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  1. A Theory of Virtue: Excellence in Being for the Good.Robert Merrihew Adams - 2006 - Clarendon Press.
    The distinguished philosopher Robert M. Adams presents a major work on virtue, which is once again a central topic in ethical thought. A Theory of Virtue is a systematic, comprehensive framework for thinking about the moral evaluation of character, proposing that virtue is chiefly a matter of being for what is good, and that virtues must be intrinsically excellent and not just beneficial or useful.
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  2. Finite and Infinite Goods: A Framework for Ethics.Robert Merrihew Adams - 1999 - Oxford University Press.
    Renowned scholar Robert Adams explores the relation between religion and ethics through a comprehensive philosophical account of a theistically-based framework for ethics. Adams' framework begins with the good rather than the right, and with excellence rather than usefulness. He argues that loving the excellent, of which adoring God is a clear example, is the most fundamental aspect of a life well lived. Developing his original and detailed theory, Adams contends that devotion, the sacred, grace, martyrdom, worship, vocation, faith, and other (...)
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  3. Primitive Thisness and Primitive Identity.Robert Merrihew Adams - 1979 - Journal of Philosophy 76 (1):5-26.
  4. Involuntary Sins.Robert Merrihew Adams - 1985 - Philosophical Review 94 (1):3-31.
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  5. Theories of Actuality.Robert Merrihew Adams - 1974 - Noûs 8 (3):211-231.
  6. Actualism and Thisness.Robert Merrihew Adams - 1981 - Synthese 49 (1):3-41.
  7. Saints.Robert Merrihew Adams - 1984 - Journal of Philosophy 81 (7):392.
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  8. Must God Create the Best?Robert Merrihew Adams - 1972 - Philosophical Review 81 (3):317-332.
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  9. Motive Utilitarianism.Robert Merrihew Adams - 1976 - Journal of Philosophy 73 (14):467-481.
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  10. The Virtue of Faith and Other Essays in Philosophical Theology.Robert Merrihew Adams - 1987 - Oxford University Press.
    Robert Merrihew Adams has been a leader in renewing philosophical respect for the idea that moral obligation may be founded on the commands of God. This collection of Adams' essays, two of which are previously unpublished, draws from his extensive writings on philosophical theology that discuss metaphysical, epistemological, and ethical issues surrounding the concept of God--whether God exists or not, what God is or would be like, and how we ought to relate ourselves to such a being. Adams studies the (...)
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  11. Things in Themselves.Robert Merrihew Adams - 1997 - Philosophy and Phenomenological Research 57 (4):801-825.
    The paper is an interpretation and defense of Kant's conception of things in themselves as noumena, along the following lines. Noumena are transempirical realities. As such they have several important roles in Kant's critical philosophy (Section 1). Our theoretical faculties cannot obtain enough content for a conception of noumena that would assure their real possibility as objects, but can establish their merely formal logical possibility (Sections 2-3). Our practical reason, however, grounds belief in the real possibility of some noumena, and (...)
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  12. Time and Thisness.Robert Merrihew Adams - 1986 - Midwest Studies in Philosophy 11 (1):315-329.
    I have argued elsewhere that there are facts, and possibilities, that are not purely qualitative. In a second paper, however, I have argued that all possibilities are purely qualitative except insofar as they involve individuals that actually exist. In particular, I have argued that there are no thisnesses of nonactual individuals (where the thisness of x is the property of being x, or of being identical with x), and that there are no singular propositions about nonactual individuals (where a singular (...)
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  13. Existence, Self-Interest, and the Problem of Evil.Robert Merrihew Adams - 1979 - Noûs 13 (1):53-65.
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  14. Précis of Finite and Infinite Goods. [REVIEW]Robert Merrihew Adams - 2002 - Philosophy and Phenomenological Research 64 (2):439–444.
    Robert Adams gives a comprehensive philosophical account of a theistically-based framework for ethics. He draws on over twenty years of his published work to create this overarching framework, which is based upon the idea of a transcendent, infinite good, which is God, and its relation to the many finite examples of good in our experience. In giving this account, Adams explores ways in which a variety of philosophically unfashionable religious concepts can enrich the texture of ethical thought.
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  15. Middle Knowledge and the Problem of Evil.Robert Merrihew Adams - 1977 - American Philosophical Quarterly 14 (2):109-117.
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  16. Love and the Problem of Evil.Robert Merrihew Adams - 2006 - Philosophia 34 (3):243-251.
    The focus of this paper is the virtual certainty that much of what we must prize in loving any human person would not have existed in a world that did not contain much of the evil that has occurred in the history of the actual world. It is argued that the appropriate response to this fact must be some form of ambivalence, but that lovers have reason to prefer an ambivalence that contextualizes regretted evils in the framework of what we (...)
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  17. Moral Arguments for Theistic Belief.Robert Merrihew Adams - 1979 - In C. F. Delaney (ed.), Rationality and Religious Belief. University of Notre Dame Press.
    Moral arguments were the type of theistic argument most characteristic of the nineteenth and early twentieth centuries. More recently they have become one of philosophy’s abandoned farms. The fields are still fertile, but they have not been cultivated systematically since the latest methods came in. The rambling Victorian farmhouse has not been kept up as well as similar structures, and people have not been stripping the sentimental gingerbread off the porches to reveal the clean lines of argument. This paper is (...)
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  18. Divine Necessity.Robert Merrihew Adams - 1983 - Journal of Philosophy 80 (11):741-752.
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  19. A Theory of Virtue: Introductory Remarks.Robert Merrihew Adams - 2010 - Philosophical Studies 148 (1):133-134.
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  20. The Virtue of Faith.Robert Merrihew Adams - 1984 - Faith and Philosophy 1 (1):3-15.
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  21. A Modified Divine Command Theory of Ethical Wrongness.Robert Merrihew Adams - 1997 - In Thomas L. Carson & Paul K. Moser (eds.), Morality and the Good Life. Oup Usa.
     
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  22. God, Possibility, and Kant.Robert Merrihew Adams - 2000 - Faith and Philosophy 17 (4):425-440.
    In one of his precritical works, Kant defends, as “the only possible” way of demonstrating the existence of God, an argument from the nature of possibility. Whereas Leibniz had argued that possibilities must be thought by God in order to obtain the ontological standing that they need, Kant argued that at least the most fundamental possibilities must be exemplified in God. Here Kant’s argument is critically examined in comparison with its Leibnizian predecessor, and it is suggested that an argument combining (...)
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  23. Miracles, Laws of Nature and Causation.Christopher Hughes & Robert Merrihew Adams - 1992 - Aristotelian Society Supplementary Volume 66 (66):179 - 224.
  24. 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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  25. Divine Command Metaethics Modified Again.Robert Merrihew Adams - 1979 - Journal of Religious Ethics 7 (1):66 - 79.
    This essay presents a version of divine command metaethics inspired by recent work of Donnellan, Kripke, and Putnam on the relation between necessity and conceptual analysis. What we can discover a priori, by conceptual analysis, about the nature of ethical wrongness is that wrongness is the property of actions that best fills a certain role. What property that is cannot be discovered by conceptual analysis. But I suggest that theists should claim it is the property of being contrary to the (...)
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  26. Moral Faith.Robert Merrihew Adams - 1995 - Journal of Philosophy 92 (2):75-95.
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  27.  98
    A Theory of Virtue: Response to Critics.Robert Merrihew Adams - 2010 - Philosophical Studies 148 (1):159-165.
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  28. Consciousness, Physicalism, and Panpsychism.Robert Merrihew Adams - 2013 - Philosophy and Phenomenological Research 86 (3):728-735.
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    Panpsychism: Contemporary Perspectives_, _edited by Godehard Brüntrup and Ludwig Jaskolla.Robert Merrihew Adams - forthcoming - Brill.
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  30. Idealism Vindicated.Robert Merrihew Adams - 2007 - In Peter van Inwagen & Dean Zimmerman (eds.), Persons: Human and Divine. Oxford University Press. pp. 35-54.
     
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  31. Scanlon's Contractualism: Critical Notice of T. M. Scanlon, "What We Owe to Each Other".Robert Merrihew Adams - 2001 - Philosophical Review 110 (4):563-586.
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  32.  45
    Responses.Robert Merrihew Adams - 2002 - Philosophy and Phenomenological Research 64 (2):475–490.
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  33. An Anti-Molinist Argument.Robert Merrihew Adams - 1991 - Philosophical Perspectives 5:343-353.
  34. The Concept of a Divine Command.Robert Merrihew Adams - 1996 - In D. Z. Phillips (ed.), Religion and Morality. St. Martin's Press. pp. 59--80.
     
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  35. Anti-Consequentialism and the Transcendence of the Good.Robert Merrihew Adams - 2003 - Philosophy and Phenomenological Research 67 (1):114–132.
  36.  73
    Mittleres Wissen und das Problem des Übels [Middle knowledge and the problem of evil].Robert Merrihew Adams & Vincent C. Müller - 1998 - In Christian Jäger (ed.), Analytische Religionsphilosophie. Ferdinand Schöningh. pp. 253-272.
    Wenn Präsident Kennedy nicht erschossen worden wäre, hätte er dann Nordvietnam bombardiert? Das weiß Gott allein. Oder doch nicht? Weiß wenigstens Er, was Kennedy getan hätte? ... Die Jesuiten behaupteten unter anderem, daß viele menschliche Handlungen in dem Sinne frei seien, daß die Ausführenden nicht logisch oder kausal gezwungen seien, sie auszuführen. („Frei“ wird im vorliegenden Aufsatz stets in diesem Sinne verwendet werden.) Wie behält Gott dann die Kontrolle über die menschliche Geschichte? Nicht dadurch, daß Er menschliche Handlungen kausal determiniert, (...)
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    Moral Faith.Robert Merrihew Adams - 1995 - Journal of Philosophy 92 (2):75-95.
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  38. The Logical Structure of Anselm's Arguments.Robert Merrihew Adams - 1971 - Philosophical Review 80 (1):28-54.
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  39.  95
    Should Ethics Be More Impersonal? A Critical Notice of Derek Parfit, Reasons and Persons.Robert Merrihew Adams - 1989 - Philosophical Review 98 (4):439-484.
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  40. Divine Commands and the Social Nature of Obligation.Robert Merrihew Adams - 1987 - Faith and Philosophy 4 (3):262-275.
    Divine command metaethics is one of those theories according to which the nature of obligation is grounded in personal or social relationships. In this paper I first try to show how facts about human relationships can fill some of the role that facts of obligation aresupposed to play, specifically with regard to moral motivation and guilt. Then I note certain problems that arise for social theories of obligation, and argue that they can be dealt with more adequately by an expansion (...)
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  41. Divine Motivation Theory.Robert Merrihew Adams - 2006 - Philosophy and Phenomenological Research 73 (2):493–497.
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  42. Kierkegaard's Arguments Against Objective Reasoning in Religion.Robert Merrihew Adams - 1977 - The Monist 60 (2):228-243.
    Versions of this paper have been read to philosophical colloquia at Occidental College and California State University, Fullerton. I am indebted to participants in those discussions, to students in many of my classes, and particularly to Marilyn McCord Adams, Van Harvey, Thomas Kselman, William Laserow, and James Muyskens, for helpful comment on the ideas which are contained in this paper (or which would have been, had it not been for their criticisms).
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  43.  29
    The Cosmological Argument.Robert Merrihew Adams & William L. Rowe - 1978 - Philosophical Review 87 (3):445.
  44. The Knight of Faith.Robert Merrihew Adams - 1990 - Faith and Philosophy 7 (4):383-395.
    The essay is about the “Preliminary Expectoration” of Kierkegaard’s Fear and Trembling. It argues that “the absurd” there refers primarily to the practical paradox that in faith (so it is claimed) one must simultaneously renounce and gladly accept a loved object. In other words it is about a problem of detachment as a feature of religious life. The paper goes on to interpret, and discuss critically, the views expressed in the book about both renunciation (infinite resignation) and the nature of (...)
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  45.  93
    Conflict.Robert Merrihew Adams - 2009 - Aristotelian Society Supplementary Volume 83 (1):115-132.
    The following theses are defended. Conflict has importantly valuable functions, but we obviously need to limit its destructiveness. The efficacy of reasoning together in resolving or restraining conflict is limited; it needs to be supplemented by procedures such as negotiation, compromise, and voting. Despite the urgency of justice, when the resolution or limitation of a conflict needs to be negotiated, the best attainable outcome will often not seem completely just to all parties, and some claims of justice, as seen by (...)
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  46. Where Do Our Ideas Come From.Robert Merrihew Adams - 1975 - In Stephen P. Stich (ed.), Innate Ideas. University of California Press. pp. 71--87.
     
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  47.  44
    Theories of Actuality.Robert Merrihew Adams - 1979 - In Michael J. Loux (ed.), The Possible and the Actual: Readings in the Metaphysics of Modality. Cornell University Press. pp. 190.
  48.  94
    Berkeley’s “Notion” of Spiritual Substance.Robert Merrihew Adams - 1973 - Archiv für Geschichte der Philosophie 55 (1):47-69.
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  49.  44
    Pure Love.Robert Merrihew Adams - 1980 - Journal of Religious Ethics 8 (1):83 - 99.
    The place of self-concern in Christian love is studied, beginning with Fénelon's extreme claim that in perfect love for God one would desire nothing for its own sake except that God's will be done. This view is criticized. A distinction is made between self-interest (desire for one's own good for its own sake) and other sorts of self-concern; and it is argued that self-concern has an important role in the Christian virtues, but that self-interest has a less important role than (...)
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  50.  95
    Phenomenalism and Corporeal Substance in Leibniz.Robert Merrihew Adams - 1983 - Midwest Studies in Philosophy 8 (1):217-257.
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