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  1. Interpreting Anselm of Canterbury as a Virtue Ethicist.Gregory B. Sadler - 2019 - The Saint Anselm Journal 14 (2):97-116.
    What sort of moral theory should we view Saint Anselm of Canterbury as holding and using in his writings? In this paper, I argue that Anselm is best understood as a virtue ethicist. In the first part of the paper, I consider whether his approach could be understood in terms of deontological or natural law theories. In the second, I make a case for Anselm being a virtue ethicist. In the third part, I focus on this theme as found in (...)
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  2. The 1930s Christian Philosophy Debates: Bibliografica Tematica.Gregory B. Sadler - 2012 - Acta Philosophica 21 (2):393 - 406.
    This thematic bibliography provides a narrative account of the most important literature comprising, and about, the 1930s debates about Christian carried out by Etienne Gilson, Jacques Maritain, Maurice Blondel, Emile Brehier, Gabriel Marcel, and many others. It functions as a companion piece to my book Reason Fulfilled By Revelation: The 1930s Christian Philosophy Debates In France.
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  3. Situating Lacan’s Mirror Stage in the Symbolic Order.Gregory B. Sadler - 2006 - Journal of Philosophy: A Cross-Disciplinary Inquiry 2 (5):10-18.
    My paper was commissioned by Journal of Philosophy to provide a piece adequately explaining the significance of the Lacanian Mirror stage within Lacan's larger work. -/- I focus on the transition from the mirror stage to the incorporation of the subject into the symbolic order. I argue that the mirror stage is transitional and that its significance lies in what of it is incorporated into and transformed within the more complex structures of the subject and the unconscious. -/- Implicit in (...)
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  4. Aneu Orexeōs Nous: Virtue, Passions, and the Rule of Law in Aristotelian Politics.Gregory B. Sadler - 2012 - Studia Neoaristotelica 9 (2):107-133.
    Passages in Aristotle’s Politics Book 3 are cited in discussions of the “rule of law”, most particularly sections in 1287a where the famous characterization of law as “mind without desire” occurs and in 1286a where Aristotle raises and explores the question whether it is better to be ruled by the best man or the best laws. My paper aims, by exegetically culling out Aristotle’s position in the Politics, Nicomachean Ethics and Rhetoric, to argue that his view on the rule of (...)
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  5. Three Dialectical Relationships and the Necessity of Critique in Theodore Adorno's Works.Gregory B. Sadler - 1999 - Minerva - An Internet Journal of Philosophy 3 (1).
    This paper examines critical theorist Theodore Adorno's approach to dialectics and critique in his works Against Epistemology and Negative Dialectics. It considers three diads or polarities that Adorno considers to have been neglected by philosophy during Modernity: society and individual; subject and object; and entity and concept. Then it explores the necessity for philosophical critique, both of others and of oneself carried out through the equivocal concept of thought.
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  6. Reason as danger and remedy for the modern subject in Hobbes' Leviathan.Gregory B. Sadler - 2009 - Philosophy and Social Criticism 35 (9):1099-1118.
    The article argues that Hobbes articulates a modern problematic of reason, where the shared rationality of human beings is an integral part of the danger they present to each other, and where reason suggests a solution, the social contract and the laws of nature, enforced and interpreted by absolute sovereign authority. This solution reflects a tension in modern reason itself, since it requires the alienation of self-determination of the rational human subject precisely to preserve the condition for the possibility of (...)
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  7. Christian philosophy in John Deely's Four ages of understanding.Gregory B. Sadler - 2010 - Semiotica 2010 (179):103-118.
    The Four ages contains a brief explicit discussion of the issue of Christian philosophy, referencing the Middle Ages and the 1930s French debates about Christian philosophy. Closer attention to the debates reveals a plurality of positions rather than unanimous agreement on Christian philosophy, indicating that the quite complex issues were not resolved. In this review article, I contest Deely’s interpretation of Maritian’s position, provide an exegesis of Maritain’s position, argue that Deely’s explicit position is identifiable as very close to Neo-Scholastic (...)
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  8. Maurice Blondel, Social Catholicism, and Action Française. [REVIEW]Gregory B. Sadler - 2009 - International Philosophical Quarterly 49 (3):409-412.
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