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James C. Doig [24]James Conroy Doig [5]Jameson W. Doig [2]James Doig [1]
  1.  21
    O'Callaghan on Verbum Mentis in Aquinas.James C. Doig - 2003 - American Catholic Philosophical Quarterly 77 (2):233-255.
    The essay’s point of departure is O’Callaghan’s insistence that verbum mentis is for Aquinas not a philosophical doctrine, but “a properly theological topic.” The principal evidence for this interpretation consists in the functioning of verbum mentis in certain theological passages as well as its absence in others characterized as philosophical. The essay proceeds by situating Aquinas’s doctrine of verbum mentis within the tradition from which the expression is drawn and by examining the nature of the Summa theologiae. Consequently, Aquinas is (...)
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  2.  14
    Aquinas's Philosophical Commentary on the Ethics: A Historical Perspective.James Conroy Doig - 2001 - Kluwer Academic Publishers, C.
    Is Aquinas's Sententia libri Ethicorum an interpretation of Aristotle based on `principles of Christian ethics'? Or do we have in that work a presentation of the foundation of Aquinas's moral philosophy? Professor Doig answers these questions through an examination of the historical context within which the Sententia was composed. In Chapters 1-2, the work's role as a corrective of earlier commentaries is established. Chapter 3, by examining philosophy at Paris between 1215 and 1283, reveals that the proposal by Aquinas of (...)
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  3.  17
    Substance.James C. Doig - 1998 - International Philosophical Quarterly 38 (1):103-105.
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  4.  31
    Suarez, Descartes, and the Objective Reality of Ideas.James C. Doig - 1977 - New Scholasticism 51 (3):350-371.
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  5.  1
    Deterring Illegal Behavior by Officials of Complex Organizations.Jameson W. Doig, Douglas E. Phillips & Tycho Manson - 1984 - Criminal Justice Ethics 3 (1):27-56.
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  6.  6
    Aquinas on Metaphysical Method.James C. Doig - 1964 - Philosophical Studies 13:20-36.
  7.  8
    Aquinas on the Twofold Human Good. Reason and Human Happiness in Aquinas's Moral Science.James C. Doig - 2000 - American Catholic Philosophical Quarterly 74 (2):303-306.
  8.  6
    Medieval Reactions to the Encounter Between Faith and Reason.James C. Doig - 1997 - American Catholic Philosophical Quarterly 71 (2):279-280.
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  9.  9
    Acts Amid Precepts.James C. Doig - 2002 - International Philosophical Quarterly 42 (2):269-271.
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  10.  5
    Aquinas.James C. Doig - 2000 - International Philosophical Quarterly 40 (1):123-124.
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  11.  3
    Apports Hispaniques À la Philosophie Chrétienne de l'Occident.James C. Doig - 1964 - Philosophical Studies 13:281-282.
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  12.  4
    Science première et science universelle dans le « Commentaire de la métaphysique » de saint Thomas d'Aquin.James C. Doig - 1965 - Revue Philosophique De Louvain 63 (77):41-96.
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  13.  5
    Divine Power.James C. Doig - 1997 - American Catholic Philosophical Quarterly 71 (1):130-133.
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  14.  7
    The Interpretation of Aquinas's Prima Secundae.James C. Doig - 1997 - American Catholic Philosophical Quarterly 71 (2):171-195.
  15.  3
    Les Activités de l'Homme Et la Sagesse.James C. Doig - 1964 - Philosophical Studies 13:280-281.
  16.  3
    Review Essay / Corruption Control and its Critics.Jameson W. Doig - 1997 - Criminal Justice Ethics 16 (2):35-41.
    Frank Anechiarico and James B. Jacobs, The Pursuit of Absolute Integrity: How Corruption Control Makes Government Ineffective Chicago: University of Chicago Press, 1996, 274 pp.
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  17.  2
    Ein Anonymer Aristoteleskommentar des XIII.James C. Doig - 1964 - New Scholasticism 38 (4):534-536.
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  18. Aquinas and Aristotle.James Doig - 2011 - In Brian Davies & Eleonore Stump (eds.), The Oxford Handbook of Aquinas. Oxford University Press.
     
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  19. Acts Amid Precepts: The Aristotelian Logical Structure of Thomas Aquinas’s Moral Theory. [REVIEW]James C. Doig - 2002 - International Philosophical Quarterly 42 (2):269-271.
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  20. Apports Hispaniques À la Philosophie Chrétienne de L’Occident. [REVIEW]James C. Doig - 1964 - Philosophical Studies 13:281-282.
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  21. Aquinas: Moral, Political, and Legal Theory. [REVIEW]James C. Doig - 2000 - International Philosophical Quarterly 40 (1):123-124.
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  22. Aquinas on Metaphysics.James Conroy Doig - 1972 - The Hague: M. Nijhoff.
  23. Aquinas on the Twofold Human Good. Reason and Human Happiness in Aquinas’s Moral Science. [REVIEW]James C. Doig - 2000 - American Catholic Philosophical Quarterly 74 (2):303-306.
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  24. Aquinas's Philosophical Commentary on the 'Ethics'. A Historical Perspective.James C. Doig - 2003 - Tijdschrift Voor Filosofie 65 (2):356-357.
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  25. A Reply to Vernon J. Bourke's Review of "Aquinas On Metaphysics" by the Author. [REVIEW]James C. Doig - 1973 - The Thomist 37 (4):826.
     
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  26. Divine Power: The Medieval Power Distinction Up to its Adoption by Albert, Bonaventure, and Aquinas. [REVIEW]James C. Doig - 1997 - American Catholic Philosophical Quarterly 71 (1):130-133.
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  27.  3
    In Defense of Cognitive Realism: Cutting the Cartesian Knot.James Conroy Doig - 1987 - Upa.
    A study of the major philosophical theories of knowledge from Plato to Husserl intending to show the pivotal role of Descartes and the influence of his unjustified assumption of mental reality for ideas. On the basis of this study, the book suggests the need to return to the pre-Cartesian cognitive realism of the Greeks and Medievals.
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  28. In Defense of Cognitive Realism: Cutting the Cartesian Knot.James Conroy Doig - 1988 - Upa.
    A study of the major philosophical theories of knowledge from Plato to Husserl intending to show the pivotal role of Descartes and the influence of his unjustified assumption of mental reality for ideas. On the basis of this study, the book suggests the need to return to the pre-Cartesian cognitive realism of the Greeks and Medievals.
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  29. Les Activités de L’Homme Et la Sagesse. [REVIEW]James C. Doig - 1964 - Philosophical Studies 13:280-281.
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  30. O’Callaghan on Verbum Mentis in Aquinas.James C. Doig - 2003 - American Catholic Philosophical Quarterly 77 (2):233-255.
    The essay’s point of departure is O’Callaghan’s insistence that verbum mentis is for Aquinas not a philosophical doctrine, but “a properly theological topic.” The principal evidence for this interpretation consists in the functioning of verbum mentis in certain theological passages as well as its absence in others characterized as philosophical. The essay proceeds by situating Aquinas’s doctrine of verbum mentis within the tradition from which the expression is drawn and by examining the nature of the Summa theologiae. Consequently, Aquinas is (...)
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  31. Substance: Its Nature and Existence. [REVIEW]James C. Doig - 1998 - International Philosophical Quarterly 38 (1):103-105.
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