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Benjamin D. Crowe [23]Benjamin Crowe [4]
  1. Benjamin D. Crowe (2013). Fichte on Faith and Autonomy. British Journal for the History of Philosophy 21 (4):733-753.
    J. G. Fichte (1762?1814) articulates and defends a conception of autonomy as rational self-identification. This paper reconstructs this conception and examines various difficulties recognized by Fichte during the earliest phases of his career (1780s?1790s), with the heterogeneity of natural drives and freedom as the principal threat. Theoretically, this heterogeneity is overcome for Fichte by his deduction of the compound nature of humanity as a condition of rational agency. But, from the standpoint of the deliberating agent herself, this deduction is not (...)
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  2. Benjamin D. Crowe (2012). Herder's Moral Philosophy: Perfectionism, Sentimentalism and Theism. British Journal for the History of Philosophy 20 (6):1141-1161.
    While the last several decades have seen a renaissance of scholarship on J. G. Herder (1744?1804), his moral philosophy has not been carefully examined. The aim of this paper is to fill this gap, and to point the way for further research, by reconstructing his original and systematically articulated views on morality. Three interrelated elements of his position are explored in detail: (1) his perfectionism, or theory of the human good; (2) his sentimentalism, which includes moral epistemology and a theory (...)
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  3. Benjamin D. Crowe (2011). Hutcheson on Natural Religion. British Journal for the History of Philosophy 19 (4):711 - 740.
    Recent scholars have examined the important role of English Deism in the formation of a modern naturalistic approach to the study of human religiosity. Despite the volume of important studies of various aspects of his thought, the role of Francis Hutcheson (1694?1746) in this development has been overlooked. The aim of this paper is to show how Hutcheson develops his own account of the origins of religion, consonant with his more well-known theories in aesthetics and moral philosophy, that diverges sharply (...)
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  4. Benjamin D. Crowe (2011). To the “Things Themselves”: Heidegger, the Baden School, and Religion. The New Yearbook for Phenomenology and Phenomenological Philosophy 6 (1):127-146.
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  5. Benjamin Crowe (2010). Faith and Value: Heinrich Rickert's Theory of Religion. Journal of the History of Ideas 71 (4):617-636.
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  6. Benjamin D. Crowe (2010). Friedrich Schlegel and the Character of Romantic Ethics. Journal of Ethics 14 (1):53 - 79.
    Recent years have witnessed a rehabilitation of early German Romanticism in philosophy, including a renewed interest in Romantic ethics. Friedrich Schlegel (1772–1829) is acknowledged as a key figure in this movement. While significant work has been done on some aspects of his thought, his views on ethics have been surprisingly overlooked. This essay aims to redress this shortcoming in the literature by examining the core themes of Schlegel’s ethics during the early phase of his career (1793–1801). I argue that Schlegel’s (...)
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  7. Benjamin D. Crowe (2010). Fichte's Transcendental Theology. Archiv für Geschichte Der Philosophie 92 (1):68-88.
    The relationship between Fichte's Wissenschaftslehre and Kant's philosophy is as important as it is ambiguous. The aim of this paper is to explore one significant and under-examined aspect of this relationship, i.e., the respective views of Fichte and Kant on the concept of God. Fichte's noteworthy divergences from Kant's discussions are described and analyzed. Fichte's explication of the concept of God is considerably sparser than Kant's. Furthermore, Fichte excludes from philosophy some of the sub-disciplines of rational theology allowed by Kant. (...)
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  8. Benjamin D. Crowe (2010). Religion and the 'Sensitive Branch' of Human Nature. Religious Studies 46 (2):251-263.
    While the theses that (1) human beings are primarily passional creatures and that (2) religion is fundamentally a product of our sensible nature are both closely linked to David Hume, Hume's contemporary Henry Home, Lord Kames (1696–1782), also defended them and explored their implications. Importantly, Kames does not draw the same sceptical conclusions as does Hume. Employing a sophisticated account of the rationality of what he calls the 'sensitive branch' of human nature, Kames argues that religion plays a central role (...)
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  9. Benjamin Crowe (2009). Fact and Fiction in Fichte's Theory of Religion. Journal of the History of Philosophy 47 (4):pp. 595-617.
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  10. Benjamin D. Crowe (2009). F. H. Jacobi on Faith, or What It Takes to Be an Irrationalist. Religious Studies 45 (3):309-324.
    F. H. Jacobi (1743–1819), a key figure in the philosophical debates at the close of the eighteenth century in Germany, has long been regarded as an irrationalist for allegedly advocating a blind 'leap of faith'. The central claim of this essay is that this venerable charge is misplaced. Following a reconstruction of what a charge of irrationalism might amount to, two of Jacobi's most important works, the "Spinoza Letters" (1785) and "David Hume" (1787), are scrutinized for traces of irrationalism. Far (...)
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  11. Benjamin D. Crowe (2009). Romanticism and the Ethics of Style. Archiv für Geschichte Der Philosophie 91 (1):21-41.
    Alexander Nehamas and others have recently attempted to revive a conception of ethics that is centered on self-formation and the values of aesthetic coherence. This conception faces several difficulties, including the lack of fit between models of aesthetic coherence in literary works and individual lives and an absence of determinate content. The argument of this paper is that both of these defects are absent from the work of one of the earliest and most vocal exponents of this conception of ethics, (...)
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  12. Benjamin D. Crowe (2009). " Theismus des Gefühls": Heydenreich, Fichte, and the Transcendental Philosophy of Religion. Journal of the History of Ideas 70 (4):569-592.
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  13. Benjamin D. Crowe (2008). Fichte's Fictions Revisited. Inquiry 51 (3):268 – 287.
    Fichte's most influential presentation of his Wissenschaftslehre, which coincides with his tenure at Jena, has, ironically, been subjected to incredulity, misunderstanding, and outright hostility. In a recent essay, noted scholar Daniel Breazeale has undertaken to challenge this history of neglect and misunderstanding by pointing to the significance of striking passages from Fichte's writings in which he asserts that his philosophical system is fictional. At the same time, Breazeale also notes some of the tensions between this fictionalist reading of the Jena (...)
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  14. Benjamin D. Crowe (2008). Fichte on the Highest Good. Philosophy Today 52 (3-4):379-390.
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  15. Benjamin D. Crowe (2008). On 'the Religion of the Visible Universe': Novalis and the Pantheism Controversy. British Journal for the History of Philosophy 16 (1):125 – 146.
    (2008). On ‘The religion of the visible Universe’: Novalis and the pantheism controversy. British Journal for the History of Philosophy: Vol. 16, No. 1, pp. 125-146.
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  16. Benjamin D. Crowe (2008). Revisionism and Religion in Fichte's Jena Wissenschaftslehre. British Journal for the History of Philosophy 16 (2):371 – 392.
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  17. Benjamin D. Crowe (2007). Heidegger's Gods. International Journal of Philosophical Studies 15 (2):225 – 245.
    The notorious difficulty of Heidegger's post-Second World War discussions of 'the gods', along with scholarly disagreement about the import of those discussions, renders that body of work an unlikely place to look for a substantive theory of religion. The thesis of this article is that, contrary to these appearances, Heidegger's later works do contain clues for developing such a theory. Heidegger's concerns about the category of 'religion' are addressed, and two recent attempts to 'de-mythologize' Heidegger's 'gods' are examined and criticized. (...)
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  18. Benjamin D. Crowe (2007). Heidegger's Phenomenology of Religion: Realism and Cultural Criticism. Indiana University Press.
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  19. Benjamin D. Crowe (2007). Nietzsche, the Cross, and the Nature of God. Heythrop Journal 48 (2):243–259.
  20. Benjamin D. Crowe (2007). Reasons for Worship: A Response to Bayne and Nagasawa. Religious Studies 43 (4):465-474.
    Worship is a topic that is rarely considered by philosophers of religion. In a recent paper, Tim Bayne and Yujin Nagasawa challenge this trend by offering an analysis of worship and by considering some difficulties attendant on the claim that worship is obligatory. I argue that their case for there being these difficulties is insufficiently supported. I offer two reasons that a theist might provide for the claim that worship is obligatory: (1) a divine command, and (2) the demands of (...)
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  21. Benjamin D. Crowe (2006). Heidegger's Religious Origins: Destruction and Authenticity. Indiana University Press.
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  22. Benjamin D. Crowe (2006). Iain D. Thomson, Heidegger on Ontotheology: Technology and the Politics of Education Reviewed By. Philosophy in Review 26 (4):301-303.
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  23. Benjamin D. Crowe (2006). To the “Things Themselves”. New Yearbook for Phenomenology and Phenomenological Philosophy 6:127-145.
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  24. Benjamin Crowe (2005). Heidegger and the Prospect of a Phenomenology of Prayer. In Bruce Ellis Benson & Norman Wirzba (eds.), The Phenomenology of Prayer. Fordham University Press.
  25. Benjamin Crowe (2005). Heidegger's Romantic Personalism. History of Philosophy Quarterly 22 (2):161-176.
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  26. Benjamin D. Crowe (2005). Dilthey's Philosophy of Religion in the "Critique of Historical Reason": 1880-1910. Journal of the History of Ideas 66 (2):265-283.
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  27. Benjamin D. Crowe (2001). Resoluteness in the Middle Voice: On the Ethical Dimensions of Heidegger's Being and Time. Philosophy Today 45 (3):225-241.
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