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David B. Burrell [91]David Burrell [51]
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Profile: David Burrell
  1.  99
    David B. Burrell (2010). Mullā Ṣadrā's Ontology Revisited. Journal of Islamic Philosophy 6:45-66.
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  2.  6
    David B. Burrell, Carlo Cogliati, Janet M. Soskice & William R. Stoeger (eds.) (2010). Creation and the God of Abraham. Cambridge University Press.
    Being all-good and gracious, God cannot be so envious as not to allow anything else besides him to exist. The necessitarian view thus limits God in His choice of creation and argues that God had to create in the first place out of His infinite ...
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  3.  11
    David Burrell (1992). Being and Goodness. Faith and Philosophy 9 (4):538-543.
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  4.  8
    David B. Burrell (2008). Creator/Creatures Relation. Faith and Philosophy 25 (2):177-189.
    Can philosophical inquiry into divinity be authentic to its subject, God, without adapting its categories to the challenges of its scriptural inspiration, be that biblical or Quranic? This essay argues that it cannot, and that the adaptation, while it can be articulated in semantic terms, must rather amount to a transformation of standard philosophical strategies. Indeed, without such a radical transformation, “philosophy of religion” will inevitably mislead us into speaking of a “god” rather than our intended object.
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  5.  9
    David B. Burrell (1989). Christian Revelation and the Completion of the Aristotelian Revolution. Review of Metaphysics 43 (1):172-173.
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  6.  8
    David B. Burrell (1997). Is Christianity True? Faith and Philosophy 14 (2):265-266.
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  7. David B. Burrell (1988). Knowing the Unknowable God: Ibn-Sina, Maimonides, Aquinas. International Journal for Philosophy of Religion 23 (2):119-121.
     
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  8.  28
    David Burrell & Stanley Hauerwas (1974). Self-Deception and Autobiography: Theological and Ethical Reflections on Speer's "Inside the Third Reich". Journal of Religious Ethics 2 (1):99 - 117.
    Albert Speer's life offers a paradigm of self-deception, and his autobiography serves to illustrate Fingarette's account of self-deception as a persistent failure to spell out our engagements in the world. Using both Speer and Fingarette, we show how self-deception becomes our lot as the stories we adopt to shape our lives cover up what is destructive in our activity. Had Speer not settled for the neutral label of "architect," he might have found a story substantive enough to allow him to (...)
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  9.  6
    David B. Burrell (1987). The Unknowability of God in Al-Ghazali: DAVID B. BURRELL. Religious Studies 23 (2):171-182.
    The main lines of this exploration are quite simply drawn. That the God whom Jews, Christians, and Muslims worship outstrips our capacities for characterization, and hence must be unknowable, will be presumed as uncontested. The reason that God is unknowable stems from our shared confession that ‘the Holy One, blessed be He’, and ‘the Father almighty, creator of heaven and earth’, and certainly ‘Allah, the merciful One’ is one ; and just why God's oneness entails God's being unknowable deserves discussion, (...)
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  10.  46
    David Burrell (2008). Review of Michael Allen Gillespie, The Theological Origins of Modernity. [REVIEW] Notre Dame Philosophical Reviews 2008 (11).
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  11. Stanley Hauerwas, Richard Bondi & David B. Burrell (1977). Truthfulness and Tragedy Further Investigations in Christian Ethics.
     
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  12.  7
    David Burrell (1988). Graceful Reason. New Scholasticism 62 (2):239-241.
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  13.  7
    David B. Burrell (1965). C. S. Peirce. International Philosophical Quarterly 5 (4):521-540.
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  14.  5
    David B. Burrell (1997). Gilles Emery, O.P., La Trinité créatrice: Trinité et création dans les commentaires aux “Sentences” de Thomas d'Aquin et de ses précurseurs Albert le Grand et Bonaventure. (Bibliothèque Thomiste, 47.) Paris: J. Vrin, 1995. Paper. Pp. 590; diagrams. F 297. [REVIEW] Speculum 72 (4):1167-1168.
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  15.  9
    David B. Burrell (2008). Response to Cross and Hasker. Faith and Philosophy 25 (2):205-212.
    It is not often that one is graced with a mini-symposium upon reception of an article for publication, and for this I am grateful to Bill Hasker, who had to wait until after his editorship to respond to my provocative piece, and equally grateful to Richard Cross, whom Bill solicited for an assist. Since my piece called for a “radical transformation of standard philosophical strategies,” and Bill addressed that perspectival issue from the outset, while Richard focused on some axial semantic (...)
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  16.  10
    David B. Burrell (2004). Thomas Aquinas and Islam. Modern Theology 20 (1):71-89.
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  17. David B. Burrell (1973). Analogy and Philosophical Language. New Haven,Yale University Press.
     
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  18.  5
    David Burrell (1983). The God of the Philosophers. New Scholasticism 57 (3):410-415.
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  19.  29
    David Burrell (2008). Review of Brian J. Braman, Meaning and Authenticity: Bernard Lonergan and Charles Taylor on the Drama of Authentic Human Existence. [REVIEW] Notre Dame Philosophical Reviews 2008 (6).
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  20.  6
    David B. Burrell (1972). Beyond a Theory of Analogy. Proceedings of the American Catholic Philosophical Association 46:114-122.
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  21.  8
    David B. Burrell (1987). Spirit, Saints and Immortality. Faith and Philosophy 4 (3):343-344.
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  22.  8
    Joseph Sikora, David Burrell & R. C. Hinners (1967). Composite Book Review. New Scholasticism 41 (3):392-406.
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  23.  17
    David B. Burrell (2004). Radical Orthodoxy. Philosophy and Theology 16 (1):73-76.
    The author presents a brief appreciation of the merits of the Radical Orthodoxy movement. That appreciation centers on four themes: (1) theology as sacra doctrina, (2) countering secular reason in its latest avatar of “post-modernism,” (3) Radical Orthodoxy’s offering a theology of culture, and (4) the Thomism of Radical Orthodoxy. The author concludes with some remarks concerning the reception of Radical Orthodoxy in the United States.
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  24.  18
    David B. Burrell (2004). Faith and Freedom: An Interfaith Perspective. Blackwell Pub..
    Distinguishing God from the world -- The unknowability of God in Al-Ghazali -- Why not pursue the metaphor of artisan and view God's knowledge as practical? -- Maimonides, Aquinas and Gersonides on providence and evil -- Aquinas' debt to Maimonides -- Creation and "actualism" : the dialectical dimension of philosophical theology -- Aquinas and Scotus : contrary patterns for philosophical theology -- From analogy of "being" to the analogy of being -- The challenge to Medieval Christian philosophy : relating Creator (...)
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  25. David B. Burrell (2004). Faith and Freedom: An Interfaith Perspective. Wiley-Blackwell.
    In this book, David Burrell, one of the foremost philosophical theologians in the English-speaking world, presents the best of his work on creation and human freedom. A collection of writings by one of the foremost philosophers of religion in the English-speaking world. Brings together in one volume the best of David Burrell’s work on creation and human freedom from the last twenty years. Dismantles the ‘libertarian’ approach to freedom underlying Western political and economic systems. Engages with Islam, Judaism and Christianity, (...)
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  26.  14
    David B. Burrell (2001). Barry Miller: A Most Unlikely God and From Existence to God. Faith and Philosophy 18 (1):123-127.
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  27.  3
    David B. Burrell (1979). Aquinas: God and Action. University of Notre Dame Press.
    First published 30 years ago and long out of print, _Aquinas: God and Action_ appears here for the first time in paperback. This classic volume by eminent philosopher and theologian David Burrell argues that Aquinas’s is not the god of Greek metaphysics, but a god of both being and activity. Aquinas’s plan in the _Summa Theologiae_, according to Burrell, is to instruct humans how to find eternal happiness through acts of knowing and loving. Featuring a new foreword by the author, (...)
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  28.  3
    David Burrell (2007). Christians, Muslims (and Jews) Before the One God: Jean Daniélou on Mission Revisited. Interpretation 61 (1):34-41.
    The reflections of Jean Daniélou on the relationship of Christianity to non-Christian religions, in light of missionary activity; offer a means to assess our current situation. Using a key insight of Bernard Lonergan, this essay offers a reprise of nearly sixty years of theological practice. Recent reflections by Tariq Ramadan help us to see ways of bringing these to an institutional focus.
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  29.  23
    William Kluback, David B. Burrell, H. Kimmerle, Robert C. Roberts, Sanford Krolick, Glenn Hewitt, Merold Westphal, Haim Gordon, Brendan E. A. Liddell, Donald W. Musser & Dan Magurshak (1984). Book Reviews. [REVIEW] International Journal for Philosophy of Religion 16 (2):165-188.
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  30.  14
    David B. Burrell (1999). Al-Ghazali on Created Freedom. American Catholic Philosophical Quarterly 73 (1):135-157.
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  31.  17
    David B. Burrell (1999). Thomas Aquinas (1225–1274) and Mulla Sadra Shirazi (980/1572–1050/1640) and the Primacy of Esse/Wuj$Ucirc;D in Philosophical Theology. [REVIEW] Medieval Philosophy and Theology 8 (2):207-219.
    As an exercise in comparative philosophical theology, our approach is more concerned with conceptual strategies than with historical although the animadversions of those versed in the history of each period will assist in reading the texts of each thinker. We need historians to make us aware of the questions to which thinkers of other ages and cultures were directing their energies, as well as the forms of thought available to them in making their response; but we philosophers hope to be (...)
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  32.  13
    David B. Burrell (2003). Faith, Culture, and Reason. Proceedings of the American Catholic Philosophical Association 77:1-11.
    This paper examines how the faith/reason discussion can be expanded by means of culture and analogous language. The author argues that rationaldialogue can occur between different faith traditions, and without having to raise reason to the ideal of enlightenment objectivity or having to jettison reasonthrough some form of relativism. He argues that cultural shifts effect alterations in our very “criteria of rationality” so that our efforts to grasp others’ practices inmatters that challenge our presumed categories often reveal lacunae in our (...)
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  33.  14
    David B. Burrell (1964). The Principle of Analogy in Protestant and Catholic Theology. International Philosophical Quarterly 4 (4):624-626.
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  34.  6
    David B. Burrell (1995). Explorations in Metaphysics. International Philosophical Quarterly 35 (3):343-346.
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  35.  13
    David Burrell (1964). Aristotle and 'Future Contingencies'. Philosophical Studies 13:37-52.
  36.  13
    David B. Burrell (1997). Participation and Substantiality in Thomas Aquinas. International Philosophical Quarterly 37 (1):101-104.
    This book offers a philosophical analysis of the main themes and problems of Aquinas' metaphysics of creation, centred on the concept of participation, the systematical meaning of which is examined in a critical discussion of the prevailing views of contemporary Thomas scholars.
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  37.  9
    David B. Burrell (1984). God's Eternity. Faith and Philosophy 1 (4):389-406.
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  38.  13
    David B. Burrell (2000). Freedom and Creation in the Abrahamic Traditions. International Philosophical Quarterly 40 (2):161-171.
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  39.  13
    David Burrell (1983). Reply to “Burrell's Misconstruals of Scotus”. New Scholasticism 57 (1):81-82.
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  40.  16
    David Burrell (2007). Review of Christian Jambet, The Act of Being: The Philosophy of Revelation in Mulla Sadra. [REVIEW] Notre Dame Philosophical Reviews 2007 (5).
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  41.  3
    David Burrell (1991). The Crisis of Philosophy. Teaching Philosophy 14 (2):230-234.
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  42.  3
    David B. Burrell (1988). Metaphysical Themes in Thomas Aquinas. New Scholasticism 62 (2):228-229.
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  43.  11
    David B. Burrell (1965). John Duns Scotus. The Monist 49 (4):639-658.
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  44.  11
    David B. Burrell (1964). Science, Perception and Reality. Philosophical Studies 13:218-224.
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  45.  11
    David B. Burrell (1999). Al-Ghazâlî. International Philosophical Quarterly 39 (3):358-359.
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  46.  3
    David B. Burrell (1997). Evil and Suffering in Jewish Philosophy. International Philosophical Quarterly 37 (3):360-362.
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  47.  11
    David B. Burrell (2002). A Philosophical Foray Into Difference and Dialogue. American Catholic Philosophical Quarterly 76 (1):181-194.
    It would be difficult to find two more paradigmatic interlocutors of Christian theology and Jewish thought than Thomas Aquinas and Moses Maimonides. Yet we are privileged to have in our midst a contemporary philosopher who can be said to have mastered the thought of both and can present them in dialogue. This essay offers a glimpse into Avital Wohlman’s reading of the rich exchange (or lack of exchange) between these two medieval thinkers, assessing the implications of her presentation of their (...)
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  48. David B. Burrell (1995). Freedom and Creation in Three Traditions. International Journal for Philosophy of Religion 37 (3):181-183.
     
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  49.  17
    David B. Burrell (1995). Philosophy and Religion: Attention to Language and the Role of Reason. [REVIEW] International Journal for Philosophy of Religion 38 (1/3):109 - 125.
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  50.  10
    David B. Burrell (2000). Analogy, Creation, and Theological Language. Proceedings of the American Catholic Philosophical Association 74:35-52.
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