361.
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Paul Coplan
John M. Rist: REAL ETHICS:
RETHINKING THE FOUNDATIONS OF MORALITY
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362.
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Gareth B. Matthews
AUGUSTINE ON THE MIND’S SEARCH FOR ITSELF
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In De trinitate X Augustine seeks to discover the nature of mind (mens). As if recalling Plato’s Paradox of Inquiry, he wonders how such a search can be coherently understood. Rejecting the idea that the mind knows itself only indirectly, or partially, or by description, he insists that nothing is so present to the mind as itself. Yet it is open to the mind to perfect its knowledge of itself by coming to realize that its nature is to be only what it is certain that it is.
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William J. Wainwright
Robert McKim: RELIGIOUS AMBIGUITY AND RELIGIOUS DIVERSITY
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364.
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William E. Mann
TO CATCH A HERETIC:
AUGUSTINE ON LYING
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Augustine devoted two treatises to the topic of lying, De Mendacio and Contra Mendacium ad Consentium. The treatises raise interesting questions about whatlying is while defending the thesis that all lies are sinful. The first part of this essay offers an interpretation of Augustine’s attempts at definition. The second part exanlines his argunlents for the sinfulness of lying used to trap heretics and for the more general thesis that all lying is sinful.
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365.
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Notes and News
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366.
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Jeremy Pierce
Gregory E. Ganssle, ed.: GOD AND TIME:
FOUR VIEWS
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367.
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T.H. Irwin
AUGUSTINE’S CRITICISMS OF THE STOIC THEORY OF PASSIONS
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Augustine defends three claims about the passions: (1) The Stoic position differs only verbally from the Platonic-Aristotelian position. (2) The Stoic positionis wrong and the Platonic-Aristotelian position is right. (3) The will is engaged in the different passions; indeed the different passions are different expressionsof the will. The first two claims, properly understood, are defensible. But the most plausible versions of them give us good reason to doubt the third claim.
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Paul Helm
AUGUSTINE’S GRIEFS
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The paper begins by describing two episodes of personal grief recounted by Augustine in the Confessions, that at the death of an unnamed friend and thatat the death of his mother, Monica. It is argued that Augustine intended to show that the earlier fried, and an early phase of his grief for his mother, were sinful. However, contrary to arecent account of Augustine's grief, it is argued (by an examination of the later phase of his grief for his mother) that Augustine does not hold that it is wrong to grieve at the death of a loved one, provided that one grieves for the right reason.
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William Lane Craig
Wierenga No A-Theorist Either
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370.
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Mark Wynn
Musical Affects and the Life of Faith:
Some Reflections on the Religious Potency of Music
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371.
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Robert C. Roberts, W. Jay Wood
Proper Function, Emotion, and Virtues of the Intellect
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372.
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Edward Wierenga
Omniscience and Time, One More Time:
A Reply to Craig
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373.
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Gordon Barnes
Mind, Metaphysics, and Value in the Thomistic and Analytical Traditions
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374.
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Paul K. Moser
The Divine Attributes
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375.
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Lambert Zuidervaart
The Great Turning Point:
Religion and Rationality In Dooyeweerd’s Transcendental Critique
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376.
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Faith and Philosophy:
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Michael Plekon
Before the Storm:
Kierkegaard’s Theological Preparation For the Attack on the Church
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377.
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Faith and Philosophy:
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William F. Vallicella
Kant Chastened But Vindicated:
Rejoinder to Forgie
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378.
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Faith and Philosophy:
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Kevin Kinghorn
Heaven:
The Logic of Eternal Joy
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379.
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Faith and Philosophy:
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Dale Jacquette
World Without Design:
The Ontological Consequences of Naturalism
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380.
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Issue: 2
Jack Zupko
SHARON M. KAYE AND PAUL THOMSON: On Augustine
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