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  1. Causation as influence.David Lewis - 2000 - Journal of Philosophy 97 (4):182-197.
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  • A Natural History of Negation.Laurence R. Horn - 1989 - Philosophy and Rhetoric 24 (2):164-168.
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  • Causing and Nothingness.Helen Beebee - 2004 - In John Collins, Ned Hall & Laurie Paul (eds.), Causation and Counterfactuals. MIT Press. pp. 291--308.
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  • Void and Object.David K. Lewis - 2004 - In John Collins, Ned Hall & Laurie Paul (eds.), Causation and Counterfactuals. MIT Press. pp. 277-290.
    The void is deadly. If you were cast into a void, it would cause you to die in just a few minutes. It would suck the air from your lungs. It would boil your blood. It would drain the warmth from your body. And it would inflate enclosures in your body until they burst}.
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  • Leibniz on Privations, Limitations, and the Metaphysics of Evil.Samuel Newlands - 2014 - Journal of the History of Philosophy 52 (2):281-308.
    There was a consensus in late Scholasticism that evils are privations, the lacks of appropriate perfections. For something to be evil is for it to lack an excellence that, by its nature, it ought to have. This widely accepted ontology of evil was used, in part, to help explain the source of evil in a world created and sustained by a perfect being. during the second half of the seventeenth century, progressive early moderns began to criticize the traditional privative account (...)
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  • Thomas Aquinas on the Claim that God is Truth.William Wood - 2013 - Journal of the History of Philosophy 51 (1):21-47.
    The Christian Tradition has Consistently claimed that, somehow, God may be identified with the truth as such. The claim has a fine biblical pedigree: John’s gospel asserts that Christ, and therefore God, is truth (John 14:6, 16:13). It is prominent in the early church fathers, especially Augustine; and the medievals, including Anselm, largely followed his lead. Nor is the claim confined to the pre-Reformation era. It is also found in the Reformed Church’s Westminster Confession, for example.1 Despite its pedigree, the (...)
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  • The Semantic Principles Underlying St. Thomas Aquinas's Metaphysics of Being.Gyula Klima - 1996 - Medieval Philosophy & Theology 5 (1):87-141.
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  • Identifying privative causes.J. Haldane - 2011 - Analysis 71 (4):611-619.
    Next SectionCausation by and of absences, omissions or privations, seems to be implied by common styles of description and explanation. Allowing that absences are actuality-dependent, one may yet maintain that they are ineliminable. Against the idea of privative causes stand the objections that there is no principled way to individuate them, or that any account of their identity is objectionally normative. Here I respond to these objections and provide an account of the conditions for identifying privative causes and effects. This (...)
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  • Metaphysical Themes in Thomas Aquinas II.John F. Wippel - 2007 - Tijdschrift Voor Filosofie 69 (4):742-743.
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  • (1 other version)Privative causality.John Haldane - 2007 - Analysis 67 (295):180-186.
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