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Mary F. Rousseau [22]Mary Frances Rousseau [1]
  1. Elements of a Thomistic Philosophy of Death.Mary F. Rousseau - 1979 - The Thomist 43 (4):581.
     
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  2.  50
    Avicenna and Aquinas on Incorruptibility.Mary F. Rousseau - 1977 - New Scholasticism 51 (4):524-536.
  3. The Apple or Aristotle's Death.Mary F. Rousseau - 1971 - Tijdschrift Voor Filosofie 33 (4):779-780.
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  4. The Natural Meaning of Death in the "Summa Theologiae".Mary F. Rousseau - 1978 - Proceedings and Addresses of the American Philosophical Association 52:87.
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  5.  32
    Recollection as Realization: Remythologizing Plato.Mary F. Rousseau - 1981 - Review of Metaphysics 35 (2):337 - 348.
    SEARCHING and learning... are altogether recollection". A long and strong tradition in Platonic studies has taken this statement as a literal description of what happens when we come to know something that we had not known before. That literal interpretation is commonly linked to a similarly literal interpretation of Plato's statements about the soul's cycle of rebirths, and to a transcendent rather than a transcendental view of the Ideas, one which gives them an ontological status separate from sensible particulars. Sensibles (...)
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  6.  43
    Plato on Punishment. [REVIEW]Mary F. Rousseau - 1983 - Review of Metaphysics 36 (4):941-942.
    This book is a brilliant and painstaking analysis, at once historical and systematic, of Plato's penology. The initial sinking of a philosopher's heart at the sight of philosophy done by a classicist is soon stopped and even reversed. For Mackenzie immediately displays a mastery of the philosophical issues involved in a critique of penal institutions. The book opens with five chapters that clearly set forth the basic incongruity: experience shows that penal institutions are inevitable in human societies, and yet punishment--because (...)
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  7.  32
    Deriving Bioethical Norms From the Theology of the Body.Mary F. Rousseau - 2003 - The National Catholic Bioethics Quarterly 3 (1):59-67.
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  8.  37
    The Natural Meaning of Death in the Summa Theologiae.Mary F. Rousseau - 1978 - Proceedings of the American Catholic Philosophical Association 52:87-95.
  9.  16
    Community: Elusive Unity, Indeed.Mary F. Rousseau - 1986 - New Scholasticism 60 (3):356-365.
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  10.  20
    At the Center of the Human Drama.Mary F. Rousseau - 1995 - Review of Metaphysics 48 (4):929-931.
  11.  8
    Women's Liberation and the Community of Being.Mary F. Rousseau - 1982 - Proceedings and Addresses of the American Philosophical Association 56:186.
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  12.  21
    The Unchanging God of Love. By Michael J. Dodds.Mary F. Rousseau - 1988 - Modern Schoolman 65 (4):272-274.
  13.  23
    The Primacy of Gender.Mary F. Rousseau - 1992 - Proceedings of the American Catholic Philosophical Association 66:1-12.
  14.  23
    Love: Emotion, Myth and Metaphor.Mary F. Rousseau - 1985 - Review of Metaphysics 39 (1):170-172.
    It is a truism that affectivity has been by and large neglected in Western philosophy in recent centuries, while analyses of knowledge, especially rational thought, abound. Classical American thought, which frequently takes community as a main theme, is something of an exception. But the fact remains that books with titles like this one's and Solomon's earlier The Passions raise hopes that a neglected and important philosophical topic is to receive some of the attention that it deserves. Solomon's Love: Emotion, Myth (...)
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  15.  16
    Process Thought and Traditional Theism.Mary F. Rousseau - 1985 - Modern Schoolman 63 (1):45-64.
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  16.  10
    The Primacy of Gender.Mary F. Rousseau - 1992 - Proceedings of the American Catholic Philosophical Association 66:1-12.
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  17.  14
    Process Thought and Traditional Theism: A Critique.Mary F. Rousseau - 1985 - Modern Schoolman 63 (1):45-64.
    This critique of papers by hartshorne, tracy and eslick seeks a possible rapport between process theology and thomistic natural theology. both schools seek a god who is love, intimately involved in daily human life. but a dipolar god is not sufficiently transcendent to be so immanent. hence only love which is purely actual being can satisfy process intentions. tracy's new "tensive analogical language" and eslick's teleological explanation of novelty are thus more feasible on thomistic than on process grounds.
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  18.  15
    Community.Mary F. Rousseau - 1986 - New Scholasticism 60 (3):356-365.
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  19.  4
    Presidential Address: The Primacy of Gender.Mary F. Rousseau - 1992 - Proceedings of the American Catholic Philosophical Association 66:1.
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  20.  9
    The Role and Responsibility of the Moral Philosopher.Mary F. Rousseau - 1982 - Proceedings of the American Catholic Philosophical Association 56:186-193.
  21.  6
    At the Center of the Human Drama: The Philosophical Anthropology of Karol Wojtyla/Pope John Paul II. [REVIEW]Mary F. Rousseau - 1995 - Review of Metaphysics 48 (4):929-931.
    Schmitz, whose insightful crudition matches that of his subject, traces the development of Wojtyla's project from the plays he wrote in the 1940s for the underground "theater of the living word," through his assimilation of the philosophical tradition as professor of ethics at the Catholic University of Lublin, then through the maturation of his own thought as Archbishop of Krakow and active participant in Vatican II, and into its flowering in the remarkable series of papal documents beginning with his Wednesday (...)
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  22.  4
    Women’s Liberation and the Community of Being.Mary F. Rousseau - 1982 - Proceedings of the American Catholic Philosophical Association 56:186-193.
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