![]() Although her primary focus is on Ockham, McAdams compares and contrasts his positions with those of Aquinas, Scotus, Henry of Ghent, among others. Likewise, Adams rejects the notion that Ockham's philosophical doctrines lead to heretical views in theology, or that his insistence on divine freedom leads to arbitrariness and caprice in ethics. Adams challenges the notions that Ockham's nominalism and ontological reductions lead to subjectivism in metaphysics, his epistemology to skepticism, his theory of causality to Humean constant conjunction or to occasionalism. According to Marilyn McCord Adams, Ockham emerges as a Franciscan Aristotelian, much more philosophically and religiously conservative than commonly supposed. ![]() It then shows how Ockham's theological disagreements with his most eminent predecessors are a logical consequence of underlying philosophical differences. This landmark study offers a clear and concise account of Ockham's philosophical positions (his ontology, logic, epistemology, and natural philosophy), along with the arguments for them. Yet, with Aquinas and Scotus, he remains among the three greatest philosophers of the period. Accused by John Lutterell, the former chancellor of Oxford University, of teaching heretical doctrines, Ockham was summoned to Avignon by Pope John XXII and eventually lived under the protection of Louis of Bavaria. 45, q.3,” Franciscan Studies 53 (1993).William Ockham is probably the most notorious and most widely misunderstood philosopher of the later Middle Ages. ![]() Professor Adams’s distinguished record of publications includes, besides translations and edited works, her two-volume study, William Ockham (1987), and her book, Horrendous Evils and the Goodness of God forthcoming from Cornel University Press.Īmong her many articles, chapters in books, and articles for encyclopedias, some of the most recent titles include: “Ockham on Final Causality: Muddying the Waters,” Franciscan Studies (1998) “Final Causality and Explanation in Scotus’ De Primo Principio” in Nature in Medieval European Thought (1998) “Reviving Philosophical Theology: Some Medieval Models,” in Miscellanea Mediaevalia (1998) “Chalcedonian Christology: A Christian Solution to the Problem of Evil,” in Philosophy and Theological Discourse (1997) “Scotus and Ockham on the Connection of the Virtues,” in John Duns Scotus: Metaphysics and Ethics (1996) “Satisfying Mercy: Anselm’s Cur Deus Homo Reconsidered,” Modern Schoolman (1995) “Duns Scotus on the Will as Rational Potency,” in Via Scoti: Methodologica ad mentem Joannis Duns Scoti (1995) “Praying the Proslogion,” in The Rationality of Belief and the Plurality of Faith (1995) and “Memory and Intuition: A Focal Debate in Fourteenth Century Cognitive Psychology: Introduction, Edition, and Translation of Scotus’ Ordinatio IV, d. ![]() She has held fellowships from the Guggenheim Foundation (1989-90), the American Council of Learned Societies (1989-90), and the National Endowment for the Humanities (1974-75). During this time she also earned two Masters in Theology, in 19, from Princeton Theological Seminary, was ordained a priest in the Episcopal Church in 1986, and served in various parishes in the Los Angeles area. $15Īfter her undergraduate education at the University of Illinois, Professor Adams earned a PhD in philosophy in 1967 from Cornell University and became professor of philosophy at the University of California, Los Angeles, where for twenty-one years she taught medieval philosophy and philosophy of religion. What Sort of Human Nature? Medieval Philosophy and the Systematics of Christology.
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