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709Abelard's Theory of Relations: Reductionism and the Aristotelian TraditionReview of Metaphysics 51 (3): 605-631. 1998.
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194Aquinas’s Ontology of the Material World: Change, Hylomorphism, and Material ObjectsOxford University Press. 2014.Jeffrey E. Brower presents and explains the hylomorphic conception of the material world developed by Thomas Aquinas, according to which material objects are composed of both matter and form. In addition to presenting and explaining Aquinas's views, Brower seeks wherever possible to bring them into dialogue with the best recent literature on related topics. Along the way, he highlights the contribution that Aquinas's views make to a host of contemporary metaphysical debates, including the natur…Read more
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426Anselm on EthicsIn Brian Davies & Brian Leftow (eds.), The Cambridge Companion to Anselm, Cambridge University Press. pp. 222-56. 2004.There is a real question about whether Anselm developed anything like a systematic ethical theory.1 Indeed, scholars have sometimes suggested that his treatment of ethical matters consists in little more than recapitulation of ethical principles implicit in Scripture or transmitted to him by Christian thinkers such as Augustine and Boethius.2 The truth of the matter, however, is quite the opposite. Although it is easy to overlook the systematic nature of Anselm’s ethical theorizing, as well as i…Read more
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508The Problem with Social Trinitarianism: A Reply to WierengaFaith and Philosophy 21 (3): 295-303. 2004.In a recent article, Edward Wierenga defends a version of Social Trinitarianism according to which the Persons of the Trinity form a unique society of really distinct divine beings, each of whom has its own exemplification of divinity. In this paper, I call attention to several philosophical and theological difficulties with Wierenga’s account, as well as to a problem that such difficulties pose for Social Trinitarianism generally. I then briefly suggest what I take to be a more promising approa…Read more
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1912Making Sense of Divine SimplicityFaith and Philosophy 25 (1): 3-30. 2008.According to the doctrine of divine simplicity, God is an absolutely simple being lacking any distinct metaphysical parts, properties, or constituents. Although this doctrine was once an essential part of traditional philosophical theology, it is now widely rejected as incoherent. In this paper, I develop an interpretation of the doctrine designed to resolve contemporary concerns about its coherence, as well as to show precisely what is required to make sense of divine simplicity.
West Lafayette, Indiana, United States of America
Areas of Specialization
Metaphysics |
Philosophy of Religion |
Medieval and Renaissance Philosophy |
Areas of Interest
Metaphysics |
Philosophy of Religion |
Medieval and Renaissance Philosophy |