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Jonathan Jacobs [65]Jonathan D. Jacobs [15]Jonathan A. Jacobs [8]Jonathan Aaron Jacobs [1]
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Profile: Jonathan A. Jacobs
Profile: Jonathan D. Jacobs (Saint Louis University)
  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.  29
    Armstrong on Probabilistic Laws of Nature.Jonathan D. Jacobs & Robert J. Hartman - forthcoming - Philosophical Papers.
    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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  4. 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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  5.  23
    Choosing Character: Responsibility for Virtue and Vice.Jonathan A. Jacobs - 2001 - 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 ...
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  6.  58
    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.
  7.  19
    Neo-Aristotelian Metaphysics.Jonathan D. Jacobs & Timothy O'Connor - 2013 - In Sophie C. Gibb & Rögnvaldur Ingthorsson (eds.), Mental Causation and Ontology. Oxford University Press.
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  8. “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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  9.  23
    Moral Imagination, Objectivity, and Practical Wisdom.Jonathan Jacobs - 1991 - International Philosophical Quarterly 31 (1):23-37.
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  10.  47
    Form and Cognition.Jonathan Jacobs & John Zeis - 1997 - The Monist 80 (4):539-557.
  11. 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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  12.  93
    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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  13. 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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  14.  3
    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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  15.  71
    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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  16.  58
    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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  17.  29
    Actuality, Possibility, and Worlds. By Alexander R. Pruss.Jonathan D. Jacobs - 2013 - American Catholic Philosophical Quarterly 87 (4):799 - 802.
  18.  2
    Practical Wisdom, Objectivity and Relativism.Jonathan Jacobs - 1989 - American Philosophical Quarterly 26 (3):199 - 209.
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  19.  12
    Punishing Society: Incarceration, Coercive Corruption, and the Liberal Polity.Jonathan Jacobs - 2014 - Criminal Justice Ethics 33 (3):200-219.
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  20.  13
    Cultural Renewal: Restoring the Liberal and Fine Arts by Authur Pontynen. [REVIEW]Jonathan Jacobs - 2015 - Review of Metaphysics 68 (3):673-675.
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  21.  18
    The Epistemology of Moral Tradition.Jonathan Jacobs - 2010 - Review of Metaphysics 64 (1):55-74.
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  22.  19
    Values, Naturalism, and Teaching the Nature of Values.Jonathan Jacobs - 1994 - Teaching Philosophy 17 (1):17-28.
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  23.  30
    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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  24.  26
    A Novel Approach to Ethics.Jonathan Jacobs - 1987 - Teaching Philosophy 10 (4):295-303.
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  25.  10
    Lemos, Ramon M. The Nature of Value: Axiological Investigations.Jonathan Jacobs - 1996 - Review of Metaphysics 50 (2):410-411.
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  26.  24
    Why Is Virtue Naturally Pleasing?Jonathan Jacobs - 1995 - Review of Metaphysics 49 (1):21 - 48.
  27.  8
    Saadia Gaon.Jonathan Jacobs - 2011 - In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer. pp. 1171--1173.
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  28.  9
    Sabina Lovibond, Ethical Formation.Jonathan Jacobs - 2002 - Philosophical Inquiry 24 (3-4):146-147.
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  29.  16
    A Note From the Editor.Jonathan D. Jacobs - 2012 - Modern Schoolman 89 (1-2):1-1.
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  30.  30
    Plasticity and Perfection: Maimonides and Aristotle on Character.Jonathan Jacobs - 1997 - Religious Studies 33 (4):443-454.
    Many of the basic elements of Maimonides' moral psychology are Aristotelian, but there are some important respects in which Maimonides departs from Aristotle. One of those respect concerns the possibility of changing one's character. There is, according to Maimonides, redemptive possibility that Aristotle does not recognize. There is, according to Maimonides, a redemptive possibility that Aristotle does not recognize. This is based on the fact of revealed law. That is, if there is revealed law, then there is guidance for the (...)
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  31.  11
    The Epistemology of Moral Tradition: A Defense of a Maimonidean Thesis.Jonathan Jacobs - 2010 - Review of Metaphysics 64 (1):55-74.
    An explication of the Maimonidean view that tradition--even when anchored in revelation---can be a mode of access to rationally justified moral requirements. The discussion focuses on the mutually reinforcing roles of enlarging understanding on the one hand, and engagement in practice on the other. Deepened understanding of the 'reasons for the commandments' can motivate commitment to practice, which in turn can aid in deepening understanding.
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  32.  21
    The Virtues of Externalism.Jonathan Jacobs - 1996 - Southern Journal of Philosophy 34 (3):285-299.
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  33.  17
    The Idea of a Personal History.Jonathan Jacobs - 1984 - International Philosophical Quarterly 24 (2):179-187.
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  34.  6
    Theory, Practice, and Specialization: The Case for the Humanities.Jonathan Jacobs - 2012 - Arts and Humanities in Higher Education 11 (3):206-223.
    Humanistic studies cultivate types of conceptual fluency and modes of awareness important to thought concerning values. Not all knowledge is scientific knowledge. There is genuine comprehension of some valuative matters – they are not all to be interpreted in expressive or subjective terms. Education in the humanities can encourage value-relevant types of discernment, awareness, and articulateness in uniquely effective ways. Though important kinds of thought concerning values may lack formal, theoretical elaboration they involve genuine standards of intellectual responsibility. Engagement with (...)
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  35.  16
    Virtuous Liaisons: Care, Love, Sex, and Virtue Ethics.Jonathan Jacobs - 2007 - Social Theory and Practice 33 (2):345-352.
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  36.  24
    The Place of Virtue in Happiness.Jonathan Jacobs - 1985 - Journal of Value Inquiry 19 (3):171-182.
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  37.  14
    The Forms of Realism.Jonathan Jacobs - 1995 - Proceedings of the American Catholic Philosophical Association 69:145-155.
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  38.  23
    Maimonides' Guide for the Perplexed: Science and Salvation (Review).Jonathan Jacobs - 2008 - Philosophy East and West 58 (3):pp. 407-410.
  39.  14
    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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  40.  5
    A Contest of Wills. [REVIEW]Jonathan Jacobs - 2002 - Journal of Ayn Rand Studies 3 (2):329 - 337.
    Jonathan Jacobs reviews The Contested Legacy of Ayn Rand, in which David Kelley responds to Objectivists who refuse to dialogue with libertarians, and examines the debate among Objectivists over the interpretation of Rand's thinking. Kelley argues that Rand presents crucial insights and claims and that these need to be developed and elaborated and not viewed as a fixed doctrine. Jacobs focuses on where Kelley situates himself among Objectivists, and raises critical concerns about the effectiveness with which Rand's philosophy is articulated (...)
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  41.  4
    A Note From the Editor.Jonathan D. Jacobs - 2012 - Modern Schoolman 89 (3):129-129.
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  42.  14
    Metaethics and Teleology.Jonathan Jacobs - 2001 - Review of Metaphysics 55 (1):41 - 55.
  43.  8
    The Liberal Polity, Criminal Sanction, and Civil Society.Jonathan Jacobs - 2013 - Criminal Justice Ethics 32 (3):1-16.
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  44.  17
    Omnipotence and Concurrence.John Zeis & Jonathan Jacobs - 1983 - International Journal for Philosophy of Religion 14 (1):17 - 23.
  45.  7
    The First Biologist: Perspectives on aristotlePhilosophical Issues in Aristotle's Biology, Edited by Allan Gotthelf and James Lennox. Cambridge University Press, Cambridge. 1987. Pp. 384, £30.00 Hb; £10.95 Pb. [REVIEW]Jonathan Jacobs - 1988 - Bioessays 9 (5):181-181.
  46. 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.
  47.  5
    Maimonides.Jonathan Jacobs - 2012 - In J. Feiser & B. Dowden (eds.), Internet Encyclopedia of Philosophy.
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  48.  9
    Deliberation, Self-Conceptions, and Self-Enjoyment.Jonathan Jacobs - 1989 - Idealistic Studies 19 (1):1-15.
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  49.  7
    Note From the Editor.Jonathan Jacobs - 2013 - Criminal Justice Ethics 32 (1):19-19.
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  50.  10
    Friendship, Self-Love and Knowledge.Jonathan Jacobs - 1992 - American Catholic Philosophical Quarterly 66 (1):21-37.
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