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Joshua Schulz [10]Joshua W. Schulz [5]Joshua Walter Schulz [1]
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Profile: Joshua Schulz
  1.  5
    The Capabilities Approach and Catholic Social Teaching: An Engagement.Joshua Schulz - 2016 - Journal of Global Ethics 12 (1):29-47.
    ABSTRACTThis essay brings Martha Nussbaum's politically liberal version of the Capabilities Approach to human development into critical dialogue with the Catholic Social Tradition. Like CST, Nussbaum's focus on embodiment, dependence and dignity entails a social use of property which privileges marginalized people, and both theories explain the underdevelopment of central human capabilities in social rather than exclusively material terms. Whereas CST is metaphysically and theologically ‘thick', however, CA is ‘thin’: its proponents positively eschew metaphysical commitments, believing a commitment to quasi-Rawlsian (...)
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  2.  7
    Grace and the New Man.Joshua Schulz - 2007 - American Catholic Philosophical Quarterly 81 (3):439 - 446.
    Kant’s discussion of radical evil and moral regeneration in Religion Within the Bounds of Reason Alone raises numerous moral and metaphysical problems.If the ground of one’s disposition does not lie in time, as Kant argues, how can it be reformed, as the moral law commands? If divine aid is necessary for thisimpossible reformation, how does this not destroy a person’s moral personality by bypassing her freedom? This paper argues that these problems can be resolved by showing how Kant can conceive (...)
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  3.  9
    Good Sex on Kantian Grounds, or A Reply to Alan Soble.Joshua Schulz - 2007 - Essays in Philosophy 8 (2):13.
    Immanuel Kant offers definitions of “sexual desire” and “sexual use” in the Metaphysics of Morals that occasion an inconsistency within his moral system, for they entail that sexual desire, as a natural inclination that is conditionally good, is also categorically objectifying, and thus per se immoral according to the second formulation of the Categorical Imperative. Following Alan Soble, various attempts to resolve the inconsistency are here criticized before more suitable, and suitably Kantian, definitions of these terms are offered. It is (...)
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  4.  4
    How Do You Know If You Haven’T Tried It?: Aristotelian Reflections on Hateful Humor.Joshua Schulz - 2013 - Proceedings of the American Catholic Philosophical Association 87:295-305.
    Howard Curzer argues that Aristotle’s virtue of wit is a social virtue, a form of philia: conversation with a witty person is pleasing rather than offensive or hateful. On the basis of an analogy between wit and temperance, Curzer holds that the witty person is good at detecting hateful humor but is not necessarily an expert in judging the funniness of jokes. Curzer thus defends a moderate position in contemporary philosophy of humor—a Detraction Account of hateful humor—arguing that the humorousness (...)
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  5.  18
    Grace and the New Man: Conscious Humiliation and the Revolution of Disposition in Kant's Religion.Joshua Schulz - 2007 - American Catholic Philosophical Quarterly 81 (3):439-446.
    Kant’s discussion of radical evil and moral regeneration in Religion Within the Bounds of Reason Alone raises numerous moral and metaphysical problems.If the ground of one’s disposition does not lie in time, as Kant argues, how can it be reformed, as the moral law commands? If divine aid is necessary for thisimpossible reformation, how does this not destroy a person’s moral personality by bypassing her freedom? This paper argues that these problems can be resolved by showing how Kant can conceive (...)
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  6.  3
    Kierkegaard's Comic and Tragic Lovers.Joshua W. Schulz - 2012 - American Catholic Philosophical Quarterly 86 (2):251-269.
    This essay examines a dialogue between Kierkegaard and the Aristotelian tradition on the topic of love and friendship. At stake in the dispute is whetherphilia or agape is the highest form of love and how we should understand the relation between the two loves. The essay contributes to the conversation by analyzing two kinds of deceptive love identified in Kierkegaard’s Works of Love, viewing each through the lens of a Shakespearian persona. Against the Aristotelian tradition, Kierkegaard defends the idiosyncratic view (...)
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  7.  4
    How Do You Know If You Haven’T Tried It?Joshua Schulz - 2013 - Proceedings of the American Catholic Philosophical Association 87:295-305.
    Howard Curzer argues that Aristotle’s virtue of wit is a social virtue, a form of philia: conversation with a witty person is pleasing rather than offensive or hateful. On the basis of an analogy between wit and temperance, Curzer holds that the witty person is good at detecting (and avoiding) hateful humor but is not necessarily an expert in judging the funniness of jokes. Curzer thus defends a moderate position in contemporary philosophy of humor—a Detraction Account of hateful humor—arguing that (...)
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  8.  1
    Indissoluble Marriage: A Defense.Joshua Schulz - 2012 - Logos: A Journal of Catholic Thought and Culture 15 (2):118-137.
  9. Aristotle and the Virtues. By Howard J. Curzer.Joshua W. Schulz - 2014 - American Catholic Philosophical Quarterly 88 (1):167-169.
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  10. Christopher Kaczor, A Defense of Dignity: Creating Life, Destroying Life, and Protecting the Rights of Conscience. [REVIEW]Joshua Schulz - 2014 - Catholic Social Science Review 19:228-231.
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  11. Grace and the New Man: Conscious Humiliation and the Revolution of Disposition in Kant’s Religion.Joshua Schulz - 2007 - American Catholic Philosophical Quarterly 81 (3):439-446.
    Kant’s discussion of radical evil and moral regeneration in Religion Within the Bounds of Reason Alone raises numerous moral and metaphysical problems.If the ground of one’s disposition does not lie in time, as Kant argues, how can it be reformed, as the moral law commands? If divine aid is necessary for thisimpossible reformation, how does this not destroy a person’s moral personality by bypassing her freedom? This paper argues that these problems can be resolved by showing how Kant can conceive (...)
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  12. How Do You Know If You Haven’T Tried It?: Aristotelian Reflections on Hateful Humor.Joshua Schulz - 2013 - Proceedings of the American Catholic Philosophical Association 87:295-305.
    Howard Curzer argues that Aristotle’s virtue of wit is a social virtue, a form of philia: conversation with a witty person is pleasing rather than offensive or hateful. On the basis of an analogy between wit and temperance, Curzer holds that the witty person is good at detecting hateful humor but is not necessarily an expert in judging the funniness of jokes. Curzer thus defends a moderate position in contemporary philosophy of humor—a Detraction Account of hateful humor—arguing that the humorousness (...)
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