Results for 'Gordon D. Marino'

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  1.  16
    Anti-Climacus and the Anatomy of Self-Deception.Gordon D. Marino - 2011 - Graduate Faculty Philosophy Journal 32 (2):363-370.
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  2.  20
    Is Madness Truth, Is Fanaticism Faith?Gordon D. Marino - 1987 - International Journal for Philosophy of Religion 22 (1/2):41 - 53.
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  3.  19
    Søren Kierkegaard: the Objective Thinker is a Suicide.Gordon D. Marino - 1985 - Philosophy Today 29 (3):203-212.
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  4.  23
    Søren Kierkegaard: the Objective Thinker is a Suicide.Gordon D. Marino - 1985 - Philosophy Today 29 (3):203-212.
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  5.  45
    Steven M. Emmanuel, Kierkegaard and the concept of revelation.Gordon D. Marino - 2000 - International Journal for Philosophy of Religion 48 (3):184-186.
  6.  29
    Toward a Kierkegaardian critique of psychoanalysis: Can we come to psychoanalytic terms with death?Gordon D. Marino - 1984 - Inquiry: An Interdisciplinary Journal of Philosophy 27 (1-4):219 – 223.
    There are religious thinkers of Kierkegaard's ilk who concede that their belief in an afterlife is the expression of a wish and an offense to the understanding. Freud could not agree more. The collision that this essay plots comes when a Freud and a Kierkegaard try to decide what the individual is to do with such inherently human, unrealistic desires. Freud urges us to forsake all wish?fulfilling thoughts of everlasting life; however, this requires nothing less than the acceptance of imminent, (...)
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  7.  35
    I. Salvation: A reply to Harrison Hall's reading of Kierkegaard.Gordon D. Marino - 1985 - Inquiry: An Interdisciplinary Journal of Philosophy 28 (1-4):441-449.
    On Harrison Hall's reading, Kierkegaard uses the terms translated ?eternal happiness? and ?salvation? to refer to a quality of this?worldly life. As I understand him, the author denies that Kierkegaard believed in an afterlife. While acknowledging the vein of meanings that ?Love and Death . . .? point to, I argue that Kierkegaard did in fact look forward to an eternal life in the traditional, Biblical, and so?called common sense of the term. In connection with his views on the question (...)
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  8.  8
    Steven M. Emmanuel, Kierkegaard and the Concept of Revelation. [REVIEW]Gordon D. Marino - 2000 - International Journal for Philosophy of Religion 48 (3):184-186.
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  9. Søren Kierkegaard and the Word(s).Poul Houe & Gordon D. Marino (eds.) - 2003 - Reitzel.
     
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  10.  22
    Commentary on Kierkegaard's Concluding Unscientific Postscript With a New Introduction. [REVIEW]Gordon D. Marino - 1987 - Review of Metaphysics 40 (3):599-601.
    The reader who is acquainted with Niels Thulstrup's introduction and commentary to Kierkegaard's Philosophical Fragments will know precisely what to expect from Thulstrup's introduction and commentary to the Concluding Unscientific Postscript to those fragments. There is, however, one unsurprising difference--of the two, the Postscript is the grander, more sweeping source text and Thulstrup has mirrored this fact in the length and breadth of his prefatory remarks.
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  11.  33
    Religion. [REVIEW]Gordon D. Marino - 1984 - Review of Metaphysics 38 (1):126-129.
    Still edited by Frank Kermode, the Modern Masters series continues with one significant change--the masters are the authors, not the subject matter. In one of the first three works to appear in this series, now called Masterguides, Leszek Kolakowski has penned more than the introduction promised on the dust jacket of his Religion.
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  12.  15
    Religion. [REVIEW]Gordon D. Marino - 1984 - Review of Metaphysics 38 (1):126-129.
    Still edited by Frank Kermode, the Modern Masters series continues with one significant change--the masters are the authors, not the subject matter. In one of the first three works to appear in this series, now called Masterguides, Leszek Kolakowski has penned more than the introduction promised on the dust jacket of his Religion.
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  13.  36
    The Logic of Subjectivity. [REVIEW]Gordon D. Marino - 1985 - Review of Metaphysics 39 (2):372-374.
    The penultimate sentence of The Logic of Subjectivity reads, "Kierkegaard is not the sort of thinker who can easily be captured for all time in a series of syllogisms". This may be true, but let it never be said that the author of this book has not tried. In an appendix that really ought to have come first, Louis Pojman treats the how and why of Kierkegaard's method of indirect communication. With these essential pages always ahead and reservations scattered around, (...)
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  14.  22
    Transforming Vision. [REVIEW]Gordon D. Marino - 1993 - Review of Metaphysics 47 (1):143-145.
    Thanks in large part to a stimulating article by David Wisdo, Kierkegaard scholars have of late been very much taken up with the question, Was Kierkegaard a volitionalist on matters of faith? That is, did Kierkegaard understand faith to be an act of will or an ineffable gift of grace? In this signal contribution to Kierkegaard scholarship, Ferreira tries to deconstruct this and other dichotomies.
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  15.  29
    Book Review:Freud and Human Nature. Ilman Dilman; Freud and the Mind. Ilman Dilman. [REVIEW]Gordon D. Marino - 1985 - Ethics 96 (1):198-.
  16.  57
    Toward an instance theory of automatization.Gordon D. Logan - 1988 - Psychological Review 95 (4):492-527.
  17.  42
    On the ability to inhibit thought and action: A theory of an act of control.Gordon D. Logan & William B. Cowan - 1984 - Psychological Review 91 (3):295-327.
  18.  22
    Executive control of visual attention in dual-task situations.Gordon D. Logan & Robert D. Gordon - 2001 - Psychological Review 108 (2):393-434.
  19. In the Beginning ... Creativity.Gordon D. Kaufman - 2003
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  20.  32
    An instance theory of attention and memory.Gordon D. Logan - 2002 - Psychological Review 109 (2):376-400.
  21.  43
    On the ability to inhibit thought and action: General and special theories of an act of control.Gordon D. Logan, Trisha Van Zandt, Frederick Verbruggen & Eric-Jan Wagenmakers - 2014 - Psychological Review 121 (1):66-95.
  22.  20
    The CODE theory of visual attention: An integration of space-based and object-based attention.Gordon D. Logan - 1996 - Psychological Review 103 (4):603-649.
  23.  12
    Oscillator-based memory for serial order.Gordon D. A. Brown, Tim Preece & Charles Hulme - 2000 - Psychological Review 107 (1):127-181.
  24.  9
    God the problem.Gordon D. Kaufman - 1972 - Cambridge, Mass.,: Harvard University Press.
    The most discussed and most significant issue on the religious scene today is whether it is possible, or even desirable, to believe in God. Mr. Kaufman's valuable study does not offer a doctrine of God, but instead explores why God is a problem for many moderns, the dimensions of that problem, and the inner logic of the notion of God as it has developed in Western culture. His object is to determine the function or significance of talk about God: how (...)
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  25.  24
    A temporal ratio model of memory.Gordon D. A. Brown, Ian Neath & Nick Chater - 2007 - Psychological Review 114 (3):539-576.
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  26.  23
    Strategies in the color-word Stroop task.Gordon D. Logan, N. Jane Zbrodoff & James Williamson - 1984 - Bulletin of the Psychonomic Society 22 (2):135-138.
  27.  13
    Neo-Sumerian Account Texts from Drehem.Gordon D. Young & Clarence Elwood Keiser - 1976 - Journal of the American Oriental Society 96 (2):280.
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  28.  54
    A Religious Interpretation of Emergence: Creativity as God.Gordon D. Kaufman - 2007 - Zygon 42 (4):915-928.
  29.  4
    God the problem.Gordon D. Kaufman - 1972 - Cambridge, Mass.,: Harvard University Press.
    The most discussed and most significant issue on the religious scene today is whether it is possible, or even desirable, to believe in God. Mr. Kaufman's valuable study does not offer a doctrine of God, but instead explores why God is a problem for many moderns, the dimensions of that problem, and the inner logic of the notion of God as it has developed in Western culture. His object is to determine the function or significance of talk about God: how (...)
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  30.  26
    Inhibitory control in mind and brain 2.0: Blocked-input models of saccadic countermanding.Gordon D. Logan, Motonori Yamaguchi, Jeffrey D. Schall & Thomas J. Palmeri - 2015 - Psychological Review 122 (2):115-147.
  31.  21
    Automatic control: How experts act without thinking.Gordon D. Logan - 2018 - Psychological Review 125 (4):453-485.
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  32. The First Epistle to the Corinthians.Gordon D. Fee - 1987
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  33.  8
    Serial order in perception, memory, and action.Gordon D. Logan - 2021 - Psychological Review 128 (1):1-44.
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  34.  6
    The episodic flanker effect: Memory retrieval as attention turned inward.Gordon D. Logan, Gregory E. Cox, Jeffrey Annis & Dakota R. B. Lindsey - 2021 - Psychological Review 128 (3):397-445.
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  35.  46
    Techno-secularism and "revealed religion": Some problems with Caiazza's analysis.Gordon D. Kaufman - 2005 - Zygon 40 (2):323-334.
  36.  50
    Evidentialism.Gordon D. Kaufman - 1989 - Faith and Philosophy 6 (1):35-46.
    Current discussions of “evidentialism” seem to presuppose essentially traditional theistic conceptions and formulations. For many theologians. however, these have become problematic because of (a) the rise of a new consciousness of the significance of religiouspluralism; (b) the emergence of theories about the ways in which our symbolic frames of orientation shape all our experiencing and thinking; (c) a growing awareness that significant responsibility for some of the major evils of the twentieth century must be laid to ourreligious traditions. Since recent (...)
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  37.  50
    Nature, history, and God: Toward an integrated conceptualization.Gordon D. Kaufman - 1992 - Zygon 27 (4):379-401.
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  38.  44
    The Theological Structure of Christian Faith and the Feasibility of a Global Ecological Ethic.Gordon D. Kaufman - 2003 - Zygon 38 (1):147-161.
    Scientific evolutionary/ecological thinking is the basis for today's understanding that we are now in an ecological crisis. Religions, however, often resist reordering their thinking in light of scientific ideas, and this presents difficulties in trying to develop a viable global ecological ethic. In both the West and Asia religiomoral ecological concerns continue to be formulated largely in terms of traditional concepts rather than in more global terms, as scientific thinking about ecological matters might encourage them to do. The majority of (...)
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  39.  7
    Relativism, knowledge, and faith.Gordon D. Kaufman - 1960 - [Chicago]: University of Chicago Press.
  40. Science looks at spirituality.Barbara A. Strassberg, Gordon D. Kaufman, Norbert M. Samuelson, Llufs Oviedo, John F. Haught, Ursula Goodenough Reductionism, Chance Holism, James F. Moore & Mind Interreligious Dialogue as an Evolutionary - forthcoming - Zygon.
     
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  41.  54
    Biohistorical Naturalism and The Symbol "God".Gordon D. Kaufman - 2003 - Zygon 38 (1):95-100.
    This article has two parts, as the title suggests. The first sketches what I call biohistorical naturalism, a naturalistic position in which it is emphasized that the historicocultural development of our humanity, particularly our becoming linguistic/symbolical beings, is as central to our humanness as the biological evolutionary development that preceded (and continues to accompany) it. Apart from such a biohistorical emphasis (or its equivalent), naturalistic positions cannot give adequate accounts of human religiousness. The second part suggests that, although it would (...)
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  42.  15
    Evidentialism.Gordon D. Kaufman - 1989 - Faith and Philosophy 6 (1):35-46.
    Current discussions of “evidentialism” seem to presuppose essentially traditional theistic conceptions and formulations. For many theologians. however, these have become problematic because of (a) the rise of a new consciousness of the significance of religiouspluralism; (b) the emergence of theories about the ways in which our symbolic frames of orientation shape all our experiencing and thinking; (c) a growing awareness that significant responsibility for some of the major evils of the twentieth century must be laid to ourreligious traditions. Since recent (...)
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  43.  11
    My Life and My Theological Reflection: Two Central Themes.Gordon D. Kaufman - 2001 - American Journal of Theology and Philosophy 22 (1):3 - 32.
  44.  55
    Re‐Conceiving God and Humanity in Light of Today's Evolutionary‐Ecological Consciousness.Gordon D. Kaufman - 2001 - Zygon 36 (2):335-348.
    The anthropocentric orientation of traditional understandings of Christian faith and life, further accentuated by the existentialist terms in which theology was articulated in mid‐century by Tillich and others, produced theologies no longer appropriate in today's world of evolutionary and ecological thinking about human existence and its embeddedness in the web of life on planet Earth. This problem can be addressed with the help of several new concepts that enable us to understand both humanity‐in‐the‐world and God in ways in keeping with (...)
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  45. Relativism, Knowledge and Faith.Gordon D. Kaufman - 1960 - Les Etudes Philosophiques 15 (3):403-403.
     
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  46. Systematic Theology: A Historicist Perspective.Gordon D. Kaufman - 1968
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  47.  19
    Ecological Consciousness and the Symbol "God".Gordon D. Kaufman - 2000 - Buddhist-Christian Studies 20 (1):3-22.
    In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 3-22 [Access article in PDF] Ecological Consciousness and the Symbol "God" 1 Gordon D. KaufmanHarvard UniversityI am a Christian theologian. This does not mean, however, that I understand my work as being essentially a matter of explaining and defending Christian faith and the Christian set of symbols for interpreting human life and the world. The task of the Christian theologian is rather, as I (...)
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  48.  70
    Personality, Parasites, Political Attitudes, and Cooperation: A Model of How Infection Prevalence Influences Openness and Social Group Formation.Gordon D. A. Brown, Corey L. Fincher & Lukasz Walasek - 2016 - Topics in Cognitive Science 8 (1):98-117.
    What is the origin of individual differences in ideology and personality? According to the parasite stress hypothesis, the structure of a society and the values of individuals within it are both influenced by the prevalence of infectious disease within the society's geographical region. High levels of infection threat are associated with more ethnocentric and collectivist social structures and greater adherence to social norms, as well as with socially conservative political ideology and less open but more conscientious personalities. Here we use (...)
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  49.  9
    Unknow Title Article ID 3472.Gordon D. Kaufman - 2000 - Buddhist-Christian Studies 20 (1):3-22.
    In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 3-22 [Access article in PDF] Ecological Consciousness and the Symbol "God" 1 Gordon D. KaufmanHarvard UniversityI am a Christian theologian. This does not mean, however, that I understand my work as being essentially a matter of explaining and defending Christian faith and the Christian set of symbols for interpreting human life and the world. The task of the Christian theologian is rather, as I (...)
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  50.  11
    Abraha and Sennacherib: A Talmudic Parallel to the Tafsīr on Sūrat Al-FīlAbraha and Sennacherib: A Talmudic Parallel to the Tafsir on Surat Al-Fil.Gordon D. Newby - 1974 - Journal of the American Oriental Society 94 (4):431.
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