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  1.  56
    "Augustine and the Philosophers".Sarah Byers - 2012 - In Mark Vessey (ed.), A Companion to Augustine. Wiley-Blackwell. pp. 175-187.
    Augustine on select metaphysical topics: hylomorphism vs. dualism, theories of God, angels.
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  2.  71
    ‘Consubstantiality’ as a Philosophical-Theological Problem: Victorinus’ Hylomorphic Model of God and His ‘Correction’ by Augustine.Sarah Catherine Byers - 2022 - Scottish Journal of Theology 1 (75):12-22.
    This article expands our knowledge of the historical-philosophical process by which the dominant metaphysical account of the Christian God became ascendant. It demonstrates that Marius Victorinus proposed a peculiar model of ‘consubstantiality’ that utilised a notion of ‘existence’ indebted to the Aristotelian concept of ‘prime matter’. Victorinus employed this to argue that God is a unity composed of Father and Son. The article critically evaluates this model. It then argues that Augustine noticed one of the model's philosophical liabilities but did (...)
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  3. Augustine's Debt to Stoicism in the Confessions.Sarah Catherine Byers - 2016 - In John Sellars (ed.), The Routledge Handbook of the Stoic Tradition. Routledge. pp. 56-69.
    Seneca asserts in Letter 121 that we mature by exercising self-care as we pass through successive psychosomatic “constitutions.” These are babyhood (infantia), childhood (pueritia), adolescence (adulescentia), and young adulthood (iuventus). The self-care described by Seneca is 'self-affiliation' (oikeiōsis, conciliatio) the linchpin of the Stoic ethical system, which defines living well as living in harmony with nature, posits that altruism develops from self-interest, and allows that pleasure and pain are indicators of well-being while denying that happiness consists in pleasure and that (...)
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  4. "The Psychology of Compassion: A Reading of City of God 9.5".Sarah Byers - 2012 - In James Wetzel (ed.), Augustine's City of God: A Critical Guide. Cambridge University Press. pp. 130-148.
    Writing to the young emperor Nero, Seneca elaborates a sophisticated distinction between compassion and mercy for use in forensic contexts, agreeing with earlier Stoics that compassion is a vice, but adding that there is a virtue called mercy or 'clemency.' This Stoic repudiation of compassion has won the attention of Nussbaum, who argues that it was motivated by a respect for persons as dignified agents, and was of a piece with the Stoics' cosmopolitanism. This chapter engages Nussbaum's presentation of the (...)
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  5. Love, Will, and the Intellectual Ascents.Sarah Catherine Byers - 2020 - In Tarmo Toom (ed.), The Cambridge Companion to Augustine's Confessions. Cambridge: Cambridge University Press. pp. 154-174.
    Augustine’s accounts of his so-called mystical experiences in conf. 7.10.16, 17.23, and 9.10.24 are puzzling. The primary problem is that, although in all three accounts he claims to have seen “that which is,” we have no satisfactory account of what “that which is” is supposed to be. I shall be arguing that, contrary to a common interpretation, Augustine’s intellectual “seeing” of “being” in Books 7 and 9 was not a vision of the Christian God as a whole, nor of one (...)
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  6. Early Christian Ethics.Sarah Catherine Byers - 2017 - In Sacha Golob & Jens Timmermann (eds.), The Cambridge History of Moral Philosophy. Cambridge, UK: Cambridge University Press. pp. 112-124.
    G.E.M. Anscombe famously claimed that ‘the Hebrew-Christian ethic’ differs from consequentialist theories in its ability to ground the claim that killing the innocent is intrinsically wrong. According to Anscombe, this is owing to its legal character, rooted in the divine decrees of the Torah. Divine decrees confer a particular moral sense of ‘ought’ by which this and other act-types can be ‘wrong’ regardless of their consequences, she maintained. There is, of course, a potentially devastating counter-example. Within the Torah, Abraham is (...)
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  7. Seneca: The Life of a Stoic, Routledge, 2003. [REVIEW]Sarah Byers - 2003 - Bryn Mawr Classical Review 2003 (6.22).
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  8.  42
    Cicero on the Emotions: Tusculan Disputations 3 and 4. [REVIEW]Sarah Catherine Byers - 2005 - International Journal of the Classical Tradition 11:468-470.
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  9.  63
    Augustine[REVIEW]Sarah Byers - 2006 - Notre Dame Philosophical Reviews 2006 (12).
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