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John F. Crosby
Franciscan University of Steubenville
John Crosby
University of Central Florida
  1. The Selfhood of the Human Person.John F. Crosby - 1997 - The Personalist Forum 13 (2):332-338.
     
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  2.  25
    Developing Dietrich von Hildebrand’s Personalism.John F. Crosby - 2017 - American Catholic Philosophical Quarterly 91 (4):687-702.
    I explore the personalism embedded in von Hildebrand’s moral philosophy, and then I explore the personalism in his later account of love. I claim that his personalism was significantly developed in his later work, and that it can be still further developed by us. I begin by explaining what Hildebrandian value-response is, and then I proceed to show how he subsequently qualified this foundational concept, first in his Ethics but especially in his late work, The Nature of Love, and here (...)
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  3. Is All Evil Really Only Privation?John F. Crosby - 2001 - Proceedings of the American Catholic Philosophical Association 75:197-209.
    It is proposed to test the privation theory of evil by examining three kinds of evil: (1) the evil of the complete destruction of some good (as distinct from the wounding of that good); (2) the evil of physical pain; and (3) certain forms of moral evil in which the evildoer is hostile to some good. It is shown that in none of these cases does evil seem to fit the privation scheme, and that in the second and third case (...)
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  4.  43
    The Twofold Source of the Dignity of Persons.John F. Crosby - 2001 - Faith and Philosophy 18 (3):292-306.
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  5.  57
    The Individuality of Human Persons: A Study in the Ethical Personalism of Max Scheler.John F. Crosby - 1998 - Review of Metaphysics 52 (1):21-50.
  6. Doubts About the Privation Theory That Will Not Go Away: Response to Patrick Lee.John F. Crosby - 2007 - American Catholic Philosophical Quarterly 81 (3):489-505.
    Towards the end of his response to me, Lee presents an argument for the necessity of interpreting all evil as privation. I counter this argument by showingthat it works only for what I call “formal” good and evil, but not for what I call “contentful” good and evil. In fact, evil that is “contentful” presents a challenge tothe privation theory that I had not discussed in my article. I then proceed, in the second part of my response, to revisit the (...)
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  7.  23
    Person and Obligation.John F. Crosby - 2005 - American Catholic Philosophical Quarterly 79 (1):91-119.
    In the course of his polemic against Kant’s moral philosophy, Scheler was led to depreciate moral obligation and its place in the existence of persons. This depreciation is part of a larger anti-authoritarian strain in his personalism. I attempt to retrieve certain truths about moral obligation that tend to get lost in Scheler: moral obligation is not merely “medicinal” but has a place at the highest levels of moral life; the freedom of persons is lived in an incomparable way in (...)
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  8.  12
    Developing Dietrich von Hildebrand’s Personalism in Advance.John F. Crosby - forthcoming - American Catholic Philosophical Quarterly.
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  9.  11
    Survey of My Philosophy.Dietrich von Hildebrand & John F. Crosby - 2017 - American Catholic Philosophical Quarterly 91 (4):519-552.
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  10.  25
    Is Love a Value-Response? Dietrich von Hildebrand in Dialogue with John Zizioulas.John F. Crosby - 2015 - International Philosophical Quarterly 55 (4):457-470.
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  11.  52
    The Dialectic of Selfhood and Relationality in the Human Person.John F. Crosby - 1992 - Proceedings of the American Catholic Philosophical Association 66:181-189.
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  12.  60
    The Personhood of the Human Embryo.John F. Crosby - 1993 - Journal of Medicine and Philosophy 18 (4):399-417.
    My interlocutor is anyone who denies peisonhood to the embryo on the grounds that a human person can exist only in conscious activity and that in the absence of consciousness a person cannot exist at all. I probe personal consciousness to the point at which the distinction between the being and the consciousness of the human person appears, and argue on the basis of this distinction that the being of a person can exist in the absence of any consciousness. I (...)
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  13.  21
    The Encounter of God and Man in Moral Obligation.John F. Crosby - 1986 - New Scholasticism 60 (3):317-355.
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  14.  24
    Toward a Gender Inclusive Definition of Marriage.John F. Crosby - 2011 - Essays in the Philosophy of Humanism 19 (2):99-104.
    My purpose in this paper is to set forth a case for inclusion, without any restriction whatsoever, of gays and lesbians in the legal definition of marriage within the various jurisdictions within the United States of America. Historical and cross cultural definitions of marriage are usually based on two basic premises or components, structure and function. Structural definitions of marriage, with which most people and jurisdictions identify, are based on exclusion and inclusion, i.e. on who is eligible for inclusion and (...)
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  15.  10
    A Question About Marion’s ‘Principle of Insufficient Reason’.John F. Crosby - 2010 - Quaestiones Disputatae 1 (1):245-250.
  16.  22
    The New Jacobinism.John F. Crosby - 1992 - Review of Metaphysics 45 (4):881-883.
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  17.  23
    Inference and Intuition in the Understanding of Other Persons.John F. Crosby - 1999 - Proceedings of the American Catholic Philosophical Association 73:137-146.
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  18.  9
    The Personalism of John Henry Newman as Interpreted Through the Personalism of Karol Wojtyla.John F. Crosby - 2016 - Newman Studies Journal 13 (2):24-39.
    I use concepts of Karol Wojtyla’s personalism, especially the concept of subjectivity, to explain Newman’s personalism. There is a “turn to the subject” in Wojtyla, and there is a similar “turn to the subject” in Newman; and they explain each other. Thus Newman’s distinction between the theological intellect and the religious imagination, and his particular concern with the latter, is shown to be an expression of his personalism. I try not only to throw new light on Newman’s personalism, but also (...)
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  19.  12
    Chapter 2 Personal Individuality: Dietrich von Hildebrand in Debate with Harry Frankfurt.John F. Crosby - 2011 - In Cheikh Mbacke Gueye (ed.), Ethical Personalism. De Gruyter. pp. 19-32.
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  20.  12
    Introduction.John F. Crosby - 2005 - American Catholic Philosophical Quarterly 79 (1):1-11.
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  21.  7
    John F. Crosby, A. Schopf, Brigitte Weisshaupt, Charles Hartshome.John F. Crosby, A. Schopf, Brigitte Weisshaupt & Charles Hartshome - 1988 - Philosophie Et Culture: Actes du XVIIe Congrès Mondial de Philosophie 5:608-608.
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  22.  6
    Will as Commitment and Resolve: An Existential Account of Creativity, Love, Virtue, and Happiness. [REVIEW]John F. Crosby - 2010 - American Catholic Philosophical Quarterly 84 (4):811-814.
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  23.  13
    Will as Commitment and Resolve.John F. Crosby - 2010 - American Catholic Philosophical Quarterly 84 (4):811-814.
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  24. Reinach's Discovery of the Social Acts.John F. Crosby - 1983 - Aletheia 3:143-94.
     
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  25.  19
    The Dialectic of Autonomy and Theonomy in the Human Person.John F. Crosby - 1990 - Proceedings of the American Catholic Philosophical Association 64:250-258.
  26.  8
    Speech Act Theory and Phenomenology.John F. Crosby - 2012 - In John Crosby & Adolf Reinach (eds.), The Apriori Foundations of the Civil Law: Along with the Lecture "Concerning Phenomenology". De Gruyter. pp. 167-192.
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  27.  15
    Are Being and Good Really Convertible?John F. Crosby - 1983 - New Scholasticism 57 (4):465-500.
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  28.  4
    Is All Evil Really Only Privation?John F. Crosby - 2001 - Proceedings of the American Catholic Philosophical Association 75:197-209.
    It is proposed to test the privation theory of evil by examining three kinds of evil: the evil of the complete destruction of some good ; the evil of physical pain; and certain forms of moral evil in which the evildoer is hostile to some good. It is shown that in none of these cases does evil seem to fit the privation scheme, and that in the second and third case evil seems to be in some way “more” than privation. (...)
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  29.  4
    Inference and Intuition in the Understanding of Other Persons: A Critical Discussion of Max Scheler.John F. Crosby - 1999 - Proceedings of the American Catholic Philosophical Association 73:137-146.
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  30.  4
    Doubts About the Privation Theory That Will Not Go Away: Response to Patrick Lee.John F. Crosby - 2007 - American Catholic Philosophical Quarterly 81 (3):489-505.
    Towards the end of his response to me, Lee presents an argument for the necessity of interpreting all evil as privation. I counter this argument by showingthat it works only for what I call “formal” good and evil, but not for what I call “contentful” good and evil. In fact, evil that is “contentful” presents a challenge tothe privation theory that I had not discussed in my article. I then proceed, in the second part of my response, to revisit the (...)
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  31.  7
    How the Gospel Encounters Culture in the Catholic University.John F. Crosby - 2009 - Newman Studies Journal 6 (1):47-56.
    This essay—originally a presentation at the annual meeting of the Fellowship of Catholic Scholars, September 28, 2007, in Washington DC—uses the concept of a “power of assimilation” from Newman’s Essay on the Development of Christian Doctrine toshow how the Christian intellectual exercises this power in encountering the surrounding non-Christian culture.
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  32.  8
    Hacia la fundamentación de lo que debe ser en la naturaleza de lo que es.John F. Crosby - 1992 - Revista de Filosofía (Madrid) 8:393.
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  33.  11
    Levinas and the Wisdom of Love.John F. Crosby - 2009 - Review of Metaphysics 62 (3):633-634.
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  34.  10
    A “Primer of Infidelity” Based on Newman? A Study of Newman's Rhetorical Strategy.John F. Crosby - 2011 - Newman Studies Journal 8 (1):6-19.
    Newman often argued like this in debate: “you do not accept this claim of mine because you think that it is exposed to certain objections; but this is unreasonable of you, because you make this other claim which is also, if you think it through, equally exposed to the same kind of objections; therefore, you should either withdraw your objections against me, or else give up that claim that you have been making.” Some contemporaries of Newman thought that he unwittingly (...)
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  35.  3
    Realizm w teorii wartosci. Przyczynki do krytyki relatywizmu aksjologicznego "".John F. Crosby - 1987 - Roczniki Filozoficzne 35 (2):97.
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  36.  9
    How Is It Possible Knowingly To Do Wrong?John F. Crosby - 2000 - Proceedings of the American Catholic Philosophical Association 74:325-333.
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  37.  6
    By What Authority? On What Grounds Does Humanism Disavow the Supernatural?John F. Crosby - 2010 - Essays in the Philosophy of Humanism 18 (2):17-24.
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  38.  4
    Radical Constructivism and Theological Epistemology.John F. Crosby - 2010 - Essays in the Philosophy of Humanism 18 (1):1-16.
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  39.  4
    The Estrangement of Persons From Their Bodies.John F. Crosby - 1997 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 1 (2):125-139.
  40.  2
    Dietrich von Hildebrand on Deliberate Wrongdoing.John F. Crosby - 2012 - Quaestiones Disputatae 3 (1):113-119.
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  41.  1
    Editor's Introduction.John F. Crosby - 2017 - American Catholic Philosophical Quarterly 91 (4):507-516.
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  42.  3
    Conscience and Superego: A Phenomenological Analysis of Their Difference and Relation.John F. Crosby - 1998 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 1 (4).
  43.  1
    A “Primer of Infidelity” Based on Newman? A Study of Newman’s Rhetorical Strategy.John F. Crosby - 2011 - Newman Studies Journal 8 (1):6-19.
    Newman often argued like this in debate: “you do not accept this claim of mine because you think that it is exposed to certain objections; but this is unreasonable of you, because you make this other claim which is also, if you think it through, equally exposed to the same kind of objections; therefore, you should either withdraw your objections against me, or else give up that claim that you have been making.” Some contemporaries of Newman thought that he unwittingly (...)
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  44.  1
    Person and Obligation: Critical Reflections on the Anti-Authoritarian Strain in Scheler’s Personalism.John F. Crosby - 2005 - American Catholic Philosophical Quarterly 79 (1):91-119.
    In the course of his polemic against Kant’s moral philosophy, Scheler was led to depreciate moral obligation and its place in the existence of persons. This depreciation is part of a larger anti-authoritarian strain in his personalism. I attempt to retrieve certain truths about moral obligation that tend to get lost in Scheler: moral obligation is not merely “medicinal” but has a place at the highest levels of moral life; the freedom of persons is lived in an incomparable way in (...)
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  45.  1
    Conscience and Superego.John F. Crosby - 1998 - Logos: A Journal of Catholic Thought and Culture 1 (4):178-199.
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  46.  1
    Critique of Value Relativism.John F. Crosby - 1988 - Philosophie Et Culture: Actes du XVIIe Congrès Mondial de Philosophie 3:387-391.
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  47.  1
    Persona est sui iuris: Refleksje nad podstawami filozofii osoby Karola Wojtyly.John F. Crosby - 1984 - Roczniki Filozoficzne 32 (2):105.
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  48.  1
    A Brief Biography of Adolf Reinach.John F. Crosby - 2012 - In John Crosby & Adolf Reinach (eds.), The Apriori Foundations of the Civil Law: Along with the Lecture "Concerning Phenomenology". De Gruyter.
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  49.  1
    Introduction to the Reprint of Two Works of Adolf Reinach.John F. Crosby - 2012 - In John Crosby & Adolf Reinach (eds.), The Apriori Foundations of the Civil Law: Along with the Lecture "Concerning Phenomenology". De Gruyter.
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  50. Are Being and Good Really Convertible?: A Phenomenological Inquiry.John F. Crosby - 1983 - New Scholasticism 57 (4):465-500.
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