Results for 'J. F. X. Knasas'

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  1. Thomistic existentialism and the proofs ex motu at Contra gentiles I, C. 13.J. F. X. Knasas - 1995 - The Thomist 59 (4):591-615.
     
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  2.  7
    Aquinas and the cry of Rachel: Thomistic reflections on the problem of evil.John F. X. Knasas - 2013 - Washington, D.C.: The Catholic University of America Press.
    Machine generated contents note: ch. 1 The Cry of Rachel -- Maritain's 1942 Marquette Aquinas Lecture -- Maritain's The Person and the Common Good -- Camus's The Plague -- ch. 2 Joy -- Being as the Good and the Eruption of Willing -- Being and Philosophical Psychology -- An Ordinary Knowledge of God and Metaphysics -- Metaphysics as Implicit Knowledge -- Being and the Intellectual Emotions -- ch. 3 Quandoque Evils -- Aquinas's Rationale for the Corruptible Order -- The Corruptible (...)
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  3.  44
    Why for Lonergan Knowing Cannot Consist in “Taking a Look”.John F. X. Knasas - 2004 - American Catholic Philosophical Quarterly 78 (1):131-150.
    Over the years I have written a number of articles critiquing Transcendental Thomism both from philosophical and from textual points of view. In the course of these articles, I have made comments on Bernard J. F. Lonergan’s epistemology. These comments have caught the eye of Jeremy D. Wilkins, and have provoked his article, “A Dialectic of ‘Thomist’ Realisms: John Knasas and Bernard Lonergan.” The violence of Wilkins’s reaction leads me to believe that despite the passing nature of my comments, (...)
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  4.  2
    Thomistic existentialism & cosmological reasoning.John F. X. Knasas - 2019 - Thomistic existentialism and cosmological reasoning:
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  5.  29
    The Analytical Thomist and the Paradoxical Aquinas: Some Reflections on Kerr’s Aquinas’s Way to God.John F. X. Knasas - 2019 - Roczniki Filozoficzne 67 (4):71-88.
    My article critically evaluates five key claims in Kerr’s interpretation of Aquinas’s De Ente et Essentia, ch. 4, proof for God. The claims are: the absolutely considered essence is a second intention, or cognitional being; à la John Wippel, the real distinction between essence and existence is known before the proof; contra David Twetten, Aristotelian form is not self-actuating and so requires actus essendi; the De Ente proof for God uses the Principle of Sufficient Reason; an infinite regress must be (...)
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  6.  35
    The Intellectual Phenomenology of De Ente et Essentia, Chapter Four.John F. X. Knasas - 2014 - Review of Metaphysics 68 (1):107-153.
    By providing a phenomenological presentation of Aquinas’s duplex operatio intellectus, the author argues that a reader is better equipped to understand where and when Aquinas arrives at the real distinction between essence and existence in the much disputed De Ente et Essentia, chapter four. “Phenomenological presentation” means an honest description of one’s own mental life as it conducts the duplex operatio. From phenomenological observations in the Thomistic texts, the author argues that a penetrative and rebounding movement of attention upon some (...)
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  7.  20
    Kantianism and Thomistic Personalism on the Human Person: Self-Legislator or Self-Determiner?John F. X. Knasas - 2018 - Studia Gilsoniana 7 (3):437-451.
    Inspired by a discussion about whether John Paul II grounded human dignity in a Kantian way, viz., emphasizing the person as an end unto itself, the author considers: (1) the relations between Kant and Aquinas on the topic of the philosophical basis of human dignity, and (2) John Paul II’s remarks on Kant’s ethics. He concludes that: (1) both Kant and Aquinas ground human dignity upon human freedom, but both understand the human freedom differently; (2) for Kant, human freedom is (...)
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  8.  3
    Being and Some 20th Century Thomists.John F. X. Knasas - 2003 - New York: Fordham University Press.
    In this powerfully argued book, Knasas engages a debate at the heart of the revival of Thomistic thought in the twentieth century. Richly detailed and illuminating, his book calls on the tradition established by Gilson, Maritain, and Owen, to build a case for Existential Thomism as a valid metaphysics. Being and Some Twentieth-Century Thomists is a comprehensive discussion of the major issues and controversies in neo-Thomism, including issues of mind, knowledge, the human subject, free will, nature, grace, and the (...)
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  9.  7
    Thomism and Tolerance.John F. X. Knasas - 2011 - University of Scranton Press.
    In this incisive study, John F. X. Knasas grounds the ideal of tolerance in Aquinas’s natural law ethics and connects the virtue of civic tolerance to the concept of being. If God is the source of being, argues Knasas, then we are the articulation of being, and it is in this capacity that we recognize our bond with other people and thus acknowledge our duty to be tolerant of one another. An important contribution to practical metaphysics and the (...)
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  10. Halblass and the Openness of the Comparative Project.F. X. Clooney & S. J. Wilhelm - 1997 - Poznan Studies in the Philosophy of the Sciences and the Humanities 59:29-48.
     
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  11.  36
    Being and some twentieth-century Thomists.John F. X. Knasas - 2003 - New York: Fordham University Press.
    In this powerfully argued book, Knasas engages a debate at the heart of the revival of Thomistic thought in the twentieth century. Richly detailed and illuminating, his book calls on the tradition established by Gilson, Maritain, and Owen, to build a case for Existential Thomism as a valid metaphysics.Being and Some Twentieth-Century Thomists is a comprehensive discussion of the major issues and controversies in neo-Thomism, including issues of mind, knowledge, the human subject, free will, nature, grace, and the act (...)
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  12.  2
    Aquinas.John F. X. Knasas - 1983 - New Scholasticism 57 (2):196-221.
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  13.  5
    Aquinas: The Desire to Love and the Religion Possibility.John F. X. Knasas - 2008 - Proceedings of the American Catholic Philosophical Association 82:115-123.
    Among Thomists the standard practice is to show the openness of human nature to beatitude from the speculative side. The intellectual desire to know the richness of the notion of being, the ratio entis, becomes the desire to know the creator who as esse subsistens embodies the intelligible heart of being. I want to try the same strategy but from the practical side. I believe that more people experience a desire to love than a desire to know. Few have noticed (...)
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  14.  27
    Aquinas and Finite Gods.John F. X. Knasas - 1979 - Proceedings of the American Catholic Philosophical Association 53:88-97.
  15.  13
    Aquinas.John F. X. Knasas - 1983 - New Scholasticism 57 (2):115-123.
    Among Thomists the standard practice is to show the openness of human nature to beatitude from the speculative side. The intellectual desire to know the richness of the notion of being, the ratio entis, becomes the desire to know the creator who as esse subsistens embodies the intelligible heart of being. I want to try the same strategy but from the practical side. I believe that more people experience a desire to love than a desire to know. Few have noticed (...)
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  16. Akvinietis ir Heideggerio ontoteologija.John F. X. Knasas - 2021 - Logos: A Journal, of Religion, Philosophy Comparative Cultural Studies and Art 107.
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  17. Akviniečio ir Heideggerio fenomenologinė scholastikos redukcija.John F. X. Knasas - 2022 - Logos: A Journal, of Religion, Philosophy Comparative Cultural Studies and Art 112.
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  18.  28
    Aquinas’ Metaphysics and Descartes’ Methodic Doubt.John F. X. Knasas - 1999 - Proceedings of the American Catholic Philosophical Association 73:159-177.
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  19.  5
    Aquinas’ Metaphysics and Descartes’ Methodic Doubt.John F. X. Knasas - 1999 - Proceedings of the American Catholic Philosophical Association 73:159-177.
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  20.  1
    Aquinas.John F. X. Knasas - 2008 - Proceedings of the American Catholic Philosophical Association 82:115-123.
    Among Thomists the standard practice is to show the openness of human nature to beatitude from the speculative side. The intellectual desire to know the richness of the notion of being, the ratio entis, becomes the desire to know the creator who as esse subsistens embodies the intelligible heart of being. I want to try the same strategy but from the practical side. I believe that more people experience a desire to love than a desire to know. Few have noticed (...)
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  21.  22
    Ad Mentem Thomae.John F. X. Knasas - 1987 - Proceedings of the American Catholic Philosophical Association 61:209-220.
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  22.  3
    Ad Mentem Thomae.John F. X. Knasas - 1987 - Proceedings of the American Catholic Philosophical Association 61:209-220.
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  23. "Ad Mentem Thomae": Does Natural Philosophy Prove God?John F. X. Knasas - 1987 - Proceedings and Addresses of the American Philosophical Association 61:209.
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  24. Akvinietis: nuo Actus Essendi iki Deus.John F. X. Knasas - 2023 - Logos: A Journal, of Religion, Philosophy Comparative Cultural Studies and Art 114.
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  25.  21
    Aquinas on the Cognitive Soul.John F. X. Knasas - 1998 - American Catholic Philosophical Quarterly 72 (4):501-527.
  26.  15
    Aquinas.John F. X. Knasas - 1983 - New Scholasticism 57 (2):196-221.
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  27.  5
    Aquinas: The Desire to Love and the Religion Possibility.John F. X. Knasas - 2008 - Proceedings of the American Catholic Philosophical Association 82:115-123.
    Among Thomists the standard practice is to show the openness of human nature to beatitude from the speculative side. The intellectual desire to know the richness of the notion of being, the ratio entis, becomes the desire to know the creator who as esse subsistens embodies the intelligible heart of being. I want to try the same strategy but from the practical side. I believe that more people experience a desire to love than a desire to know. Few have noticed (...)
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  28. Being & Some Twentieth-Century Thomists.John F. X. Knasas - 2005 - International Journal for Philosophy of Religion 57 (2):143-145.
     
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  29.  54
    Contra Spinoza.John F. X. Knasas - 2002 - American Catholic Philosophical Quarterly 76 (3):417-429.
    My article confronts three of Spinoza’s four arguments against free will in God with Aquinas’s contrary position in the Summa contra Gentiles, Book I. Spinoza’s three arguments come from his Ethics, props. XVII and XXXII. First, since free choice is always exclusive, free choice in God would leave unactualized power in God. Second, if God’s will could be different without entailing divine mutability, then a divine voluntarism would reign. Third, if God has freedom of will but his willing is his (...)
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  30.  59
    Contra Spinoza.John F. X. Knasas - 2002 - American Catholic Philosophical Quarterly 76 (3):417-429.
    My article confronts three of Spinoza’s four arguments against free will in God with Aquinas’s contrary position in the Summa contra Gentiles, Book I. Spinoza’s three arguments come from his Ethics, props. XVII and XXXII. First, since free choice is always exclusive, free choice in God would leave unactualized power in God. Second, if God’s will could be different without entailing divine mutability, then a divine voluntarism would reign. Third, if God has freedom of will but his willing is his (...)
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  31.  18
    Does Natural Philosophy Prove the Immaterial?John F. X. Knasas - 1990 - American Catholic Philosophical Quarterly 64 (2):265-269.
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  32.  18
    Does Natural Philosophy Prove the Immaterial?John F. X. Knasas - 1990 - American Catholic Philosophical Quarterly 64 (2):265-269.
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  33.  13
    “Esse” as the Target of Judgment in Rahner and Aquinas.John F. X. Knasas - 1985 - Proceedings of the American Catholic Philosophical Association 59 (2):114-131.
  34.  4
    “Esse” as the Target of Judgment in Rahner and Aquinas.John F. X. Knasas - 1985 - Proceedings of the American Catholic Philosophical Association 59:114-131.
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  35. "Esse" as the Target of Judgment in Rahner and Aquinas.John F. X. Knasas - 1985 - Proceedings and Addresses of the American Philosophical Association 59:114.
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  36. Editor's Preface.John F. X. Knasas - 1988 - Maritain Studies/Etudes Maritainiennes 4:1-2.
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  37.  13
    Existential Thomist Reflections on Kenny in advance.John F. X. Knasas - forthcoming - Proceedings of the American Catholic Philosophical Association.
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  38.  12
    Existential Thomist Reflections on Kenny.John F. X. Knasas - 2015 - Proceedings of the American Catholic Philosophical Association 89:195-208.
    My target is Kenny’s claim that if God can be thought not to be in the same manner as men or phoenixes, then God too is an essence/existence composite. I argue that our ignorance about the existence of the phoenix and our ignorance about God do not have the same bases and so they do not lead to the same conclusion, namely, a distinction between thing and existence in both cases. The notion of the phoenix is existence neutral because it (...)
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  39.  4
    Forgiveness.John F. X. Knasas - 2008 - Proceedings of the American Catholic Philosophical Association 82:115-123.
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  40.  2
    How Thomistic is the Intuition of Being?John F. X. Knasas - 1988 - Maritain Studies/Etudes Maritainiennes 4:83-91.
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  41.  27
    Incommensurability and Aquinas’s Metaphysics.John F. X. Knasas - 1991 - Proceedings of the American Catholic Philosophical Association 65:179-190.
  42.  29
    Intellectual Dynamism in Transcendental Thomism.John F. X. Knasas - 1995 - American Catholic Philosophical Quarterly 69 (1):15-28.
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  43.  1
    Krikščioniškoji epistemologija: recepcinė ar projekcinė?John F. X. Knasas - 2021 - Logos: A Journal, of Religion, Philosophy Comparative Cultural Studies and Art 109.
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  44.  46
    Materiality and Aquinas' Natural Philosophy.John F. X. Knasas - 1991 - Modern Schoolman 68 (3):245-257.
  45.  55
    Making Sense of the Tertia Via.John F. X. Knasas - 1980 - New Scholasticism 54 (4):476-511.
  46.  27
    “Necessity” in the Tertia Via.John F. X. Knasas - 1978 - New Scholasticism 52 (3):373-394.
  47.  24
    Super-God: Divine Infinity and Human Self-Determination.John F. X. Knasas - 1981 - Proceedings of the American Catholic Philosophical Association 55:197-209.
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  48. Super-God: Divine Infinity and Human Self-Determination.John F. X. Knasas - 1981 - Proceedings and Addresses of the American Philosophical Association 55:197.
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  49.  24
    Thomistic Existentialism and the Silence of the "Quinque Viae".John F. X. Knasas - 1986 - Modern Schoolman 63 (3):157-171.
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  50.  37
    Thomistic Existentialism and the Silence of the "Quinque Viae".John F. X. Knasas - 1986 - Modern Schoolman 63 (3):157-171.
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