Already a subscriber? - Login here
Not yet a subscriber? - Subscribe here

Displaying: 1-10 of 224 documents

1. Res Philosophica: Volume > 96 > Issue: 1
Eleonore Stump Introduction
view |  rights & permissions | cited by
2. Res Philosophica: Volume > 96 > Issue: 1
Andrew Pinsent Spell-Breaking with Revitalizing Metaphors
abstract | view |  rights & permissions | cited by
Growing public interest in the dark arts, and the fact that even some philosophers have been accused of casting spells with their own writings, suggest that philosophers should not wholly neglect the topics of spells and spell-breaking. In this paper, written in honor of an effective spell-breaker in social and leadership contexts, Fr Theodore Vitali, I set out a taxonomy of spells and ways in which some philosophers may be said to cast them in a naturalistic sense. I also examine ways of breaking a spell, with reference to the will and second-person relationship. I conclude with a brief observation about the desire for intellectual completeness, the root of a disordered appeal of at least some spells to their victims, suggesting an alternative scenario for a good satisfaction of this desire.
3. Res Philosophica: Volume > 96 > Issue: 1
Kevin Timpe Moral Ecology, Disabilities, and Human Agency
abstract | view |  rights & permissions | cited by
This paper argues that human agency is not simply a function of intrinsic properties about the agent, but that agency instead depends on the ecology that the agent is in. In particular, the paper examines ways that disabilities affect agency and shows how, by paying deliberate attention to structuring the social environment around people with disabilities, we can mitigate some of the agential impact of those disabilities. The paper then argues that the impact of one’s social environment on agency isn’t restricted only to those agents that have disabilities, but also characterizes all human agency. All of our agency is environmentally dependent.
4. Res Philosophica: Volume > 96 > Issue: 1
Adam Green The Transmission of Understanding
abstract | view |  rights & permissions | cited by
There is a substantial literature in epistemology concerning whether knowledge can be transmitted. So-called generative cases of testimony seem to show that testimony cannot transmit knowledge. This article defends the thesis that knowledge transmission by testimony is possible. Once one thinks more carefully about the model of transmission we are employing, however, the stage is set for two surprising results. Supposed counter-examples to knowledge transmission feature transmission in the relevant sense, and, more surprisingly, it is possible to transmit understanding, even when we are construing understanding as an internalist good.
5. Res Philosophica: Volume > 96 > Issue: 1
Timothy Pawl In Defense of Divine Truthmaker Simplicity
abstract | view |  rights & permissions | cited by
In his recent article “Against Divine Truthmaker Simplicity,” Noël Saenz has provided two careful arguments for the falsity of a theory of divine simplicity which he dubs “Divine Truthmaker Simplicity.” In this brief response, I criticize his two arguments, arguing that neither is sound.
6. Res Philosophica: Volume > 96 > Issue: 1
Jennifer Hart Weed Thomas Aquinas and the Baptism of Desire
abstract | view |  rights & permissions | cited by
Thomas Aquinas argues that baptism is necessary for salvation. However, he entertains a scenario described by Ambrose of Milan, such that Emperor Valentinian II converted to Christianity and was intending to be baptized but died before the sacrament could be performed. Aquinas argues that the Emperor could have achieved salvation without being baptized with water because he desired baptism and that desire was the result of his faith in God. In this paper, I offer a short treatment of Aquinas’s view of baptism, his handling of the Valentinian II case, and his arguments concerning the efficacy of the baptism of desire. I conclude with a brief discussion of Aquinas’s treatment of the case of Cornelius the centurion, which illustrates how Aquinas’s view of baptism of desire and implicit faith can apply to those individuals who have no access to or connection with the Church.
7. Res Philosophica: Volume > 96 > Issue: 1
Victor Salas Rodrigo de Arriaga, S.J. (1592-1667), on Analogy and the Concept of Being
abstract | view |  rights & permissions | cited by
This paper considers Rodrigo de Arriaga’s account of the nature of the concept of being, which he construes in terms of univocity in opposition to analogy. I argue that the reason for his preference of univocity follows from his commitment to formal (as opposed to objective) precision. This commitment to formal precision comes at a price, however. Though Arriaga insists on restricting the concept of being to ‘real being’ only, it is not clear how he is able to maintain that restriction in a principled way. Like his contemporary and confrere, Richard Lynch, Arriaga seems to be on a trajectory that will lead to a supertranscendental conception of metaphysical science.
8. Res Philosophica: Volume > 95 > Issue: 4
Wayne J. Hankey Placing the Human: Establishing Reason by Its Participation in Divine Intellect for Boethius and Aquinas
abstract | view |  rights & permissions | cited by
We begin with the kinds of knowing and ignorance in Plato’s allegory of the Line in the Republic, and go on to the problem of the relation of human reason and divine intellection in Aristotle’s Metaphysics, I and XII, De anima, II and III, and, especially, Nicomachean Ethics X, 7 and 8. Plato and Aristotle do not establish the human firmly vis-à-vis the divine and leave the Platonic tradition with a deep philosophical, theological, and religious ambiguity. Passing to Boethius’ Consolation of Philosophy and Aquinas in his Summa theologiae and Aristotelian commentaries, we consider how they take up the Platonic-Aristotelian problematic and define the human in relation to the divine, partly by way of the notion of participation which Aristotle rejected. Aquinas is the most determined humanist among the thinkers considered. After outlining features of his position, we conclude with reflections on medieval humanism.
9. Res Philosophica: Volume > 95 > Issue: 4
Mark Boespflug Robert Holcot on Doxastic Voluntarism and the Ethics of Belief
abstract | view |  rights & permissions | cited by
In the Middle Ages, the view that agents are able to exercise direct voluntary control over their beliefs—doxastic voluntarism—was pervasive. It was held by Augustine, Aquinas, Scotus, Ockham, and Buridan, among many others. Herein, I show that the somewhat neglected Oxford Dominican, Robert Holcot (†1349), rejected doxastic voluntarism with a coherence and plausibility that reflects and anticipates much contemporary thought on the issue. I, further, suggest that Holcot’s rejection of the idea that agents can voluntarily control their beliefs is intimately connected to his, likewise, aberrant views regarding the nature of belief, evidence, and faith. Finally, I examine Holcot’s attempt to show how involuntarism and doxastic responsibility are compatible. The issue of faith figures prominently throughout, given that an act of faith was conceived to be a voluntary operation whereby one believes religious propositions, and a paradigm case of belief for which we are responsible.
10. Res Philosophica: Volume > 95 > Issue: 4
Julie Walsh Locke’s Last Word on Freedom: Correspondence with Limborch
abstract | view |  rights & permissions | cited by
John Locke’s 1700–1702 correspondence with Dutch Arminian Philippus van Limborch has been taken by commentators as the motivation for modifications to the fifth edition of “Of Power,” the chapter in An Essay Concerning Human Understanding that treats freedom. In this paper, I offer the first systematic and chronological study of their correspondence. I argue that the heart of their disagreement is over how they define “freedom of indifference.” Once the importance of the disagreement over indifference is established, it is clear that when Locke altered parts of “Of Power” as a reaction to Limborch’s questioning, he did so in the interest of further clarifying and solidifying his view, not changing it. Seeing how they disagree over indifference also allows us to see the correspondence as showcasing the conflict between intellectualism, the view that cognitive states determine the will, and voluntarism, the view that the will alone determines action.