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John Kronen [16]John D. Kronen [12]John Douglas Kronen [1]
  1.  40
    Essentialism Old and New: Suarez and Brody.John D. Kronen - 1991 - Modern Schoolman 68 (2):123-151.
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  2.  79
    The Argument From Wholes: A Classical Hindu Design Argument for the Existence of God.John Kronen & Sandra Menssen - 2013 - Faith and Philosophy 30 (2):138-158.
    All wholes are made by an intelligent agent; some wholes were not made by an embodied agent; so, some things made by an intelligent agent were not made by an embodied agent. Such was the basic argument for God’s existence defended by Udayana, the greatest of the Nyāya-Vaiśeika philosophers, in his Kiraṇāvalī. Our paper explicates this argument and highlights its merits.
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  3.  48
    Realism and Essentialism in the Nyāya Darśana.John Kronen & Joy Laine - 2012 - International Philosophical Quarterly 52 (3):315-333.
    Philosophers affiliated with the Nyāya school of classical Indian philosophy developed an impressive species of realism. Nyāya philosophers defended direct realism in holding that we perceive bodies, not just their qualities or mental images of their qualities. This sort of realism has been out of favor for centuries in the West and faces a number of problems that the Nyāya knew and answered in a sophisticated way. Rather than focus on the Nyāya defense of direct realism, we focus on the (...)
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  4.  54
    The Problem of the Continuant: Aquinas and Suárez on Prime Matter and Substantial Generation.John D. Kronen, Sandra Menssen & Thomas D. Sullivan - 2000 - Review of Metaphysics 53 (4):863 - 885.
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  5.  24
    The Problem of the Continuant.John D. Kronen, Sandra Menssen & Thomas D. Sullivan - 2000 - Review of Metaphysics 53 (4):863-885.
  6. John of Saint Thomas.J. J. E. Gracia & John Kronen - 1999 - In Robert Audi (ed.), The Cambridge Dictionary of Philosophy. Cambridge University Press.
     
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  7.  6
    American Catholic Philosophical Quarterly 178.John Kronen, Eric Reitan & Steven A. Long - 2012 - American Catholic Philosophical Quarterly 86 (1).
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  8.  15
    Brueckner, Anthony and Gary Ebbs., Debating Self-Knowledge.John Kronen - 2013 - Review of Metaphysics 66 (4):827-828.
  9.  19
    Can God Feel? A Critique of Theological Impassivism.John D. Kronen - 1997 - Proceedings of the American Catholic Philosophical Association 71:101-111.
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  10.  2
    Can God Feel? A Critique of Theological Impassivism.John D. Kronen - 1997 - Proceedings of the American Catholic Philosophical Association 71:101-111.
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  11.  28
    Can Leclerc’s Composite Actualities Be Substances?John D. Kronen - 1992 - Process Studies 21 (1):25-43.
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  12. Critical Notice of J. Gracia's Individuation and Identity in Early Modern Philosophy.John Kronen - 1996 - Sorites 6:34-60.
     
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  13.  77
    Composite Substances as True Wholes: Toward a Modified Nyāya-Vaiśeṣika Theory of Composite Substances.John Kronen & Jacob Tuttle - 2011 - Canadian Journal of Philosophy 41 (2):289-316.
    In the Categories Aristotle defined substance as that which is neither predicable of nor in another. In saying that a substance is not predicable of another, Aristotle meant to exclude genera and species from the category substance. Aman is a substance but not man. In saying that a substance is not in another, Aristotle meant to exclude property particulars from the category. A man is a substance, not his color.The Categories treats substances as simples. Though a particular substance, Bucephalus the (...)
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  14.  4
    Ens Rationis From Suárez to Caramuel: A Study in Scholasticism of the Baroque Era. By Daniel D. Novotný.John Kronen - 2016 - American Catholic Philosophical Quarterly 90 (1):157-160.
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  15. Hylomorphism and Design: A Reconsideration of Aquinas’s Fifth Way.John Kronen & Sandra Menssen - 2012 - Modern Schoolman 89 (3/4):155-180.
    Aquinas’s Fifth Way is usually taken to be an adumbration of Paley-like design arguments. Paley-like design arguments have fallen on hard times over the past few centuries, and most contemporary defenders of design arguments in support of theism favor some version of the fine-tuning argument. But fine-tuning designarguments, like Paley’s design argument, are consistent with atomism. And all such arguments are vulnerable to the objection that, given a long enough stretch of time and a sufficient number of universes, there would (...)
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  16.  99
    Homosexuality, Misogyny, and God’s Plan.John D. Kronen & Eric H. Reitan - 1999 - Faith and Philosophy 16 (2):213-232.
    In response to powerful criticisms of older arguments, contemporary defenders of the Church’s traditional stance on homosexuality have fashioned a new kind of argument based upon the special relationship God created between the sexes. In this paper we examine two recent incarnations of this kind of argument and show that both fail to demonstrate the inherent immorality of homosexual relationships, and at most demonstrate that homosexual relationships are inferior to heterosexual relationships in certain respects. At the end of the paper (...)
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  17.  20
    Richard Cross: Duns Scotus on God.John Kronen - 2007 - Faith and Philosophy 24 (4):481-486.
  18. Richard Cross: Duns Scotus on God. [REVIEW]John Kronen - 2007 - Faith and Philosophy 24 (4):481-486.
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  19.  13
    Suarez: Between Scholasticism and Modernity.John D. Kronen - 2010 - American Catholic Philosophical Quarterly 84 (1):182-186.
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  20.  40
    Substances Are Not Windowless: A Suarézian Critique of Monadism.John Kronen - 1997 - American Catholic Philosophical Quarterly 71 (1):59-81.
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  21.  4
    Suarez: Between Scholasticism and Modernity. [REVIEW]John D. Kronen - 2010 - American Catholic Philosophical Quarterly 84 (1):182-186.
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  22.  37
    Towards a Robust Hylomorphism.John Kronen & Sandra Menssen - 2016 - Studia Neoaristotelica 13 (1):5-43.
    Over the past fi fty years or so analytic philosophers have developed accounts of the nature of material objects that can plausibly be described as neo-Aristotelian. We argue that what we term non-robust neo-Aristotelian accounts of hylomorphism fail: if hylomorphism is true, then some species of robust hylomorphism is true. In Section 2 we explain what we take non-robust and robust hylomorphism to be and distinguish two species of non-robust hylomorphism. In Section 3 we examine Aquinas’s definition of substance. It (...)
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  23.  16
    The Cambridge Companion to Leibniz.John Kronen - 2003 - International Studies in Philosophy 35 (4):307-310.
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  24.  61
    The Defensibility of Zoroastrian Dualism.John D. Kronen & Sandra Menssen - 2010 - Religious Studies 46 (2):185-205.
    Contemporary philosophical discussion of religion neglects dualistic religions: although Manichaeism from time to time is accorded mention, Zoroastrianism, a more plausible form of religious dualism, is almost entirely ignored. We seek to change this state of affairs. To this end we (1) present the basic tenets of Zoroastrian dualism, (2) argue that objections to the Zoroastrian conception of God are less strong than typically imagined, (3) argue that objections to the Zoroastrian conception of the devil (and evil) are less strong (...)
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  25.  22
    The Defensibility of Zoroastrian Dualism: John D. Kronen and Sandra Menssen.John D. Kronen - 2010 - Religious Studies 46 (2):185-205.
    Contemporary philosophical discussion of religion neglects dualistic religions: although Manichaeism from time to time is accorded mention, Zoroastrianism, a more plausible form of religious dualism, is almost entirely ignored. We seek to change this state of affairs. To this end we present the basic tenets of Zoroastrian dualism, argue that objections to the Zoroastrian conception of God are less strong than typically imagined, argue that objections to the Zoroastrian conception of the devil are less strong than typically imagined, and offer (...)
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  26.  26
    The Importance of the Concept of Substantial Unity in Suárez’s Argument for Hylomorphism.John D. Kronen - 1991 - American Catholic Philosophical Quarterly 65 (3):335-360.
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  27.  54
    The Idea of Hell and the Classical Doctrine of God.John Kronen - 1999 - Modern Schoolman 77 (1):13-34.
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  28.  89
    Talbott's Universalism, Divine Justice, and the Atonement.John Kronen & Eric Reitan - 2004 - Religious Studies 40 (3):249-268.
    Thomas Talbott has argued that the following propositions are inconsistent: (1) it is God's redemptive purpose for the world (and therefore His will) to reconcile all sinners to Himself; (2) it is within God's power to achieve His redemptive purpose for the world; (3) some sinners will never be reconciled to God, and God will therefore either consign them to a place of eternal punishment, from which there will be no hope of escape, or put them out of existence altogether. (...)
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