Results for 'Brian Lee Leftow'

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  1.  9
    What Does “Bioethics” Mean? Education, Training, and Shaping the Future of Our Field.Brian Tuohy, Lisa M. Lee, Nicolle Strand, Shaden Eldakar-Hein & Elyse Gadra - 2024 - American Journal of Bioethics 24 (9):35-38.
    In “Bioethicists Today: Results of the Views in Bioethics Survey,” Pierson et al. (2024) provide a valuable snapshot of the normative commitments and demographic backgrounds of 824 U.S. bioethicist...
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  2.  28
    Kovesi's Concepts and Plato's Ideas.T. Brian Mooney & Churchman Lee - unknown
  3. The humanity of God.Brian Leftow - 2011 - In Anna Marmodoro & Jonathan Hill, The Metaphysics of the Incarnation. Oxford University Press USA.
     
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  4. Aquinas on Attributes.Brian Leftow - 2003 - Journal of Nietzsche Studies 11 (1):1-41.
  5. (1 other version)God and necessity.Brian Leftow - 2012 - Oxford: Oxford University Press.
    Brian Leftow offers a theist theory of necessity and possibility, and a new sort of argument for God's existence. He argues that necessities of logic and mathematics are determined by God's nature, but that it is events in God's mind - his imagination and choice - that account for necessary truths about concrete creatures.
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  6.  41
    Anselm's Argument: Divine Necessity.Brian Leftow - 2022 - Oxford, United Kingdom: Oxford University Press.
    "Anselm of Canterbury gave the first modal "ontological" argument for God's existence. Yet, despite its distinct originality, philosophers have mostly avoided the question of what modal concepts the argument uses, and whether Anselm's metaphysics entitles him to use them. Here, Brian Leftow sets out Anselm's modal metaphysics. He argues that Anselm has an "absolute", "broadly logical", or "metaphysical" modal concept, and that his metaphysics provides acceptable truth makers for claims in this modality. He shows that his modal argument (...)
  7. The Cambridge Companion to Anselm.Brian Davies & Brian Leftow - 2006 - International Journal for Philosophy of Religion 59 (2):117-120.
     
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  8.  83
    Power, Possibilia and Non-Contradiction.Brian Leftow - 2005 - Modern Schoolman 82 (4):231-243.
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  9. Routledge Encyclopedia of Philosophy.Brian Leftow - 1998 - Routledge.
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  10. [no title].Brian Leftow - 2002
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  11.  25
    Anselm on Necessity.Brian Leftow - 2017 - Oxford Studies in Medieval Philosophy 5 (1).
    This article provides an explanation of Anselm’s understanding of necessity. Anselm did not write much about modality, and what he did write is puzzling. The dominant readings of Anselm see him as having two concepts of necessity, one merely physical or causal, the other logical or “alethic.” This article argues that Anselm has just one concept of necessity, which corresponds best to what is now called broadly logical or absolute necessity, but whose metaphysics is in terms of powers and lacks (...)
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  12. Time and Eternity.Brian Leftow - 1992 - Religious Studies 28 (3):429-431.
     
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  13. Anti social trinitarianism.Brian Leftow - 1999 - In Trinity, The. Oxford University Press. pp. 203-249.
     
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  14.  60
    Philosophy and Atheism.Brian Leftow - 1986 - International Philosophical Quarterly 26 (1):101-103.
  15. Divine Action.Brian Leftow - 1997 - American Catholic Philosophical Quarterly 71:113-124.
  16. Trinity, The.Brian Leftow - 1999 - Oxford University Press.
     
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  17. (1 other version)Time and Eternity.Brian Leftow - 1991 - Ithaca: Cornell University Press.
    [I] Introduction The Western religions all claim that God is eternal. This claim finds strong expression in the Old Testament, which is common property of ...
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  18. A timeless God incarnate.Brian Leftow - 2002 - In Stephen T. Davis, Daniel Kendall & Gerald O'Collins, The Incarnation. Oxford Up. pp. 273--299.
     
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  19. Is God an abstract object?Brian Leftow - 1990 - Noûs 24 (4):581-598.
    Before Duns Scotus, most philosophers agreed that God is identical with His necessary intrinsic attributes--omnipotence, omniscience, etc. This Identity Thesis was a component of widely held doctrines of divine simplicity, which stated that God exemplifies no metaphysical distinctions, including that between subject and attribute. The Identity Thesis seems to render God an attribute, an abstract object. This paper shows that the Identity Thesis follows from a basic theistic belief and does not render God abstract. If also discusses how one might (...)
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  20.  98
    Tempting God.Brian Leftow - 2014 - Faith and Philosophy 31 (1):3-23.
    Western theism holds that God cannot do evil. Christians also hold that Christ is God the Son and that Christ was tempted to do evil. These claims appear to be jointly inconsistent. I argue that they are not.
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  21. Naturalistic pantheism.Brian Leftow - 2016 - In Andrei A. Buckareff & Yujin Nagasawa, Alternative Concepts of God: Essays on the Metaphysics of the Divine. Oxford, United Kingdom: Oxford University Press.
     
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  22.  49
    Souls dipped in dust.Brian Leftow - 2001 - In Kevin Corcoran, Soul, body, and survival: essays on the metaphysics of human persons. Ithaca: Cornell University Press. pp. 120--138.
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  23. A Latin Trinity.Brian Leftow - 2004 - Faith and Philosophy 21 (3):304-333.
    Latin models of the Trinity begin from the existence of one God, and try to explain how one God can be three Persons. I offer an account of this based on an analogy with time-travel. A time-traveler returning to the same point in time repeatedly might have three successive events in his/her life occurring at that one location in public time. So too, God’s life might be such that three distinct parts of His life are always occurring at once, though (...)
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  24.  62
    The Cambridge Companion to Anselm.Brian Leftow (ed.) - 2004 - New York, NY: Cambridge University Press.
    Anselm of Canterbury (1033-1109), Benedictine monk and the second Norman archbishop of Canterbury, is regarded as one of the most important philosophers and theologians of the Middle Ages. The essays in this volume explore all of his major ideas both philosophical and theological, including his teachings on faith and reason, God's existence and nature, logic, freedom, truth, ethics, and key Christian doctrines. There is also discussion of his life, the sources of his thought, and his influence on other thinkers. New (...)
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  25. (1 other version)11. God and the Problem of Universals.Brian Leftow - 2006 - Oxford Studies in Metaphysics 2:325.
  26.  89
    On Hasker on Leftow on Hasker on Leftow.Brian Leftow - 2012 - Faith and Philosophy 29 (3):334-339.
    William Hasker has rejected my rejection of his criticisms of my “Latin” account of the Trinity. I now reject his rejection.
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  27. The ontological argument.Brian Leftow - 2005 - In William J. Wainwright, The Oxford handbook of philosophy of religion. New York: Oxford University Press.
    This chapter presents and critically discusses the main historical variants of the “ontological argument,” a form of a priori argument for the existence of God pioneered by Anselm of Canterbury. I assess the contributions of Anselm, Descartes, Leibniz, and Gödel, and criticisms by Gaunilo, Kant, and Oppy among others.
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  28. Anselm on Omnipresence.Brian Leftow - 1989 - New Scholasticism 63 (3):326-357.
  29. Modes without Modalism.Brian Leftow - 2007 - In Peter van Inwagen and Dean Zimmerman, Persons: Human and Divine. Oxford University Press. pp. 357--375.
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  30. Presentism, Atemporality, and Time’s Way.Brian Leftow - 2018 - Faith and Philosophy 35 (2):173-194.
    After defining presentism, I consider four arguments that presentism and divine atemporality are incompatible. I identify an assumption common to the four, ask what reason there is to consider it true, and argue against it.
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  31.  89
    Eternity and Simultaneity.Brian Leftow - 1991 - Faith and Philosophy 8 (2):148-179.
  32. Impossible worlds.Brian Leftow - 2006 - Religious Studies 42 (4):393-402.
    Richard Brian Davis offers several criticisms of a semantics I once proposed for subjunctive conditionals with impossible antecedents. I reply to these.
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  33. Anselm's perfect being theology.Brian Leftow - 2004 - In The Cambridge Companion to Anselm. New York, NY: Cambridge University Press. pp. 132--156.
     
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  34.  81
    The Roots of Eternity.Brian Leftow - 1988 - Religious Studies 24 (2):189 - 212.
    The claim that God is eternal is a standard feature of late–classical and mediaeval philosophical theology. It is prominent in discussions of the relation of God's foreknowledge to human freedom, and its consequences pervade traditional accounts of other kinds of divine knowledge, of God's will, and of God's relation to the world. So an examination of the concept of eternity promises to repay our efforts with a better understanding of the history of philosophical theology and with insight into the concept (...)
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  35. Divine Simplicity.Brian Leftow - 2006 - Faith and Philosophy 23 (4):365-380.
    Augustine, Aquinas and many other medievals held the doctrine of divine simplicity (DDS) -that God has no parts of any sort. Augustine took this to imply that for any non-relational attribute F, if God is F, God = Fness. This can seem to create three problems. I set them out. Having done so, I show that Augustine's DDS is set within a view of attributes now unfamiliar to us. When we bring this into the picture, it turns out that two (...)
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  36. God's impassibility, immutability, and eternality.Brian Leftow - 2011 - In Brian Davies & Eleonore Stump, The Oxford handbook of Aquinas. New York: Oxford University Press.
     
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  37. Immutability.Brian Leftow - 2008 - Stanford Encyclopedia of Philosophy.
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  38. Soul, mind and brain.Brian Leftow - 2010 - In Robert C. Koons & George Bealer, The waning of materialism. New York: Oxford University Press.
  39.  36
    Anselm on the Cost of Salvation.Brian Leftow - 1997 - Medieval Philosophy & Theology 6 (1):73-92.
    This paper examines Anselm’s reply to this argument in order to shed light on a number of issues in philosophical theology, including the metaphysics of the Incarnation, the relation between perfect being theology and the doctrines of the Incarnation and the Atonement, the senses in which the Christian God might be impassible, and the nature of God’s perfect rationality and wisdom. (edited).
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  40. Swinburne on divine necessity.Brian Leftow - 2010 - Religious Studies 46 (2):141-162.
    Most analytic philosophers hold that if God exists, He exists with broad logical necessity. Richard Swinburne denies the distinction between narrow and broad logical necessity, and argues that if God exists, His existence is narrow-logically contingent. A defender of divine broad logical necessity could grant the latter claim. I argue, however, that not only is God's existence broad-logically necessary, but on a certain understanding of God's relation to modality, it comes out narrow-logically necessary. This piece argues against Swinburne's overall account (...)
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  41. Two Trinities: Reply to Hasker.Brian Leftow - 2010 - Religious Studies 46 (4):441 - 447.
    William Hasker replies to my arguments against social Trinitarianism, offers some criticism of my own view, and begins a sketch of another account of the Trinity. I reply with some defence of my own theory and some questions about his.
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  42.  37
    Introduction to the Problem of Individuation in the Early Middle Ages.Brian Leftow - 1987 - International Philosophical Quarterly 27 (1):109-109.
  43. Necessary Being.Brian Leftow - 1996 - In Edward Craig, Routledge Encyclopedia of Philosophy: Genealogy to Iqbal. New York: Routledge. pp. 743-747.
     
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  44. A puzzle about knowledge ascriptions.Brian Porter, Kelli Barr, Abdellatif Bencherifa, Wesley Buckwalter, Yasuo Deguchi, Emanuele Fabiano, Takaaki Hashimoto, Julia Halamova, Joshua Homan, Kaori Karasawa, Martin Kanovsky, Hackjin Kim, Jordan Kiper, Minha Lee, Xiaofei Liu, Veli Mitova, Rukmini Bhaya, Ljiljana Pantovic, Pablo Quintanilla, Josien Reijer, Pedro Romero, Purmina Singh, Salma Tber, Daniel Wilkenfeld, Stephen Stich, Clark Barrett & Edouard Machery - forthcoming - Noûs.
    Philosophers have argued that stakes affect knowledge: a given amount of evidence may suffice for knowledge if the stakes are low, but not if the stakes are high. By contrast, empirical work on the influence of stakes on ordinary knowledge ascriptions has been divided along methodological lines: “evidence‐fixed” prompts rarely find stakes effects, while “evidence‐seeking” prompts consistently find them. We present a cross‐cultural study using both evidence‐fixed and evidence‐seeking prompts with a diverse sample of 17 populations in 11 countries, speaking (...)
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  45. (1 other version)Against Deity Theories.Brian Leftow - 2009 - In Jonathan L. Kvanvig, Oxford Studies in the Philosophy of Religion, vol. 2. Oxford University Press.
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  46. Anselmian Presentism.Brian Leftow - 2009 - Faith and Philosophy 26 (3):297-319.
    I rebut four claims made in a recent article by Katherin Rogers. En route I discuss how a timeless God might perceive all of “tensed” time at once.
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  47. Divine Simplicity and Divine Freedom.Brian Leftow - 2015 - Proceedings of the American Catholic Philosophical Association 89:45-56.
    I explain the doctrine of divine simplicity, and reject what is now the standard way to explicate it in analytic philosophy. I show that divine simplicity imperils the claim that God is free, and argue against a popular proposal for dealing with the problem.
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  48. Anselm's neglected argument.Brian Leftow - 2002 - Philosophy 77 (3):331-347.
    Anselm is commonly credited with two a priori arguments for God's existence, the non-modal argument of Proslogion 2 and a modal argument some find in Proslogion 3. But his Reply to Gaunilo contains a third. The argument as Anselm gives it has flaws, but they are not fatal, and its main premise can serve as the basis of a simpler, stronger argument.
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  49.  63
    Divine Action and Embodiment.Brian Leftow - 1997 - Proceedings of the American Catholic Philosophical Association 71:113-124.
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  50. Why perfect being theology?Brian Leftow - 2011 - International Journal for Philosophy of Religion 69 (2):103-118.
    I display the historical roots of perfect being theology in Greco-Roman philosophy, and the distinctive reasons for Christians to take up a version of this project. I also rebut a recent argument that perfect-being reasoning should lead one to atheism.
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