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42God as the Good: A Critique of H. Tristram Engelhardt, Jr.’s After GodJournal of Medicine and Philosophy 43 (6): 650-666. 2018.Despite its many strengths, Engelhardt’s After God displays two surprising features: an affinity for voluntaristic ethics and a tendency to oppose Eastern Orthodoxy to philosophy. Neither of these is in keeping with the mainstream of Eastern Orthodox tradition. Here, I offer a modest corrective. I begin with the figure of Socrates as presented in the Apology and Phaedo, highlighting the role that faith plays for Socrates and the reasons why he was widely admired by the early Church. I then descr…Read more
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27Orthodox Mysticism and Asceticism: Philosophy and Theology in St Gregory Palamas’ WorkPhilosophical Quarterly 74 (1): 372-375. 2023.Gregory Palamas (1296–1357) was a prominent Byzantine monk and theologian. He is best known for his writings in defence of the hesychasts, monks of Mount Athos
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6Meaning, Cognition, and the Philosophy of ThoughtJournal of Philosophical Research 23 51-80. 1998.Michael Dummett has claimed that analytic philosophy is distinguished from other schools in its belief that a comprehensive philosophical account of thought can only be attained by developing a philosophical account of language. Dummett himself argues persuasively for the priority-of-Ianguage thesis. This, in effect, metaphilosophical position is of special importance for his more straightforwardly philosophical views, for he holds that philosophical investigations of the concepts of objectivity…Read more
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89What Does it Mean to be Contrary to Nature?Christian Bioethics 29 (1): 58-76. 2023.St. Paul says that same-sex sexual acts are “contrary to nature.” Plainly this is intended as a condemnation, but beyond that its meaning is obscure. In particular, we are given no general account of what it means to be contrary to nature, including what other acts might fit this description. This article attempts to provide such an account. It relies for this purpose on the biblical and classical sources of this idiom as well as its subsequent use within the Greek patristic tradition. It argues…Read more
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73Meaning, Cognition, and the Philosophy of ThoughtJournal of Philosophical Research 23 51-80. 1998.Michael Dummett has claimed that analytic philosophy is distinguished from other schools in its belief that a comprehensive philosophical account of thought can only be attained by developing a philosophical account of language. Dummett himself argues persuasively for the priority-of-Ianguage thesis. This, in effect, metaphilosophical position is of special importance for his more straightforwardly philosophical views, for he holds that philosophical investigations of the concepts of objectivity…Read more
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31ARISTOTLE'S VIEWS ON RELIGION - Segev Aristotle on Religion. Pp. viii + 192, figs. Cambridge: Cambridge University Press, 2017. Cased, £75, US$99.99. ISBN: 978-1-108-41525-5 (review)The Classical Review 69 (1): 65-67. 2019.
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48Aristotle and the Theology of the Living Immortals (review)Ancient Philosophy 22 (2): 430-434. 2002.
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47Neoplatonic Origins of the Act of BeingReview of Metaphysics 53 (2). 1999.IN A WELL-KNOWN ESSAY, Charles Kahn has addressed the question of “why existence does not emerge as a distinct concept in ancient Greek philosophy.” The assumption that gives rise to this question— namely, that the Greeks did not distinctly address the concept of existence—may seem puzzling. After all, οὐσία is one of the central terms of ancient metaphysics, and the Greeks engaged in endless wrangles over what deserves to be honored by that term and on what grounds the distinction is to be awar…Read more
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The Collected Works of Eric Voegelin, Volume 19: History of Political Ideas, Hellenium, Rome, and Early Christianity. Edited by Athanasios Moulakis (review)The European Legacy 4 84-84. 1999.
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21Nicholas Wolterstorff. Acting Liturgically: Philosophical Reflections on Religious Practice (review)Journal of Analytic Theology 7 (1): 781-785. 2019.ㅤ.
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48Byzantine Philosophy, by Basil Tatakis, and Byzantine Philosophy and Its Ancient Sources, edited by Katerina Ierodiakonou (review)Ancient Philosophy 25 (1): 234-238. 2005.
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552A New Look at the Prime MoverJournal of the History of Philosophy 39 (1): 1-22. 2001.In lieu of an abstract, here is a brief excerpt of the content:A New Look at the Prime MoverDavid BradshawThe last twenty years have seen a notable shift in scholarly views on the Prime Mover. Once widely dismissed as a relic of Aristotle's early Platonism, the Prime Mover is coming increasingly to be seen as a key—perhaps the key—to Aristotle's mature metaphysics and philosophy of mind. Perhaps the best example of the revisionist view is Jonathan Lear's Aristotle: The Desire to Understand. Lear…Read more
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9Ethics and the challenge of secularism: Russian and Western perspectives (edited book)Council for Research in Values and Philosophy. 2013.Proceedings of a conference held May 25-26, 2012 at the University of Notre Dame.
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72Dialogue Between an Orthodox and a Barlaamite, and: The Ground of Union: Deification in Aquinas and Palamas (review) (review)Journal of the History of Philosophy 38 (4): 586-588. 2000.In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Dialogue Between an Orthodox and a Barlaamite, and: The Ground of Union: Deification in Aquinas and PalamasDavid BradshawSaint Gregory Palamas. Dialogue Between an Orthodox and a Barlaamite. Translated by Rein Ferweda with Introduction by Sara J. Denning-Bolle. Binghamton, NY: Global Publications/CEMERS, 1999. Pp. 108. Paper, $17.00.A. N. Williams. The Ground of Union: Deification in Aquinas and Palamas. New York and Oxfo…Read more
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6Philosophical Theology and the Christian Traditions: Russian and Western Perspectives (edited book)Council for Research in Values and Philosophy. 2012.
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84Divine Simplicity and Divine Freedom in Maimonides and GersonidesProceedings of the American Catholic Philosophical Association 86 75-87. 2012.From the standpoint of belief in divine freedom , the medieval Aristotelian understanding of divine simplicity is deeply problematic. This is for two reasons. First, if the divine will and wisdom are identical, it would seem that God’s action must be wholly determined by His rational apprehension of the good. Second, if the divine will is identical with the divine essence, it would seem that for God to be able to do other than He does would mean that the divine essence could be different. This p…Read more
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116The Mind and the Heart in the Christian East and WestFaith and Philosophy 26 (5): 576-598. 2009.One of the most intriguing features of Eastern Orthodoxy is its understanding of the mind and the heart. Orthodox authors such as St. Gregory Palamas speak of “drawing the mind into the heart” through prayer. What does this mean, and what does it indicate about the eastern Christian understanding of the human person? This essay attempts to answer such questions through a comparative study of the eastern and western views of the mind and the heart, beginning with their common origin in the Bible …Read more
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163The Concept of the Divine EnergiesPhilosophy and Theology 18 (1): 93-120. 2006.The distinction between the divine essence and energies has long been recognized as a characteristic feature of Eastern Orthodox theology, one sharply at odds with traditional Western understandings of divine simplicity. Yet attempts by Orthodox theologians to explain the distinction have sometimes exaggerated its distinctively Orthodox character by a failure to attend to its historical sources. This paper argues that the distinction was a natural and reasonable consequence of the synthesis betw…Read more
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13The Opuscula Sacra: Boethius and theologyIn John Marenbon (ed.), The Cambridge Companion to Boethius, Cambridge University Press. pp. 105--128. 2009.
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2John Haldane, ed., Mind, Metaphysics, and Value in the Thomistic and Analytical Traditions Reviewed by (review)Philosophy in Review 23 (3): 183-185. 2003.
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