94 found
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  1. Re-Reading De Grammatico, or Anselm's Introduction to Aristotle's Categories.Marilyn McCord Adams - 2000 - Documenti E Studi Sulla Tradizione Filosofica Medievale 11:83-112.
    L'A. propone una lettura critica della questione De grammatico di Anselmo in contrasto con l'interpretazione già proposta da D.P. Henry, per il quale l'opera intende sviluppare una teoria del significato dei paronimi. Dopo un esame del testo e della teoria di Henry, l'A. propone la tesi che lo scritto sia un'introduzione alla lettura delle Categorie di Aristotele ad uso del lettore/studente. Una sezione dello studio verte sulla distinzione fra quaestio, lectio e disputatio nella seconda metà del sec. XII, che giustifica (...)
     
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  2. Horrendous Evils and the Goodness of God.Marilyn McCord Adams - 1999 - Cornell University Press.
    A distinguished philosopher and a practicing minister, Marilyn McCord Adams has written a highly original work on a fundamental dilemma of Christian thought -- ...
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  3. Christ and Horrors: The Coherence of Christology.Marilyn Mccord Adams - 2008 - International Journal for Philosophy of Religion 64 (3):161-165.
     
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  4. Horrendous Evils and the Goodness of God.Marilyn McCord Adams & Stewart Sutherland - 1989 - Proceedings of the Aristotelian Society 63 (1):297 - 323.
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  5.  64
    Ignorance, Instrumentality, Compensation, and the Problem of Evil.Marilyn McCord Adams - 2013 - Sophia 52 (1):7-26.
    Some theodicists, skeptical theists, and friendly atheists agree that God-justifying reasons for permitting evils would have to have an instrumental structure: that is, the evils would have to be necessary to secure a great enough good or necessary to prevent some equally bad or worse evil. D.Z. Phillips contends that instrumental reasons could never justify anyone for causing or permitting horrendous evils and concludes that the God of Restricted Standard Theism does not exist—indeed, is a conceptual mistake. After considering Phillips’ (...)
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  6.  13
    William Ockham.Marilyn McCord Adams - 1987 - University of Notre Dame Press.
  7.  94
    The Problem of Evil.Marilyn McCord Adams & Robert Merrihew Adams (eds.) - 1990 - Oxford University Press.
    The problem of evil is one of the most discussed topics in the philosophy of religion. For some time, however, there has been a need for a collection of readings that adequately represents recent and ongoing writing on the topic. This volume fills that need, offering the most up-to-date collection of recent scholarship on the problem of evil. The distinguished contributors include J.L. Mackie, Nelson Pike, Roderick M. Chisholm, Terence Penelhum, Alvin Plantinga, William L. Rowe, Stephen J. Wykstra, John Hick, (...)
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  8. The Problem of Hell: A Problem of Evil for Christians.Marilyn McCord Adams - 1993 - In Eleonore Stump & Norman Kretzmann (eds.), Reasoned Faith: Essays in Philosophical Theology in Honor of Norman Kretzmann. Cornell University Press.
     
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  9. Hell and the God of Justice.Marilyn McCord Adams - 1975 - Religious Studies 11 (4):433 - 447.
    Christians have often held that on the day of judgment God will condemn some persons who have disobeyed him to a hell of everlasting torment and total unhappiness from which there is no hope of escape, as a punishment for their deeds up to that time. This is not the only way that hell has been or could be conceived of, but it has been the predominant conception in the Christian church throughout much of its history and it is the (...)
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  10.  81
    Is the Existence of God a "Hard" Fact?Marilyn McCord Adams - 1967 - Philosophical Review 76 (4):492-503.
  11. God and Evil: Polarities of a Problem.Marilyn McCord Adams - 1993 - Philosophical Studies 69 (2-3):167 - 186.
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  12.  88
    Plantinga on “Felix Culpa”.Marilyn McCord Adams - 2008 - Faith and Philosophy 25 (2):123-140.
    In “Supralapsarianism, or ‘O Felix Culpa,’” Alvin Plantinga turns from defensive apologetics to the project of Christian explanation and offers a supralapsarian theodicy: the reason God made us in a world like this is that God wanted to create a world including the towering goods of Incarnation and atonement—goods which are appropriate only in worlds containing a sufficient amount of sin, suffering, and evil as well. Plantinga’s approach makes human agents and their sin, suffering and evil, instrumental means to the (...)
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  13.  66
    What's Metaphysically Special About Supposits? Some Medieval Variations on Aristotelian Substance.Marilyn McCord Adams & Richard Cross - 2005 - Aristotelian Society Supplementary Volume 79 (1):15–52.
  14.  24
    Ockham on Final Causality: Muddying the Waters.Marilyn McCord Adams - 1998 - Franciscan Studies 56 (1):1-46.
  15.  51
    Forgiveness.Marilyn McCord Adams - 1991 - Faith and Philosophy 8 (3):277-304.
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  16. Redemptive Suffering: A Christian Solution to the Problem of Evil.Marilyn McCord Adams - 1986 - In William Wainwright & Robert Audi (eds.), Rationality, Religious Belief, and Moral Commitment. Cornell University Press.
     
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  17.  18
    11 Ockham on Will, Nature, and Morality.Marilyn McCord Adams - 1999 - In P. V. Spade (ed.), The Cambridge Companion to Ockham. Cambridge: Cambridge University Press.
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  18.  6
    Horrendous Evils and The Goodness of God.Marilyn McCord Adams & Stewart Sutherland - 1989 - Aristotelian Society Supplementary Volume 63 (1):297-323.
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  19.  42
    Aristotelian Substance and Supposits.Marilyn McCord Adams & Richard Cross - 2005 - Aristotelian Society Supplementary Volume 79:15-72.
    [Marilyn McCord Adams] In this paper I begin with Aristotle's Categories and with his apparent forwarding of primary substances as metaphysically special because somehow fundamental. I then consider how medieval reflection on Aristotelian change led medieval Aristotelians to analyses of primary substances that called into question how and whether they are metaphysically special. Next, I turn to a parallel issue about supposits, which Boethius seems in effect to identify with primary substances, and how theological cases-the doctrines of the Trinity, the (...)
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  20.  45
    Problems of Evil.Marilyn McCord Adams - 1988 - Faith and Philosophy 5 (2):121-143.
    The argument that(1) God exists, and is omniscient, omnipotent, and perfectly goodand(2) Evil existsare logically incompatible, can be construed aporetically (as generating a puzzle and posing the constructive challenge of finding a solution that displays their compatibility) or atheologically (as a positive proof of the non-existence of God). I note that analytic philosophers of religion over the last thirty years or so have focused on the atheological deployment of the argument from evil, and have met its onslaughts from the posture (...)
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  21.  19
    Marilyn McCord Adams.Marilyn McCord Adams & Richard Cross - 2005 - Aristotelian Society Supplementary Volume 79 (1):15-52.
  22.  50
    Evil as Nothing.Marilyn McCord Adams - 2012 - Modern Schoolman 89 (3-4):131-145.
    Anselm inherited a Platonizing approach to philosophy from Augustine and Boethius. But he characteristically reworked what he found in their texts by questioning and disputing it into something more rigorous. In this paper, I compare and contrast Anselm’s treatment of the trope ‘evil is nothing, not a being’ withBoethius’s use of it in The Consolation of Philosophy. In the first section, I expose a fallacious argument form common to them both: paradigm Fness is identical with paradigm Gness; X participates in (...)
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  23.  64
    Duns Scotus on the Goodness of God.Marilyn McCord Adams - 1987 - Faith and Philosophy 4 (4):486-505.
    Over the past thirty years, analytical philosophers of religion have confronted the problem of evil in the guise of the atheistic argument from evil against the existence of God. Many have met it from the posture of defense, constructing logically possible morally sufficient reasons for divine permission of evils from the materials of religion-neutral value-theory. At best, such defenses vindicate divine goodness along the dimension “producer of global goods,” while neglecting the religiously more relevant dimension of His goodness to individual (...)
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  24.  39
    The Resurrection of the Body According to Three Medieval Aristotelians.Marilyn McCord Adams - 1992 - Philosophical Topics 20 (2):1-33.
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  25.  53
    Ockham's Theory of Natural Signification.Marilyn McCord Adams - 1978 - The Monist 61 (3):444-459.
  26.  58
    Ockham's Nominalism and Unreal Entities.Marilyn McCord Adams - 1977 - Philosophical Review 86 (2):144-176.
  27.  32
    The Metaphysics of the Trinity in Some Fourteenth Century Franciscans.Marilyn McCord Adams - 2008 - Franciscan Studies 66 (1):101 - 168.
  28.  71
    Sin as Uncleanness.Marilyn McCord Adams - 1991 - Philosophical Perspectives 5:1-27.
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  29.  21
    Abell, Catharine, and Bantinaki, Katerina (Eds.) Philosophical Perspectives on Depiction, Oxford University Press, 2010. 241pp,£ 40 Adams, Carol J. The Sexual Politics of Meat: A Feminist-Vegetarian Critical Theory, Continuum, 2010. 344pp,£ 12.99. [REVIEW]Marilyn McCord Adams, Louise M. Antony, Andrew Beards, Simon Blackburn, Linda Aw Brakel, Jeffrey Brand-Ballard, Oleg V. Bychkov, Anne Sheppard & David E. Cartwright - 2010 - Thought: A Journal of Philosophy 288:65.
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  30.  65
    Relations, Inherence and Subsistence: Or, Was Ockham a Nestorian in Christology?Marilyn McCord Adams - 1982 - Noûs 16 (1):62-75.
  31.  15
    Satisfying Mercy: St. Anselm's "Cur Deus Homo", Reconsidered.Marilyn Mccord Adams - 1995 - Modern Schoolman 72 (2/3):91-108.
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  32.  3
    Forgiveness: A Christian Model.Marilyn Mccord Adams - 1991 - Faith and Philosophy 8 (3):277-304.
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  33.  39
    Ockham on the Soul.Marilyn McCord Adams - 2001 - Proceedings of the American Catholic Philosophical Association 75:43-77.
    In this paper, I argue that Ockham’s seemingly pessimistic epistemological assessments of what we can know about the human soul and its relation to the body reflect a sound appreciation of what is involved in the theoretical development of philosophy and natural science. In order to make my argument, I first undermine the idea that demonstration was a norm that scholastic disputation regularly expected to achieve; and second, I examine Ockham’s treatment of three major topics in psychology (thus illustrating how (...)
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  34.  14
    English Translation.Allan B. Wolter & Marilyn McCord Adams - 1993 - Franciscan Studies 53 (1):212-230.
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  35.  42
    What Does Ockham Mean by `Supposition'?Marilyn McCord Adams - 1976 - Notre Dame Journal of Formal Logic 17 (3):375-391.
  36.  12
    Universal Salvation: A Reply to Mr Bettis: Marilyn McCord Adams.Marilyn Mccord Adams - 1971 - Religious Studies 7 (3):245-249.
    In his article ‘A Critique of the Doctrine of Universal Salvation’, J. D. Bettis criticises the argument that all men will be saved because ‘God's love is both absolutely good and absolutely sovereign’ . I would like to argue that either some of Bettis's criticisms are confused, or else that he is not using ‘love’ in anything like its ordinary sense. I will not attempt a full defence of universalism here, however. In particular, I will not try to defend it (...)
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  37.  27
    Satisfying Mercy.Marilyn McCord Adams - 1995 - Modern Schoolman 72 (2-3):91-108.
  38.  20
    Memory and Intuition: A Focal Debate in Fourteenth Century Cognitive Psychology.Marilyn McCord Adams & O. F. M. Wolter - 1993 - Franciscan Studies 53 (1):175-192.
  39.  47
    The Dissolution of the Medieval Outlook.Marilyn McCord Adams - 1980 - Journal of the History of Philosophy 18 (1):83-87.
  40.  18
    The Structure of Ockham's Moral Theory.Marilyn McCord Adams - 1986 - Franciscan Studies 46 (1):1-35.
  41.  45
    In Praise of Blasphemy.Marilyn Mccord Adams - 2003 - Philosophia 30 (1-4):33-49.
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  42.  17
    Duns Scotus' Parisian Proof for the Existence of God.Allan B. Wolter & Marilyn McCord Adams - 1982 - Franciscan Studies 42 (1):248-321.
  43.  16
    Ockham on Identity and Distinction.Marilyn McCord Adams - 1976 - Franciscan Studies 36 (1):5-74.
  44.  14
    John Duns Scotus: A Treatise on Memory and Intuition From Codex A of ORDINATION IV, Distinctio 45, Question 3.Allan B. Wolter & Marilyn McCord Adams - 1993 - Franciscan Studies 53 (1):193-211.
  45.  2
    Evil as Nothing: Contrasting Construals in Boethius and Anselm.Marilyn Mccord Adams - 2012 - Modern Schoolman 89 (3/4):131-145.
    Anselm inherited a Platonizing approach to philosophy from Augustine and Boethius. But he characteristically reworked what he found in their texts by questioning and disputing it into something more rigorous. In this paper, I compare and contrast Anselm’s treatment of the trope ‘evil is nothing, not a being’ withBoethius’s use of it in The Consolation of Philosophy. In the first section, I expose a fallacious argument form common to them both: paradigm Fness is identical with paradigm Gness; X participates in (...)
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  46.  24
    Fides Quaerens Intellectum.Marilyn McCord Adams - 1992 - Faith and Philosophy 9 (4):409-435.
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  47.  15
    Was Ockham a Humean About Efficient Causality?Marilyn McCord Adams - 1979 - Franciscan Studies 39 (1):5-48.
  48.  24
    Universal Salvation: A Reply to Mr. Bettis.Marilyn McCord Adams - 1971 - Religious Studies 7 (3):245 - 249.
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  49.  20
    Philosophy and the Bible.Marilyn McCord Adams - 1992 - Faith and Philosophy 9 (2):135-150.
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  50.  24
    Horrors in Theological Context.Marilyn Mccord Adams - 2001 - Revista Portuguesa de Filosofia 57 (4):871 - 880.
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