56 found
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  1. The Selfhood of the Human Person.John F. Crosby - 1997 - The Personalist Forum 13 (2):332-338.
     
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  2. Reinach's Discovery of the Social Acts.John F. Crosby - 1983 - Aletheia 3:143-94.
     
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  3.  59
    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.
    In his deep and significant study of the thought of Max Scheler, Hans Urs von Balthasar writes that “the realm of the personal was Scheler’s innermost concern, more important to him than anything else, the sanctuary of his thought.” This is why Scheler again and again aligned himself with personalism in philosophy, as we can see from the introduction to his major work, Formalism in Ethics.
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  4.  6
    Why Subjectivity Reveals Man as Person in advance.John F. Crosby - forthcoming - American Catholic Philosophical Quarterly.
    In this paper I ask what subjectivity is and why it reveals man as person, as Karol Wojtyla and others claim. First, I explain subjectivity, which I also call interiority, in terms of self-presence, which is a mode of relating to myself from within myself. I am present to myself as subject, not only as object. Only I can encounter myself in the intimacy of my self-presence; no other person can be present to me as I am to myself. Next, (...)
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  5.  71
    The Twofold Source of the Dignity of Persons.John F. Crosby - 2001 - Faith and Philosophy 18 (3):292-306.
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  6. 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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  7.  31
    The Two Greatest Ideas: How Our Grasp of the Universe and of Our Minds Changed Everything.John F. Crosby - 2023 - American Catholic Philosophical Quarterly 97 (3):428-430.
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  8.  63
    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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  9.  13
    True Love.Josef Seifert & John F. Crosby - 2014 - South Bend, Indiana: St. Augustine's Press.
  10.  72
    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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  11.  32
    Are Being and Good Really Convertible?John F. Crosby - 1983 - New Scholasticism 57 (4):465-500.
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  12.  11
    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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  13.  33
    Speech act theory and phenomenology.John F. Crosby - 2012 - In Adolf Reinach & John Crosby (eds.), The a Priori Foundations of the Civil Law [1913]. De Gruyter. pp. 167-192.
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  14.  24
    Dietrich von Hildebrand on Deliberate Wrongdoing.John F. Crosby - 2012 - Quaestiones Disputatae 3 (1):113-119.
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  15.  77
    Doubts About the Privation Theory That Will Not Go Away.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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  16.  19
    A Brief Biography of Adolf Reinach.John F. Crosby - 2012 - In Adolf Reinach & John Crosby (eds.), The a Priori Foundations of the Civil Law [1913]. De Gruyter.
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  17.  29
    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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  18.  38
    A Question About Marion’s ‘Principle of Insufficient Reason’.John F. Crosby - 2010 - Quaestiones Disputatae 1 (1):245-250.
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  19.  27
    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.
    The authority of humanism is emphatically not an authority based on intuition, spiritual awakening, personal revelation or epiphanies, scriptural witness of whatever faith, pseudo science, astrology, consensus, endorsements, testimony of enlightened gurus, swamis, pastors, priests, ayatollahs, Buddhist monks, or even justices of the Supreme Court of the United States. The central thesis of this essay is to identify the specific authority underlying the humanist claim which states that “Humanism is a progressive philosophy of life that, without supernaturalism, affirms our ability (...)
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  20.  19
    (1 other version)Conscience and Superego.John F. Crosby - 1998 - Logos: A Journal of Catholic Thought and Culture 1 (4):178-199.
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  21.  11
    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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  22.  31
    Chapter 2 Personal Individuality: Dietrich von Hildebrand in Debate with Harry Frankfurt.John F. Crosby - 2011 - In Cheikh Guèye (ed.), Ethical Personalism. Ontos Verlag. pp. 19-32.
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  23.  10
    Editor's Introduction.John F. Crosby - 2017 - American Catholic Philosophical Quarterly 91 (4):507-516.
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  24.  22
    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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  25.  29
    Benedict Of Nursia, John Henry Newman, and the Torrey Honors Institute Of Biola University.John F. Crosby - 2009 - Newman Studies Journal 6 (1):36-46.
    This essay first considers the Benedictine monastic schools and their educational philosophy in relation to the writings of John Henry Newman on education and then provides a comparison with the curriculum at the Torrey Honors Institute of Biola University with particular emphasis on their respective views of Scripture and its use in academic and formational contexts.
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  26.  25
    Introduction.John F. Crosby - 2005 - American Catholic Philosophical Quarterly 79 (1):1-11.
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  27.  11
    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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  28.  15
    Introduction to the Reprint of Two Works of Adolf Reinach.John F. Crosby - 2012 - In Adolf Reinach & John Crosby (eds.), The a Priori Foundations of the Civil Law [1913]. De Gruyter.
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  29.  25
    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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  30.  45
    On the Difference between the Cosmological and the Personalist Understanding of the Human Being.John F. Crosby - 2019 - Quaestiones Disputatae 9 (2):112-125.
    In this essay, I try to advance the reception of Karol Wojtyła’s seminal essay “Subjectivity and the Irreducible in Man.” In particular I try to understand and to think through the distinction that he makes between the “personalist” and the “cosmological” image of man. I unpack Wojtyła’s concept of subjectivity, which underlies all that he says about the personalist image of man. I give particular attention to all that he says about the unity formed by the two images. I then (...)
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  31.  22
    Person and Consciousness.John F. Crosby - 2000 - Christian Bioethics 6 (1):37-48.
    My interlocutor is Locke with his reduction of person to personal consciousness. This reduction is a main reason preventing people from acknowledging the personhood of the earliest human embryo, which lacks all personal consciousness. I show that Catholic Christians who live the sacramental life of the Church have reason to think that they are, as persons, vastly more than what they experience themselves to be, for they believe that the sacraments work effects in them as persons that can only be (...)
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  32.  24
    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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  33.  9
    Osoba jako byt i norma w filozofii kardynała Karola Wojtyły.John F. Crosby - 1985 - Roczniki Filozoficzne 33 (2):173-180.
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  34.  10
    Karola Wojtyły - Jana Pawła II komunionlatyezna wizja kultury.John F. Crosby - 1985 - Roczniki Filozoficzne 33 (2):121-139.
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  35.  16
    Preface to Special Issue: The Philosophical Legacy of John Henry Newman.John F. Crosby - 2020 - American Catholic Philosophical Quarterly 94 (1):1-3.
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  36.  32
    Radical Constructivism and Theological Epistemology.John F. Crosby - 2010 - Essays in the Philosophy of Humanism 18 (1):1-16.
    Theology and religious beliefs, including issues dealing with theism, deism, creedal statements, dogma, and spiritualism are considered to be constructed reality. They are herein identified as first order truth. First order truth is personal truth and, as such, it becomes part of the reality of the believer. Constructed theological and religious belief is considered to be a legitimate part of radical constructivism irrespective of the validity and viability of the constructed reality. Second order truth, truth that is beyond the limits (...)
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  37.  51
    Response to Dr. Gallup on animal rights.John F. Crosby - 1986 - Theoretical and Philosophical Psychology 6 (2):113-113.
    This article responds to Dr. Gallup's comments on animal rights. We are not yet ready to discuss whether animals have rights as long as we cannot give a better account of why human persons have rights than the account offered by Dr. Gallup. He thinks that persons have rights only if we say they do. I claim that we have rights for a very different and far more rational reason, namely because we are persons. We say we have rights not (...)
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  38.  18
    Realizm w teorii wartości.John F. Crosby - 1987 - Roczniki Filozoficzne 35 (2):97-105.
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  39.  53
    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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  40.  40
    The Dialectic of Autonomy and Theonomy in the Human Person.John F. Crosby - 1990 - Proceedings of the American Catholic Philosophical Association 64:250-258.
  41.  78
    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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  42.  12
    The Estrangement of Persons from Their Bodies.John F. Crosby - 1997 - Logos: A Journal of Catholic Thought and Culture 1 (2):125-139.
  43.  34
    The Encounter of God and Man in Moral Obligation.John F. Crosby - 1986 - New Scholasticism 60 (3):317-355.
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  44.  12
    There Is No Moral Authority in Medicine: Response to Cowdin and Tuohey1.John F. Crosby - 1998 - Christian Bioethics 4 (1):63-82.
    Central to the Cowdin-Tuohey paper is the concept of a moral authority proper to medical practitioners. Much as I agree with the authors in refusing to degrade doctors to the status of mere technicians, I argue that one does not succeed in retrieving the moral dimension of medical practice by investing doctors with moral authority. I show that none of the cases brought forth by Cowdin-Tuohey really amounts to a case of moral authority. Then I try to explain why no (...)
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  45. The incommunicability of human persons.John F. Crosby - 1993 - The Thomist 57 (3):403-442.
     
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  46. The Nature of Love.John F. Crosby (ed.) - 2009 - St. Augustine's Press.
     
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  47. The Philosophical Achievement of Dietrich von Hildebrand.John F. Crosby - 1992 - Aletheia 5:321-332.
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  48.  45
    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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  49.  34
    The Thomistic Personalism of Norris Clarke, SJ.John F. Crosby - 2015 - Quaestiones Disputatae 6 (1):33-42.
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  50.  39
    What Newman Can Give Catholic Philosophers Today.John F. Crosby - 2020 - American Catholic Philosophical Quarterly 94 (1):5-26.
    In this article I explain various points of contact between Newman and the Catholic philosophical tradition. I begin with Newman’s personalism as it is found in the Grammar of Assent, especially in the distinction between notional and real assent, and in the distinction between formal and informal inference. Then I proceed to Newman’s personalism as it is found in his teaching on conscience and on doctrinal development. I then consider Newman as proto-phenomenologist and also as an Augustinian thinker. Finally, I (...)
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