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Inquiries into Medieval PhilosophyRevue Philosophique de la France Et de l'Etranger 164 (2): 219-220. 1974.
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3God, Creator of Kinds and PossibilitiesIn Robert Audi & William J. Wainwright (eds.), Rationality, religious belief, and moral commitment: new essays in the philosophy of religion, Cornell University Press. pp. 315--334. 1986.
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11William T. Fontaine 1909-1968Proceedings and Addresses of the American Philosophical Association 43. 1969.
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28This paper is as much about knowledge in general, as it is about the particular inquiry that occasions it.
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63This is more than a philosophical work. It is a systematic exposition of a whole Christian conception of the world within philosophical principles and concepts.
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46To avoid the deadends, I redeploy[52] the idea that integral human freedom (and understanding) has two modes. One is "natural" and the other "supernatural," though dividing the matter that way supposes the "natural" is the residue after the integrated whole is lost, because the supernatural[53] contains the natural "eminently" the way olympic winning routines envelop the qualifying skills.[54] In my account, humans were never "merely" objects in nature at all-- that is, objects, alongside stones…Read more
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58There are reasons of principle limiting what lexical fields can explain. As will emerge, they are not just the limitations that have encouraged "frame" semantics, or an emphasis on the "belief elements of meaning" peculiar to the lexicon of a given language, but reasons concerned with the combinatorial adaptation of words in all languages. An example of combinatorial adaptation, which I call "semantic contagion," is the italicized pair: "look down \on art; look down \at the floor".
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19Thought and World: The Hidden NecessitiesUniversity of Notre Dame Press. 2008.Introduction: Structural realism -- Necessities : earned truth and made truth -- Real impossibility -- What might have been -- Truth -- Perception and abstraction -- Emergent consciousness and irreducible understanding -- Real natures : software everywhere -- Going wrong with the master of falsity.
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14The Fate of the AnalysisProceedings of the American Catholic Philosophical Association 64 51-74. 1990.
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10Together with the Body I LoveProceedings of the American Catholic Philosophical Association 75 1-18. 2001.Philosophical difficulties with Augustine’s dualism, and with the scholastic “separated souls” account of the gap between personal death and supernatural resurrection, suggest that we consider two other options, each with its own attractions: (i) that the General Resurrection is immediate upon one’s death, despite initial awkwardness with common piety, and (ii) that there is a “natural metamorphosis” of bodily continuity after death and before resurrection.
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5Adapting AquinasProceedings of the American Catholic Philosophical Association 78 41-58. 2004.This paper enlarges the analogy of meaning doctrine to show that it is a general, law-like linguistic phenomenon, and not peculiar to philosophy. The theory of forms, considered as active, repeatable, intelligible structures of things (accessible as such to intelligent beings alone), is basic to ground the sciences of nature and to an account of knowledge. Aquinas’s accounts of real natures, universals, natural and angelic things, causation, abstraction, knowledge, etc. are grounded in the theor…Read more
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86Together with the Body I LoveProceedings of the American Catholic Philosophical Association 75 1-18. 2001.Philosophical difficulties with Augustine’s dualism, and with the scholastic “separated souls” account of the gap between personal death and supernatural resurrection, suggest that we consider two other options, each with its own attractions: (i) that the General Resurrection is immediate upon one’s death, despite initial awkwardness with common piety, and (ii) that there is a “natural metamorphosis” of bodily continuity after death and before resurrection
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31The God of the Philosophers by Anthony Kenny (review)Journal of Philosophy 79 (7): 410-417. 1982.
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35The Fate of the AnalysisProceedings of the American Catholic Philosophical Association 64 (n/a): 51-74. 1990.
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11The Excavations at Dibon (Dhīb'n) in MoabThe Excavations at Dibon (Dhiban) in MoabJournal of the American Oriental Society 89 (1): 169. 1969.
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7Religious KnowledgeProceedings and Addresses of the American Philosophical Association 46 (n/a): 29. 1972.
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14Philosophy and Christian TheologyProceedings of the American Catholic Philosophical Association 44 70-85. 1970.
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74On Proofs for the Existence of GodThe Monist 54 (2): 201-217. 1970.First, I shall summarize a few points which have been explained and defended elsewhere. Some may find these assumptions unacceptable; but it seems otiose to repeat arguments I cannot at present improve.
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97On Christian philosophy: Una Vera philosophia?The Monist 75 (3). 1992.Philosophy, as Aquinas, and many others, described it-- as a demonstrative progression from self-evident premises to evident (or even necessary [Scotus]) conclusions,-- is rarely attempted nowadays, even by "scholastic" philosophers. Demonstrative success,-- that is, entirely to eliminate competitors to one's conclusions, -- is not the expectation now, nor has it been the achievement of philosophers historically. Thus, some restrictions upon starting points may be relaxed as unnecessary, e.g. th…Read more
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32On Christian PhilosophyThe Monist 75 (3): 354-380. 1992.We have to frame a position that fits philosophy as it is done now, but respects its perennial features yet also responds to the literature concerning medieval writers and the recent suggestions for contemporary philosophy.
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