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Graham J. McAleer [11]G. J. McAleer [10]Graham McAleer [8]G. Mcaleer [7]
Graham James McAleer [1]
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Graham McAleer
Loyola University Maryland
  1.  4
    The Metaphysical Thought of Thomas Aquinas: From Finite Being to Uncreated Being (by John Wippel). [REVIEW]G. J. McAleer - 2000 - Tijdschrift Voor Filosofie 64 (2):372-374.
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  2.  15
    Augustinian Interpretations of Averroes with Respect to the Status of Prime Matter.Graham J. McAleer - 1996 - Modern Schoolman 73 (2):159-172.
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  3.  8
    The Presence of Averroes in the Natural Philosophy of Robert Kilwardby.Graham J. Mcaleer - 1999 - Archiv für Geschichte der Philosophie 81 (1):33-54.
  4.  18
    Was Medical Theory Heterodox in the Latin Middle Ages?G. J. Mcaleer - 2001 - Recherches de Theologie Et Philosophie Medievales 68 (2):349-370.
    All intellectual histories of the Middle Ages note that Greek and Arabic science, medicine, commentary and philosophy had an enormous influence upon the great intellectual achievements of the later Middle Ages in the Latin West. Yet, these same histories also tend to cast the condemnations of 1277 as a watershed moment when the Christian West rejected the science and philosophy of pagans and infidels, and especially the synthesis of the two, the commentaries on Aristotle’s works by Averroes. Recognizing the oddness (...)
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  5.  17
    Giles of Rome on Political Authority.Graham McAleer - 1999 - Journal of the History of Ideas 60 (1):21-36.
  6.  6
    Airwar and Justice: Has Albert Camus a Contribution to Make to Catholic Teaching on War?Graham J. McAleer - 2002 - Acta Philosophica 11 (1).
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  7.  13
    1277 and the Causality of Damnation in Giles of Rome.Graham McAleer - 2006 - Modern Schoolman 83 (4):285-300.
  8. Business Ethics and Catholic Social Thought.G. Mcaleer - 2006 - Nova Et Vetera 4:17-28.
     
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  9. Christianity and Politics: A Brief Guide to the History by C.C. Pecknold. [REVIEW]G. J. McAleer - 2013 - Nova et Vetera 11 (2).
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  10. Craemer-Ruegenberg, Ingrid und Speer, A. , Scientia und Ars im Hoch- und Spätmittelalter. [REVIEW]G. Mcaleer - 1995 - Tijdschrift Voor Filosofie 57 (3):574.
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  11.  6
    Contemporary Jesuits! You Have But Two Choices: The Politics of John Paul II or Ultramontanism.Graham J. McAleer & Jamey Becker - 2000 - Budhi: A Journal of Ideas and Culture 4 (2 & 3):283-297.
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  12.  29
    Disputing the Unity of the World: The Importance Of.G. J. McAleer - 1998 - Journal of the History of Philosophy 36 (1).
  13.  21
    Disputing the Unity of the World: The Importance of Res and the Influence of Averroes in Giles of Rome's Critique of Thomas Aquinas Concerning the Unity of the World.Graham James McAleer - 1998 - Journal of the History of Philosophy 36 (1):29-55.
    Disputing the Unity of the World: The Importance of Res and the Influence of Averroes in Giles of Rome's Critique of T homas Aquinas concerning the Unity of the World G. j. MCALEER 1. INTRODUCTION tILES OF ROME earned, after a decidedly difficult start, the most complete honors open to an academic religious in the Middle Ages. Joining the Hermits of St. Augustine at age 14, he became the first regent master of his order at the University of Paris ; (...)
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  14. Ecstatic Morality and Sexual Politics. A Catholic and Antitotalitarian Theory of the Body.Graham J. Mcaleer - 2006 - Tijdschrift Voor Filosofie 68 (3):673-673.
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  15. "I Am Awaited By This Love, And So My Life Is Good": Children And Hope.G. Mcaleer - 2008 - Nova et Vetera 6:829-836.
     
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  16.  16
    Individuation and Ethics: A Problem for the Ontology of the Subject in Merleau-Ponty?Graham J. McAleer - 1998 - Budhi: A Journal of Ideas and Culture 2 (2):25-41.
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  17.  4
    Jesuit Sensuality and Feminist Bodies.Graham J. McAleer - 2002 - Modern Theology 18 (3):395-405.
    The stated goal of Donna Haraway's “Cyborg feminism” is to liberate sensuality from violence. In examining her book alongside that of Jesuit Toletus it becomes clear that both argue that sensuality is a place of metaphysical violence. The first two sections of the essay demonstrate this, and, in addition that Toletus' commentary on Aquinas is hardly accurate. This fact will help justify the claim that the Jesuit tradition includes a rather particular theory of sensuality, the origin of which is perhaps (...)
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  18. Matter and the Unity of Being in the Philosophical Theology of Saint Thomas Aquinas.Graham J. McAleer - 1997 - The Thomist 61 (2):257-277.
     
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  19.  7
    Old and New: The Body, Subjectivity, and Ethics.Graham McAleer - 1994 - Philosophy Today 38 (3):259-267.
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  20. Old and New: The Body, Subjectivity, and Ethics.Graham McAleer - 1994 - Philosophy Today 38 (3):259-267.
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  21. Pleasure: A Reflection on Deus Caritas Est.G. Mcaleer - 2007 - Nova Et Vetera 5:315-324.
     
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  22.  15
    Paul Thom, Logic and Ontology in the Syllogistic of Robert Kilwardby.(Studien Und Texte Zur Geistesgeschichte des Mittelalters, 92.) Leiden and Boston: Brill, 2007. Pp. Xx, 312; Black-and-White Figures and Tables.€ 99. [REVIEW]G. J. McAleer - 2010 - Speculum 85 (2):473-474.
  23. Review. [REVIEW]G. Mcaleer - 2010 - The Thomist 74:329-332.
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  24. Rebels and Christian Princes: Camus and Augustine of Violence and Politics.G. Mcaleer - 1999 - Revista Filosófica de Coimbra 8 (16):253-268.
  25. Reason and the Heart: A Prolegomenon to a Critique of Passional Reason. [REVIEW]G. J. McAleer - 1997 - Review of Metaphysics 50 (4):927-927.
    This slim volume, which includes a number of sections that have already appeared in journals or collected editions, treats a too often ignored dimension of rationality--its dependence on affectivity. Wainwright takes his book to demonstrate the need for a "critique of passional reason"; it is a lengthy and detailed study of the "conditions under which passion does and does not enhance reasoning". The book is a prolegomenon, because Wainwright wants to show that one cannot speak adequately about the rationality of (...)
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  26.  23
    Saint Anselm: An Ethics of Caritas for a Relativist Agent?Graham Mcaleer - 1996 - Proceedings of the American Catholic Philosophical Association 70:163-178.
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  27.  47
    Saint Anselm: An Ethics of Caritas for a Relativist Agent?Graham McAleer - 1996 - American Catholic Philosophical Quarterly 70:163-178.
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  28. Sensuality: An Avenue Into the Political and Metaphysical Thought of Giles of Rome.Graham J. McAleer - 2001 - Gregorianum 82 (1):129-147.
    L'essai concerne le philosophe-théologien, Giles de Rome, de la fin du treizième siècle. Bien qu'il fut un disciple de Thomas d'Aquin, sa théorie de la sensualité est très différente de la sienne. Dans sa discussion de la maîtrise de soi, Giles utilise des métaphores politiques pour exprimer comment la raison contrôle les appétits des sens. Ces métaphores sont toutes d'un caractère violent. Ici, Giles se trouve en compagnie de Platon, Descartes, Kant, et plus récemment du Jésuite Karl Rahner. Aquinas, au (...)
     
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  29. Saint Anselm: An Ethics of Caritas for a Relativist Agent?Graham Mcaleer - 1996 - Proceedings of the American Catholic Philosophical Association 70:163-178.
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  30. Spruit, Leen, 'Species intelligibilis'. From Perception to Knowledge. [REVIEW]G. J. Mcaleer - 1995 - Tijdschrift Voor Filosofie 57 (3):572.
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  31. Two Case Studies in Schelerian Moral Theology: The Vatican’s 2005 "Instruction" and Gay Marriage.G. Mcaleer - 2008 - Nova et Vetera 6:205-218.
     
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  32.  10
    The Politics of the Flesh: Rahner and Aquinas on Concupiscentia.G. J. McAleer - 1999 - Modern Theology 15 (3):355-365.
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  33.  6
    The Science of Music: A Platonic Application of the Posterior Analytics in Robert Kilwardby's De Ortu Scientiarum.Graham J. McAleer - 2003 - Acta Philosophica 12 (2).
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  34.  12
    Why Technoscience Cannot Reproduce Human Desire According to Lacanian Thomism.Graham McAleer & Christopher M. Wojtulewicz - 2019 - Forum Philosophicum: International Journal for Philosophy 24 (2):279-300.
    Being born into a family structure—being born of a mother—is key to being human. It is, for Jacques Lacan, essential to the formation of human desire. It is also part of the structure of analogy in the Thomistic thought of Erich Przywara. AI may well increase exponentially in sophistication, and even achieve human-like qualities; but it will only ever form an imaginary mirroring of genuine human persons—an imitation that is in fact morbid and dehumanising. Taking Lacan and Przywara at a (...)
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  35.  21
    Wainwright, William J. Reason and the Heart: A Prolegomenon to a Critique of Passional Reason.G. J. McAleer - 1997 - Review of Metaphysics 50 (4):927-928.
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  36.  33
    Who Were the Averroists of the Thirteenth Century?: A Study of Siger of Brabant and Neo-Augustinians in Respect of the Plurality Controversy.G. J. McAleer - 1999 - Modern Schoolman 76 (4):273-292.
  37. Why Technoscience Cannot Reproduce Human Desire According to Lacanian Thomism.Christopher Wojtulewicz & Graham J. McAleer - 2019 - Forum Philosophicum: International Journal for Philosophy 2 (24):279-300.
    Being born into a family structure—being born of a mother—is key to being human. It is, for Jacques Lacan, essential to the formation of human desire. It is also part of the structure of analogy in the Thomistic thought of Erich Przywara. AI may well increase exponentially in sophistication, and even achieve human-like qualities; but it will only ever form an imaginary mirroring of genuine human persons—an imitation that is in fact morbid and dehumanising. Taking Lacan and Przywara at a (...)
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