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  1.  59
    Eudaimonism, Teleology, and the Pursuit of Happiness: Meister Eckhart on “Living Without a Why”.John M. Connolly - 2009 - Faith and Philosophy 26 (3):274-296.
    Recent interest among both philosophers and the wider public in the tradition of virtue ethics often takes its inspiration from Aristotle or from Thomas Aquinas. In this essay I briefly outline the ethical approaches of these two towering figures, and then describe more fully the virtue ethics of Meister Eckhart, a medieval thinker who admired, though critically, both Aristotle and Aquinas. His related but distinctively original approach to the virtuous life is marked by a striking and seemingly paradoxical injunction to (...)
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  2.  26
    David Hume and the Concept of Volition.John M. Connolly & Thomas Keutner - 1987 - Hume Studies 13 (2):275-275.
  3.  17
    The Will as Impression.John M. Connolly - 1987 - Hume Studies 13 (2):276-305.
  4.  50
    Whither Action Theory.John M. Connolly - 1991 - Journal of Philosophical Research 16:85-106.
    The problem of ‘wayward causal chains’ threatens any causal analysis of the concept of intentional human action. For such chains show that the mere causation of an action by the right sort of belief and/or desire does not make the action intentional, i.e. one done in order to attain the object of desire. Now if the ‘because’ in ‘wayward’ action-explanations is straightforwardly causal, that might be argued to indicate by contrast that the different ‘because’ of reasons-explanations (which both explain and (...)
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  5.  28
    A Dialectical Approach to Action Theory.John M. Connolly - 1976 - Inquiry: An Interdisciplinary Journal of Philosophy 19 (1-4):427 – 442.
    Recent work in the theory of action by analytical philosophers has focused on explaining actions by citing the agent's motivating reason(s). But this ignores a pattern of explanation typical in the social sciences, i.e. situating the agent in a reference group whose members typically manifest that behavior. In some cases the behavior of such groups can itself be shown to be the product of social forces. Two extended examples of this explanatory pattern are studied. In each case the motivating reasons (...)
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  6.  24
    Das Problem der Willensschwäche in der Mittelalterlichen Philosophie / the Problem of Weakness of Will in Medieval Philosophy [Recherches de Théologie Et Philosophie Médiévales, Bibliotheca 8].John M. Connolly - 2007 - Review of Metaphysics 60 (4):865-866.
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  7.  11
    Whither Action Theory: Artificial Intelligence or Aristotle?John M. Connolly - 1991 - Journal of Philosophical Research 16:85-106.
    The problem of ‘wayward causal chains’ threatens any causal analysis of the concept of intentional human action. For such chains show that the mere causation of an action by the right sort of belief and/or desire does not make the action intentional, i.e. one done in order to attain the object of desire. Now if the ‘because’ in ‘wayward’ action-explanations is straightforwardly causal, that might be argued to indicate by contrast that the different ‘because’ of reasons-explanations is non-causal. Myles Brand, (...)
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  8.  26
    Gadamer and the Author's Authority: A Language-Game Approach.John M. Connolly - 1986 - Journal of Aesthetics and Art Criticism 44 (3):271-277.
  9.  14
    Anomaly and Folk Psychology.John M. Connolly - 1993 - Inquiry: An Interdisciplinary Journal of Philosophy 36 ( 1-2):179 – 198.
  10.  6
    Introduction.John M. Connolly & Thomas Keutner - 1987 - Hume Studies 13 (2):275-275.
  11.  9
    II. Praxis and Intention.John M. Connolly - 1979 - Inquiry: An Interdisciplinary Journal of Philosophy 22 (1-4):366-378.
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  12.  3
    Adam Smith on Wealth and Authority.John M. Connolly - 1979 - Philosophy Research Archives 5:461-471.
    There is a question over whether or not Adam Smith, in The Wealth of Nations, contended that the rich devise structures of authority to protect their wealth. At issue is whether significant, private wealth can exist prior to forms of authority. Smith seems to me not to have thought so. It is true that he asserts that, "antecedent to any civil institutions", superiority of fortune can "give some men superiority over the greater part of their brethren". However, I argue that (...)
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  13.  1
    Hermeneutics Versus Science? Three German Views.John M. Connolly & Thomas Keutner - 1989 - Journal of Aesthetics and Art Criticism 47 (1):100.
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  14. Editorial.John M. Connolly - 1979 - Inquiry: An Interdisciplinary Journal of Philosophy 22 (1/2):1.
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  15.  10
    Living Without Why: Meister Eckhart's Critique of the Medieval Concept of Will.John M. Connolly - 2014 - Oup Usa.
    "Live without why!" advised Meister Eckhart . Arguing from classical philosophy and the Christian tradition, he opposed the views of Augustine and Aquinas. Connolly's book, the first to deal fully with the topic, discusses what Eckhart meant, how he justified it, and why it was condemned.
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