87 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 - 1989 - 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. 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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  4. Horrendous Evils and the Goodness of God.Marilyn McCord Adams & Stewart Sutherland - 1989 - Proceedings of the Aristotelian Society 63 (1):297 - 323.
  5.  38
    William Ockham.Marilyn McCord Adams - 1987 - University of Notre Dame Press.
  6. 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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  7. Plantinga on “Felix Culpa”: Analysis and Critique.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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  8. Is the Existence of God a "Hard" Fact?Marilyn McCord Adams - 1967 - Philosophical Review 76 (4):492-503.
  9. 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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  10. 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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  11. Some Later Medieval Theories of the Eucharist: Thomas Aquinas, Gilles of Rome, Duns Scotus, and William Ockham. [REVIEW]Marilyn McCord Adams - 2010 - Oxford University Press.
    How can the Body and Blood of Christ, without ever leaving heaven, come to be really present on eucharistic altars where the bread and wine still seem to be? Marilyn McCord Adams examines how this question and its answer engaged thirteenth and fourteenth century philosophical theologians.
     
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  12. 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: New Essays in the Philosophy of Religion. Cornell University Press.
     
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  13. Christ and Horrors: The Coherence of Christology.Marilyn McCord Adams - 2006 - Cambridge University Press.
    Who would the Saviour have to be, what would the Saviour have to do to rescue human beings from the meaning-destroying experiences of their lives? This book offers a systematic Christology that is at once biblical and philosophical. Starting with human radical vulnerability to horrors such as permanent pain, sadistic abuse or genocide, it develops what must be true about Christ if He is the horror-defeater who ultimately resolves all the problems affecting the human condition and Divine-human relations. Distinctive elements (...)
     
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  14. 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.
  15.  90
    I—Marilyn McCord Adams: What's Metaphysically Special About Supposits? Some Medieval Variations on Aristotelian Substance1.Marilyn McCord Adams - 2005 - Aristotelian Society Supplementary Volume 79 (1):15-52.
    [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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  16. Julian of Norwich: Problems of Evil and the Seriousness of Sin.Marilyn McCord Adams - 2011 - Philosophia 39 (3):433-447.
    Julian of Norwich emphasizes God’s eternal and unchanging love for humankind. Her visions show how God is not angry with our sins and so has no need to forgive us. God does not shame or blame us but excuses us and plans how to reward and compensate us for sin. In relation to Mother Jesus, we remain dear lovely children who need help, correction, and education. Although these remarks suggest to some that Julian must be soft on sin, that she (...)
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  17.  83
    Ockham’s Theory of Natural Signification.Marilyn McCord Adams - 1978 - The Monist 61 (3):444-459.
    Ockham is called a nominalist because he identifies universals with names. But there are different kinds of names and a variety of forms of nominalism. One sort says that universals are names whose meaning is ultimately to be explained in terms of the conventions of linguistic communities. Ockham appears never to have taken such a “nominalism of convention” very seriously. Citing the possible position that.
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  18.  91
    Forgiveness.Marilyn McCord Adams - 1991 - Faith and Philosophy 8 (3):277-304.
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  19.  54
    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.
  20. God and Evil: Polarities of a Problem.Marilyn McCord Adams - 1993 - Philosophical Studies 69 (2-3):167 - 186.
  21.  42
    Horrendous Evils and The Goodness of God.Marilyn McCord Adams & Stewart Sutherland - 1989 - Aristotelian Society Supplementary Volume 63 (1):297-323.
  22.  74
    The Resurrection of the Body According to Three Medieval Aristotelians: Thomas Aquinas, John Duns Scotus, William Ockham.Marilyn McCord Adams - 1992 - Philosophical Topics 20 (2):1-33.
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  23. Predestination, God's Foreknowledge, and Future Contingents.William Ockham, Marilyn Mccord Adams & Norman Kretzmann - 1971 - Religious Studies 7 (3):285-287.
  24.  57
    Marilyn McCord Adams.Marilyn McCord Adams & Richard Cross - 2005 - Aristotelian Society Supplementary Volume 79 (1):15-52.
  25.  45
    Forgiveness: A Christian Model.Marilyn McCord Adams - 1991 - Faith and Philosophy 8 (3):277-304.
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  26. 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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  27. 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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  28.  53
    Ockham on Final Causality: Muddying the Waters.Marilyn McCord Adams - 1998 - Franciscan Studies 56 (1):1-46.
  29. The Metaphysics of the Incarnation in Some Fourteenth-Century Franciscans.Marilyn McCord Adams - 1985 - In Allan Bernard Wolter, William A. Frank & Girard J. Etzkorn (eds.), Essays Honoring Allan B. Wolter. Franciscan Institute.
     
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  30.  61
    Gordon Leff, "The Dissolution of the Medieval Outlook". [REVIEW]Marilyn McCord Adams - 1980 - Journal of the History of Philosophy 18 (1):83.
  31.  51
    Fides Quaerens Intellectum: St. Anselm's Method in Philosophical Theology.Marilyn McCord Adams - 1992 - Faith and Philosophy 9 (4):409-435.
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  32.  91
    Ockham's Nominalism and Unreal Entities.Marilyn McCord Adams - 1977 - Philosophical Review 86 (2):144-176.
  33. Genuine Agency, Somehow Shared? The Holy Spirit and Other Gifts.Marilyn McCord Adams - 2013 - Oxford Studies in Medieval Philosophy 1:23-60.
  34. 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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  35.  49
    The Metaphysics of the Trinity in Some Fourteenth Century Franciscans.Marilyn McCord Adams - 2008 - Franciscan Studies 66:101 - 168.
  36. Sin as Uncleanness.Marilyn McCord Adams - 1991 - Philosophical Perspectives 5:1-27.
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  37.  38
    Ockham on Identity and Distinction.Marilyn McCord Adams - 1976 - Franciscan Studies 36 (1):5-74.
  38. Some Later Medieval Theories of the Eucharist: Thomas Aquinas, Gilles of Rome, Duns Scotus, and William Ockham.Marilyn McCord Adams - 2010 - Oxford University Press.
    How can the Body and Blood of Christ, without ever leaving heaven, come to be really present on eucharistic altars where the bread and wine still seem to be? Marilyn McCord Adams examines how this question and its answer engaged thirteenth and fourteenth century philosophical theologians.
     
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  39.  37
    Philosophy and the Bible: The Areopagus Speech.Marilyn McCord Adams - 1992 - Faith and Philosophy 9 (2):135-150.
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  40.  53
    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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  41.  5
    Logica Magna.Paul of Venice, Francesco Del Punta & Marilyn Mccord Adams - 1979 - Philosophical Quarterly 29 (114):74-76.
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  42.  36
    Neglected Values, Shrunken Agents, Happy Endings: A Reply to Rogers.Marilyn McCord Adams - 2002 - Faith and Philosophy 19 (2):214-232.
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  43.  8
    The Problem of Evil.Marilyn McCord Adams - 1991 - Philosophical Quarterly 41 (165):520-520.
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  44.  72
    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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  45.  28
    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.  39
    Cur Deus Homo?: Priorities Among the Reasons?Marilyn McCord Adams - 2004 - Faith and Philosophy 21 (2):141-158.
    From some philosophical points of view, the Incarnation is difficult to motivate. From others, a host of reasons appear, raising the problem of how to choose among and/or prioritize them. In this paper I examine how different substantive commitments and starting points combine with contrasting understandings of method in philosophical theology, to generate different analyses and answers to Christianity’s crucial question: cur Deus homo?
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  47.  37
    The Structure of Ockham's Moral Theory.Marilyn McCord Adams - 1986 - Franciscan Studies 46 (1):1-35.
  48.  27
    Gordon Leff, "William of Ockham: The Metamorphosis of Scholastic Discourse". [REVIEW]Marilyn McCord Adams - 1977 - Journal of the History of Philosophy 15 (3):334.
  49.  26
    Was Ockham a Humean About Efficient Causality?Marilyn McCord Adams - 1979 - Franciscan Studies 39 (1):5-48.
  50.  70
    What Does Ockham Mean by `Supposition'?Marilyn McCord Adams - 1976 - Notre Dame Journal of Formal Logic 17 (3):375-391.
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