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Jonathan Jacobs [81]Jonathan D. Jacobs [16]Jonathan A. Jacobs [9]Jonathan Aaron Jacobs [1]
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  1. Powerful Qualities, Not Pure Powers.Jonathan D. Jacobs - 2011 - The Monist 94 (1):81-102.
    I explore two accounts of properties within a dispositional essentialist (or causal powers) framework, the pure powers view and the powerful qualities view. I first attempt to clarify precisely what the pure powers view is, and then raise objections to it. I then present the powerful qualities view and, in order to avoid a common misconception, offer a restatement of it that I shall call the truthmaker view. I end by briefly defending the truthmaker view against objections.
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  2. A powers theory of modality: or, how I learned to stop worrying and reject possible worlds.Jonathan D. Jacobs - 2010 - Philosophical Studies 151 (2):227-248.
    Possible worlds, concrete or abstract as you like, are irrelevant to the truthmakers for modality—or so I shall argue in this paper. First, I present the neo-Humean picture of modality, and explain why those who accept it deny a common sense view of modality. Second, I present what I take to be the most pressing objection to the neo-Humean account, one that, I argue, applies equally well to any theory that grounds modality in possible worlds. Third, I present an alternative, (...)
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  3.  39
    Causal Powers.Jonathan D. Jacobs (ed.) - 2017 - New York, NY: Oxford University Press.
    We use concepts of causal powers and their relatives-dispositions, capacities, and abilities-to describe the world around us, both in everyday life and in scientific practice. This volume presents new work on the nature of causal powers, and their connections with other phenomena within metaphysics, philosophy of science, and philosophy of mind.
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  4. The Ineffable, Inconceivable, and Incomprehensible God: Fundamentality and Apophatic Theology.Jonathan D. Jacobs - 2015 - Oxford Studies in Philosophy of Religion 6:158-176.
     
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  5. Emergent individuals.Timothy O'Connor & Jonathan D. Jacobs - 2003 - Philosophical Quarterly 53 (213):540-555.
    We explain the thesis that human mental states are ontologically emergent aspects of a fundamentally biological organism. We then explore the consequences of this thesis for the identity of a human person over time. As these consequences are not obviously independent of one's general ontology of objects and their properties, we consider four such accounts: transcendent universals, kind-Aristotelianism, immanent universals, and tropes. We suggest there are reasons for emergentists to favor the latter two accounts. We then argue that within such (...)
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  6. Agent causation in a neo-Aristotelian metaphysics.Jonathan D. Jacobs & Timothy O'Connor - 2013 - In Sophie C. Gibb & Rögnvaldur Ingthorsson (eds.), Mental Causation and Ontology. Oxford University Press.
    Freedom and moral responsibility have one foot in the practical realm of human affairs and the other in the esoteric realm of fundamental metaphysics—or so we believe. This has been denied, especially in the metaphysics-bashing era occupying the first two-thirds or so of the twentieth century, traces of which linger in the present day. But the reasons for this denial seem to us quite implausible. Certainly, the argument for the general bankruptcy of metaphysics has been soundly discredited. Arguments from Strawson (...)
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  7.  17
    Choosing Character: Responsibility for Virtue and Vice.Jonathan Jacobs - 2001 - Ithaca, N.Y.: Cornell University Press.
    Are there key respects in which character and character defects are voluntary? Can agents with serious vices be rational agents? Jonathan Jacobs answers in the affirmative. Moral character is shaped through voluntary habits, including the ways we habituate ourselves, Jacobs believes. Just as individuals can voluntarily lead unhappy lives without making unhappiness an end, so can they degrade their ethical characters through voluntary action that does not have establishment of vice as its end. Choosing Character presents an account of ethical (...)
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  8. Armstrong on Probabilistic Laws of Nature.Jonathan D. Jacobs & Robert J. Hartman - 2017 - Philosophical Papers 46 (3):373-387.
    D. M. Armstrong famously claims that deterministic laws of nature are contingent relations between universals and that his account can also be straightforwardly extended to irreducibly probabilistic laws of nature. For the most part, philosophers have neglected to scrutinize Armstrong’s account of probabilistic laws. This is surprising precisely because his own claims about probabilistic laws make it unclear just what he takes them to be. We offer three interpretations of what Armstrong-style probabilistic laws are, and argue that all three interpretations (...)
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  9.  44
    Choosing character: responsibility for virtue and vice.Jonathan A. Jacobs - 2001 - Ithaca, N.Y.: Cornell University Press.
    Jacobs' interpretation is developed in contrast to the overlooked work of Maimonides, who also used Aristotelian resources but argued for the possibility of ...
  10. Emergent individuals and the resurrection.Jonathan D. Jacobs & Timothy O'Connor - 2010 - European Journal for Philosophy of Religion 2 (2):69 - 88.
    We present an original emergent individuals view of human persons, on which persons are substantial biological unities that exemplify metaphysically emergent mental states. We argue that this view allows for a coherent model of identity-preserving resurrection from the dead consistent with orthodox Christian doctrine, one that improves upon alternatives accounts recently proposed by a number of authors. Our model is a variant of the “falling elevator” model advanced by Dean Zimmerman that, unlike Zimmerman’s, does not require a closest continuer account (...)
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  11.  39
    Moral Imagination, Objectivity, and Practical Wisdom.Jonathan Jacobs - 1991 - International Philosophical Quarterly 31 (1):23-37.
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  12.  4
    Free Will and Naturalism.Kevin Timpe & Jonathan D. Jacobs - 2016 - In Kelly James Clark (ed.), The Blackwell Companion to Naturalism. Hoboken, NJ: Wiley. pp. 319–335.
    Free will is, allegedly, incompatible with naturalism. We aim to show that it is not. More specifically, we aim to show that a libertarian, agent‐causal account of free will is consistent with a naturalistic metaphysics. After some initial terminological and methodological clarifications, we examine recent arguments by naturalists for the nonexistence of free will and argue that they fail. We then develop an account of free will that ought to be acceptable to the naturalist.
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  13. Causal powers: A neo-aristotelian metaphysic.Jonathan D. Jacobs - 2007 - Dissertation, Indiana University
    Causal powers, say, an electron’s power to repel other electrons, are had in virtue of having properties. Electrons repel other electrons because they are negatively charged. One’s views about causal powers are shaped by—and shape—one’s views concerning properties, causation, laws of nature and modality. It is no surprise, then, that views about the nature of causal powers are generally embedded into larger, more systematic, metaphysical pictures of the world. This dissertation is an exploration of three systematic metaphysics, Neo-Humeanism, Nomicism and (...)
     
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  14. An Eastern Orthodox Conception of Theosis and Human Nature.Jonathan D. Jacobs - 2009 - Faith and Philosophy 26 (5):615-627.
    Though foreign—and perhaps shocking—to many in the west, the doctrine of theosis is central in the theology and practice of Eastern Orthodoxy. Theosis is “the ultimate goal of human existence”1 and indeed is “a way of summing up the purpose of creation”:2 That God will unite himself to all of creation with humanity at the focal point. What are human persons, that they might be united to God? That is the question I explore in this paper. In particular, I explore (...)
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  15.  33
    Aristotle and Maimonides.Jonathan Jacobs - 2002 - American Catholic Philosophical Quarterly 76 (1):145-163.
    Maimonides uses Aristotelian philosophical idiom to articulate his moral philosophy, but there are fundamental differences between his and Aristotle’s conceptions of moral psychology and the nature of the moral agent. The Maimonidean conception of volition and its role in repentance and ethical self-correction are quite un-Aristotelian. The relation between this capacity to alter one’s character and the accessibility of ethical requirements given in the Law is explored. This relation helps explain why for Maimonides practical wisdom is not recognized as a (...)
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  16.  10
    The Humanities and the Recovery of the Real World.Jonathan Jacobs - 2009 - Arts and Humanities in Higher Education 8 (1):26-40.
    This article identifies a common intellectual project of the disciplines that constitute the Humanities. It does not define the humanities but characterizes some of the main features of the distinctive and essential kind of learning uniquely attainable by their study. The humanities enable us to attain an understanding of normativity in the broadest sense; humanistic study leads to a textured, penetrating comprehension of diverse valuative matters and concerns. Moreover, study in the humanities enables us to recognize and appreciate valuative realism (...)
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  17.  20
    The Liberal Polity, Criminal Sanction, and Civil Society.Jonathan Jacobs - 2013 - Criminal Justice Ethics 32 (3):1-16.
    The article explores an intersection of moral psychology and political principles regarding criminal sanction. A liberal state cannot require that persons acquire certain states of character or lead certain specific kinds of lives; it cannot require virtue. Moreover, it would be wrong for the state to punish offenders in ways that damage their capacities for agency, and in ways that encourage vice. In the U.S. the terms and conditions of punishment often have deleterious effects on agential capacities, undermining the ability (...)
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  18.  14
    Practical Wisdom, Objectivity and Relativism.Jonathan Jacobs - 1989 - American Philosophical Quarterly 26 (3):199 - 209.
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  19.  15
    Civics, Policy, and Demoralization.Jonathan Jacobs - 2017 - Criminal Justice Ethics 36 (1):25-44.
    Civics can be distinguished from policy. Civics concerns basic principles and institutions of political and legal order. Policy concerns specific ways in which particular ends are pursued by the st...
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  20.  5
    Being True to the World: Moral Realism and Practical Wisdom.Jonathan A. Jacobs - 1990 - Peter Lang Incorporated, International Academic Publishers.
    This book begins with a critique of moral relativism and proceeds to develop a realist account of practical wisdom. The central claims are that there are objective moral facts and that knowledge of these facts can be action-guiding. The justification for these claims involves explaining the role of imagination in moral judgment and action and also showing how a realist approach to morality enables us to better account for immorality, revealing it to involve ignorance, error or falsification. The book concludes (...)
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  21. Dimensions of Moral Theory: An Introduction to Metaethics and Moral Psychology.Jonathan A. Jacobs - 2002 - Malden, MA: Wiley-Blackwell.
    A study of fundamental issues in metaethics and in moral psychology, surveying important approaches with an emphasis on the disputed status of moral value and the roles of cognition and sensibility. Coverage of the issues includes discussion of significant thinkers from antiquity to the present.
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  22.  71
    Form and Cognition.Jonathan Jacobs & John Zeis - 1997 - The Monist 80 (4):539-557.
  23.  11
    Form and Cognition.Jonathan Jacobs & John Zeis - 1997 - The Monist 80 (4):539-557.
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  24.  25
    Punishing Society: Incarceration, Coercive Corruption, and the Liberal Polity.Jonathan Jacobs - 2014 - Criminal Justice Ethics 33 (3):200-219.
    Criminal justice in the United States is beset with several serious problems and challenges. While the issues are not entirely unique to the U.S. and can be found to some extent in other liberal de...
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  25.  93
    Teleology and reduction in biology.Jonathan Jacobs - 1986 - Biology and Philosophy 1 (4):389-399.
    The main claim in this paper is that because organisms have teleological constitutions, the reduction of biology to physical science is not possible. It is argued that the teleology of organisms is intrinsic and not merely projected onto them. Many organic phenomena are end-oriented and reference to ends is necessary for explaining them. Accounts in terms of functions or goals are appropriate to organic parts and processes. siis is because ends as systemic requirements for survival and health have explanatory significance (...)
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  26. “Forgiveness and Perfection,”.Jonathan Jacobs - 2013 - In David Konstan Charles Grisowld (ed.), Ancient Forgiveness. Cambridge University Press.
    A study of the ways Maimonides and Aquinas both borrow from Aristotle and depart from him, in regard to the issue of forgiveness. The paper explicates moral-psychological issues and normative issues, connecting them to the perfectionism of the philosophical anthropology shared by the three thinkers. The theistic commitments of Maimonides and Aquinas ground important departures from Aristotle regarding the possibility of moral change and regarding moral relations between persons.
     
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  27. A Powers Theory of Causation.Jonathan D. Jacobs - unknown
    In this paper, my central aim is to defend the Powers Theory of causation, according to which causation is the exercise of a power (or manifestation of a disposition). I will do so by, first, presenting a recent version of the Powers Theory, that of Mumford (Forthcoming). Second, I will raise an objection to Mumford’s account. Third, I will offer a revised version that avoids the objection. And, fourth, I will end by briefly comparing the proposed Powers Theory with the (...)
     
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  28.  8
    Introduction to Special Issue.Jonathan Jacobs - 2012 - Arts and Humanities in Higher Education 11 (3):203-205.
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  29. Free Will and Naturalism: How to be a Libertarian and a Naturalist Too.Kevin Timpe & Jonathan D. Jacobs - 2015 - In Kelly James (ed.), The Blackwell Companion to Naturalism. Blackwell. pp. 319-335.
    As pop naturalists tell it, free will is incompatible with naturalism. And apparently many scientists agree. Philosopher Daniel Dennett reports, for example, that he has “learned from discussions with a variety of scientists…[that] free will, in their view, is obviously incompatible with naturalism, with determinism, and very likely incoherent against any background, so they cheerfully insist that of course they don’t have free will” (2013, 47). Many philosophers, however, disagree (e.g., Mele 2014; Nahmias 2014; Vargas 2014), since compatibilist forms of (...)
     
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  30.  15
    Are Human Relationships Morally Basic?: A Response to Kellenberger.Jonathan Jacobs - 2013 - Theoretical and Applied Ethics 2 (1):37-49.
    This response questions whether human relationships are morally basic in the manner the author suggests, and also whether reference to human relationships is necessary for explaining moral principles, obligations, and judgments. I argue that, often, those can be explicated without essential reference to human relationships, except perhaps in the respect that the moral issues concern human beings. Also, Kellenberger maintains that immorality is to be understood in terms of “violations” of human relationships. However, features other than facts about human relationships (...)
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  31.  32
    A Novel Approach to Ethics.Jonathan Jacobs - 1987 - Teaching Philosophy 10 (4):295-303.
  32.  28
    A Note From the Editor.Jonathan D. Jacobs - 2012 - Modern Schoolman 89 (1):1-1.
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  33.  24
    A Note from the Editor.Jonathan D. Jacobs - 2012 - Modern Schoolman 89 (3):129-129.
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  34. At the intersection of liberal politics, moral ideals and nationhood : is Judaism a source without a place.Jonathan Jacobs - 2019 - In Eveline Goodman-Thau & George Y. Kohler (eds.), Nationalismus und Religion: Hermann Cohen zum 100. Todestag. Heidelberg: Universitätsverlag Winter.
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  35.  10
    Criminology and Moral Philosophy: Empirical Methods and the Study of Values.Jonathan A. Jacobs - 2022 - Routledge.
    This book offers an introduction to the philosophical issues of criminal justice ethics in a way suitable for students of criminology and criminal justice. It links philosophical concepts with empirical research in criminology and introduces criminal justice ethics, in the context of political and legal order.
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  36.  48
    Criminal Justice and the Liberal Polity.Jonathan Jacobs - 2011 - Criminal Justice Ethics 30 (2):173-191.
    There are several reasonable conceptions of liberalism. A liberal polity can survive a measure of disagreement over just what constitutes liberalism. In part, this is because of the way a liberal order makes possible a dynamic, heterogeneous civil society and how that, in turn, can supply participants with reasons to support a liberal political order. Despite the different conceptions of justice associated with different conceptions of liberalism, there are reasons to distinguish the normative focus of criminal justice from other aspects (...)
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  37. Character, punishment, and the liberal order.Jonathan Jacobs - 2016 - In Alberto Masala & Jonathan Webber (eds.), From Personality to Virtue: Essays on the Philosophy of Character. Oxford: Oxford University Press UK.
     
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  38. Conclusion.Jonathan Jacobs - 2002 - In Dimensions of Moral Theory. Oxford, UK: Blackwell. pp. 153–155.
    The prelims comprise: Half Title Title Copyright Contents Preface Acknowledgments.
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  39. Censure, sanction and the moral psychology of resentment and punitiveness.Jonathan Jacobs - 2019 - In Antje du Bois-Pedain & Anthony E. Bottoms (eds.), Penal censure: engagements within and beyond desert theory. New York: Hart Publishing.
     
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  40.  20
    Divine command ethics: Jewish and Christian perspectives. By Michael J. Harris.Jonathan Jacobs - 2008 - Heythrop Journal 49 (3):516–517.
  41.  12
    Divine Command Ethics: Jewish and Christian Perspectives. By Michael J. Harris.Jonathan Jacobs - 2008 - Heythrop Journal 49 (3):516-517.
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  42.  31
    Deliberation, Self-Conceptions, and Self-Enjoyment.Jonathan Jacobs - 1989 - Idealistic Studies 19 (1):1-15.
    It is only for persons that the question, “How shall I live?” arises, and it arises inevitably, even if in an inarticulate and unreflective manner. Persons must deliberate, decide, plan, and schedule their actions. Openness with respect to ends confronts them, and they must structure and direct their lives by determining what sort of career to trace out, even if it proves to be a career of routine or unambitious undertakings. Circumstances can constrain and compel, and the openness persons confront (...)
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  43.  34
    Deadly vices - by Gabrielle Taylor.Jonathan Jacobs - 2008 - Philosophical Books 49 (2):182-184.
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  44.  3
    Ethics a–Z.Jonathan Jacobs - 2005 - Edinburgh University Press.
    Jacobs introduces the issues, language, concepts and positions central to ethical theorizing. Entries range from antiquity to the present and basic to advance. Cross-referencing allows readers to explore topics in depth. Items explain complex issues of normative ethics, metaethics and moral psychology in non-technical language.
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  45.  1
    Forms of Moral Theory.Jonathan Jacobs - 2002 - In Dimensions of Moral Theory. Oxford, UK: Blackwell. pp. 74–109.
    This chapter contains section titled: Consequentialism Kantian Non‐consequentialism Intuitionist Non‐consequentialism The Virtue‐centered Approach Contractarianism Theories, Duties, and Metaethics Where Now? Questions for Discussion and Reflection Thinkers and Their Works, and Further Reading Notes.
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  46.  27
    Friendship, Self-Love and Knowledge.Jonathan Jacobs - 1992 - American Catholic Philosophical Quarterly 66 (1):21-37.
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  47. Hume and Smith on the Moral Psychology of Market Relations, Practical Wisdom, and the Liberal Political Order.Jonathan A. Jacobs - 2009 - Reason Papers 31:63-77.
  48.  22
    How Is Criminal Justice Related to the Rest of Justice?Jonathan Jacobs - 2020 - Criminal Justice Ethics 39 (2):111-136.
    Are principles of criminal justice derived from a broader conception of justice, or does criminal justice involve some of its own distinctive principles such that it is not—for example—an aspect of...
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  49.  9
    Judaism and natural law.Jonathan Jacobs - 2009 - Heythrop Journal 50 (6):930-947.
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  50.  23
    Judaic Sources & Western Thought: Jerusalem's Enduring Presence.Jonathan Jacobs (ed.) - 2011 - Oxford University Press.
    A collection of ten new papers by ten authors, exploring respects in which there are Judaic sources for important (and often contested) Western moral and political ideas and ideals. It focuses on distinctively Judaic roots of the so-called 'Judeo-Christian tradition.'.
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