A Defense of Intellectualism: Will, Intellect, and Control in Late Thirteenth-Century Philosophy
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1 Scotus on Action for the Blackwell Companion to the Philosophy Of
Scotus on Action for the Blackwell Companion to the Philosophy of Action The category of action Action is one of the ten categories. Scotus holds that the division of contingent being into the categories is both sufficient and immediate: sufficient in the sense that there are no other categories, and immediate in the sense that no two or more of the categories fall under some still more generic category.1 In arguing for the distinctness and irreducibility of action as a category, Scotus focuses on why action (along with its correlative category, passion) is not to be subsumed under the category of relation. One might suppose that there is nothing more to the action of, say, heating than the relation between the active power that causes heat and the passive recipient of that heat, but that would be a mistake. For one thing, even in the case of heating more is required for there to be an action than merely the relation between the agent and patient; there must also be something that actualizes the active power. More crucially, there are some actions that do not involve any relation. When an action remains within the agent, there is no relation to any passion, because the agent does not cause any passion.2 An action that remains within the agent is called an immanent action; one that “passes through” or “goes out from” the agent is called a transeunt action. Transeunt actions produce something – some form – in a patient; this form is called the terminus of the action. The terminus of a transeunt action, by contrast, is not a form produced by the action, but the object with which the action is concerned. -
One Hundred Years of Thomism Aeterni Patris and Afterwards a Symposium
One Hundred Years of Thomism Aeterni Patris and Afterwards A Symposium Edited By Victor B. Brezik, C.S.B, CENTER FOR THOMISTIC STUDIES University of St. Thomas Houston, Texas 77006 ~ NIHIL OBSTAT: ReverendJamesK. Contents Farge, C.S.B. Censor Deputatus INTRODUCTION . 1 IMPRIMATUR: LOOKING AT THE PAST . 5 Most Reverend John L. Morkovsky, S.T.D. A Remembrance Of Pope Leo XIII: The Encyclical Aeterni Patris, Leonard E. Boyle,O.P. 7 Bishop of Galveston-Houston Commentary, James A. Weisheipl, O.P. ..23 January 6, 1981 The Legacy Of Etienne Gilson, Armand A. Maurer,C.S.B . .28 The Legacy Of Jacques Maritain, Christian Philosopher, First Printing: April 1981 Donald A. Gallagher. .45 LOOKING AT THE PRESENT. .61 Copyright©1981 by The Center For Thomistic Studies Reflections On Christian Philosophy, All rights reserved. No part of this book may be used or Ralph McInerny . .63 reproduced in any manner whatsoever without written Thomism And Today's Crisis In Moral Values, Michael permission, except in the case of brief quotations embodied in Bertram Crowe . .74 critical articles and reviews. For information, write to The Transcendental Thomism, A Critical Assessment, Center For Thomistic Studies, 3812 Montrose Boulevard, Robert J. Henle, S.J. 90 Houston, Texas 77006. LOOKING AT THE FUTURE. .117 Library of Congress catalog card number: 80-70377 Can St. Thomas Speak To The Modem World?, Leo Sweeney, S.J. .119 The Future Of Thomistic Metaphysics, ISBN 0-9605456-0-3 Joseph Owens, C.Ss.R. .142 EPILOGUE. .163 The New Center And The Intellectualism Of St. Thomas, Printed in the United States of America Vernon J. -
John Duns Scotus, Philosopher
John Duns Scotus, Philosopher Proceedings of "The Quadruple Congress" on John Duns Scotus von Mary B Ingham, Oleg V Bychkov 1. Auflage John Duns Scotus, Philosopher – Ingham / Bychkov schnell und portofrei erhältlich bei beck-shop.de DIE FACHBUCHHANDLUNG Thematische Gliederung: Christliche Philosophie Aschendorff Verlag Münster 2010 Verlag C.H. Beck im Internet: www.beck.de ISBN 978 3 402 10213 8 Archa Verbi Subsidia, Vol. 3 Archa Verbi Yearbook for the Study of Medieval Theology Subsidia 3 Mary Beth Ingham and Oleg Bychkov (Eds) John Duns Scotus, Philosopher Proceedings of “The Quadruple Congress” on John Duns Scotus Part 1 Franciscan Institute Publications Archa Verbi Annuarium Societatis Internationalis pro Studiis Theologiae Medii Aevi promovendis Annuaire de la Société Internationale pour l‘Étude de la Théologie Médiévale Annuario della Società Internazionale per lo Studio della Teologia Medievale Anuario de la Sociedad Internacional para los Estudios de la Teología Medieval Jahrbuch der Internationalen Gesellschaft für Theologische Mediävistik Yearbook of the International Society for the Study of Medieval Theology Subsidia curator Riccardo Quinto Pavel Blažek Ursula Vones-Liebenstein directorium Societatis Volker Leppin praeses Societatis Bibliografi sche Information der Deutschen Bibliothek: Die Deutsche Bibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografi e; detailliert bibliografi sche Daten sind im Internet über http://dnb.ddb.de abrufbar. Library of Congress Control Number: 2010925581 Cover illustration: -
Epistemic Humility, Arguments from Evil, and Moral Skepticism
Jonathan L. Kvanvig c02.tex V1 - June 4, 2009 11:16am Page 17 2 Epistemic Humility, Arguments from Evil, and Moral Skepticism Daniel Howard-Snyder Many arguments from evil at least tacitly rely on something like the following line of thought: The Inference. On sustained reflection, we don’t see how any reason we know of would justify God in permitting all the evil in the world; ¹ FN:1 therefore, there is no reason that would justify God. The conclusion is frequently more nuanced: ‘‘it is very likely that there is no such reason’’ or ‘‘more likely than not’’ or ‘‘more likely than it otherwise would be’’. Some critics reject the premise: we do see how some reason would justify God. These are the theodicists. Others accept the premise but reject the conclusion: the evidence or non-evidential warrant for God’s existence is much better than the evidence for no justifying reason. These are the natural theologians and Reformed epistemologists. Some critics, however, insist that even if the premise is true and even if there isn’t better evidence or non-evidential warrant for God’s existence, we should For comments on previous drafts, I thank Michael Almeida, Nick Beckstead, Michael Bergmann, Rebecca Copenhaver, Trent Dougherty, Robert Epperson, Frances Howard- Snyder, Hud Hudson, Shieva Kleinschmidt, Christian Lee, Wes Morriston, Michael Murray, Robert Pasnau, Alexander Pruss, Michael Rea, John Schellenberg, Michael Tooley, Ryan Wasserman, Dennis Whitcomb, and three anonymous referees. ¹ Three notes in one. (1) The theistic God is the God in question here. At a minimum, this God has enough power and knowledge to prevent evil, and is unsurpassable in moral goodness. -
ABSTRACT Ut Omnes Unum Sint: Examining the Presence of The
ABSTRACT Ut Omnes Unum Sint: Examining the Presence of the Catholic Intellectual Tradition at a Baptist University Carmen M. Galvan Director: Dr. Barry Hankins, Ph.D. of History This research collected firsthand accounts of faith and teaching from both Catholic and non-Catholic faculty at Baylor University in order to prove that Baylor has intentionally sought and hired additional Roman Catholic faculty in order to strengthen the university’s religious identity. The appeal of Catholics was found to be the Catholic intellectual tradition, which holds that faith be integrated with learning in all aspects of academia. The research revealed four major commonalities of Baylor’s Catholic hiring: 1) the university hiring process, 2) the integration of faith and learning in the classroom, 3) the positive and/or negative experiences faculty have had at Baylor, and 4) the faculty’s perspective of Baylor 2012 and its future. UT OMNES UNUM SINT: EXAMINING THE PRESENCE OF THE CATHOLIC INTELLECTUAL TRADITION AT A BAPTIST UNIVERSITY By Carmen M. Galvan Waco, Texas May 2012 TABLE OF CONTENTS PREFACE ……………………………………………………………………………. iii ACKNOWLEDGMENTS …………………………………………………………… iv DEDICATION ………………………………………………………………………... v Chapter 1. INTRODUCTION ……………………………………………………………. 1 Purpose of Thesis A Rift of Religion 2. METHODOLOGY …………………………………………………………… 12 Selection Process Data Collection, Coding, and Analysis 3. HIRING OF ROMAN CATHOLICS AT BAYLOR UNIVERSITY………… 21 Administrative Interviews Commitment to Faith 4. CATHOLIC INTELLECTUAL TRADITION AT BAYLOR UNIVERSITY .. 32 Tradition of Faith in the Classroom Catholic Faculty in a Baptist Environment Conclusion BIBLIOGRAPHY…………………………………………………………………….... 45 ii PREFACE “But you’re Catholic … why are you going to a Baptist university?” Right after my choice of major, this question of spiritual identity was one of the most common I heard as an entering freshman at Baylor University. -
Intellectualism in Aristotle
Binghamton University The Open Repository @ Binghamton (The ORB) The Society for Ancient Greek Philosophy Newsletter 12-1978 Intellectualism in Aristotle David Keyt University of Washington, [email protected] Follow this and additional works at: https://orb.binghamton.edu/sagp Part of the Ancient History, Greek and Roman through Late Antiquity Commons, Ancient Philosophy Commons, and the History of Philosophy Commons Recommended Citation Keyt, David, "Intellectualism in Aristotle" (1978). The Society for Ancient Greek Philosophy Newsletter. 87. https://orb.binghamton.edu/sagp/87 This Article is brought to you for free and open access by The Open Repository @ Binghamton (The ORB). It has been accepted for inclusion in The Society for Ancient Greek Philosophy Newsletter by an authorized administrator of The Open Repository @ Binghamton (The ORB). For more information, please contact [email protected]. INTELLECTUALISM IN ARISTOTLE David Keyt University of Washington 1978 I When Aristotle returns to the topic of happiness at the end of the Nicoma chean Ethics (X.6-8) presumably to give us his final and best thoughts on the matter, he says that perfect happiness (he. teleia eudaimonia) is theoretical activity (the�retik� energeia), that happiness and contemplation (theoria) are coextensive, and that the life of reason (ho kata ton � bios), also called 1 the philosophic or theoretical life (I.5.1095bl9, �.E. I . 4. 1215bl-2, �passim), is the happiest life (X. 7.1177al2-18, 1178a4-8, 8.ll 78b7-32). He goes on to say that the life in accordance with the other excellence (ho kata tl!'n allen areten bios)--namely, the life in accordance with practical wisdom and moral virtue, elsewhere called the political or practical life (I. -
Index Nominum
Index Nominum Abualcasim, 50 Alfred of Sareshal, 319n Achillini, Alessandro, 179, 294–95 Algazali, 52n Adalbertus Ranconis de Ericinio, Ali, Ismail, 8n, 132 205n Alkindi, 304 Adam, 313 Allan, Mowbray, 276n Adam of Papenhoven, 222n Alne, Robert, 208n Adamson, Melitta Weiss, 136n Alonso, Manual, 46 Adenulf of Anagni, 301, 384 Alphonse of Poitiers, 193, 234 Adrian IV, pope, 108 Alverny, Marie-Thérèse d’, 35, 46, Afonso I Henriques, king of Portu- 50, 53n, 93, 147, 177, 264n, 303, gal, 35 308n Aimery, archdeacon of Tripoli, Alvicinus de Cremona, 368 105–6 Amadaeus VIII, duke of Savoy, Alberic of Trois Fontaines, 100–101 231 Albert de Robertis, bishop of Ambrose, 289 Tripoli, 106 Anastasius IV, pope, 108 Albert of Rizzato, patriarch of Anti- Anatoli, Jacob, 113 och, 73, 77n, 86–87, 105–6, 122, Andreas the Jew, 116 140 Andrew of Cornwall, 201n Albert of Schmidmüln, 215n, 269 Andrew of Sens, 199, 200–202 Albertus Magnus, 1, 174, 185, 191, Antonius de Colell, 268 194, 212n, 227, 229, 231, 245–48, Antweiler, Wolfgang, 70n, 74n, 77n, 250–51, 271, 284, 298, 303, 310, 105n, 106 315–16, 332 Aquinas, Thomas, 114, 256, 258, Albohali, 46, 53, 56 280n, 298, 315, 317 Albrecht I, duke of Austria, 254–55 Aratus, 41 Albumasar, 36, 45, 50, 55, 59, Aristippus, Henry, 91, 329 304 Arnald of Villanova, 1, 156, 229, 235, Alcabitius, 51, 56 267 Alderotti, Taddeo, 186 Arnaud of Verdale, 211n, 268 Alexander III, pope, 65, 150 Ashraf, al-, 139n Alexander IV, pope, 82 Augustine (of Hippo), 331 Alexander of Aphrodisias, 311, Augustine of Trent, 231 336–37 Aulus Gellius, -
Evolutionary Argument Against Naturalism?” International Journal for Philosophy of Religion 69.3 (2010): 193–204
1 On Plantinga on Belief in Naturalism1 Troy Cross Introduction Naturalism, according to Alvin Plantinga, is the thesis “that there is no such person as God or anything at all like God” (2011b, 435; see also, 2002a, 1; 2011a, vix), and one could be forgiven for thinking that what Plantinga calls his “Evolutionary Argument Against Naturalism”, or “EAAN”, which he has refined and defended for over two decades, is an argument against that thesis (1991, 1993, 2002a, 2002b, 2011a, 2011b). But that would be a mistake. The conclusion of the EAAN is not about the truth of naturalism but about the rationality of believing naturalism to be true: it is that one cannot rationally and reflectively believe that contemporary evolutionary theory is correct about our origins while also believing that neither God nor anything like God exists.2 The difference between truth and rational belief is important here. Consider Moore’s paradoxical sentence: “I don’t believe it’s raining but as a matter of fact it is” (Moore, 209). Nothing prevents that sentence, or others like it, from being true. If you 1 For instructive conversations on this topic I am indebted to John Bang, George Bealer, Mark Bedau, Eliyah Cohen, Bryan Cross, Augie Faller, Emma Handte, Elad Gilo, Nick Gigliotti, John Hare, Jordan Horowitz, Paul Hovda, Alexander Pruss, Margaret Scharle, Derek Schiller, Mackenzie Sullivan, and Carol Voeller. I also wish to thank audiences at Reed College and the University of Nebraska Omaha where I presented early versions of some of this material. Anthony Nguyen gave me many helpful comments on a draft. -
St. Thomas Summer Seminars in Philosophy of Religion And
Recent PhDs and current graduate students in philosophy, theology, or religious studies are invited to apply to participate in the 2010 St. Thomas Summer Seminar in Philosophy of Religion and Philosophical Theology. The 2010 St. Thomas Summer Seminar in Philosophy of Religion and Philosophical Theology June 15—July 2, 2010 University of Saint Thomas, Saint Paul, Minnesota TOPICS AND SPEAKERS ORGANIZED BY THE EPISTEMOLOGY OF THE EPISTEMOLOGY OF RELIGIOUS BELIEF DISAGREEMENT Dean Zimmerman Alvin Plantinga (Notre Dame) and Roger White (M.I.T.) and (Rutgers) Richard Feldman (Rochester) Thomas Kelly (Princeton) Michael Rota SCIENCE AND RELIGION REDUCTIONISM AND THE (University of St. Thomas) Alvin Plantinga (Notre Dame) and PHILOSOPHY OF BIOLOGY Elliott Sober (UW-Madison) Alan Love (University of Minnesota) THE COSMOLOGICAL ARGUMENT WRITING FOR AUDIENCES Alexander Pruss (Baylor) and OUTSIDE THE ACADEMY Peter van Inwagen (Notre Dame) Peter Kreeft (Boston College) THE PROBLEM OF EVIL Peter van Inwagen (Notre Dame) and Evan Fales (University of Iowa) http://www.stthomas.edu/philosophy/templeton/project.html Twenty participants will be selected; each will receive a stipend of $2,800 and will be provided with accommodations and meals for the duration of the seminar. CONTACT APPLICATION DEADLINE: Dr. Michael Rota Applications must be received by December 1, 2009 St. Thomas Philosophy of Religion Project For information on how to apply, go to http://www.stthomas.edu/philosophy/templeton/project.html. Department of Philosophy, JRC 241 University of St. Thomas This program is funded by a generous grant from the John Templeton Foundation. 2115 Summit Avenue Saint Paul, MN 55105-1096 Email: [email protected] . -
1300 Christian Hoffarth the Early Church As An
REWRITING ECCLESIA PRIMITIVA: PETER OF JOHN OLIVI’S IMAGE OF EARLY CHRISTIANITY AND THE FORMATION OF DISSENT IN THE WESTERN MEDITERRANEAN AROUND 1300 Christian Hoffarth The early Church as an idea In antiquity the linchpin of all criticism of private property – besides the pop- ular but rather vague Pythagorean proverb amicorum communia omnia – was the community of goods Plato intended for the ruling class of guardians in his Republic. 1 However, in places and ages informed by Christianity, de- viation from common systems of ownership has always been based on the alleged communism of the early Christians. 2 he notion of a renunciation 1 On the highly controversial Pythagorean communism, cf. Edwin L. Minar, “Pythagorean Communism,” TAPA 75 (1944): 34 – 46. For its tradition over the cen- turies, until the proverb mentioned above inally arrived at irst place in the Adagia of Erasmus of Rotterdam, see also Kathy Eden, Friends Hold All hings in Common: Tradition, Intelletual Property, and the Adages of Erasmus (New Haven: Yale Uni- versity Press, 2001). For a irst orientation on Plato’s Republic, see Julia Annas, An Introdution to Plato’s Republic (Oxford: Clarendon Press, 1981). An overview of criti- cism of property and ideas of a community of goods in antiquity and among early Christians is provided by Manfred Wacht, “Gütergemeinschaft,” RAC 13 (1986): 1 – 59. An epoch-spanning approach to ideas of property and their antagonisms is ofered by Peter Garnsey, hinking about Property. From Antiquity to the Age of Revolution (Cambridge, NY: Cambridge University Press, 2008). 2 Besides other ancient socio-political ideals, the Pythagorean topos could have been an immediate inluence on the Lucan narrative of the early Christian community of goods. -
From Restricted to Full Omniscience
Religious Studies, Page 1 of 8. f Cambridge University Press 2010 doi:10.1017/S0034412510000144 From restricted to full omniscience ALEXANDERR.PRUSS Baylor University, One Bear Place #97273, Waco, TX 76798-7273 e-mail: [email protected] Abstract: Some, notably Peter van Inwagen, in order to avoid problems with free will and omniscience, replace the condition that an omniscient being knows all true propositions with a version of the apparently weaker condition that an omniscient being knows all knowable true propositions. I shall show that the apparently weaker condition, when conjoined with uncontroversial claims and the logical closure of an omniscient being’s knowledge, still yields the claim that an omniscient being knows all true propositions. Introduction Peter van Inwagen has argued that God does not know what we shall freely do.1 But van Inwagen does not embrace open-future views on which there is no fact of the matter about what we shall freely do. There is such a fact, but on van Inwagen’s view, God does not know it. Nonetheless, van Inwagen holds that God is omniscient, because, roughly speaking, God knows every true proposition that can be known. I shall show, however, that the statement that God knows every knowable truth, as well as the precise statement of van Inwagen’s ‘tentative’ account, have the consequence that God knows every true proposition, as long as we assume that God’s knowledge is closed under conjunction and tautological consequence, together with some uncontroversial claims and, in the case of van Inwagen’s account, the non-triviality claim that the account requires an om- niscient being to now know some contingent truths. -
Readings in Western Religious Thought the Ancient World 1St Edition Pdf, Epub, Ebook
READINGS IN WESTERN RELIGIOUS THOUGHT THE ANCIENT WORLD 1ST EDITION PDF, EPUB, EBOOK Patrick Reid | 9780809128501 | | | | | Readings in Western Religious Thought The Ancient World 1st edition PDF Book For over two thousand years the Silk Road was a network of roads for the travel and dissemination of religious beliefs across Eurasia. The item may have some signs of cosmetic wear, but is fully operational and functions as intended. There will also be a focus on structured datasets stored in relational databases. Stanford University. We will then go on to look at the remains of then-new kingdoms of Urartu, Phrygia and Lydia, already in direct contact with archaic Greece, as well as the impact of the Achaemenid conquest, up to the Hellenistic period. Emphasis is on interaction between the states of southern Mesopotamia and their counterparts in both the Iranian lowlands Khuzestan and on the Iranian Plateau. What were the methods of translators? See also: I Ching's influence. This course will cover the grammar of Sumerian and introduce vocabulary and cuneiform signs, allowing students to work through more basic Sumerian texts over the course of the term and provide students the tools for approaching more advanced texts. Still, it is perhaps most useful not to think of medieval philosophy as defined by the chronological boundaries of its adjacent philosophical periods, but as beginning when thinkers first started to measure their philosophical speculations against the requirements of Christian doctrine and as ending when this was no longer the predominant practice. Be the first to write a review About this product.