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Eleonore Stump
Saint Louis University
  1. Wandering in Darkness: Narrative and the Problem of Suffering.Eleonore Stump - 2010 - 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 - 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. Aquinas.Eleonore Stump - 2003 - 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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  5. Eternity.Eleonore Stump & Norman Kretzmann - 1981 - Journal of Philosophy 78 (8):429-458.
  6. 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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  7. 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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  8. Alternative Possibilities and Moral Responsibility: The Flicker of Freedom. [REVIEW]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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  9. 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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  10. 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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  11. The Cambridge Companion to Augustine.David Vincent Meconi & Eleonore Stump (eds.) - 2014 - Cambridge University Press.
    It has been over a decade since the first edition of The Cambridge Companion to Augustine was published. In that time, reflection on Augustine's life and labors has continued to bear much fruit: significant new studies into major aspects of his thinking have appeared, as well as studies of his life and times and new translations of his work. This new edition of the Companion, which replaces the earlier volume, has eleven new chapters, revised versions of others, and a comprehensive (...)
     
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  12. The Doctrine of the Atonement: Response to Michael Rea, Trent Dougherty, and Brandon Warmke.Eleonore Stump - 2019 - European Journal for Philosophy of Religion 11 (1):165-186.
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  13.  58
    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.
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  14. 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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  15. 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.
  16. The Non-Aristotelian Character of Aquina's Ethics: Aquinas on the Passions.Eleonore Stump - 2011 - Faith and Philosophy 28 (1):27-50.
    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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  17. 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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  18. Faith, Freedom, and Rationality: Philosophy of Religion Today.Eleonore Stump - 1996 - Lanham: Rowman &Amp; Littlefield.
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  19. Sanctification, Hardening of the Heart, and Frankfurt's Concept of Free Will.Eleonore Stump - 1988 - Journal of Philosophy 85 (8):395-420.
  20. 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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  21. Atonement According to Aquinas.Eleonore Stump - 1988 - In Philosophy and the Christian Faith. Univ Notre Dame Pr.
    THE DOCTRINE OF THE ATONEMENT IS THE CENTRAL DOCTRINE OF CHRISTIANITY, BUT IT HAS NOT RECEIVED MUCH ATTENTION IN CONTEMPORARY PHILOSOPHY OF RELIGION, IN PART BECAUSE IT TENDS TO BE KNOWN ONLY IN AN UNREFLECTIVE VERSION FULL OF PHILOSOPHICAL AND THEOLOGICAL PROBLEMS. I PRESENT AN ALTERNATIVE VERSION OF THE DOCTRINE, TAKEN FROM AQUINAS, ARGUE THAT IT IS A COGENT AND CONSISTENT ACCOUNT, AND SHOW THAT IT DOES NOT SUFFER FROM THE PROBLEMS OF THE UNREFLECTIVE VERSION.
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  22. Providence and the Problem of Evil.Eleonore Stump - 2011 - In Brian Davies & Eleonore Stump (eds.), The Oxford Handbook of Aquinas. Oxford University Press.
     
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  23.  59
    Dust, Determinism, and Frankfurt: A Reply to Goetz.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 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. Goetz’s (...)
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  24. The Direct Argument for Incompatibilism. [REVIEW]Eleonore Stump - 2000 - Philosophy and Phenomenological Research 61 (2):459-466.
    In their rich and impressive book Responsibility and Control: A Theory of Moral Responsibility, John Martin Fischer and Mark Ravizza offer an account of moral responsibility in terms of guidance control. On their view, an agent has guidance control in virtue of acting on a moderately reasons-responsive mechanism which is his own, and guidance control is “the freedom-relevant condition necessary and sufficient for moral responsibility.” It is an advantage of this account, they think, that it is compatible with both the (...)
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  25. Moral Responsibility Alternative Possibilities: The Flicker of Freedom.Eleonore Stump - 1999 - The Journal of Ethics 3:299-324.
  26. 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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  27.  11
    The Non-Aristotelian Character of Aquinas’s Ethics: Aquinas on the Passions.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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  28.  17
    Introduction.Eleonore Stump - 2019 - Res Philosophica 96 (1):1-1.
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  29. Love, by All Accounts.Eleonore Stump - 2006 - Proceedings and Addresses of the American Philosophical Association 80 (2):25 - 43.
  30.  21
    The Openness of God: Eternity and Free Will.Eleonore Stump - 2018 - In Mirosław Szatkowski (ed.), Ontology of Theistic Beliefs. De Gruyter. pp. 137-154.
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  31.  9
    10. Being and Goodness.Eleonore Stump & Norman Kretzmann - 2019 - In Thomas V. Morris (ed.), Divine and Human Action: Essays in the Metaphysics of Theism. Cornell University Press.
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  32. Control and Causal Determinism.Eleonore Stump - 2002 - In S. Buss & L. Overton (eds.), Contours of Agency: Essays on Themes From Harry Frankfurt. MIT Press.
  33.  66
    The Oxford Handbook of Aquinas.Brian Davies & Eleonore Stump (eds.) - 2011 - 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 ...
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  34.  56
    Reasoned Faith: Essays in Philosophical Theology in Honor of Norman Kretzmann.Eleonore Stump & Norman Kretzmann (eds.) - 1993 - Cornell University Press.
  35. Aquinas on the Foundations of Knowledge.Eleonore Stump - 1991 - Canadian Journal of Philosophy 21 (sup1):125-158.
  36. Petitionary Prayer.Eleonore Stump - 1984 - In J. Houston (ed.), American Philosophical Quarterly. Handsel Press. pp. 81 - 91.
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  37.  8
    Introduction.John Greco & Eleonore Stump - 2016 - Res Philosophica 93 (3):507-507.
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  38.  86
    Transfer Principles and Moral Responsibility.Eleonore Stump & John Martin Fischer - 2000 - Philosopical Perspectives 14 (s14):47-56.
  39.  99
    The Nature of a Simple God.Eleonore Stump - 2013 - Proceedings of the American Catholic Philosophical Association 87:33-42.
  40.  87
    Dialectic and its Place in the Development of Medieval Logic.Eleonore STUMP - 1989 - 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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  41.  36
    Personal Relations and Moral Residue.Eleonore Stump - 2004 - History of the Human Sciences 17 (2-3):33-56.
    To what extent can one be saddled with responsibility or guilt as a result of actions committed not by oneself but by others with whom one has a familial or national connection or some other communal association? The issue of communal guilt has been extensively discussed, and there has been no shortage of writers willing to apply the notion of communal responsibility and guilt to Germany after the Holocaust. But the whole notion of communal guilt is deeply puzzling. How can (...)
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  42. Petitionary Prayer.Eleonore Stump - 1979 - American Philosophical Quarterly 16 (2):81-91.
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  43.  25
    Boethius’s De Topicis Differentiis.Eleonore Stump - 1979 - Philosophical Review 88 (3):486-488.
  44. God's Obligations.Eleonore Stump - 1992 - Philosophical Perspectives 6:475-491.
  45. Dialectic and Its Place in the Development of Medieval Logic.Eleonore STUMP - 1989 - Philosophy and Rhetoric 25 (4):392-395.
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  46.  47
    Persons, Identification, and Freedom.Eleonore Stump - 1996 - Philosophical Topics 24 (2):183-214.
  47. 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.
  48.  88
    An Objection to Swinburne’s Argument for Dualism.Eleonore Stump & Norman Kretzmann - 1996 - Faith and Philosophy 13 (3):405-412.
  49.  14
    Love, Guilt, and Forgiveness.Eleonore Stump - 2019 - Royal Institute of Philosophy Supplement 85:1-19.
    In Simon Wiesenthal's book The Sunflower: On the Possibility and Limits of Forgiveness, Wiesenthal tells the story of a dying German soldier who was guilty of horrendous evil against Jewish men, women, and children, but who desperately wanted forgiveness from and reconciliation with at least one Jew before his death. Wiesenthal, then a prisoner in a camp, was brought to hear the German soldier's story and his pleas for forgiveness. As Wiesenthal understands his own reaction to the German soldier, he (...)
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  50. The Cambridge Companion to Augustine.Eleonore Stump & Norman Kretzmann (eds.) - 2001 - Cambridge University Press.
    It is hard to overestimate the importance of the work of Augustine of Hippo, both in his own period and in the subsequent history of Western philosophy. Until the thirteenth century, when he may have had a competitor in Thomas Aquinas, he was the most important philosopher of the medieval period. Many of his views, including his theory of the just war, his account of time and eternity, his understanding of the will, his attempted resolution of the problem of evil, (...)
     
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