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John J. Davenport [38]John Davenport [29]John W. Davenport [3]John Joseph Davenport [1]
  1.  49
    Narrative Identity, Autonomy, and Mortality: From Frankfurt and Macintyre to Kierkegaard.John J. Davenport - 2011 - New York: Routledge.
    In the last two decades, interest in narrative conceptions of identity has grown exponentially, though there is little agreement about what a "life-narrative" might be. In connecting Kierkegaard with virtue ethics, several scholars have recently argued that narrative models of selves and MacIntyre's concept of the unity of a life help make sense of Kierkegaard's existential stages and, in particular, explain the transition from "aesthetic" to "ethical" modes of life. But others have recently raised difficult questions both for these readings (...)
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  2.  29
    Kierkegaard After MacIntyre: Essays on Freedom, Narrative, and Virtue.John J. Davenport, Anthony Rudd, Alasdair C. Macintyre & Philip L. Quinn - 2001 - Open Court Publishing.
    The 1990s saw a revival of interest in Kierkegaard's thought, affecting the fields of theology, social theory, and literary and cultural criticism. The resulting discussions have done much to discredit the earlier misreadings of Kierkegaard's works.
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  3.  48
    The Meaning of Kierkegaard’s Choice Between the Aesthetic and the Ethical.John Davenport - 1995 - Southwest Philosophy Review 11 (2):73-108.
  4.  22
    Four Moral Grounds for the Wide Distribution of Capital Endowment Goods.John J. Davenport - 2017 - Quaestiones Disputatae 8 (1):21-56.
    This article argues for a social proviso concerning capital endowments that is analogous to Locke's original proviso on access to productive natural capital.
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  5.  75
    (2 other versions)Augustine on Liberty of the Higher-Order Will.John J. Davenport - 2007 - Proceedings of the American Catholic Philosophical Association 81:67-89.
    I have argued that like Harry Frankfurt, Augustine implicitly distinguishes between first-order desires and higher-order volitions; yet unlike Frankfurt, Augustineheld that the liberty to form different possible volitional identifications is essential to responsibility for our character. Like Frankfurt, Augustine recognizes that we can sometimes be responsible for the desires on which we act without being able to do or desire otherwise; but for Augustine, this is true only because such responsibility for inevitable desires and actions traces (at least in part) (...)
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  6.  48
    Will as commitment and resolve: an existential account of creativity, love, virtue, and happiness.John J. Davenport - 2007 - New York: Fordham University Press.
    In contemporary philosophy, the will is often regarded as a sheer philosophical fiction. In Will as Commitment and Resolve , Davenport argues not only that the will is the central power of human agency that makes decisions and forms intentions but also that it includes the capacity to generate new motivation different in structure from prepurposive desires. The concept of "projective motivation" is the central innovation in Davenport's existential account of the everyday notion of striving will. Beginning with the contrast (...)
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  7.  22
    Levinas's Agapeistic Metaphysics of Morals: Absolute Passivity and the Other as Eschatological Hierophany.John J. Davenport - 1998 - Journal of Religious Ethics 26 (2):331 - 366.
    This article evaluates Emmanuel Levinas's novel "ethical metaphysics" of interpersonal relations from a religious perspective. Levinas presents a unique version of agape ethics that can be evaluated in terms of a number of the dilemmas that have traditionally attended Christian discussions of neighbor-love. Because Levinas's analysis makes our responsibility for other persons depend on their eschatological significance, it has the same problems that hamper all theories of neighbor-love that lack a sufficient role for reciprocity.
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  8.  15
    Liberty of the Higher-Order Will.John J. Davenport - 2002 - Faith and Philosophy 19 (4):437-461.
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  9.  40
    Why Habermas needs distributive equity principles: Heath's critique, game theory, and collective action problems.John Davenport - 2019 - Constellations 26 (2):268-285.
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  10.  17
    A League of Democracies: Cosmopolitanism, Consolidation Arguments, and Global Public Goods.John J. Davenport - 2018 - New York: Routledge.
    In the 21st century, as the peoples of the world grow more closely tied together, the question of real transnational government will finally have to be faced. The end of the Cold War has not brought the peace, freedom from atrocities, and decline of tyranny for which we hoped. It is also clearer now that problems like economic risks, tax havens, and environmental degradation arising with global markets are far outstripping the governance capacities of our 20th century system of distinct (...)
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  11.  14
    How Lincoln Scooped Habermas.John Davenport - 2024 - Res Philosophica 101 (2):323-357.
    In opposing Stephen Douglas’s alleged popular right to choose a slave constitution, Abraham Lincoln developed a rudimentary conception of the normative presuppositions of democratic rights that prefigures the theory of popular sovereignty articulated by Jürgen Habermas. While Lincoln was influenced by a civic republican conception of natural rights, and referred to personal autonomy in arguing that some political choices violate the grounds of collective self-governance rights, both Lincoln—as read by Jaffa—and Habermas conceive human rights not as trans-political principles but as (...)
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  12.  56
    Sartre and Frankfurt: Bad faith as evidence for three levels of volitional consciousness.John J. Davenport - 2024 - European Journal of Philosophy 32 (2):432-458.
    This essay argues for a new conception of bad faith based partly on Harry Frankfurt's famous account of personal autonomy in terms of higher‐order volitions and caring, and based partly on Sartre's insights concerning tacit or pre‐thetic attitudes and “transcendent” freedom. Although Sartre and Frankfurt have rarely been connected, Frankfurt's concepts of volitional “wantonness” and “bullshit” (wantonness about truth) are similar in certain revealing respects to Sartre's account of bad faith. However, Sartre leaves no room for Frankfurt's central point that (...)
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  13.  7
    Selfhood and ‘Spirit’.John J. Davenport - 2013 - In John Lippitt & George Pattison (eds.), The Oxford Handbook of Kierkegaard. Oxford, U.K.: Oxford University Press UK.
    This chapter examines Soren Kierkegaard's thoughts about selfhood and spirit. It analyses Kierkegaard's conceptions of self, passion, and will in his psychological works The Concept of Anxiety and The Sickness Unto Death, suggesting that these works offer more direct or dialectical analyses of different conscious states. The chapter also considers Kierkegaard's view about existentialism and personalism, and his belief that selfhood is the goal rather than the presupposition of existence.
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  14.  69
    Norm-guided formation of cares without volitional necessity : a response to Frankfurt.John J. Davenport - 2012 - In Michael Kühler & Nadja Jelinek (eds.), Autonomy and the Self. London: Springer.
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  15.  8
    Free Will’s Value: Criminal Justice, Pride, and Love by John Lemos (review).John Davenport - 2024 - Review of Metaphysics 77 (4):721-724.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Free Will’s Value: Criminal Justice, Pride, and Love by John LemosJohn DavenportLEMOS, John. Free Will’s Value: Criminal Justice, Pride, and Love. New York: Routledge, 2023. 284 pp. Cloth, $160.00It is a pleasure to read John Lemos’s latest work on moral free will, understood as the control needed for us to be morally responsible in “the just deserts sense.” Lemos is a clear writer who carefully lays out the (...)
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  16.  42
    Kierkegaard, Anxiety, and the Will.John J. Davenport - 2001 - Kierkegaard Studies Yearbook 2001 (1):158-182.
  17. For a federation of democracies.John J. Davenport - 2009 - Carnegie Council for Ethics in International Affairs.
     
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  18. Online Exclusive: For A Federation Of Democracies.John Davenport - 2009 - Ethics and International Affairs 23 (1).
    Davenport argues for a federation of democracies to replace the United Nations Security Council. This new level of government, he says, is necessary to achieve the international cooperation needed to manage a global economy and address global problems.
     
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  19.  42
    Kierkegaard's Postscript in Light of Fear and Trembling: Eschatological Faith.John J. Davenport - 2008 - Revista Portuguesa de Filosofia 64 (2/4):879 - 908.
    There is a single unified conception of religious faith in Kierkegaard's Fear and Trembling and Concluding Unscientific Postscript: existential faith is absolute trust in an eschatological promise, i.e. a miraculous realization of ethical ideals that is beyond all human power to accomplish or even predict. Faith in this sense has the precondition of "infinite resignation," which is a purified state of ethical willing in which the agent accepts her/his own inability to actualize the ethical, outwardly or inwardly. This condition is (...)
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  20.  12
    9. The Virtues of Ambivalence: Wholeheartedness as Existential Telos and the Unwillable Completion of Narravives.John J. Davenport - 2015 - In John Lippitt & Patrick Stokes (eds.), Narrative, Identity and the Kierkegaardian Self. Edinburgh: Edinburgh University Press. pp. 144-160.
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  21. 10. The Esthetic Validity of Marriage: Romantic Marriage as a Model for Ethical Will: In Defense of Judge Wilhelm.John Davenport - 2017 - In Markus Kleinert & Hermann Deuser (eds.), Søren Kierkegaard: Entweder – Oder. Berlin: De Gruyter. pp. 169-192.
    Kierkegaard defended romantic motives for marriage at a time in European culture when marriages were still usually arranged for family convenience, status, and social position. The Judge's underappreciated first letter in Either/Or II views romantic love as a bildungs-process that can lead towards neighbor-love, mediating the sharp contrasts that are stressed in his later signed Works of Love.
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  22.  21
    A Phenomenology of the Profane: Heidegger, Blumenberg and the Structure of the Chthonic.John J. Davenport - 1999 - Journal of the British Society for Phenomenology 30 (2):182-206.
  23.  28
    Piety, MacIntyre, and Kierkegaardian Choice.John Davenport - 1998 - Faith and Philosophy 15 (3):352-365.
    This paper concerns a debate between two previous articles in Faith and Philosophy. In 1995, Bruce Ballard criticized Marilyn Piety’s argument that the Kierkegaardian “choice” between the ‘aesthetic’ and ‘ethical’ modes of existence is not an irrational or criterionless leap. Instead, Ballard defended MacIntyre’s view that Kierkegaard’s position succumbs to the tensions inherited from its opposing enlightenment sources. I argue in response that Ballard sets up a false dilemma for Kierkegaard and misunderstands Kierkegaardianpathos. To bolster Piety’s position, I compare her (...)
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  24.  21
    Successive brightness discrimination in rats following regular versus random intermittent reinforcement.Charles F. Flaherty & John W. Davenport - 1972 - Journal of Experimental Psychology 96 (1):1.
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  25. The Phenomenological Critique of Representationalism: Husserl's and Heidegger's Arguments for a Qualified Realism.John Davenport - unknown
    This paper begins by tracing the Hobbesian roots of `representationalism:' the thesis that reality is accessible to mind only through representations, images, signs or appearances that indicate a reality lying `behind' them (e.g. as unperceived causes of perceptions). This is linked to two kinds of absolute realism: the `naive' scientific realism of British empiricism, which provoked Berkeley's idealist reaction, and the noumenal realism of Kant. I argue that Husserl defined his position against both Berkeleyian idealism and these forms of absolute (...)
     
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  26. Kant's refutation of idealism and fourth paralogism: A response to Vogel.John Davenport - manuscript
    I will discuss Kant 's arguments in these section in three parts. In Part I, I will try to show how we can make sense of the obviously close relations in theme and content between the Refutation of Idealism and the two version of the Fourth Paralogism, as well as the second Postulate of Empirical Thought. This will serve as a kind of introduction, since on a cursory first reading, the connections might be far from apparent. In the process, I (...)
     
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  27.  45
    A Critical Review of Natural Law and Practical Rationality.John J. Davenport - 2003 - International Philosophical Quarterly 43 (2):229-239.
    This essay argues that Mark C. Murphy's original contribution to natural law ethics succeeds in finding a way between older metaphysical and newer purely practical approaches in this genre. Murphy's reconstruction of the function argument, critique of subjectivist theories of well-being, and rigorous formulation of a flexible welfarist theory of value deserve careful attention. I defend Kant against Murphy's critique and argue that Murphy faces the problem of showing that all his basic goods are morally inviolable. Although I endorse Murphy's (...)
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  28. Accidental devotion and gratitude : Kierkegaard in my life-story.John Davenport - 2010 - In Robert L. Perkins, Marc Alan Jolley & Edmon L. Rowell (eds.), Why Kierkegaard matters: a festschrift in honor of Robert L. Perkins. Macon, Ga.: Mercer University Press.
     
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  29.  34
    A New Existential Model of God: A Synthesis of Themes from Kierkegaard, Buber, Levinas, and Open Theism.John Davenport - 2013 - In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer. pp. 567--586.
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  30.  34
    A Philosophical Critique of Personality-Type Theory in Psychology : Esyenck, Myers-Briggs, and Jung.John Davenport - unknown
    Today, any credible philosophical attempt to discuss personhood must take some position on the proper relation between the philosophical analysis of topics like action, intention, emotion, normative and evaluate judgment, desire and mood --which are grouped together under the heading of `moral psychology'-- and the usually quite different approaches to ostensibly the same phenomena in contemporary theoretical psychology and psychoanalytic practice. The gulf between these two domains is so deep that influential work in each takes no direct account of developments (...)
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  31. A response to Charles Larmore.John Davenport - manuscript
    In his contribution to a recent symposium on Habermas's work, (1) Charles Larmore critiques Habermas's Between Facts and Norms (2) from a largely Rawlsian perspective. His reading raises fundamental questions that divide Habermas from American pragmatists and other contextualists, and helps reveal, in my view, that the differences between Habermas's and Rawls's conceptions of justice are more basic than is often recognized. Yet as I will argue, in several places Larmore misconstrues Habermas's position and fails to understand his point at (...)
     
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  32.  16
    Combined autoshaping-operant training: CS-UCS interval effects in rats.John W. Davenport - 1974 - Bulletin of the Psychonomic Society 3 (5):383-385.
  33. (1 other version)Chris M. Sciabarra, Marx, Hayek, and Utopia Reviewed by.John Davenport - 1996 - Philosophy in Review 16 (2):141-143.
     
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  34.  89
    Deontology and Alan Donagan's Problem of Exception-Rules.John Davenport - 1995 - Analysis 55 (4):261 - 270.
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  35.  5
    Deontology and the Antinomy of Libertarianism: A Response to James Sterba.John Davenport - 1996 - Social Philosophy Today 12:177-218.
  36. Democracy Beyond Nationalism.John J. Davenport - unknown
    National Identity: Some Reflections on the Future of Europe,"(1) Habermas's specific theme is the `legitimation crisis' arising from the current situation within the European Community.(2) But the deeper philosophical point of the article is to develop a fundamental implication of Habermas's analysis of democracy in his new work, Between Facts and Norms (in which the article is included as an appendix):(3) Habermas argues that the normative content of democratic citizenship can be institutionalized without identity-formation in by a `national state' of (...)
     
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  37. Dept. Of philosophy.John Davenport - manuscript
    I will argue that there is a better position which is more religiously inclusive than "political liberalism" as conceived by Rawls or Audi, but which maintains a principled distance from Quinn's radical inclusivism. (2) In section I, I analyze Quinn's argument for radical inclusivism and pose an initial objection to it. In section II, I turn to the question of how democratic legitimation is to be conceived. After outlining the `civic virtue' or `deliberative' interpretation of democratic institutions now proposed by (...)
     
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  38. 'entangled Freedom': Ethical Authority and Choice in Kierkegaard's Concept of Anixiety.John Davenport - 2000 - Kierkegaardiana 21.
     
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  39. Eschatological ultimacy and the best possible hereafter.John J. Davenport - 2002 - Ultimate Reality and Meaning 25 (1):36-67.
    This paper argues that the eschatological dimension of religion is distinct from other fundamental dimensions, including moral grounding, the ontological basis of reality, and the constitution of persons. It responds in particular to Tibor Horvath's conception of the category of ultimate reality. It also argues that eschatological hereafters imply something akin to an higher-time A-series, in that the hereafter can be conceived as a temporal order beyond currently existing time.
     
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  40. Fischer and Ravizza on moral sanity and weakness of will.John J. Davenport - 2002 - The Journal of Ethics 6 (3):235–259.
    This essay evaluates John Martin Fischer and Mark Ravizza's mature semi-compatibilist account of moral responsibility, focusingon their new theory of moderate reasons-responsiveness as a model of "moral sanity." This theory, presented in _Responsibility and Control_, solves many of the problems with Fischer's earlier weak reasons-responsiveness model, such as its unwanted implication that agents who are only erratically responsive to bizarre reasons can be responsible for their acts. But I argue that the new model still faces several problems. It does not (...)
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  41. Feature book review-the will: A dual aspect theory, -Brian O'Shaughnessy.John J. Davenport - 2011 - International Philosophical Quarterly 51 (2):259.
     
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  42.  15
    In Defense of the Responsibility to Protect: A Response to Weissman.John J. Davenport - 2016 - Criminal Justice Ethics 35 (1):39-67.
    This article defends the Responsibility to Protect doctrine against critiques by Fabrice Weissman in this journal, and against similar criticisms of humanitarian intervention and human rights norms made by postmodern thinkers in the Nietzschean tradition, such as Alain Badiou and Anne Orford. I argue against Weissman that R2P can be effective in stopping or preventing mass atrocities, and in particular that opposition to military intervention in Syria during the 2013 debates was a terrible mistake. Moreover, the moral ground for humanitarian (...)
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  43. II. The Existentialist Critique of Molinism.John Davenport - unknown
    Comparison of the preliminary objection to Haskar's and Adams's critiques of Molinism. The difficulty with Haskar's 'Power Inference Principle;' Adams's "New Anti-Molinist Argument;" William Lane Craig's recent response to Adams; Craig's defense of the 'emphemeral' Molinist logical possibility of doing otherwise; the two stages of the Existentialist's alternative strategy against Molinism.
     
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  44. in Volitional Consciousness.John Davenport - unknown
    cannot treat Sartre's for-itself as a person. But it is related to the notion of person as pure Kantian subject. Response to Thomas Flynn on this point.
     
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  45.  88
    Just war theory, humanitarian intervention, and the need for a democratic federation.John J. Davenport - 2011 - Journal of Religious Ethics 39 (3):493-555.
    The primary purpose of government is to secure public goods that cannot be achieved by free markets. The Coordination Principle tells us to consolidate sovereign power in a single institution to overcome collective action problems that otherwise prevent secure provision of the relevant public goods. There are several public goods that require such coordination at the global level, chief among them being basic human rights. The claim that human rights require global coordination is supported in three main steps. First, I (...)
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  46.  33
    Love, reason, and will: Kierkegaard after Frankfurt.John J. Davenport (ed.) - 2015 - New York: Bloomsbury Academic.
    An introduction to the philosophy of love, bridging analytic and continental philosophy and the philosophy of religion, through the writings of Harry G. Frankfurt and S.ren Kierkegaard.
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  47.  17
    Natural Law and Practical Rationality by Mark C. Murphy.John J. Davenport - 2003 - International Philosophical Quarterly 43 (2; ISSU 170):229-240.
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  48.  22
    Reason, Tradition, and the Good: MacIntyre’s Tradition-Constituted Reason and Frankfurt-School Critical Theory, written by Jeffrey L. Nicholas.John J. Davenport - 2015 - Journal of Moral Philosophy 12 (4):569-572.
  49. The crowd and populism : the insights and limits of Kierkegaard on the profanity of politics.John J. Davenport - 2019 - In Robert L. Perkins & Sylvia Walsh Perkins (eds.), Truth is subjectivity: Kierkegaard and political theology: a symposium in honor of Robert L. Perkins. Macon, Georgia: Mercer University Press.
     
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  50. The essence of eschatology: A modal interpretation.John Davenport - 1996 - Ultimate Reality and Meaning 19 (3):206-239.
    This paper argues that eschatology is defined by a combination of sacred cosmogonic power and moral requirement. Moralizing religion is this combination, which claims to ground a distinctive kind of possibility (possible hereafter states). Eschatology has certain features that hold in all of its forms, with variations in whether the hereafter is conceived as a timeless and body-less eternity, or a more temporal and concrete existence. The paradigm for this analysis is found in Soren Kierkegaard's depiction of faith in Fear (...)
     
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