14 found
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  1.  94
    David Hume and the Concept of Volition.John M. Connolly & Thomas Keutner - 1987 - Hume Studies 13 (2):275-275.
    In lieu of an abstract, here is a brief excerpt of the content:275 DAVID HUME AND THE CONCEPT OF VOLITION Introduction The following two papers, though separately authored, belong together, not only because we, the authors, shared our views during the writing, but also because they are excerpts from a single story we are interested in telling. This is the story of a particular insight into the conceptual structure of human volition — the will. The insight is that volition — (...)
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  2.  49
    The Will as Impression.John M. Connolly - 1987 - Hume Studies 13 (2):276-305.
    In lieu of an abstract, here is a brief excerpt of the content:276 THE WILL AS IMPRESSION Hume writes, in the Treatise: Let no one, therefore, put an invidious construction on my words, by saying simply, that I assert the necessity of human actions, and place them on the same footing with the operations of senseless matter. I do not ascribe to the will that unintelligible necessity, which is suppos'd to lie in matter. But I ascribe to matter, that intelligible (...)
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  3. Whither Action theory.John M. Connolly - 1991 - Journal of Philosophical Research 16:85-106.
    The problem of ‘wayward causal chains’ threatens any causal analysis of the concept of intentional human action. For such chains show that the mere causation of an action by the right sort of belief and/or desire does not make the action intentional, i.e. one done in order to attain the object of desire. Now if the ‘because’ in ‘wayward’ action-explanations is straightforwardly causal, that might be argued to indicate by contrast that the different ‘because’ of reasons-explanations (which both explain and (...)
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  4.  98
    Eudaimonism, Teleology, and the Pursuit of Happiness.John M. Connolly - 2009 - Faith and Philosophy 26 (3):274-296.
    Recent interest among both philosophers and the wider public in the tradition of virtue ethics often takes its inspiration from Aristotle or from Thomas Aquinas. In this essay I briefly outline the ethical approaches of these two towering figures, and then describe more fully the virtue ethics of Meister Eckhart, a medieval thinker who admired, though critically, both Aristotle and Aquinas. His related but distinctively original approach to the virtuous life is marked by a striking and seemingly paradoxical injunction to (...)
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  5.  29
    Anomaly and folk psychology.John M. Connolly - 1993 - Inquiry: An Interdisciplinary Journal of Philosophy 36 (1):179 – 198.
    (1993). Anomaly and folk psychology∗. Inquiry: Vol. 36, No. 1-2, pp. 179-198.
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  6.  54
    A dialectical approach to action theory.John M. Connolly - 1976 - Inquiry: An Interdisciplinary Journal of Philosophy 19 (1-4):427 – 442.
    Recent work in the theory of action by analytical philosophers has focused on explaining actions by citing the agent's motivating reason(s). But this ignores a pattern of explanation typical in the social sciences, i.e. situating the agent in a reference group whose members typically manifest that behavior. In some cases the behavior of such groups can itself be shown to be the product of social forces. Two extended examples of this explanatory pattern are studied. In each case the motivating reasons (...)
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  7.  16
    Adam Smith on Wealth and Authority.John M. Connolly - 1979 - Philosophy Research Archives 5:461-471.
    There is a question over whether or not Adam Smith, in The Wealth of Nations (1776), contended that the rich devise structures of authority (especially civil government) to protect their wealth. At issue is whether significant, private wealth can exist prior to forms of authority. Smith seems to me not to have thought so. It is true that he asserts that, "antecedent to any civil institutions", superiority of fortune can "give some men superiority over the greater part of their brethren" (...)
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  8. Editorial.John M. Connolly - 1979 - Inquiry: An Interdisciplinary Journal of Philosophy 22 (1/2):1.
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  9.  56
    Gadamer and the author's authority: A language-game approach.John M. Connolly - 1986 - Journal of Aesthetics and Art Criticism 44 (3):271-277.
  10.  29
    Hermeneutics versus Science? Three German Views.John M. Connolly & Thomas Keutner - 1989 - Journal of Aesthetics and Art Criticism 47 (1):100.
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  11.  21
    Living Without Why: Meister Eckhart's Critique of the Medieval Concept of Will.John M. Connolly - 2014 - New York, US: Oup Usa.
    "Live without why!" advised Meister Eckhart . Arguing from classical philosophy and the Christian tradition, he opposed the views of Augustine and Aquinas. Connolly's book, the first to deal fully with the topic, discusses what Eckhart meant, how he justified it, and why it was condemned.
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  12.  30
    II. Praxis and Intention.John M. Connolly - 1979 - Inquiry: An Interdisciplinary Journal of Philosophy 22 (1-4):366-378.
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  13.  33
    Das Problem der Willensschwäche in der mittelalterlichen Philosophie / The Problem of Weakness of Will in Medieval Philosophy [Recherches de Théologie et Philosophie médiévales, Bibliotheca 8]. [REVIEW]John M. Connolly - 2007 - Review of Metaphysics 60 (4):865-866.
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  14.  11
    Essays in Hermeneutics and Critical Theory. [REVIEW]John M. Connolly - 1991 - Philosophical Review 100 (4):668-670.
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