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R. E. Houser [35]R. Houser [3]Rollen Edward Houser [3]R. Edward Houser [1]
Roland Edward Houser [1]Re Houser [1]
  1.  32
    Let Them Suffer into the Truth.R. E. Houser - 1999 - American Catholic Philosophical Quarterly 73 (1):107-133.
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  2. Avicenna and Aquinas's de principiis naturae, cc. 1-3.Re Houser - 2012 - The Thomist 76 (4).
     
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  3.  21
    Why the Christian Magistri Turned to Arabic and Jewish Falāsifa: Aquinas and Avicenna.R. E. Houser - 2012 - Proceedings of the American Catholic Philosophical Association 86:33-51.
    Here, I should like to tell a story, beginning with how the works of Aristotelian philosophy came to exist in Latin translations, then moving to the project of transforming Christian theology into an Aristotelian “science.” After that, I would like to look a bit more closely at the case of Br. Thomas of Aquino and his dependence upon the Muslim philosopher Ibn Sīnā . Finally, I shall end by drawing some wider conclusions based upon this important example.
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  4.  7
    Why the Christian Magistri Turned to Arabic and Jewish Falāsifa: Aquinas and Avicenna.R. E. Houser - 2012 - Proceedings of the American Catholic Philosophical Association 86:33-51.
    Here, I should like to tell a story, beginning with how the works of Aristotelian philosophy came to exist in Latin translations, then moving to the project of transforming Christian theology into an Aristotelian “science.” After that, I would like to look a bit more closely at the case of Br. Thomas of Aquino and his dependence upon the Muslim philosopher Ibn Sīnā. Finally, I shall end by drawing some wider conclusions based upon this important example.
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  5.  10
    Chronos and Logos.R. E. Houser - 1994 - Proceedings of the American Catholic Philosophical Association 68:247-258.
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  6.  4
    Aquinas.R. E. Houser - unknown - Proceedings of the American Catholic Philosophical Association:187-200.
    This paper has two goals: 1) to understand justice as a cardinal virtue, according to Aquinas; and 2) to use his conception of justice as a cardinal virtue to understand how one engages in acts of “general” justice. The argument proceeds in four stages: 1) how Aquinas understands the virtues by looking to their “objects”; 2) the two distinct “modes” of the four cardinal virtues, as “general” and “specific” virtues; 3) the triangle of three kinds of justice, seen in terms (...)
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  7.  89
    Aristotle and Two Medieval Aristotelians on the Nature of God.R. Houser - 2011 - International Philosophical Quarterly 51 (3):355 - 375.
    Thomas of Aquino, from the time he wrote his commentary on the ’Sentences’ through writing the ’Summa of Theology’, recognized how far beyond Aristotle’s was the rational theology of Avicenna. After perfecting his approach to proving the existence of God in the "five ways," Aquinas further developed Avicenna’s organization for treating God’s nature by simplifying Avicenna’s often convoluted thought and added his own developments in content and order. In sum, Aquinas’s treatment of God’s nature depends closely upon Avicenna’s treatment of (...)
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  8.  5
    Aquinas in advance.R. E. Houser - forthcoming - Proceedings of the American Catholic Philosophical Association.
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  9.  41
    Aquinas: Justice as a Cardinal Virtue.R. E. Houser - 2016 - Proceedings of the American Catholic Philosophical Association 90:187-200.
    This paper has two goals: 1) to understand justice as a cardinal virtue, according to Aquinas; and 2) to use his conception of justice as a cardinal virtue to understand how one engages in acts of “general” justice. The argument proceeds in four stages: 1) how Aquinas understands the virtues by looking to their “objects”; 2) the two distinct “modes” of the four cardinal virtues, as “general” and “specific” virtues; 3) the triangle of three kinds of justice, seen in terms (...)
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  10.  13
    Aquinas the Avicennian: Prologue to the Commentary on Aristotle’s Metaphysics.R. E. Houser - forthcoming - Proceedings of the American Catholic Philosophical Association.
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  11.  33
    Bonaventure's three-fold way to God.R. E. Houser - 1997 - Philosophy 6:30-1.
  12.  26
    Chronos and Logos.R. E. Houser - 1994 - Proceedings of the American Catholic Philosophical Association 68:247-258.
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  13.  4
    Dominicus Gundissalinus.R. E. Houser - 2005 - In Jorge J. E. Gracia & Timothy B. Noone (eds.), A Companion to Philosophy in the Middle Ages. Oxford, UK: Blackwell. pp. 247–248.
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  14.  11
    El fraile y el visir sobre el ámbito de las ciencias teoréticas.R. E. Houser - 2015 - Anuario Filosófico 48 (1):19-54.
    Si bien la importancia de Avicena como fuente del pensamiento de Tomás de Aquino es generalmente reconocida, los detalles de esa dependencia apenas comienzan a trabajarse. Este artículo se ocupa de las enseñanzas de Avicena en lo que respecta a los “sujetos” de las ciencias teoréticas —física, matemáticas y metafísica— tal y como se presentan en la Introducción al Libro de la Curación. Posteriormente, se muestra su influencia en el comentario de Tomás de Aquino al De trinitate, de Boecio, q. (...)
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  15.  20
    Introducing the Principles of Avicennian Metaphysics into Sacra Doctrina: Thomas Aquinas, Scriptum super Sententiarum, Bk. 1, d. 8.R. E. Houser - 2014 - American Catholic Philosophical Quarterly 88 (2):195-212.
    Aquinas’s theology, as presented in his Scriptum, is “scientific” in the Aristotelian sense of this term. Some of its arguments for conclusions are based on theology’s “proper” principles—the articles of faith—but many others are purely rational demonstrations. As the basis for his rational arguments in theology, and in particular his treatment of the divine essence in d. 8, he introduces philosophical principles, and offers dialectical arguments for them, which are thoroughly Avicennian. In order to understand Aquinas’s commentary on d. 8, (...)
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  16.  19
    Introducing the Principles of Avicennian Metaphysics into Sacra Doctrina: Thomas Aquinas, Scriptum super Sententiarum, Bk. 1, d. 8.R. E. Houser - 2014 - American Catholic Philosophical Quarterly 88 (2):195-212.
    Aquinas’s theology, as presented in his Scriptum, is “scientific” in the Aristotelian sense of this term. Some of its arguments for conclusions are based on theology’s “proper” principles—the articles of faith—but many others are purely rational demonstrations. As the basis for his rational arguments in theology, and in particular his treatment of the divine essence in d. 8, he introduces philosophical principles, and offers dialectical arguments for them, which are thoroughly Avicennian. In order to understand Aquinas’s commentary on d. 8, (...)
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  17. Laudemus Viros Gloriosos: Essays in Honor of Armand Maurer, Csb.R. E. Houser (ed.) - 2007 - University of Notre Dame Press.
    This book of fifteen essays is presented in honor of one of the premier historians of medieval philosophy, Armand Maurer of the Pontifical Institute for Mediaeval Studies and the University of Toronto. The authors, internationally recognized scholars in the field of medieval philosophy and theology, are friends, colleagues, and students of Fr. Maurer. They are united in a common love of medieval thought and a common appreciation of philosophizing through the study of the history of philosophy. Their interests and methodologies, (...)
     
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  18.  5
    Matthew of Aquasparta.R. E. Houser - 2005 - In Jorge J. E. Gracia & Timothy B. Noone (eds.), A Companion to Philosophy in the Middle Ages. Oxford, UK: Blackwell. pp. 423–431.
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  19.  27
    Minutes of the 2009 Executive Council Meeting.R. E. Houser - 2009 - Proceedings of the American Catholic Philosophical Association 83:293-295.
  20.  5
    Minutes of the 2012 Executive Council Meeting.R. E. Houser - 2012 - Proceedings of the American Catholic Philosophical Association 86:295-297.
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  21.  5
    Minutes of the 2013 Executive Council Meeting.R. E. Houser - 2013 - Proceedings of the American Catholic Philosophical Association 87:307-310.
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  22.  7
    Minutes of the 2014 Executive Council Meeting.R. E. Houser - 2014 - Proceedings of the American Catholic Philosophical Association 88:301-302.
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  23.  4
    Philip the Chancellor.R. E. Houser - 2005 - In Jorge J. E. Gracia & Timothy B. Noone (eds.), A Companion to Philosophy in the Middle Ages. Oxford, UK: Blackwell. pp. 534–535.
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  24.  8
    Reason in Context.R. E. Houser - 2009 - Proceedings of the American Catholic Philosophical Association 83:303-306.
  25.  30
    Secretary's Report (2008–2009).R. E. Houser - 2009 - Proceedings of the American Catholic Philosophical Association 83:303-306.
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  26.  8
    Secretary’s Report.R. E. Houser - 2012 - Proceedings of the American Catholic Philosophical Association 86:299-304.
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  27.  4
    Secretary’s Report.R. E. Houser - 2013 - Proceedings of the American Catholic Philosophical Association 87:311-316.
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  28.  16
    Secretary’s Report.R. E. Houser - 2014 - Proceedings of the American Catholic Philosophical Association 88:303-308.
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  29.  25
    The Cambridge Companion to Plato.R. E. Houser - 1994 - International Philosophical Quarterly 34 (4):507-509.
  30.  62
    The friar and the vizier on the range of the theoretical sciences.R. E. Houser - unknown
    While the importance of Avicenna as a source of Aquinas’s thought is generally recognized, the details of that dependence are just now being worked out. This article presents Avicenna’s teaching on the “subjects” of the theoretical sciences—physics, mathematics, and metaphysics—as presented in his Introduction to the Book of Healing. Its influence on Aquinas’s commentary on Boethius’s De trinitate, q. 5, art. 1, is then presented. Comparing Avicenna with Thomas in this way shows the profound influence of Avicenna on Thomas’s understanding (...)
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  31.  31
    The Language of Being and the Nature of God in the Aristotelian Tradition.R. E. Houser - 2010 - Proceedings of the American Catholic Philosophical Association 84:113-132.
    Appropriate philosophical language for describing the nature of God took almost two millennia to develop. Parmenides first discovered the language of being. Plato then distinguished the world of changing beings from the world of true being and also from the good “beyond being.” He refused to use being language for the Olympic gods. Aristotle understood a god as a substance (oujsiva). Avicenna described God, not as a substance but as “being,” which transcends thecategories, including substance. For Br. Thomas of Aquino, (...)
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  32.  15
    The Language of Being and the Nature of God in the Aristotelian Tradition.R. E. Houser - 2010 - Proceedings of the American Catholic Philosophical Association 84:113-132.
    Appropriate philosophical language for describing the nature of God took almost two millennia to develop. Parmenides first discovered the language of being. Plato then distinguished the world of changing beings from the world of true being and also from the good “beyond being.” He refused to use being language for the Olympic gods. Aristotle understood a god as a substance (oujsiva). Avicenna described God, not as a substance but as “being,” which transcends thecategories, including substance. For Br. Thomas of Aquino, (...)
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  33.  9
    Transcendental Unity in Petrus de Trabibus.Rollen Edward Houser - 1979 - Franciscan Studies 39 (1):49-104.
  34. The Virtue of Courage.R. E. Houser - 2002 - In Stephen J. Pope (ed.), The Ethics of Aquinas. pp. 304--320.
     
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  35.  30
    Vices and virtues (review).R. E. Houser - 2010 - Journal of the History of Philosophy 48 (4):523-524.
    The development of virtue ethics in the contemporary philosophical world, as a reaction to various forms of consequentialism, deontology, and moral skepticism, has now brought forth translators determined to offer the wisdom of pre-moderns to contemporary readers. Here is a “small work” of Denis , the “last of the scholastics” and a contemporary of humanists like Ficino and Erasmus, who opened the modern age that is now rapidly closing. Educated in “the way of Thomas Aquinas” at the University of Cologne, (...)
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  36.  9
    Medieval Masters: Essays in Memory of Msgr. E.A. Synan.Edward A. Synan & R. E. Houser - 1999
    The theme of this series is given a human touch in Medieval Masters. All of the contributors in this memorial volume are paying tribute to their mentor, former University of Toronto (St. Michael's College) professor, Rev. Edward A. Synan. These essays provide ample proof that Synan's legacy of excellence will continue to influence students of philosophy for decades to come. In addition to ten essays, the volume contains a Synan bibliography and a very heartfelt opening remembrance from M. Jean Kitchel. (...)
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  37. Review. [REVIEW]R. Houser - 1999 - The Thomist 63:485-490.
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  38.  13
    Review of Thomas Aquinas, E. M. Atkins (ed., Trans.), Thomas Williams (ed.), Disputed Questions on the Virtues[REVIEW]R. E. Houser - 2007 - Notre Dame Philosophical Reviews 2007 (7).
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