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  1.  46
    St. Bonaventure and the Problem of Doctrinal Development.John R. White - 2011 - American Catholic Philosophical Quarterly 85 (1):177-202.
    The problem of doctrinal development, first formulated by John Henry Newman, is usually assumed to be a distinctly modern theological issue, since itoriginates in modern scholarly history and its application to problems of doctrine. My thesis, in contrast, is that St. Bonaventure’s theology of history as presentedin his Hexaemeron is also a theory of doctrinal development—though it appears some six hundred years prior to Newman’s Essay on the Development of Christian Doctrine. I begin by discussing the relationship between theology of (...)
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  2.  16
    Exemplary Persons and Ethics: The Significance of St. Francis for the Philosophy of Max Scheler.John R. White - 2005 - American Catholic Philosophical Quarterly 79 (1):57-90.
    For Max Scheler, St. Francis represented perhaps the highest ideal of the moral life, an ideal he felt compelled to articulate throughout his philosophical work. In this paper, I examine the significance of the person of St. Francis for Scheler’s philosophy. I begin by developing Scheler’s notion of “exemplary person,” the idea that persons act as influences on moral life and thought. I then hypothesize that St. Francis functioned as an exemplary person for Scheler. Finally, I attempt to justify that (...)
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  3.  19
    Exemplary Persons and Ethics: The Significance of St. Francis for the Philosophy of Max Scheler.John R. White - 2005 - American Catholic Philosophical Quarterly 79 (1):57-90.
    For Max Scheler, St. Francis represented perhaps the highest ideal of the moral life, an ideal he felt compelled to articulate throughout his philosophical work. In this paper, I examine the significance of the person of St. Francis for Scheler’s philosophy. I begin by developing Scheler’s notion of “exemplary person,” the idea that persons act as influences on moral life and thought. I then hypothesize that St. Francis functioned as an exemplary person for Scheler. Finally, I attempt to justify that (...)
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  4.  5
    Chapter 10 In the Shadow of Virtue: Why Ethical Personalism Needs an Ethical Impersonalism.John R. White - 2011 - In Cheikh Mbacke Gueye (ed.), Ethical Personalism. De Gruyter. pp. 137-154.
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  5.  14
    Divine Commands and Human Moral Agency.John R. White - 1997 - American Catholic Philosophical Quarterly 71 (4):555-566.
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  6.  31
    Doctrinal Development and the Philosophy of History: Cardinal Newman’s Theory in the Light of Eric Voegelin’s Philosophy.John R. White - 2009 - American Catholic Philosophical Quarterly 83 (2):201-218.
    The following paper has two primary purposes. First it aims to articulate a theoretical proposition in general terms, namely, that every theory of doctrinal development presupposes a philosophy of history. The underlying significance of this proposition is that theories of doctrinal development are simultaneously narratives of the historical significance of the church’s pilgrimage through history, though that fact typically remains implicit in theories of doctrinal development. The second purpose is to illustrate the general proposition by analyzing a particularcase. I have (...)
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  7.  39
    Divine Light and Human Wisdom: Transcendental Elements in Bonaventure’s Illumination Theory.John R. White - 2008 - International Philosophical Quarterly 48 (2):175-185.
    This paper argues that structural elements of Bonaventure’s illumination theory significantly parallel Kantian transcendental philosophy. The question of whetherand what elements of transcendental thought can be found in Bonaventure’s philosophy is potentially instructive both for understanding medieval influences on transcendental philosophy and for raising the philosophical question of why substantially similar premises and thought-patterns result in substantially different solutions. After defining what I mean by “transcendental philosophy” and justifying that definition I turn to Bonaventure’s illumination theory and highlight thought patterns (...)
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  8.  12
    Emplotting Virtue: A Narrative Approach to Environmental Virtue Ethics.John R. White - 2015 - International Journal of Philosophical Studies 23 (2):304-309.
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  9.  21
    Ecological Value Cognition and the American Capitalist Ethos.John R. White - 2006 - Environmental Philosophy 3 (2):44-51.
    In this paper, I investigate what I call “ecological value cognition,” a term designating a cognitive process by which one understands: (1) a value or set of values which pertain to the environment, (2) that such values are morally relevant, and (3) that these values may invite or even require virtues, attitudes or actions with respect to them and the entities which bear them. I seek, in this paper, to elucidate the nature of ecological value cognition and suggest specific challenges (...)
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  10.  14
    Ockham and Nominalism: Toward a New Paradigm.John R. White - 2001 - Catholic Social Science Review 6:271-287.
    This article discusses what might be called the standard picture of Ockham in 20th century Catholic thought, especially as regards his theory of knowledge. First, it explains why it is that Ockham’s theory of knowledge has generally gotten bad press from Catholic philosophers. Second, it seeks to demonstrate why Ockham deserves a better reputation among Catholic thinkers.
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  11.  4
    Participation and Luminosity: Eric Voegelin’s Critique of Edmund Husserl’s Phenomenology.John R. White - 2012 - Quaestiones Disputatae 3 (1):252-271.
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  12.  28
    Scheler’s Argument for God’s Existence From Religious Acts.John R. White - 2001 - Philosophy Today 45 (4):381-391.
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  13.  5
    The Routledge Companion to Nineteenth Century Philosophy by Dean Moyar.John R. White - 2011 - Quaestiones Disputatae 2 (1-2):317-321.
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  14.  17
    Virtue and Freedom.John R. White - 1997 - International Philosophical Quarterly 37 (4):413-422.
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