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Benjamin D. Crowe [31]Benjamin Crowe [7]
  1. Benjamin D. Crowe (ed.) (2015). The Nineteenth Century Philosophy Reader. Routledge.
    The nineteenth century was one of the most remarkable periods in the history of philosophy and a period of great intellectual, social and scientific change. Challenging philosophical thought of earlier centuries, it caused shock waves that lasted well into the twentieth century. The Nineteenth Century Philosophy Reader is an outstanding anthology of the great philosophical texts of the period and the first of its kind for many years. In presenting many of the major ideas expounded by philosophers of the nineteenth (...)
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  2. Daniel Breazeale, Benjamin D. Crowe, Jeffrey Edwards, Yukio Irie, Tom Rockmore, Christian Tewes, Michael Vater & Günter Zöller (2014). Kant, Fichte, and the Legacy of Transcendental Idealism. Lexington Books.
    Kant, Fichte, and the Legacy of Transcendental Idealism contains ten new essays by leading and rising scholars from the United States, Europe, and Asia who explore the historical development and conceptual contours of Kantian and post-Kantian philosophy.
     
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  3. Benjamin D. Crowe (2014). Heidegger's Eschatology: Theological Horizons in Martin Heidegger's Early Work. British Journal for the History of Philosophy 22 (3):627-629.
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  4. Burt Hopkins, Steven Crowell, Parvis Emad, John Sallis, Carlo Ierna, Filip Matterns, Dieter Lohmar, Benjamin D. Crowe, Jacob Klein & Ka-Wing Leung (2014). The New Yearbook for Phenomenology and Phenomenological Philosophy: Volume 6. Routledge.
    "The New Yearbook for Phenomenology and Phenomenological Philosophy Volume VI" includes important contributions by both established and emerging scholars working in the phenomenological tradition, together with first-time English translations of texts and documents whose phenomenological relevance transcends their considerable historical significance.
     
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  5. 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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  6. 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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  7. 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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  8. 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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  9. 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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  10. Benjamin 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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  11. 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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  12. 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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  13. Benjamin D. Crowe (2010). Religion and the ‘Sensitive Branch’ of Human Nature: BENJAMIN D. CROWE. Religious Studies 46 (2):251-263.
    While the theses that human beings are primarily passional creatures and that religion is fundamentally a product of our sensible nature are both closely linked to David Hume, Hume's contemporary Henry Home, Lord Kames , 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 in the (...)
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  14. Benjamin Crowe (2009). Fact and Fiction in Fichte's Theory of Religion. Journal of the History of Philosophy 47 (4):pp. 595-617.
    According to a popular view, shared by the great atheists of the nineteenth century and by students in introductory courses on the philosophy of religion, religious belief is, at best, an edifying fiction. Given that it has apparently lost the ability to edify large sections of the population , it has also lost its only real claim to credibility. Following Hegel’s famous account of the “unhappy consciousness” in the Phenomenology of Spirit, Feuerbach and his successors diagnose religion as a symptom (...)
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  15. Benjamin Crowe (2009). Steven Crowell and Jeff Malpas, Eds. Transcendental Heidegger. [REVIEW] Philosophy in Review 29:323-325.
     
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  16. 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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  17. Benjamin D. Crowe (2009). F. H. Jacobi on Faith, or What It Takes to Be an Irrationalist: BENJAMIN D. CROWE. Religious Studies 45 (3):309-324.
    F. H. Jacobi , 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 and David Hume , are scrutinized for traces of irrationalism. Far from (...)
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  18. 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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  19. 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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  20. Burt Hopkins, Steven Crowell, Parvis Emad, John Sallis, Carlo Ierna, Filip Matterns, Dieter Lohmar, Benjamin D. Crowe, Jacob Klein & Ka-Wing Leung (2009). The New Yearbook for Phenomenology and Phenomenological Philosophy Vi. Routledge.
    "The New Yearbook for Phenomenology and Phenomenological Philosophy Volume VI" includes important contributions by both established and emerging scholars working in the phenomenological tradition, together with first-time English translations of texts and documents whose phenomenological relevance transcends their considerable historical significance.
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  21. 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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  22. Benjamin D. Crowe (2008). Fichte on the Highest Good. Philosophy Today 52 (3-4):379-390.
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  23. 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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  24. 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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  25. 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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  26. Benjamin D. Crowe (2007). Heidegger's Phenomenology of Religion: Realism and Cultural Criticism. Indiana University Press.
     
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  27. Benjamin D. Crowe (2007). Nietzsche, the Cross, and the Nature of God. Heythrop Journal 48 (2):243–259.
  28. 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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  29. Benjamin D. Crowe (2007). Reasons for Worship: A Response to Bayne and Nagasawa: BENJAMIN D. CROWE. 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: a divine command, and the demands of justice with (...)
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  30. Benjamin D. Crowe (2006). Heidegger's Religious Origins: Destruction and Authenticity. Indiana University Press.
    Sheds new light on Heidegger's early theological development.
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  31. 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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  32. Benjamin D. Crowe (2006). To the “Things Themselves”. New Yearbook for Phenomenology and Phenomenological Philosophy 6:127-145.
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  33. 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.
  34. Benjamin Crowe (2005). Heidegger's Romantic Personalism. History of Philosophy Quarterly 22 (2):161-176.
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  35. 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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  36. Benjamin D. Crowe (2004). Destroying the Wisdom of the Wise: On the Origins and Development of "Destruction" in Heidegger's Early Work. Dissertation, Tulane University
    The purpose of this study is to provide a detailed exposition of Heidegger's conception of philosophy as "destruction [Destruktion]." My thesis is that the ultimate motivation for engaging in this practice of Destruktion is the value of an "authentic" way of life. That is, "destruction" is a philosophical practice that aims at cultivating authenticity as a concrete possibility for individual men and women. I argue for this claim by first of all examining the theological sources for Heidegger's notion of "destruction," (...)
     
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  37. Benjamin Crowe (2003). Philosophy, World-View, and the Possibility of Ethics in The Basic Problems of Phenomenology. Journal of the British Society for Phenomenology 34:184-204.
     
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  38. 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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