The major Western monotheisms, and Christianity in particular, are often supposed to be committed to a substance dualism of a Cartesian sort. Aquinas, however, has an account of the soul which is non-Cartesian in character. He takes the soul to be something essentially immaterial or configurational but nonetheless realized in material components. In this paper, I argue that Aquinas’s account is coherent and philosophically interesting; in my view, it suggests not only that Cartesian dualism isn’t essential to Christianity but also (...)
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  13. Dialectic and its place in the development of medieval logic.Eleonore Stump - 1989 - Ithaca, N.Y.: Cornell University Press.
    Introduction Since my work in medieval logic has concentrated on dialectic. I have tried to trace scholastic treatments of dialectic to discussions of it in ...
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  14.  50
    Theology and the Knowledge of Persons.Eleonore Stump - 2021 - Roczniki Filozoficzne 69 (3):9-27.
    The aim of the paper is to discern between philosophy and theology. A philosopher is looking after impersonal wisdom, a theologian searches for a personal God. This differentiation is fundamental because knowledge of persons differs from knowledge that. The author shows how taking into account the fact that theology is based on the second-person knowledge changes the way one should approach the hiddenness argument.
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  15. Moral responsibility without alternative possibilities.Eleonore Stump - 2003 - In David Widerker & Michael McKenna (eds.), Moral Responsibility and Alternative Possibilities: Essays on the Importance of Alternative Possibilities. Ashgate. pp. 139--158.
  16. Faith, Freedom, and Rationality: Philosophy of Religion Today.Eleonore Stump - 1996 - Lanham: Rowman &Amp; Littlefield.
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  17. Augustine on free will.Eleonore Stump - 2001 - In Eleonore Stump & Norman Kretzmann (eds.), The Cambridge Companion to Augustine. Cambridge University Press. pp. 124--47.
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  18.  54
    Boethius’s De topicis differentiis.Eleonore Stump - 1979 - Philosophical Review 88 (3):486-488.
  19.  50
    Aquinas On Being, Goodness, And Divine Simplicity.Eleonore Stump - 2023 - New Blackfriars 104 (1114):780-795.
    Aquinas's virtue-based ethics is grounded in his metaphysics, and in particular in one part of his doctrine of the transcendentals, namely, the relation of being and goodness. This metaphysics supplies for his normative ethics the sort of metaethical foundation that some contemporary virtue-centered ethics have been criticized for lacking, and it grounds an ethical naturalism of considerable philosophical sophistication. In addition, this grounding has a theological implication even more fundamental than its applications to ethics. That is because Aquinas takes God (...)
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  20. Providence and the problem of evil.Eleonore Stump - 2011 - In Brian Davies & Eleonore Stump (eds.), The Oxford handbook of Aquinas. New York: Oxford University Press.
     
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  21. Resurrection, Reassembly, and Reconstitution: Aquinas on the Soul.Eleonore Stump - 2006 - In Bruno Niederberger & Edmund Runggaldier (eds.), Die menschliche Seele: Brauchen wir den Dualismus? Frankfurt, Germany: pp. 151-172.
  22.  66
    Petitionary Prayer.Eleonore Stump - 1979 - American Philosophical Quarterly 16 (2):81-91.
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  23. The Non-Aristotelian Character of Aquinas’s Ethics.Eleonore Stump - 2011 - Faith and Philosophy 28 (1):29-43.
    Scholars discussing Aquinas’s ethics typically understand it as largely Aristotelian, though with some differences accounted for by the differences in world­view between Aristotle and Aquinas. In this paper, I argue against this view. I show that although Aquinas recognizes the Aristotelian virtues, he thinks they are not real virtues. Instead, for Aquinas, the passions—or the suitably formulated intellectual and volitional analogues to the passions—are not only the foundation of any real ethical life but also the flowering of what is best (...)
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  24. The Problem of Evil.Eleonore Stump - 2010 - In Robert Pasnau (ed.), Cambridge History of Medieval Philosophy. Cambridge, UK: pp. 773-784.
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  25. Dante's Hell, Aquinas's Moral Theory, and the Love of God.Eleonore Stump - 1986 - Canadian Journal of Philosophy 16 (2):181-198.
    ‘Abandon all hope, ye who enter here’ is, as we all recognize, the inscription over the gate of Dante's hell; but we perhaps forget what precedes that memorable line. Hell, the inscription says, was built by divine power, by the highest wisdom, and by primordial love. Those of us who remember Dante's vivid picture of Farinata in the perpetually burning tombs or Ulysses in the unending and yet unconsuming flames may be able to credit Dante's idea that Hell was constructed (...)
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  26. Dialectic and Its Place in the Development of Medieval Logic.Eleonore STUMP - 1989 - Philosophy and Rhetoric 25 (4):392-395.
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  27. Reasoned faith: essays in philosophical theology in honor of Norman Kretzmann.Eleonore Stump & Norman Kretzmann (eds.) - 1993 - Ithaca: Cornell University Press.
    Recent work in the philosophy of religion has broken through disciplinary boundaries and ventured into new areas of inquiry. Examining aspects of the rationality of faith or bringing philosophical techniques to bear on particular religious texts or doctrines, this collection deepens our understanding of the connections between faith and reason.
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  28. Love, by All Accounts.Eleonore Stump - 2006 - Proceedings and Addresses of the American Philosophical Association 80 (2):25 - 43.
  29. The Oxford handbook of Aquinas.Brian Davies & Eleonore Stump (eds.) - 2011 - New York: Oxford University Press.
    This Handbook is therefore meant to be useful to someone wanting to learn about Aquinas's philosophy and theology while also looking for help in philosophical ...
  30. The Openness of God: Hasker on Eternity and Free Will.Eleonore Stump - 2022 - Roczniki Filozoficzne 70 (1):91-106.
    The understanding of God’s mode of existence as eternal makes a significant difference to a variety of issues in contemporary philosophy of religion, including, for instance, the apparent incompatibility of divine omniscience with human freedom. But the concept has come under attack in current philosophical discussion as inefficacious to solve the philosophical puzzles for which it seems so promising. Although Boethius in the early 6th century thought that the concept could resolve the apparent incompatibility between divine foreknowledge and human free (...)
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  31. The Nature of Human Beings.Eleonore Stump - 2022 - In Eleonore Stump & Thomas Joseph White (eds.), The New Cambridge Companion to Aquinas. [New York]: Cambridge University Press.
  32.  92
    Dust, Determinism, and Frankfurt.Eleonore Stump - 1999 - Faith and Philosophy 16 (3):413-422.
    In a preceding issue of Faith and Philosophy Stewart Goetz criticized a paper of mine in which I try to show that libertarians need not be committed to the principle of alternative possibilities (PAP) and that Frankfurt-style counterexamples to PAP are no threat to libertarianism. In my view, the main problem with Goetz’s arguments is that Goetz does not properly understand my position. In this paper, I respond to Goetz by summarizing my position in as plain a way as possible. (...)
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  33. Persons: Identification and Freedom.Eleonore Stump - 1996 - Philosophical Topics 24 (2):183-214.
  34. The Non-Aristotelian Character of Aquinas’s Ethics.Eleonore Stump - 2011 - Faith and Philosophy 28 (1):29-43.
    Scholars discussing Aquinas’s ethics typically understand it as largely Aristotelian, though with some differences accounted for by the differences in world­view between Aristotle and Aquinas. In this paper, I argue against this view. I show that although Aquinas recognizes the Aristotelian virtues, he thinks they are not real virtues. Instead, for Aquinas, the passions—or the suitably formulated intellectual and volitional analogues to the passions—are not only the foundation of any real ethical life but also the flowering of what is best (...)
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  35. Petitionary prayer.Eleonore Stump - 1984 - In J. Houston (ed.), Is it reasonable to believe in God? Edinburgh: Handsel Press. pp. 81 - 91.
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  36. Being and goodness.Eleonore Stump & Norman Kretzmann - 1991 - In Scott MacDonald (ed.), Being and Goodness: The Concept of the Good in Metaphysics and Philosophical Theology. Cornell University Press. pp. 98--128.
     
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  37. Control and causal determinism.Eleonore Stump - 2002 - In Sarah Buss & Lee Overton (eds.), Contours of Agency: Essays on Themes From Harry Frankfurt. MIT Press, Bradford Books.
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  38.  54
    ``Eternity".Eleonore Stump & Norman Kretzmann - 1981 - Journal of Philosophy 78 (8):429-458.
  39.  32
    9. Intellect, Will, and the Principle of Alternate Possibilities.Eleonore Stump - 1993 - In John Martin Fischer & Mark Ravizza (eds.), Perspectives on moral responsibility. Ithaca, NY: Cornell University Press. pp. 237-262.
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  40. Topics: their development and absorption into consequences.Eleonore Stump - 1982 - In Norman Kretzmann, Anthony Kenny & Jan Pinborg (eds.), Cambridge History of Later Medieval Philosophy. Cambridge: Cambridge University Press. pp. 273--299.
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  41. Roger Swyneshed's Theory of Obligations'.Eleonore Stump - 1981 - Medioevo 7:135-174.
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  42.  34
    The Image of God: The Problem of Evil and the Problem of Mourning.Eleonore Stump - 2022 - Oxford: Oxford University Press.
    The problem of evil has generated varying attempts at theodicy. To show that suffering is defeated for a sufferer, a theodicy argues that there is an outweighing benefit which could not have been gotten without the suffering. Typically, this condition has the tacit presupposition given that this is a post-Fall world. Consequently, there is a sense in which human suffering would not be shown to be defeated even if there were a successful theodicy because a theodicy typically implies that the (...)
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    The New Cambridge Companion to Aquinas.Eleonore Stump & Thomas Joseph White (eds.) - 2022 - [New York]: Cambridge University Press.
    This new Companion to Aquinas features entirely new chapters written by internationally recognized experts in the field. It shows the power of Aquinas's philosophical thought and transmits the worldview which he inherited, developed, altered, and argued for, while at the same time revealing to contemporary philosophers the strong connections which there are between Aquinas's interests and views and their own. Its five sections cover the life and works of Aquinas; his metaphysics, including his understanding of the ultimate foundations of reality; (...)
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  44. The Nature of a Simple God.Eleonore Stump - 2013 - Proceedings of the American Catholic Philosophical Association 87:33-42.
  45. Resurrection and the separated soul.Eleonore Stump - 2011 - In Brian Davies & Eleonore Stump (eds.), The Oxford handbook of Aquinas. New York: Oxford University Press.
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  46. Transfer principles and moral responsibility.Eleonore Stump & John Martin Fischer - 2000 - Philosopical Perspectives 14 (s14):47-56.
  47. Prophecy, past truth, and eternity.Eleonore Stump & Norman Kretzmann - 1991 - Philosophical Perspectives 5:395-424.
  48.  63
    The Openness of God: Eternity and Free Will.Eleonore Stump - 2018 - In Mirosław Szatkowski (ed.), Ontology of Theistic Beliefs: Meta-Ontological Perspectives. De Gruyter. pp. 137-154.
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  49. Aquinas on the Sufferings of Job.Eleonore Stump - 1996 - In Daniel Howard-Snyder (ed.), The Evidential Argument From Evil. Indiana University Press. pp. 49--68.
  50. Prophecy, Past Truth, and Eternity.Eleonore Stump & Norman Kretzmann - 1991 - Philosophical Perspectives 5:395-424.
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