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John C. McCarthy [24]John Campbell Mccarthy [1]
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John C. McCarthy
Catholic University of America
  1.  16
    Kolakowski, Leszek. God Owes Us Nothing: A Brief Remark on Pascal's Religion and on the Spirit of Jansenism. [REVIEW]John C. McCarthy - 1997 - Review of Metaphysics 50 (3):669-671.
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  2.  32
    Nihilism Before Nietzsche. [REVIEW]John C. McCarthy - 2000 - Review of Metaphysics 54 (1):140-143.
    There is something rather comical about the nihilist, who makes such a passionate ado about precisely nothing. This is not to deny the tragic consequences, in Russia and elsewhere, of the nihilist’s revolutionary fury. It is only to suggest that, despite what he may say about himself, the nihilist himself is no more animated by “the tragic sense of life” than he is elevated by a sense of humor. Tragedy requires “some error” in an agent and his agency. Such an (...)
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  3.  26
    An Introduction to Husserlian Phenomenology. [REVIEW]John C. McCarthy - 1995 - Review of Metaphysics 49 (1):123-125.
    The bulk of the writings Husserl himself saw through to publication were, in one way or another, successive attempts at an "introduction" to phenomenology. That not a single one of these works is of easy access to those for whom phenomenology is something novel in no way contravenes the use of the term 'introduction" to name them. After all, to the end of his days Husserl spoke of himself as a philosophical beginner, and not from any false modesty, but because (...)
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  4.  20
    Encyclopedia of Phenomenology. [REVIEW]John C. Mccarthy - 1999 - Review of Metaphysics 52 (3):677-679.
    “Scholasticism” has not always been a term of opprobrium. Strictly speaking, the word simply targets a “school of thought,” and schools, like thoughts, can be good, bad, or indifferent. Francis Bacon did much to foster common derision of scholasticism. As he observed, “it is scarcely possible at once to admire authors and to surpass them, knowledge being like water, which will not rise above the level from which it fell.” Insofar as great thinkers do not reliably engender their equals, much (...)
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  5.  5
    The Being of the Maybe: Husserl on Doubting.John C. McCarthy - 1995 - Man and World 28 (3):261-281.
  6.  14
    A Path Into Metaphysics: Phenomenological, Hermeneutical, and Dialogical Studies. [REVIEW]John C. McCarthy - 1992 - Review of Metaphysics 46 (2):429-430.
    Metaphysics, the most concrete of human inquiries, cannot rightly leave anything out, not even or especially its own history. At the very least, a consideration of the history of metaphysical investigation is necessary in order to recover the peculiar naivete proper to the discipline, for any language at our immediate disposal comes to us already stamped by the thinking of our predecessors. Nor may we rule out of hand the possibility that metaphysics is itself in some way subject to "physics" (...)
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  7.  11
    Introduction of John M. Rist, 2014 Aquinas Medal Recipient.John C. McCarthy - 2014 - Proceedings of the American Catholic Philosophical Association 88:13-16.
  8.  12
    God Without Being: Hors Texte. [REVIEW]John C. McCarthy - 1993 - Review of Metaphysics 46 (3):627-629.
    For biblical or more precisely Christian theology the way up and the way down are not one and the same. Christian theology could attempt to avoid this potentially embarrassing impasse and, refusing to speak to the philosophers, retreat to a comfortable interiority were it not for the fact that the founder of Christianity and indeed the theologians' own humanity demand otherwise. Philosophy in turn might have chosen to disregard the claims of a theology emboldened by reason and Revelation were it (...)
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  9.  21
    Tocqueville and the Nature of Democracy. [REVIEW]John C. Mccarthy - 1998 - Review of Metaphysics 51 (4):945-947.
  10.  21
    How Knowing the World Completes the World.John C. McCarthy - 1993 - Proceedings of the American Catholic Philosophical Association 67:71-86.
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  11.  27
    Some Preliminary Remarks on “Cognitive Interest” in Husserlian Phenomenology.John C. McCarthy - 1994 - Husserl Studies 11 (3):135-152.
    From an etymological standpoint the word "interest" is well suited to phenomenological investigations, lnteresse, to be among, 1 or as Husserl sometimes translates, Dabeisein, 2 succinctly expresses the sense ofHusserl's more usual term, "intentionality." Mind, he never tired or saying, is not at all another thing alongside the various things of the world; it is already outside itself, and in the company of the things it thinks. Yet despite the appropriateness of "interest" to name this fact of psychic life, only (...)
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  12.  18
    Francis Bacon and the Project of Progress. [REVIEW]John C. McCarthy - 1995 - Review of Metaphysics 49 (1):129-131.
  13.  14
    The Descent of Science.John C. McCarthy - 1999 - Review of Metaphysics 52 (4):835 - 866.
    AMONG THE BEINGS KNOWN TO US, the human being is, so far as we are aware, the only one to trouble himself about his origins. Mountains have no more care for such matters than it is in their power to leap like rams. As for the rams, they have perhaps some mute memory of their parents, and some abiding affection for them, yet they clearly lack all ambition to retrace the steps of their ovine past. We alone desire to know (...)
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  14.  10
    The Imperative of Responsibility: In Search of an Ethics for the Technological Age. [REVIEW]John C. McCarthy - 1985 - Review of Metaphysics 39 (2):362-364.
    In his earlier writings Hans Jonas has offered searching criticism of modern philosophic and scientific attempts to reduce the living to a mode of the non-living, and advanced some promising suggestions for a more adequate understanding of the phenomenon of life. With this book he has set himself a more ambitious task: to provide an ethics--although not a politics --which will enable man to secure human and non-human life from the threat posed by man's technology.
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  15.  9
    Keeping Modern Man in Mind.John C. McCarthy - 1999 - Telos: Critical Theory of the Contemporary 1999 (116):175-187.
    It is now a commonplace that premodern reflection, whether mythical, philosophical, or theological, was terminally “anthropomorphic,” given to the erroneous supposition that the human shape offers genuine insight into the shape of everything else.1 It is also commonly assumed that modern philosophy distinguishes itself from its precursors by placing the human being at the center of its concerns. Thus Kant, for example, claimed that the question “what is man?” recapitulates the whole of systematic philosophical inquiry.2 First impressions notwithstanding, these two (...)
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  16.  4
    How Knowing the World Completes the World: A Note on Aquinas and Husserl.John C. McCarthy - 1993 - Proceedings of the American Catholic Philosophical Association 67:71-86.
    A consideration of the argument developed by Thomas Aquinas in Summa contra gentiles, II c. 46.
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  17.  10
    Review of Heinrich Meier, Leo Strauss and the Theologico-Political Problem[REVIEW]John C. McCarthy - 2006 - Notre Dame Philosophical Reviews 2006 (6).
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  18.  5
    La Sagesse du Monde. Histoire de L’Expérience Humaine de L’Univers. [REVIEW]John C. McCarthy - 2001 - Review of Metaphysics 55 (1):122-125.
    If modern natural science were to be our guide, the truth of cosmology ought to be fully expressible in the abstruse but concise language of mathematics. As an account of the genesis of the universe as a whole and in its every part, however, a truly completed cosmology would culminate in an understanding of its own coming to be, and thereby provide both a recapitulation of the many past attempts human beings have made to understand themselves and their place, and (...)
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  19. God Owes Us Nothing: A Brief Remark on Pascal's Religion and on the Spirit of Jansenism. [REVIEW]John C. McCarthy - 1997 - Review of Metaphysics 50 (3):669-670.
    It is, if not a happy accident, then surely a pleasing peripety that despite Pascal's intention to complete an Apology for the Christian Religion, the fragmentary character of his Pensées should, by its very incompleteness, so well have served his purpose, as the vitality of the torso he left us attests. Yet there is ample evidence in the Pensées themselves that the book's orderless order captures both the rhetorical problem Pascal confronted and the solution he envisaged. More broadly stated, the (...)
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  20. Hartle, Ann. Self-Knowledge in the Age of Theory Lanham, Maryland and L,Ondon: Rowman & Littlefield Publishers, Inc., 1997. [REVIEW]John C. McCarthy - 1999 - Reason Papers 24:117-120.
     
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  21. Notes on Cartesian Freedom.John C. McCarthy - 2008 - The Incarnate Word 2 (5):3-39.
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  22. Pascal on Certainty and Utility.John C. McCarthy - 1995 - Interpretation 22 (2):247-269.
  23. Review. [REVIEW]John C. Mccarthy - 2005 - The Thomist 69:317-322.
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  24. «Virtù».John C. McCarthy - 2002 - Nuova Civiltà Delle Macchine 20 (3/4):33-55.
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