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Books on the topic 'Metaphysics of evil'

Author: Grafiati
Published: 4 June 2021
Last updated: 10 February 2022

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1

Aquinas & Maritain on evil: Mystery and metaphysics. Washington, DC: American Maritain Association Publications ; Distrubed by The Catholic University of America Press, 2013.

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2

Nash-Marshall, Siobhan. Participation and the good: A study in Boethian metaphysics. New York: Crossroad Pub., 2000.

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3

Neacșu, Adriana. Metafizica binelui la Plotin. București: Mihai Dascal Editor, 1996.

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4

Echavarría, Agustín. Metafísica leibniziana de la permisión del mal. Pamplona: Eunsa, 2011.

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5

E, Gracia Jorge J., and Davis Douglas, eds. The metaphysics of good and evil according to Suárez: Metaphysical disputations X and XI and selected passages from disputation XXIII and other works. München: Philosophia, 1989.

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6

The evil, the fated, the biblical: The latent metaphysics of Cormac McCarthy. Newcastle upon Tyne, UK: Cambridge Scholars Publishing, 2012.

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7

Krämer, Hans Joachim. Dialettica e definizione del bene in Platone: Interpretazione e commentario storico-filosofico di "Repubblica" VII 534 B 3 - D 2. Milano: Vita e pensiero, 1989.

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8

N, Khalil Daniel, ed. Summa metaphysica. New York, NY: J. Levine/Millennium, 2008.

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9

Suárez, Francisco. The metaphysics of good and evil according to Suárez: Metaphysical disputations X and XI and selected passages from disputation XXIII and other works. Translation, with introduction, notes, and glossary. München: Philosophia Verlag, 1989.

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10

Suárez, Francisco. The metaphysics of good and evil according to Suárez: Metaphysical disputations X and XI and selected passages from disputation XXIII and other works. Translation, with introduction, notes, and glossary. München: Philosophia Verlag, 1989.

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11

Cardona, Carlos. Metafísica del bien y del mal. Pamplona: Ediciones Universidad de Navarra, 1987.

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12

L'élargissement de la métaphysique. Paris: Hermann, 2012.

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13

Ślósarska, Joanna. Rozum, transcendencja i zło w literaturze. Warszawa: Wydawn. Naukowe PWN, 1992.

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14

Nuaj, Dorijan. Božanska revolucija katastrofe i ugovor sa đavolom: Ogled kreativnog nihilizma ili objava metakosmičkog kulta. Beograd: Centar za izučavanje tradicije Ukronija, 2008.

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15

Maassen, Helmut. Gott, das Gute und das Böse in der Philosophie A.N. Whiteheads. Frankfurt am Main: P. Lang, 1988.

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16

Lanagan, Margo. Tender Morsels. New York: Alfred A. Knopf, 2010.

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17

ill, Offermann Andrea, ed. The Broken Lands. New York: Clarion Books, 2012.

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18

Steiner, Rudolf. Evil (Selected Lectures by Rudolf Steiner). Rudolf Steiner Press, 1998.

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19

Kwintet Metafizyczny. Towarzystwo Autorow I Wydawcow Prac Naukowych, 2005.

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20

MacDonald, Scott. Being and Goodness: The Concept of the Good in Metaphysics and Philosophical Theology. Cornell Univ Pr, 1991.

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21

MacDonald, Scott. Being and Goodness: The Concept of the Good in Metaphysics and Philosophical Theology. Cornell University Press, 1991.

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22

(Editor), Douglas Cairns, Fritz-Gregor Herrmann (Editor), and Terry Penner (Editor), eds. Pursuing the Good: Ethics and Metaphysics in Plato's Republic (Edinburgh Leventis Studies). Edinburgh University Press, 2007.

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23

A Bloody and Barbarous God: The Metaphysics of Cormac McCarthy. University of New Mexico Press, 2016.

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24

Wouter, Goris, and Aertsen Jan, eds. Die Metaphysik und das Gute: Aufsätze zu ihrem Verhältnis in Antike und Mittelalter : Jan A. Aertsen zu Ehren. Leuven: Peeters, 1999.

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25

Charles, MacDonald Scott, ed. Being and goodness: The concept of the good in metaphysics and philosophical theology. Ithaca, N.Y: Cornell University Press, 1991.

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26

Hoodwin, Shepherd. Compassion for Evil: A Metaphysical View. Independently Published, 2020.

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27

Color of Evil. Quad City Press, 2012.

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28

Timmons, Mark. Kant's Doctrine of Virtue. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190939229.001.0001.

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This book is a reader’s guide to Kant’s final work in moral philosophy, The Doctrine of Virtue, Part II of the 1797 Metaphysics of Morals. The guide has five parts plus a conclusion. Part I, “Background,” includes two chapters: 1. “Life and Work” and 2. “Philosophical Background.” Part II, “General Introduction to The Metaphysics of Morals,” covers the introduction to the entire work and includes three chapters: 3. “On the Idea of and Necessity for a Metaphysics of Morals,” 4. “Mental Faculties, the Moral Law, and Human Motivation,” and 5. “Preliminary Concepts and Division of the Metaphysics of Morals.” Part III, “Introduction to The Doctrine of Virtue,” includes four chapters covering Kant’s dedicated introduction to the Doctrine of Virtue: 6. “The Doctrine of Virtue as a Doctrine of Ends,” 7. “General Ends that Are Also Duties,” 8. “Radical Evil and the Nature of Virtue,” and 9. “The Science of Ethics.” Part IV, “The Doctrine of Elements,” is devoted to Kant’s system of duties of virtue that represents his normative ethical theory. It contains six chapters: 10. “Perfect Duties to Oneself as an Animal Being,” 11. “Perfect Duties to Oneself Merely as a Moral Being,” 12. Imperfect Duties to Oneself,” 13. “Duties of Love to Other Human Beings,” 14. “The Vices of Hatred and Disrespect,” and 15. “Friendship.” Part V, “The Doctrine of Methods of Ethics and Conclusion,” includes chapter 16 “Moral Education and Practice.” The book’s conclusion reflects on the significance of The Doctrine of Virtue for understanding Kant’s ethics.
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29

Clasen, Mathias. Trust No One. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190666507.003.0008.

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Ira Levin’s Rosemary’s Baby (1967) tells the story of a young woman, Rosemary, who is tricked into bearing Satan’s offspring, the Antichrist. This chapter argues that Levin’s famous novel struck a chord with readers because it successfully targets evolved fears of intimate betrayal, contamination of the body, and persecution by metaphysical forces of evil. Rosemary is victimized at the hands of power-crazed individuals using black magic to serve Satanic evil. This story of occultism and evil is set in contemporary Manhattan, in a world where God is dead but Satan is alive and where pleasant surfaces barely cover an abyss of depravity. Absolute evil is real, and it has no trouble finding human collaborators, people who actively and selfishly pursue dominance and power as well as people who passively tolerate evil.
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30

The religious function of comedy: A phase of the problem of evil, treated from the point of view of Aristotle's Poetics and Metaphysics and of spiritual monism : an essay based on a lecture delivered before the Philosophical Society of the University of Toronto, 1907. Toronto: W. Briggs, 1995.

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31

From metaphysical to moral evil: Thomas Aquinas' theory of evil and sin in the disputed questions De Malo, questions one to three. 1996.

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32

Trakakis, N. N. Anti-theodicy. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198821625.003.0005.

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First, the nature of ‘anti-theodicy’ is outlined, and some indication is provided as to how this position differs from both theodicy and skeptical theism, and how the anti-theodicy view can be supported on the basis of moral and methodological considerations. Secondly, a possible metaphysical basis for anti-theodicy is sought, and this is achieved by abandoning anthropomorphic conceptions of God in favour of alternative models of divinity that might make possible new and more fruitful perspectives on the problem of evil. The alternative model advanced here for special attention is the Absolute Idealism of F. H. Bradley. The chapter concludes by showing how the problem of evil can be answered from a Bradleian perspective.
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33

Davies, Brian, and Turner Nevitt, eds. Thomas Aquinas's Quodlibetal Questions. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190069520.001.0001.

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Thomas Aquinas was one of the most significant Christian thinkers of the middle ages and ranks among the greatest philosophers and theologians of all time. In the mid-thirteenth century, as a teacher at the University of Paris, Aquinas presided over public university-wide debates on questions that could be put forward by anyone about anything. The Quodlibetal Questions are Aquinas’s edited records of these debates. Unlike his other disputed questions, which are limited to a few specific topics such as evil or divine power, Aquinas’s Quodlibetal Questions contain his treatment of hundreds of questions on a wide range of topics—from ethics, metaphysics, philosophy of mind, and philosophy of religion to dogmatic theology, sacramental theology, moral theology, eschatology, and much more. And, unlike his other disputed questions, none of the questions treated in his Quodlibetal Questions were of Aquinas’s own choosing—they were all posed for him to answer by those who attended the public debates. As such, this volume provides a window onto the concerns of students, teachers, and other interested parties in and around the university at that time. For the same reason it contains some of Aquinas’s fullest, and in certain cases his only, treatments of philosophical and theological questions that have maintained their interest throughout the centuries.
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34

Ph, D. Kathy L. Callahan. In the Image of God and the Shadow of Demons: A Metaphysical Study of Good and Evil. Trafford Publishing, 2004.

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35

Guay, Robert, ed. Dostoevsky's Crime and Punishment. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190464011.001.0001.

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In Crime and Punishment, Fyodor Dostoevsky uses the commission of a double-murder to initiate and organize a diverse set of philosophical reflections. This volume contains seven essays that approach the novel through philosophical themes in order to offer both readings of the text and continuations of its reflections. The topics addressed include Dostoevsky’s presentation of mind and psychological investigation, as well as the nature of self-knowledge; emotions, in particular guilt and love, and their role in overcoming ambivalence toward existence; the nature of agency; the metaphysical conditions of freedom and the possibility of evil; the family and the failure of utopian thought; individuality and the authority of the law; and Bakhtin’s conceptions of dialogue and polyphony and his views of the self and generative time.
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36

Clasen, Mathias. Haunted Houses, Haunted Minds. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190666507.003.0011.

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Stephen King’s The Shining (1977) is one of the most popular horror novels of all time. It tells the story of a family snowed in at a haunted hotel. The father, Jack Torrance, dreams of literary success and succumbs to the evil ghosts and supernatural forces of the hotel, eventually attacking his own family. This chapter argues that the central conflicts of the novel have their roots in human nature, reflecting evolutionarily recurrent adaptive problems of balancing conflicting evolved motives, most crucially motives for dominance versus motives for prosociality, and of surviving the hostile forces of nature. Moreover, the supernatural elements of the novel resonate with evolved cognitive dispositions for magical thinking and metaphysical dualism. The Shining effectively evokes and explores biologically salient conflicts and fears, offering a compellingly hard-nosed but ultimately optimistic perspective on those conflicts and fears.
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37

Berryman, Sylvia. Aristotle on the Sources of the Ethical Life. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198835004.001.0001.

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This work challenges the common belief that Aristotle’s virtue ethics is founded on an appeal to human nature, an appeal that is thought to be intended to provide both substantive ethical advice and justification for the demands of ethics. It is argued that it is not Aristotle’s intent, but the view is resisted that Aristotle was blind to questions of the source or justification of his ethical views. Aristotle’s views are interpreted as a ‘middle way’ between the metaphysical grounding offered by Platonists and the scepticism or subjectivist alternatives articulated by others. The commitments implicit in the nature of action figure prominently in this account: Aristotle reinterprets Socrates’ famous paradox that no one does evil willingly, taking it to mean that a commitment to pursuing the good is implicit in the very nature of action. This approach is compared to constructivism in contemporary ethics.
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38

Lanagan, Margo. Tender Morsels. Knopf Books for Young Readers, 2010.

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39

Milford, Kate, and Andrea Offermann. Broken Lands. Houghton Mifflin Harcourt Publishing Company, 2015.

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40

Milford, Kate, and Andrea Offermann. Broken Lands. Houghton Mifflin Harcourt Trade & Reference Publishers, 2012.

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