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John J. Davenport [39]John Joseph Davenport [1]
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John J. Davenport
Fordham University
  1.  56
    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.  10
    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.  9
    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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  4. 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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  5.  33
    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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  6.  15
    Sartre and Frankfurt: Bad faith as evidence for three levels of volitional consciousness.John J. Davenport - forthcoming - European Journal of Philosophy.
    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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  7.  8
    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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  8.  18
    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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  9.  23
    Liberty of the Higher-Order Will.John J. Davenport - 2002 - Faith and Philosophy 19 (4):437-461.
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  10.  31
    Kierkegaard, Anxiety, and the Will.John J. Davenport - 2001 - Kierkegaard Studies Yearbook 2001 (1):158-182.
  11. For a federation of democracies.John J. Davenport - 2009 - Carnegie Council for Ethics in International Affairs.
     
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  12.  35
    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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  13.  57
    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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  14.  2
    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 University Press. pp. 144-160.
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  15.  8
    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.
  16. 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. Springer.
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  17.  32
    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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  18. 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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  19. 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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  20.  88
    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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  21. 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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  22.  3
    Freedom, Will, and Nature.John J. Davenport - 2007 - Proceedings of the American Catholic Philosophical Association 81:67-89.
  23.  3
    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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  24.  66
    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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  25.  4
    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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  26.  6
    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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  27.  8
    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.
  28. 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. Mercer University Press.
     
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  29.  34
    A global federalist paper: Consolidation arguments and transnational government. [REVIEW]John J. Davenport - 2008 - Journal of Value Inquiry 42 (3):353-375.
  30.  36
    Larmore, Charles. The Practices of the Self. Translated by, Sharon Bowman. Chicago: University of Chicago Press, 2011. Pp. xvii+198. $35.00. [REVIEW]John J. Davenport - 2012 - Ethics 122 (2):434-440.
  31.  11
    Responsibility and Control. [REVIEW]John J. Davenport - 2000 - Faith and Philosophy 17 (3):384-395.
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  32.  2
    Responsibility and Control. [REVIEW]John J. Davenport - 2000 - Faith and Philosophy 17 (3):384-395.
  33.  11
    Rudd, Anthony., Self, Value, and Narrative: A Kierkegaardian Approach. [REVIEW]John J. Davenport - 2014 - Review of Metaphysics 67 (4):886-888.
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  34.  35
    Review of R. Jay Wallace, Normativity and the Will: Selected Essays on Moral Psychology and Practical Reason[REVIEW]John J. Davenport - 2007 - Notre Dame Philosophical Reviews 2007 (12).
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  35.  15
    Review of Terence Cuneo (ed.), Religion and the Liberal Polity[REVIEW]John J. Davenport - 2005 - Notre Dame Philosophical Reviews 2005 (7).
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  36.  32
    Tradition(s). [REVIEW]John J. Davenport - 2000 - The Owl of Minerva 32 (1):65-82.
    A detailed review essay discussing reason, hermeneutics, and understanding through the lens of Steven Watson's two-volume work, Tradition(s). It offers a transcendental for constitutive commitments of reason in dialog with Watson's more Gadamerian views.
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  37.  48
    Thomas D. D’Andrea, Tradition, Rationality, and Virtue: The Thought of Alasdair MacIntyre: Aldershot, England: Ashgate Publishing, 2006, 486 pp. . ISBN: 0-7546-5112-6 UK, £65.00 US $130.00. [REVIEW]John J. Davenport - 2009 - Journal of Value Inquiry 43 (4):559-565.
  38.  11
    Tradition(s). [REVIEW]John J. Davenport - 2000 - The Owl of Minerva 32 (1):65-82.
    Tradition must rank as one of the ten most important works within the hermeneutic tradition to be published in the 1990s, alongside recent books by Jean-Luc Nancy, Drucilla Cornell, Simon Critchley, John Caputo, Paul Ricoeur, and Jacques Derrida. In Tradition, Stephen Watson, who is influenced by Heidegger, Gadamer, Merleau-Ponty, Derrida, and Alasdair MacIntyre, works out a historical hermeneutics with obvious connections to their views, but that also stakes out a different position "between" their respective accounts of reason, interpretation, and tradition. (...)
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  39.  18
    The Will: A Dual Aspect Theory. [REVIEW]John J. Davenport - 2011 - International Philosophical Quarterly 51 (2):259-264.