Results for 'Jacob Stump'

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Jacob Stump
Northeastern University
  1. On Socrates' Project of Philosophical Conversion.Jacob Stump - 2020 - Philosophers' Imprint 20 (32):1-19.
    There is a wide consensus among scholars that Plato’s Socrates is wrong to trust in reason and argument as capable of converting people to the life of philosophy. In this paper, I argue for the opposite. I show that Socrates employs a more sophisticated strategy than is typically supposed. Its key component is the use of philosophical argument not to lead an interlocutor to rationally conclude that he must change his way of life but rather to cause a certain affective (...)
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  2. Jacob I. Dienstag , "Studies in Maimonides and St. Thomas Aquinas". [REVIEW]Eleonore Stump - 1978 - The Thomist 42 (1):151.
  3.  7
    Maimonides and Aquinas: A Contemporary Appraisal. Jacob Haberman.Eleonore Stump - 1980 - Speculum 55 (3):577-578.
  4. The Jacob Dolnitzky Memorial Volume: Studies in Jewish Law, Philosophy, Literature, and Language.Jacob Dolnitzky & Morris Casriel Katz (eds.) - 1982 - P. Feldheim.
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  5. Jacob Taubes Und Oskar Goldberg: Aufsätze, Briefe, Dokumente.Jacob Taubes - 2011 - Königshausen & Neumann.
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  6.  43
    Ausgewählte Briefe von Jacob Klein an Gerhard Krüger, 1929-1933.Jacob Klein & Emmanuel Patard - 2006 - New Yearbook for Phenomenology and Phenomenological Philosophy 6 (1):308-329.
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  7. Jihadism: What is a Terror Apparatus? Interview with Jacob Rogozinski.Jacob Rogozinski & Andreas Wilmes - 2017 - Philosophical Journal of Conflict and Violence 1 (2):176-185.
    In the present interview, Jacob Rogozinski elucidates the main concepts and theses he developed in his latest book dedicated to the issue of modern jihadism. On this occasion, he explains his disagreements with other philosophical (Badiou, Baudrillard, Žižek) and anthropological (Girard) accounts of Islamic terrorism. Rogozinski also explains that although jihadism betrays Islam, it nonetheless has everything to do with Islam. Eventually, he describes his own philosophical journey which led him from a phenomenological study of the ego and the (...)
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  8. Essays in Honor of Jacob Klein. --.Douglas Allanbrook & Jacob Klein - 1976 - St. John's College Press.
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  9.  6
    Interculturalism and Human Rights (Jacob Buganza).Jacob Buganza - 2006 - Ideas Y Valores 55 (131):113-115.
  10. Sally K. May, Donald Gumurdul, Jacob Manakgu, Gabriel Maralngurra and Wilfred Nawirridj.Jacob Manakgu - 2005 - In Claire Smith & Hans Martin Wobst (eds.), Indigenous Archaeologies: Decolonizing Theory and Practice. Routledge. pp. 110.
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  11. Force and Freedom Reflections on History [by] Jacob Burckhardt. Edited by James Hastings Nichols.Jacob Burckhardt - 1964 - Pantheon Books.
     
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  12. Necessary Wisdom: Jacob Needleman Talks About God, Time, Money, Love, and the Need for Philosophy.D. Patrick Miller & Jacob Needleman - 2013 - Napa, USA: Fearless Books.
    Throughout an illustrious career of teaching and writing that spans five decades, philosopher Needleman has always tackled the "big questions" of life. In this collection of six feature interviews that began in the 1980s, Miller and Needleman discuss "Making Sense of Mysticism, The Secrets of Time and Love, The Meanings of Money, Searching for the Soul of America, Meeting God without Religion, " and "The Need for Philosophy.".
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  13.  2
    Medical Nihilism.Jacob Stegenga - 2018 - Oxford University Press.
    Medical nihilism is the view that we should have little confidence in the effectiveness of medical interventions. Jacob Stegenga argues persuasively that this is how we should see modern medicine, and suggests that medical research must be modified, clinical practice should be less aggressive, and regulatory standards should be enhanced.
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  14.  50
    Stumping Freedom: Divine Causality and the Will.James Dominic Rooney, Op - 2015 - New Blackfriars 96 (1066):711-722.
    The problems with grace and free will have prompted long-standing theological conflicts, chiefly revolving around certain disagreements over the nature of divine causality in respect to the free will's of creatures and His foreknowledge of free acts. Eleonore Stump offers a new interpretation of divine action on the will that holds God only acts by way of formal causality and that human cooperation with grace is only by way of "quiescence." I argue that this account lacks coherence in certain (...)
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  15.  3
    INTRODUCTION: Farès Sassine-Interview. Translation by Jacob Hamburger.Jacob Hamburger & Farés Sassine - 2018 - Foucault Studies 25:318.
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  16. Wandering in Darkness: Further Reflections.Stump Eleonore - 2012 - European Journal for Philosophy of Religion 4 (3):197--219.
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  17. Atonement and the Cry of Dereliction From the Cross.Stump Eleonore - 2012 - European Journal for Philosophy of Religion 4 (1):1.
    Any interpretation of the doctrine of the atonement has to take account of relevant biblical texts. Among these texts, one that has been the most difficult to interpret is that describing the cry of dereliction from the cross. According to the Gospels of Mathew and Mark, on the cross Jesus cries, “My God, my God, why have you forsaken me?‘ In this paper, I give a philosophical analysis of the options for understanding the cry of dereliction, interpreted within the constraints (...)
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  18.  26
    Martha Jacobs Replies.Martha Jacobs - 2009 - Hastings Center Report 39 (4):5-5.
  19.  72
    Wandering in Darkness: Narrative and the Problem of Suffering.Eleonore Stump - 2010 - Oxford University Press.
    Wandering in Darkness reconciles the existence of an omniscient, omnipotent, perfectly good God with suffering in the world. Eleanore Stump presents the moral psychology and value theory within which the theodicy of Thomas Aquinas is embedded. She explicates Aquinas's account of the good for human beings, including the nature of love and union among persons, and then argues that some philosophical problems are best considered in the context of narratives. In the context of famous biblical stories and against the (...)
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  20.  1
    INTRODUCTION: Farès Sassine-Interview. Translation by Jacob Hamburger.Jacob Hamburger & Farés Sassine - forthcoming - Foucault Studies:318-322.
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  21. The Stump-Aquinas-Dawkins Thesis.Daniel Howard-Snyder - manuscript
    Stump, Aquinas, and Dawkins & Company seem to think that objectual faith--"faith in"--is identical with propositional belief. I argue that they are wrong. More plausibly, objectual faith requires belief of the relevant proposition(s). There are other forms of faith: propositional faith, allegiant faith, and affective or global faith. We might conjecture that each of these forms of faith likewise require belief of the relevant propositions. More weakly, we might conjecture that at least one of them does. This latter thesis (...)
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  22. Defending Conventions as Functionally a Priori Knowledge.David J. Stump - 2003 - Philosophy of Science 70 (5):1149-1160.
    Recent defenses of a priori knowledge can be applied to the idea of conventions in science in order to indicate one important sense in which conventionalism is correctsome elements of physical theory have a unique epistemological status as a functionally a priori part of our physical theory. I will argue that the former a priori should be treated as empirical in a very abstract sense, but still conventional. Though actually coming closer to the Quinean position than recent defenses of a (...)
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  23. The Disunity of Science: Boundaries, Contexts, and Power.Peter Galison & David J. Stump (eds.) - 1996 - Stanford University Press.
    Is science unified or disunified? This collection brings together contributions from prominent scholars in a variety of scientific disciplines to examine this important theoretical question. They examine whether the sciences are, or ever were, unified by a single theoretical view of nature or a methodological foundation and the implications this has for the relationship between scientific disciplines and between science and society.
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  24.  45
    Stumping For Widerker.Stewart Goetz - 1999 - Faith and Philosophy 16 (1):83-89.
    David Widerker has forcefully argued that a libertarian is on firm ground in believing that the principle of alternative possibilities (PAP) is true. Eleonore Stump has argued that not all libertarians need accept PAP, and that its acceptance is not required for a rejection of compatibilism.This paper is a defense of Widerker against Stump. I argue that it is not at all clear that Stump’s view of freedom is libertarian in nature, and that she has not provided (...)
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  25.  46
    Stump on Libertarianism and the Principle of Alternative Possibilities.Stewart Goetz - 2001 - Faith and Philosophy 18 (1):93-101.
    Eleonore Stump has argued that a proponent of libertarian freedom must maintain that an agent is sometimes morally responsible for his mental action and that such moral responsibility is incompatible with that mental action’s being causally determined. Nevertheless, she maintains that this moral responsibility does not require that the agent be free to perform another mental action (act otherwise). In this paper, I argue that Stump fails to make a good case against the view that moral responsibility requires (...)
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  26.  12
    A Conversation Between Evelyne Grossman & Jacob Rogozinski & : Deleuze, Reader of Artaud – Artaud, Reader of Deleuze.Evelyne Grossman & Jacob Rogozinski - 2019 - Journal of French and Francophone Philosophy 27 (1):1-13.
    A translation of a dialogue between Evelyne Grossman and Jacob Rogozinski on Artaud, Deleuze, and the status of the ego.
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  27.  6
    Jacob Neusner, Editor. Understanding Rabbinic Judaism. From Talmudic to Modern Times. Pp. 422. $5.95. [REVIEW]Locals Jacobs - 1974 - Religious Studies 10 (4):502.
  28.  32
    Boethius’s De Topicis Differentiis.Eleonore Stump - 1979 - Philosophical Review 88 (3):486-488.
  29. .Peter Galison & David Stump (eds.) - 1996
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  30. Stump's Forgiveness.Brandon Warmke - 2019 - European Journal for Philosophy of Religion 11 (1):145-163.
    To love someone, Eleonore Stump tells us, is to have two desires: a desire her objective good and a desire for union with her. In Atonement, Stump claims that loving someone—understood as having these desires—is necessary and sufficient for morally appropriate forgiveness. I offer several arguments against this claim.
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  31. Aquinas on the Foundations of Knowledge.Eleonore Stump - 1991 - Canadian Journal of Philosophy 21 (sup1):125-158.
  32.  88
    Stump's Theodicy of Redemptive Suffering and Molinism.Kenneth J. Perszyk - 1999 - Religious Studies 35 (2):191-211.
    Eleonore Stump develops and defends a theodicy of redemptive suffering. In particular, God's permission of suffering (at least some classes, if not instances, of serious undeserved, involuntary suffering due to natural or free causes) is justified just in case it benefits those who suffer, it is the best possible means in the circumstances for their benefit, and God knows this is the case. The main aim of this paper is to show that for Stump's theodicy to have a (...)
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  33. Is Meta-Analysis the Platinum Standard of Evidence?Jacob Stegenga - 2011 - Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 42 (4):497-507.
    An astonishing volume and diversity of evidence is available for many hypotheses in the biomedical and social sciences. Some of this evidence—usually from randomized controlled trials (RCTs)—is amalgamated by meta-analysis. Despite the ongoing debate regarding whether or not RCTs are the ‘gold-standard’ of evidence, it is usually meta-analysis which is considered the best source of evidence: meta-analysis is thought by many to be the platinum standard of evidence. However, I argue that meta-analysis falls far short of that standard. Different meta-analyses (...)
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  34.  89
    Transfer Principles and Moral Responsibility.Eleonore Stump & John Martin Fischer - 2000 - Philosopical Perspectives 14 (s14):47-56.
  35. Aquinas.Eleonore Stump - 2003 - Routledge.
    Few philosophers or theologians exerted as much influence on the shape of medieval thought as Thomas Aquinas. He ranks amongst the most famous of the Western philosophers and was responsible for almost single-handedly bringing the philosophy of Aristotle into harmony with Christianity. He was also one of the first philosophers to argue that philosophy and theology could support each other. The shape of metaphysics, theology, and Aristotelian thought today still bears the imprint of Aquinas' work. In this extensive and deeply (...)
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  36. Die Uebersetzung der Categorieen des Aristoteles von Jacob von Edessa ... Inaugural-Dissertation.Salomon Schüler, Aristotle & Jacob - 1897 - Druck von H. Itzkowski.
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  37. The Problem of Evil.Eleonore Stump - 1985 - Faith and Philosophy 2 (4):392-423.
    This paper considers briefly the approach to the problem of evil by Alvin Plantinga, Richard Swinburne, and John Hick and argues that none of these approaches is entirely satisfactory. The paper then develops a different strategy for dealing with the problem of evil by expounding and taking seriously three Christian claims relevant to the problem: Adam fell; natural evil entered the world as a result of Adam's fall; and after death human beings go either to heaven or hell. Properly interpreted, (...)
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  38. Robustness, Discordance, and Relevance.Jacob Stegenga - 2009 - Philosophy of Science 76 (5):650-661.
    Robustness is a common platitude: hypotheses are better supported with evidence generated by multiple techniques that rely on different background assumptions. Robustness has been put to numerous epistemic tasks, including the demarcation of artifacts from real entities, countering the “experimenter’s regress,” and resolving evidential discordance. Despite the frequency of appeals to robustness, the notion itself has received scant critique. Arguments based on robustness can give incorrect conclusions. More worrying is that although robustness may be valuable in ideal evidential circumstances (i.e., (...)
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  39. Philosophy of Experimental Biology.Jacob Stegenga - 2009 - Erkenntnis 71 (3):431-436.
    Philosophers have committed sins while studying science, it is said – philosophy of science focused on physics to the detriment of biology, reconstructed idealizations of scientific episodes rather than attending to historical details, and focused on theories and concepts to the detriment of experiments. Recent generations of philosophers of science have tried to atone for these sins, and by the 1980s the exculpation was in full swing. Marcel Weber’s Philosophy of Experimental Biology is a zenith mea culpa for philosophy of (...)
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  40.  2
    The Cambridge Companion to Augustine.David Vincent Meconi & Eleonore Stump (eds.) - 2014 - Cambridge University Press.
    It has been over a decade since the first edition of The Cambridge Companion to Augustine was published. In that time, reflection on Augustine's life and labors has continued to bear much fruit: significant new studies into major aspects of his thinking have appeared, as well as studies of his life and times and new translations of his work. This new edition of the Companion, which replaces the earlier volume, has eleven new chapters, revised versions of others, and a comprehensive (...)
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  41. Absolute Simplicity.Eleonore Stump & Norman Kretzmann - 1985 - Faith and Philosophy 2 (4):353-382.
    The doctrine of God’s absolute simplicity denies the possibility of real distinctions in God. It is, e.g., impossible that God have any kind of parts or any intrinsic accidental properties, or that there be real distinctions among God’s essential properties or between any of them and God himself. After showing that some of the counter-intuitive implications of the doctrine can readily be made sense of, the authors identify the apparent incompatibility of God’s simplicity and God’s free choice as a special (...)
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  42. Step Down, Dr. Jacobs: The Autobiography of an Autocrat.Thornwell Jacobs - 1945
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  43.  17
    Joseph J. Jacobs on Alternative Medicine and the National Institutes of Health. Interview by Thomasine Kushner and Charles MacKay. [REVIEW]J. J. Jacobs - 1994 - Cambridge Quarterly of Healthcare Ethics 3 (3):442.
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  44. Non-Cartesian Substance Dualism and Materialism Without Reductionism.Eleonore Stump - 1995 - Faith and Philosophy 12 (4):505-531.
    The major Western monotheisms, and Christianity in particular, are often supposed to be committed to a substance dualism of a Cartesian sort. Aquinas, however, has an account of the soul which is non-Cartesian in character. He takes the soul to be something essentially immaterial or configurational but nonetheless realized in material components. In this paper, I argue that Aquinas’s account is coherent and philosophically interesting; in my view, it suggests not only that Cartesian dualism isn’t essential to Christianity but also (...)
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  45.  88
    Stump and Kretzmann on Time and Eternity.Paul Fitzgerald - 1985 - Journal of Philosophy 82 (5):260.
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  46. Measuring Effectiveness.Jacob Stegenga - 2015 - Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 54:62-71.
    Measuring the effectiveness of medical interventions faces three epistemological challenges: the choice of good measuring instruments, the use of appropriate analytic measures, and the use of a reliable method of extrapolating measures from an experimental context to a more general context. In practice each of these challenges contributes to overestimating the effectiveness of medical interventions. These challenges suggest the need for corrective normative principles. The instruments employed in clinical research should measure patient-relevant and disease-specific parameters, and should not be sensitive (...)
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  47.  39
    Personal Relations and Moral Residue.Eleonore Stump - 2004 - History of the Human Sciences 17 (2-3):33-56.
    To what extent can one be saddled with responsibility or guilt as a result of actions committed not by oneself but by others with whom one has a familial or national connection or some other communal association? The issue of communal guilt has been extensively discussed, and there has been no shortage of writers willing to apply the notion of communal responsibility and guilt to Germany after the Holocaust. But the whole notion of communal guilt is deeply puzzling. How can (...)
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  48.  25
    Medicalization of Sexual Desire.Jacob Stegenga - 2021 - European Journal of Analytic Philosophy 17 (2):(SI5)5-34.
    Medicalisation is a social phenomenon in which conditions that were once under legal, religious, personal or other jurisdictions are brought into the domain of medical authority. Low sexual desire in females has been medicalised, pathologised as a disease, and intervened upon with a range of pharmaceuticals. There are two polarised positions on the medicalisation of low female sexual desire: I call these the mainstream view and the critical view. I assess the central arguments for both positions. Dividing the two positions (...)
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  49.  7
    Philosophy, Theology, and Philosophical-Theological Biblical Exegesis.Eleonore Stump & Judith Wolfe - 2021 - European Journal for Philosophy of Religion 13 (4).
    Religious faith may manifest itself, among other things, as a mode of seeing the ordinary world, which invests that world imaginatively with an unseen depth of divine intention and spiritual significance. While such seeing may well be truthful, it is also unavoidably constructive, involving the imagination in its philosophical sense of the capacity to organize underdetermined or ambiguous sense date into a whole or gestalt. One of the characteristic ways in which biblical narratives inspire and teach is by renewing their (...)
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  50.  29
    Is Meta-Analysis the Platinum Standard of Evidence?Jacob Stegenga - 2011 - Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 42 (4):497-507.
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