64 found
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  1.  19
    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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  2.  30
    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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  3.  15
    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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  4.  2
    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 philosophical foundations (...)
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  5. Transcendental Thomism and the Thomistic Texts.John F. X. Knasas - 1990 - The Thomist 54 (1):81.
     
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  6.  44
    Materiality and Aquinas' Natural Philosophy: A Reply to Johnson.John F. X. Knasas - 1991 - Modern Schoolman 68 (3):245-257.
  7.  27
    Aquinas and Finite Gods.John F. X. Knasas - 1979 - Proceedings and Addresses of the American Philosophical Association 53:88.
  8.  43
    Contra Spinoza: Aquinas on God’s Free Will.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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  9.  24
    The Fundamental Nature of Aquinas' Secunda Operatio Intellectus.John F. X. Knasas - 1990 - Proceedings of the American Catholic Philosophical Association 64:190.
  10.  55
    Contra Spinoza: Aquinas on God’s Free Will.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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  11. 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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  12. 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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  13. "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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  14. Being & Some Twentieth-Century Thomists.John F. X. Knasas - 2005 - International Journal for Philosophy of Religion 57 (2):143-145.
     
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  15. Mieczylaw A. Krapiec: "I-Man A Philosophical Anthropology". [REVIEW]John F. X. Knasas - 1986 - The Thomist 50 (3):474.
     
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  16. 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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  17. Thomistic existentialism & cosmological reasoning.John F. X. Knasas - 2019 - Thomistic existentialism and cosmological reasoning:
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  18. The Liberationist Critique of Maritain's New Christendom.John F. X. Knasas - 1988 - The Thomist 52 (2):247.
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  19. Thomistic Papers.John F. X. Knasas - 1994
  20. 3 Yves R. Simon and the Neo- Tho mist Tradition in Epistemology.John F. X. Knasas - 2020 - In Anthony O. Simon (ed.), Acquaintance with the Absolute: The Philosophical Achievement of Yves R. Simon. Fordham University Press. pp. 83-100.
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  21.  53
    Making Sense of the Tertia Via.John F. X. Knasas - 1980 - New Scholasticism 54 (4):476-511.
  22.  34
    Thomistic Existentialism and the Silence of the "Quinque Viae".John F. X. Knasas - 1986 - Modern Schoolman 63 (3):157-171.
  23.  33
    Theism. By Clement Dore.John F. X. Knasas - 1988 - Modern Schoolman 65 (3):209-211.
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  24.  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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  25.  27
    On Metaphysics.John F. X. Knasas - 1990 - Review of Metaphysics 43 (4):856-857.
    Chisholm's concluding "table of categories" offers a device to report the book's contents. Entity, the overarching category, subdivides into the contingent and the necessary. The contingent is what can come to be and pass away. The necessary is what is not contingent. Subdivisions of the contingent are states and individuals. States, like the being-warm of a stone, exist only of something else. Individuals are contingents that are not states. Individuals divide into boundaries and substances. Boundaries are constituents that necessarily are (...)
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  26.  20
    Aquinas on the Cognitive Soul: Metaphysics, Physics, or Both?John F. X. Knasas - 1998 - American Catholic Philosophical Quarterly 72 (4):501-527.
  27.  18
    The Philosophical Approach to God: A New Thomistic Approach. [REVIEW]John F. X. Knasas - 2010 - American Catholic Philosophical Quarterly 84 (3):628-632.
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  28.  27
    “Necessity” in the Tertia Via.John F. X. Knasas - 1978 - New Scholasticism 52 (3):373-394.
  29.  26
    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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  30.  14
    Aquinas: Prayer to An Immutable God.John F. X. Knasas - 1983 - New Scholasticism 57 (2):196-221.
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  31.  20
    Thomistic Existentialism and the Silence of the "Quinque Viae".John F. X. Knasas - 1986 - Modern Schoolman 63 (3):157-171.
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  32.  23
    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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  33.  22
    Authentic Metaphysics in an Age of Unreality.John F. X. Knasas - 1993 - American Catholic Philosophical Quarterly 67 (2):276-278.
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  34.  11
    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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  35.  21
    Ad Mentem Thomae: Does Natural Philosophy Prove God?John F. X. Knasas - 1987 - Proceedings of the American Catholic Philosophical Association 61:209-220.
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  36.  11
    Existential Thomist Reflections on Kenny in advance.John F. X. Knasas - forthcoming - Proceedings of the American Catholic Philosophical Association.
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  37.  19
    The Philosophy of Robert Holcot, Fourteenth-Century Skeptic.John F. X. Knasas - 1994 - American Catholic Philosophical Quarterly 68 (2):247-249.
  38.  17
    Substance and Modern Science.John F. X. Knasas - 1989 - Review of Metaphysics 42 (3):614-615.
    Dismayed with philosophy's retreat from the real, Connell proposes in his preface to rally the troops for another invasion. His mission is to establish the reality of substance, its instantiation in compounds, living things, and sensing things, and an understanding of its intrinsic nature. Connell admits the Aristotelian character of his goal, yet his argumentation eschews Aristotelian terminology and references.
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  39.  39
    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, they (...)
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  40.  12
    Thomas Aquinas: Approaches to Truth.John F. X. Knasas - 2003 - American Catholic Philosophical Quarterly 77 (3):464-471.
  41.  9
    Thomas Aquinas: Approaches to Truth. [REVIEW]John F. X. Knasas - 2003 - American Catholic Philosophical Quarterly 77 (3):464-471.
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  42.  11
    “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.
  43.  16
    “Does Natural Philosophy Prove the Immaterial?”: An Answer to Mark Johnson.John F. X. Knasas - 1990 - American Catholic Philosophical Quarterly 64 (2):265-269.
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  44.  12
    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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  45. "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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  46.  14
    Form and Being. [REVIEW]John F. X. Knasas - 2008 - American Catholic Philosophical Quarterly 82 (3):529-533.
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  47.  13
    The Sacred Monster of Thomas: an Introduction to the Life and Legacy of Reginal Garrigou-Lagrange, O.P.John F. X. Knasas - 2006 - American Catholic Philosophical Quarterly 80 (2):316-321.
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  48.  4
    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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  49.  25
    Intellectual Dynamism in Transcendental Thomism: A Metaphysical Assessment.John F. X. Knasas - 1995 - American Catholic Philosophical Quarterly 69 (1):15-28.
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  50.  6
    Form and Being: Studies in Thomistic Metaphysics. [REVIEW]John F. X. Knasas - 2008 - American Catholic Philosophical Quarterly 82 (3):529-533.
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