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Marie I. George
St. John's University
  1.  8
    Aquinas’s Teachings on Concepts and Words in His Commentary on John Contra Nicanor Austriaco, OP.Marie I. George - 2020 - American Catholic Philosophical Quarterly 94 (3):357-378.
    In “Defending Adam After Darwin,” Nicanor Austriaco, OP, mounts a noteworthy defense of monogenism, part of which turns on the relationship between abstract thought and language. At a certain point, he turns to a passage from Aquinas’s Commentary on John to support two claims which he affirms without qualification: namely, that the capacity for forming abstract concepts corresponding to the quiddities of things presupposes the capacity for language and that we grasp concepts through words. In addition, he asserts that Aquinas (...)
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  2.  67
    The Wonder of the Poet; The Wonder of the Philosopher.Marie I. George - 1991 - Proceedings of the American Catholic Philosophical Association 65:191.
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  3. Aquinas on Intelligent Extra-Terrestrial Life.Marie I. George - 2001 - The Thomist 65 (2):239-258.
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  4. Aquinas on the Goodness of Creatures and Man's Place in the Universe: A Basis for the General Precepts of Environmental Ethics.Marie I. George - 2012 - The Thomist 76 (1):73-124.
  5.  32
    The Notion of Paideia in Aristotle’s De Partibus Animalium.Marie I. George - 1993 - American Catholic Philosophical Quarterly 67 (3):299-319.
  6.  31
    Descartes’s Language Test for Rationality: A Response to Michael Miller.Marie I. George - 2009 - American Catholic Philosophical Quarterly 83 (1):107-125.
    Contrary to Michael Miller, I maintain that Descartes’s language test adequately distinguishes humans from non-human animals, and that the bonobosKanzi and Panbanisha have not passed it. Miller accepts Descartes’s language test as a good test for true language usage, but denies that it is an adequate test for the presence or absence of reason. I argue that it is a good test for reason, for normal rational beings eventually recognize the desirableness of knowledge of the world for its own sake (...)
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  7.  28
    Environmentalism and Population Control: Distinguishing Pro-Life and Anti-Life Motives.Marie I. George - 2013 - Catholic Social Science Review 18:71-90.
    Environmentalists commonly offer three motives for why human populations need to be reduced or stabilized. One group maintains that human numbers threaten natural goods that should be preserved: biodiversity and ecosystems. A more extreme group maintains that we are taking up more than our fair share of the planet, eliminating species that have just as much right to be here. A third group advocates controlling human populations in order to prevent the environment from being degraded to the point that it (...)
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  8.  22
    On the Tenth Anniversary of Barrow and Tipler’s Anthropic Cosmological Principle: Thomistic Reflections on Anthropic Principles.Marie I. George - 1998 - American Catholic Philosophical Quarterly 72 (1):39-58.
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  9. Aquinas on the Nature of Trust.Marie I. George - 2006 - The Thomist 70 (1):103-123.
  10.  17
    Darwin’s Pious Idea: Why the Ultra-Darwinians and Creationists Both Get It Wrong. [REVIEW]Marie I. George - 2012 - American Catholic Philosophical Quarterly 86 (1):163-166.
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  11.  16
    Aristotelian-Thomistic Reflections on the Use of Metaphors and Parables in Philosophy.Marie I. George - 1998 - Proceedings of the American Catholic Philosophical Association 72:149-161.
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  12. Aristotle on Paideia of Principles.Marie I. George - 1998 - The Paideia Archive: Twentieth World Congress of Philosophy 3:140-145.
    Aristotle maintains that paideia enables one to judge the method used by a given speaker without judging the conclusions drawn as well. He contends that this "paideia of principles" requires three things: seeing that principles are not derived from one another; seeing that there is nothing before them within reason; and, seeing that they are the source of much knowledge. In order to grasp these principles, one must respectively learn to recognize what distinguishes the subject matters studied in different disciplines, (...)
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  13.  32
    Aquinas on Whether One Ought to Confide All One’s Problems to True Friends.Marie I. George - 2008 - Proceedings of the American Catholic Philosophical Association 82:173-188.
    Probably most of us have suffered at the hands of a friend who continually turned to us for help, as well having been grieved by a friend who failed to do so on a given occasion. And we have probably been chagrinned by friends who divulge to us only the most limited knowledge about their past problems, as well as by friends who provide unnecessary information about their woeful past. The purpose of this paper is to set out Aquinas’s recommendations (...)
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  14.  18
    Nature's Destiny: How the Laws of Biology Reveal Purpose in the Universe. By Michael J. Denton. New York: The Free Press, 1998. [REVIEW]Marie I. George - 2001 - The Thomist 65:323-326.
  15.  28
    Imagination as Source of Falsehood According to Aquinas.Marie I. George - 1993 - Proceedings of the American Catholic Philosophical Association 67:187-202.
  16.  17
    Aristotelian-Thomistic Reflections on the Use of Metaphors and Parables in Philosophy.Marie I. George - 1998 - Proceedings of the American Catholic Philosophical Association 72:149-161.
  17.  13
    6. ET Meets Jesus Christ: A Hostile Encounter Between Science and Religion?Marie I. George - 2007 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 10 (2).
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  18.  9
    ET Meets Jesus Christ.Marie I. George - 2007 - Logos: A Journal of Catholic Thought and Culture 10 (2):69-94.
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  19.  18
    Darwin’s Pious Idea.Marie I. George - 2012 - American Catholic Philosophical Quarterly 86 (1):163-166.
  20.  19
    On the Occasion of Darwin’s Bicentennial.Marie I. George - 2009 - Proceedings of the American Catholic Philosophical Association 83:209-225.
    If Aquinas lived today, he would accept that Darwin was correct, at leastas to the broad lines of his theory, namely, that the unfit are differentially eliminatedand chance is involved in the origin of new species. Aquinas in fact offered a similarexplanation for what he believed were spontaneously generated organisms. I intendto show that extending this sort of explanation to all species in no way affects thekey steps in the Fifth Way (e.g., “those things which lack cognition do not tendto (...)
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  21.  11
    Rist, John M., Plato’s Moral Realism: The Discovery of the Presuppositions of Ethics.Marie I. George - 2013 - Review of Metaphysics 66 (4):850-852.
  22.  7
    On the Occasion of Darwin’s Bicentennial: Finally Time to Retire the Fifth Way?Marie I. George - 2009 - Proceedings of the American Catholic Philosophical Association 83:209-225.
    If Aquinas lived today, he would accept that Darwin was correct, at leastas to the broad lines of his theory, namely, that the unfit are differentially eliminatedand chance is involved in the origin of new species. Aquinas in fact offered a similarexplanation for what he believed were spontaneously generated organisms. I intendto show that extending this sort of explanation to all species in no way affects thekey steps in the Fifth Way. Thomas himselfprovides us with the crucial points for bringing (...)
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  23.  6
    Imagination as Source of Falsehood According to Aquinas.Marie I. George - 1993 - Proceedings of the American Catholic Philosophical Association 67:187-202.
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  24.  5
    Aquinas on Whether One Ought to Confide All One’s Problems to True Friends.Marie I. George - 2008 - Proceedings of the American Catholic Philosophical Association 82:173-188.
    Probably most of us have suffered at the hands of a friend who continually turned to us for help, as well having been grieved by a friend who failed to do so on a given occasion. And we have probably been chagrinned by friends who divulge to us only the most limited knowledge about their past problems, as well as by friends who provide unnecessary information about their woeful past. The purpose of this paper is to set out Aquinas’s recommendations (...)
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  25.  5
    Reason in Context.Marie I. George - 2009 - Proceedings of the American Catholic Philosophical Association 83:209-225.
  26.  3
    Forgiveness.Marie I. George - 2008 - Proceedings of the American Catholic Philosophical Association 82:173-188.
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  27. A Critique of Richard Sorabji’s Interpretation of Aristotle.Marie I. George - 2018 - Proceedings of the XXIII World Congress of Philosophy 2 (2):113-117.
    A correct understanding of experience is crucial for understanding the difference between human and non-human animals. Richard Sorabji interprets Aristotle to be affirming that experience in non-human animals is the same thing as a rudimentary universal, and that the individual who possesses experience achieves his goal by the application of low level univer-sals. I argue that this is neither a correct understanding of Aristotle’s statements in the Posterior Analytics, Metaphysics, and Nicomachean Ethics, nor is it true to the facts. Sorabji (...)
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  28. Aquinas on Reincarnation.Marie I. George - 1996 - The Thomist 60 (1):33-52.
     
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  29. Mind Forming and Manuductio in Aquinas.Marie I. George - 1993 - The Thomist 57 (2):201-213.
     
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  30. Thomistic Considerations on Whether We Ought to Revere Non-Rational Natural Beings.Marie I. George - 2013 - Nova et Vetera 11 (3).
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