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James Kintz [5]James S. Kintz [2]
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James Kintz
Saint Louis University
  1.  41
    A Thomistic Solution to the Deep Problem for Perfectionism.Matthew Shea & James Kintz - 2022 - Utilitas 34 (4):461-467.
    Perfectionism is the view that what is intrinsically good is the fulfillment of human nature or the development and exercise of the characteristic human capacities. An important objection to the theory is what Gwen Bradford calls the “Deep Problem”: explaining why nature-fulfillment is good. We argue that situating perfectionism within a Thomistic metaethical framework and adopting Aquinas's account of the metaphysical “convertibility” of being and goodness gives us a solution to the Deep Problem. In short, the fulfillment of human nature (...)
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  2.  34
    Encountering Artificial Intelligence: Ethical and Anthropological Reflections.Matthew J. Gaudet, Paul Scherz, Noreen Herzfeld, Jordan Joseph Wales, Nathan Colaner, Jeremiah Coogan, Mariele Courtois, Brian Cutter, David E. DeCosse, Justin Charles Gable, Brian Green, James Kintz, Cory Andrew Labrecque, Catherine Moon, Anselm Ramelow, John P. Slattery, Ana Margarita Vega, Luis G. Vera, Andrea Vicini & Warren von Eschenbach - 2023 - Eugene, OR: Pickwick Press.
    What does it mean to consider the world of AI through a Christian lens? Rapid developments in AI continue to reshape society, raising new ethical questions and challenging our understanding of the human person. Encountering Artificial Intelligence draws on Pope Francis’ discussion of a culture of encounter and broader themes in Catholic social thought in order to examine how current AI applications affect human relationships in various social spheres and offers concrete recommendations for better implementation. The document also explores questions (...)
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  3.  11
    Observation, Interaction, and Second-Person Sharing.James Kintz & Jeffrey P. Bishop - 2022 - International Philosophical Quarterly 62 (1):65-82.
    A growing number of scholars have suggested that there is a unique I-You relation that obtains between persons in face-to-face encounters, but while the increased attention paid to the second-person has led to many important insights regarding the nature of this relation, there is still much work to be done to clarify what makes the second-person relation distinct. In this paper we wish to develop recent scholarship on the second-person by means of a phenomenological analysis of a doctor-patient interaction. In (...)
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    Observation, Interaction, and Second-Person Sharing.James Kintz & Jeffrey P. Bishop - 2022 - International Philosophical Quarterly 62 (1):65-82.
    A growing number of scholars have suggested that there is a unique I-You relation that obtains between persons in face-to-face encounters, but while the increased attention paid to the second-person has led to many important insights regarding the nature of this relation, there is still much work to be done to clarify what makes the second-person relation distinct. In this paper we wish to develop recent scholarship on the second-person by means of a phenomenological analysis of a doctor-patient interaction. In (...)
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  5.  11
    Social Interactions, Aristotelian Powers, and the Ontology of the I–You Relation.James Kintz - 2021 - Review of Metaphysics 75 (1):91-113.
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  6.  37
    The illuminative function of the agent intellect.James S. Kintz - 2019 - British Journal for the History of Philosophy 27 (1):3-22.
    ABSTRACTThomas Aquinas argues that the agent intellect's function is to abstract an intelligible species from a phantasm. However, insofar as he claims that the intelligible species is not present in the phantasm, it is unclear how the agent intellect accomplishes this task. In this paper I explore two models of abstraction – the extraction model and the production model – suggesting that each fails to capture Aquinas’ understanding of abstraction. I then offer my own interpretation of the function of the (...)
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  7.  62
    The Unity of the Knower and the Known.James S. Kintz - 2018 - Epoché: A Journal for the History of Philosophy 22 (2):293-313.
    Aristotle famously asserted that the mind is identical with its object in an act of cognition. This “identity doctrine” has caused much confusion and controversy, with many seeking to avoid a literal interpretation in favor of one that suggests that “identity” refers to a formal isomorphism between the mind and its object. However, in this paper I suggest that Aristotle’s identity doctrine is not an epistemological claim about an isomorphism between a representation of an object and the object itself, but (...)
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