Search results for 'Incarnation Philosophy' (try it on Scholar)

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  1. Paolo Diego Bubbio (2014). God, Incarnation, and Metaphysics in Hegel's Philosophy of Religion. Sophia:1-19.score: 156.0
    In this article, I draw upon the ‘post-Kantian’ reading of Hegel to examine the consequences Hegel’s idea of God has on his metaphysics. In particular, I apply Hegel’s ‘recognition-theoretic’ approach to his theology. Within the context of this analysis, I focus especially on the incarnation and sacrifice of Christ. First, I argue that Hegel’s philosophy of religion employs a distinctive notion of sacrifice (kenotic sacrifice). Here, sacrifice is conceived as a giving up something of oneself to ‘make room’ (...)
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  2. Lauge Olaf Nielsen (1981/1982). Theology and Philosophy in the Twelfth Century: A Study of Gilbert Porreta's Thinking and the Theological Expositions of the Doctrine of the Incarnation During the Period 1130-1180. Brill.score: 132.0
    Introduction The task of perusing the writings of Gilbert Porreta, and of endeavouring to comprehend the ideas expressed in them, is one whose difficulty ...
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  3. Michael McGhee (2011). Is Nothing Sacred? A Secular Philosophy of Incarnation. Philosophical Investigations 34 (2):169-188.score: 126.0
    Christian thinkers have recently expressed concern about the “silencing” or marginalisation of religion in public life, have affirmed the desirability of dialogue between the world of faith and the world of reason but have raised doubts about the feasibility of a moral language that refers to unconditional moral claims or human rights or the intrinsic dignity of human beings if it is not grounded in a transcendent or supernatural source of value. The present paper is an attempt to open a (...)
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  4. S. L. Greenslade (1957). Harry Austryn Wolfson: The Philosophy of the Church Fathers. Vol. I: Faith, Trinity, Incarnation. Pp. Xxviii + 635. Cambridge, Mass.: Harvard University Press (London: Oxford University Press), 1956. Cloth, 8Os. Net. [REVIEW] The Classical Review 7 (3-4):262-263.score: 120.0
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  5. J. E. Barnhart (1967). Incarnation and Process Philosophy. Religious Studies 2 (2):225 - 232.score: 120.0
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  6. Marianne Djuth (2007). Philosophy in a Time of Exile: Vera Philosophia and the Incarnation. Augustinian Studies 38 (1):281-300.score: 120.0
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  7. John P. Doyle (1984). Theology and Philosophy in the Twelfth Century: A Study of Gilbert Porreta's Thinking and the Theological Expositions of the Doctrine of the Incarnation During the Period 1130-1180. By Lauge Olaf Nielson. [REVIEW] Modern Schoolman 62 (1):66-67.score: 120.0
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  8. A. C. P. (1956). The Philosophy of the Church Fathers, Vol. I, Faith, Trinity, Incarnation. Structure and Growth of Philosophic Systems From Plato to Spinoza, III. Review of Metaphysics 10 (1):186-186.score: 120.0
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  9. T. W. Bartel (1995). Trinity, Incarnation and Philosophy. Religious Studies 31 (3):391.score: 120.0
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  10. Anna Marmodoro & Jonathan Hill (eds.) (2011). The Metaphysics of the Incarnation. Oxford University Press, USA.score: 96.0
    This book offers original essays by leading philosophers of religion representing these new approaches to theological problems such as incarnation.
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  11. Gloria L. Schaab (2012). Trinity in Relation: Creation, Incarnation, and Grace in an Evolving Cosmos. Anselm Academic.score: 84.0
    1. To be is to be-in-relation -- 2. Cosmic being as relation -- 3. Human being as relation -- 4. Divine being as relation -- 5. Divine and cosmic being in relation -- 6. Creation as relation in an evolving cosmos -- 7. Incarnation as relation in an evolving cosmos -- 8. Grace as relation in an evolving cosmos -- 9. Living in trinitarian relation.
     
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  12. James K. A. Smith (2002). Speech and Theology: Language and the Logic of Incarnation. Routledge.score: 80.0
    This important contribution to the ground-breaking Radical Orthodoxy series revisits the works of Husserl, Heidegger, Augustine and Derrida to reconsider the challenge of speaking of God through predication, silence, confession and praise. James K. A. <span class='Hi'>Smith</span> argues for God's own refusal to avoid speaking as well as for our urgent need of words to make Him visible to us. This leads to a radical new "incarnational phenomenology" in which God's love endows imperfect signs with the means to indicate true (...)
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  13. Emmanuel de Saint Aubert (2008). « L'Incarnation change tout ». Archives de Philosophie 3:371-405.score: 80.0
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  14. Justin Sytsma (2012). Experimental Philosophy and Philosophical Disputes. Essays in Philosophy (1):9.score: 72.0
    One view of philosophy that is sometimes expressed, especially by scientists, is that while philosophers are good at asking questions, they are poor at producing convincing answers. And the perceived divide between philosophical and scientific methods is often pointed to as the major culprit behind this lack of progress. Looking back at the history of philosophy, however, we find that this methodological divide is a relatively recent invention. Further, it is one that has been challenged over the past (...)
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  15. M. J. Edwards (2013). Image, Word, and God in the Early Christian Centuries. Ashgate Pub. Ltd..score: 72.0
    Seeing and hearing God in the Old Testament -- Seeing and hearing God in the New Testament -- Word and image in classical Greek philosophy -- Philosophers and sophists of the early Roman era -- Image, text and incarnation in the second century -- Image, text and incarnation in the third century -- Neoplatonism and the arts -- Image, text and incarnation in the fourth century -- Myth and text in proclus -- Christianity of Christian Platonism.
     
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  16. Maria Rosa Antognazza (forthcoming). Leibniz’s Theory of Substance and His Metaphysics of the Incarnation. In Paul Lodge & T. W. C. Stoneham (eds.), Locke and Leibniz on Substance and Identity. Routledge.score: 66.0
    This paper explores the development of Leibniz’s metaphysics of the Incarnation in the context of his philosophy. In particular it asks to what extent Leibniz’s repeated endorsement of the traditional analogy between the union in humankind of soul (mind) and body, and the union in Christ of divine and human natures, could be accommodated by his more general metaphysical doctrines. Such an investigation highlights some of the deepest commitments in Leibniz’s theory of substance as well as detect in (...)
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  17. Christopher Stead (1994). Philosophy in Christian Antiquity. Cambridge University Press.score: 66.0
    Christianity began as a little-known Jewish sect, but rose within 300 years to dominate the civilised world. It owed its rise in part to inspired moral leadership, but also to its success in assimilating, criticising and developing the philosophies of the day, which offered rationally approved life-styles and moral directives. Without abandoning their allegiance to their founder and to Holy Scripture, Christians could therefore present their faith as a 'new philosophy'. This book, which is written for non-specialist readers, provides (...)
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  18. Dale M. Schlitt (1990). Divine Subjectivity: Understanding Hegel's Philosophy of Religion. University of Scranton Press.score: 66.0
    Hegel's philosophy of religion lecture texts. Critical editions-continuing the Hegel renaissance -- Hegel's tripartite philosophy of religion. The concept of religion ; Determinate religion ; The consummate religion -- Hegel's religious dialectic of identity and difference. Identity and religion ; The whole truth: trinity ; Incarnation and otherness ; The kingdom of God.
     
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  19. Robin Le Poidevin (2009). Incarnation: Metaphysical Issues. Philosophy Compass 4 (4):703-714.score: 60.0
    The last quarter of the twentieth century saw a resurgence of realism in various areas of philosophy, including metaphysics and the philosophy of religion, and this trend has continued in the first decade of the twenty-first century. In philosophy of religion this led to explorations of the philosophical coherence of orthodox doctrines, such as the Christian doctrines of the Trinity and the Incarnation. In metaphysics, there was renewed interest in debates concerning persistence, composition, the relation between (...)
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  20. Thomas D. Senor (2007). The Compositional Account of the Incarnation. Faith and Philosophy 24 (01):52-71.score: 54.0
    In a pair of recent articles, Brian Leftow and Eleonore Stump offer independent, although similar, accounts of the metaphysics of the Incarnation. Both believe that their Aquinas-inspired theories can offer solutions to the kind of Leibniz’s Law problems that can seem to threaten the logical possibility of this traditional Christian doctrine. In this paper, I’ll have a look at their compositional account of the nature of God incarnate. In the end, I believe their position can be seen to have (...)
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  21. Laurens ten Kate (2008). Intimate Distance: Rethinking the Unthought God in Christianity. Sophia 47 (3):327-343.score: 54.0
    The work of the French philosopher Jean-Luc Nancy shares with the thinkers of the ‘theological turn in phenomenology’ the programmatic desire to place the ‘theological’, in the broad sense of rethinking the religious traditions in our secular time, back on the agenda of critical thought. Like those advocating a theological turn in phenomenology, Nancy’s deconstructive approach to philosophical analysis aims to develop a new sensibility for the other, for transcendence, conceptualized as the non-apparent in the realm of appearing phenomena. This (...)
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  22. Marc A. Hight (2010). The Son More Visible: Immaterialism and the Incarnation. Modern Theology 26 (1):120 - 148.score: 54.0
    In this article we argue that an immaterialist ontology -- a metaphysic that denies the existence of material substance -- is more consonant with Christian dogma than any ontology that includes the existence of material substance. We use the philosophy of the famous eighteenth-century Irish immaterialist George Berkeley as a guide while engaging one particularly difficult Christian mystery: the doctrine of the Incarnation of Christ. The goal is to make plausible the claim that, from the analysis of this (...)
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  23. Adam G. Cooper (2008). Life in the Flesh: An Anti-Gnostic Spiritual Philosophy. OUP Oxford.score: 54.0
    Christianity is deeply interested in the body. In its central mysteries - creation, incarnation, and resurrection - the body and human flesh are radically implicated. Bodies are persons, and persons are spiritual beings, bearers of the divine image and destined for bodily union with God. From the Bible to the Second Vatican Council, from Irenaeus and Tertullian to Aquinas and Luther, the classic sources of the Christian tradition engender a spiritual philosophy that challenges the ever-present gnostic impulse either (...)
     
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  24. Thomas F. Torrance (1969). Space, Time and Incarnation. Oxford Univ Pr.score: 54.0
    THE DOMINATING CONCEPT IN GREEK THOUGHT, SAYS TORRANCE, WAS A RECEPTACLE NOTION OF SPACE. THIS HAD NO PLACE IN THE NICENE THEOLOGY. WITH THE ASCENDANCY OF ARISTOTELIAN PHILOSOPHY THE RECEPTACLE NOTION OF SPACE DOMINATED MEDIEVAL THEOLOGY, AND THIS IS WHAT, DESPITE LUTHER’S INSIGHT INTO THE RELATION BETWEEN THE ONTOLOGICAL AND DYNAMIC WAYS OF THINKING OF THE REAL PRESENCE AND THE INCARNATION, PRODUCED THE SEPARATION BETWEEN THEM. THIS PROBLEM INHERITED BY MODERN THEOLOGY CAN ONLY BE SOLVED IF WE USE (...)
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  25. Percy W. Brown (1957). Emerson's Philosophy of Aesthetics. Journal of Aesthetics and Art Criticism 15 (3):350-354.score: 48.0
    As this writer reads him, Emerson's thinking falls into three loose and broad categories. He held soul to be divine, that intuition or divine spark within every man, whereby every man is capable of infinite growth. He regarded Nature as the lengthened shadow of God cast upon human sense, a kind of incarnation of some Divine Power here on earth. And he believed Deity ever near to man, and every soul possessed of access to Deity, not continuously, but at (...)
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  26. Harry Austryn Wolfson (1956). The Philosophy of the Church Fathers. Cambridge, Harvard University Press.score: 48.0
  27. Seamus O'Neill (2013). Anna Marmodoro and Jonathan Hill, Eds. , The Metaphysics of the Incarnation . Reviewed By. Philosophy in Review 33 (1):49-53.score: 48.0
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  28. Paul Elmer More (1934). The Sceptical Approach to Religion. Princeton, Princeton University Press.score: 48.0
    Rationalism and faith.--The Socratic revolution.--Platonic idealism.--The Platonic teleology.--Illusions of reason.--The evolution of Hebraism.--The telos of Christianity.--The gift of hope.
     
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  29. Alfred Freddoso (1986). Human Nature, Potency and the Incarnation. Faith and Philosophy 3 (1):27-53.score: 42.0
    According to the Christian doctrine of the Incarnation, the Son of God is truly but only contingently a human being. But is it also the case that Christ’s individual human nature is only contingently united to a divine person? The affirmative answer to this question, explicitly espoused by Duns Scotus and William of Ockham, turns out to be philosophically untenable, while the negative answer, which is arguably implicit in St. Thomas Aquinas, explication of the Incarnation, has some surprising (...)
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  30. Maria Rosa Antognazza (2001). The Defence of the Mysteries of the Trinity and the Incarnation: An Example of Leibniz's 'Other' Reason. British Journal for the History of Philosophy 9 (2):283 – 309.score: 42.0
    In this paper I will discuss certain aspects of Leibniz's theory and practice of 'soft reasoning' as exemplified by his defence of two central mysteries of the Christian revelation: the Trinity and the Incarnation. By theory and practice of 'soft' or 'broad' reasoning, I mean the development of rational strategies which can successefully be applied to the many areas of human understanding which escape strict demonstration, that is, the 'hard' or 'narrow' reasoning typical of mathematical argumentation. These strategies disclose (...)
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  31. Timothy Pawl (forthcoming). Temporary Intrinsics and Christological Predication. In Jon Kvanvig (ed.), Oxford Studies in Philosophy of Religion, VII. Oxford.score: 42.0
    In this paper I show that the problem of temporary intrinsics and a fundamental philosophical problem concerning the doctrine of the incarnation are isomorphic. To do so, I present the problem of temporary intrinsics, along with five responses to the problem. I then present the fundamental problem for Christology, which I call the problem of natural intrinsics. I present six responses to that problem, all but the last analogous to a response to the problem of temporary intrinsics. My goal (...)
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  32. Jonathan Hill (2008). Modeling the Metaphysics of the Incarnation. Philosophy and Theology 20 (1/2):99-128.score: 42.0
    What metaphysics can plausibly back up the claim that God became incarnate? In this essay we investigate the main kinds of models of incarnation that have been historically proposed. We highlight the philosophical assumptions in each model, and on this basis offernovel ways of grouping them as metaphysical rather than doctrinal positions. We examine strengths and weaknesses of the models,and argue that ‘composition models’ offer the most promising way forward to account for the pivotal Christian belief that, in Christ,true (...)
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  33. Jonathan Hill (2010). Peter Abelard's Metaphysics of the Incarnation. Philosophy and Theology 22 (1/2):27-48.score: 42.0
    In this paper, we examine Abelard’s model of the incarnation and place it within the wider context of his views in metaphysics and logic. In particular, we consider whether Abelard has the resources to solve the major difficulties faced by the so-called “compositional models” of the incarnation, such as his own. These difficulties include: the requirement to account for Christ’s unity as a single person, despite being composed of two concrete particulars; the requirement to allow that Christ is (...)
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  34. Jonathan Hill (2012). Incarnation, Timelessness, and Exaltation. Faith and Philosophy 29 (1):3-29.score: 42.0
    Christian tradition holds not simply that, in Christ, God became human, but that at the end of his earthly career Christ became exalted (possessing andexercising the divine attributes such as omnipotence and omniscience), and yet remained perpetually human. In this paper I consider several models ofthe incarnation in the light of these requirements. In particular, I contrast models that adopt a temporalist understanding of divine eternity with those that adopt an atemporalist one. I conclude that temporalist models struggle to (...)
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  35. Alfred J. Freddoso (1986). Human Nature, Potency and the Incarnation. Faith and Philosophy 3 (1):27-53.score: 42.0
    According to the Christian doctrine of the Incarnation, the Son of God is truly but only contingently a human being. But is it also the case that Christ’s individual human nature is only contingently united to a divine person? The affirmative answer to this question, explicitly espoused by Duns Scotus and William of Ockham, turns out to be philosophically untenable, while the negative answer, which is arguably implicit in St. Thomas Aquinas, explication of the Incarnation, has some surprising (...)
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  36. Adriaan T. Peperzak (1996). Judaism and Philosophy in Levinas. International Journal for Philosophy of Religion 40 (3):125 - 145.score: 42.0
    The fundamental message of Jewish thought in Levinas' version can be summarized by the following quote: It ties the meaning of all experiences to the ethical relation among humans; it appears to the personal responsibility of man, who, thereby, knows himself irreplaceable to realize a human society in which humans treat one another as humans. This realization of the just society is ipso facto an elevation of man to the society with God. This society is human happiness itself and the (...)
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  37. Thomas D. Senor (1990). Incarnation and Timelessness. Faith and Philosophy 7 (2):149-164.score: 42.0
    In this paper I present and defend two arguments which purport to show that the doctrines of timelessness and the Incarnation are incompatible. An argument similar to the first argument I consider is briefly discussed by Stump and Kretzmann in their paper "Eternity." I argue that their treatment of this type of objection is inadequate. The second argument I present is, as far as I know, original; it depends on a certain subtlety in the doctrine of the Incarnation, (...)
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  38. Thomas D. Senor (2007). The Compositional Account of the Incarnation. Faith and Philosophy 24 (1):52-71.score: 42.0
    In a pair of recent articles, Brian Leftow and Eleonore Stump offer independent, although similar, accounts of the metaphysics of the Incarnation. Both believe that their Aquinas-inspired theories can offer solutions to the kind of Leibniz’s Law problems that can seem to threaten the logical possibility of this traditional Christian doctrine. In this paper, I’ll have a look at their compositional account of the nature of God incarnate. In the end, I believe their position can be seen to have (...)
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  39. Noel Sheth (2002). Hindu Avatāra and Christian Incarnation: A Comparison. Philosophy East and West 52 (1):98-125.score: 42.0
    After tracing the development of the doctrines of avatāra and incarnation, the two are compared and contrasted. Some nuanced differences are: (1) Avatāras descend repeatedly, while Christ comes only once. However, we must also reckon with the Second Coming of Christ and the possibility of many incarnations. (2) The avatāra is real but perfect because it is made of "pure matter," while the incarnation is imperfect. (3) Avatāras have different purposes and, unlike the incarnation, not every Avatāra (...)
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  40. Anna Marmodoro & Jonathan Hill (2008). Modeling the Metaphysics of the Incarnation. Philosophy and Theology 20 (1-2):99 - 128.score: 42.0
    What metaphysics can plausibly back up the claim that God became incarnate? In this essay we investigate the main kinds of models of incarnation that have been historically proposed. We highlight the philosophical assumptions in each model, and on this basis offer novel ways of grouping them as metaphysical rather than doctrinal positions. We examine strengths and weaknesses of the models, and argue that ’composition models’ offer the most promising way forward to account for the pivotal Christian belief that, (...)
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  41. Pamela Sue Anderson (2006). Divinity, Incarnation and Intersubjectivity: On Ethical Formation and Spiritual Practice. Philosophy Compass 1 (3):335-356.score: 42.0
    In what sense, if any, does the dominant conception of the traditional theistic God as disembodied inform our embodied experiences? Feminist philosophers of religion have been either explicitly or implicitly preoccupied by a philosophical failure to address such questions concerning embodiment and its relationship to the divine. To redress this failure, certain feminist philosophers have sought to appropriate Luce Irigaray’s argument that embodied divinity depends upon women themselves becoming divine. This article assesses weaknesses in the Irigarayan position, notably the problematic (...)
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  42. Anna Marmodoro & Jonathan Hill (2010). Peter Abelard's Metaphysics of the Incarnation. Philosophy and Theology 22 (1-2):27 - 48.score: 42.0
    In this paper, we examine Abelard’s model of the incarnation and place it within the wider context of his views in metaphysics and logic. In particular, we consider whether Abelard has the resources to solve the major difficulties faced by the so-called "compositional models" of the incarnation, such as his own. These difficulties include: the requirement to account for Christ’s unity as a single person, despite being composed of two concrete particulars; the requirement to allow that Christ is (...)
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  43. Thondup (2011). Incarnation: The History and Mysticism of the Tulku Tradition of Tibet. Shambhala Publications.score: 42.0
    This guide to the tulku tradition covers its long history, separating fact from fiction, giving an overview of how the system works, and providing short biographies of some of the great tulkus of the past and present.
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  44. José Ignacio Cabezón (1999). Incarnation. Faith and Philosophy 16 (4):449-471.score: 42.0
    As is the case with many of the more classically theistic religions, Mahāyāna Buddhism has attempted to elaborate doctrines of incarnation. This paper will first examine the philosophical / doctrinal context in which such doctrines are elaborated by offering a brief overview of Buddhism’s repudiation of theism. It then discusses both denaturalized / philosophical and naturalized / narrative versions of the doctrine of incarnation as it is found in both the exoteric and the tantric (esoteric) traditions of the (...)
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  45. Jacques Schouwey (2005). Michel Henry, Incarnation. Une Philosophie de la Chair, Paris, Seuil, 2000, 374p. Revue de Théologie Et de Philosophie 137:72.score: 42.0
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  46. Ryan Topping (2013). Incarnational Humanism: A Philosophy of Culture for the Church in the World. By Jens Zimmermann. Augustinian Studies 44 (1):198-202.score: 40.0
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  47. George P. Klubertanz (1949). Philosophie Et Incarnation Selon Saint Augustin. Modern Schoolman 26 (4):369-370.score: 40.0
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  48. Joseph B. McAllister (1948). Philosophie Et Incarnation. New Scholasticism 22 (2):235-237.score: 40.0
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  49. P. Rostenne (1991). Pour une philosophie de l'esprit incarné (I). Filosofia Oggi 14 (54):173-184.score: 40.0
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