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J. Aaron Simmons [38]J. Aaron Simmons [1]
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Profile: J. Aaron Simmons (Furman University)
  1. J. Aaron Simmons (2011). God and the Other: Ethics and Politics After the Theological Turn. Indiana University Press.
    The theological turn in French phenomenology has been of great interest to scholars working in contemporary continental thought, but according to J. Aaron Simmons, not enough has been done to bring these debates into conversation with more mainstream philosophy. Building on the work of Kierkegaard, Levinas, Marion, and Derrida, among others, Simmons suggests how continental philosophy of religion can intersect with political philosophy, environmental philosophy, and theories of knowledge. By productively engaging philosophical "God-talk," Simmons proposes a robust model of postmodern (...)
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  2. Fred Ablondi & J. Aaron Simmons (2010). Heretics Everywhere. Philosophy and Theology 22 (1-2):49-76.
    By carefully considering Galileo’s letters to Castelli and Christina, we argue that his position regarding the relationship between Scripture and science is not only of historical importance, but continues to stand as a perspective worth taking seriously in the context of contemporary philosophical debates. In particular, we contend that there are at least five areas of contemporary concern where Galileo’s arguments are especially relevant: (1) the supposed conflict between science and religion, (2) the status and stakes of evidence, (3) the (...)
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  3.  22
    J. Aaron Simmons (2007). What About Isaac? Rereading "Fear and Trembling" and Rethinking Kierkegaardian Ethics. Journal of Religious Ethics 35 (2):319 - 345.
    In this essay I offer a reading of "Fear and Trembling" that responds to critiques of Kierkegaardian ethics as being, as Brand Blanshard claims, "morally nihilistic," as Emmanuel Levinas contends, ethically violent, and, as Alasdair MacIntyre charges, simply irrational. I argue that by focusing on Isaac's singularity as the very condition for Abraham's "ordeal," the book presents a story about responsible subjectivity. Rather than standing in competition with the relation to God, the relation to other people is, thus, inscribed into (...)
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  4.  72
    Fred Ablondi & J. Aaron Simmons (2010). Heretics Everywhere. Philosophy and Theology 22 (1-2):49-76.
    By carefully considering Galileo’s letters to Castelli and Christina, we argue that his position regarding the relationship between Scripture and science is not only of historical importance, but continues to stand as a perspective worth taking seriously in the context of contemporary philosophical debates. In particular, we contend that there are at least five areas of contemporary concern where Galileo’s arguments are especially relevant: (1) the supposed conflict between science and religion, (2) the status and stakes of evidence, (3) the (...)
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  5.  16
    J. Aaron Simmons & Scott F. Aikin (2012). Prospects for A Levinasian Epistemic Infinitism. International Journal of Philosophical Studies 20 (3):437-460.
    Abstract Epistemic infinitism is certainly not a majority view in contemporary epistemology. While there are some examples of infinitism in the history of philosophy, more work needs to be done mining this history in order to provide a richer understanding of how infinitism might be formulated internal to different philosophical frameworks. Accordingly, we argue that the philosophy of Emmanuel Levinas can be read as operating according to an ?impure? model of epistemic infinitism. The infinite obligation inaugurated by the ?face to (...)
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  6. J. Aaron Simmons (2010). Heretics Everywhere. Philosophy and Theology 22 (1/2):49-76.
    By carefully considering Galileo’s letters to Castelli and Christina, we argue that his position regarding the relationship between Scripture and science is not only of historical importance, but continues to stand as a perspective worth taking seriously in the context of contemporary philosophical debates. In particular, we contend that there are at least five areas of contemporary concern where Galileo’s arguments are especially relevant: (1) the supposed conflict between science and religion, (2) the status and stakes of evidence, (3) the (...)
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  7.  53
    J. Aaron Simmons (2008). God in Recent French Phenomenology. Philosophy Compass 3 (5):910-932.
    In this essay, I provide an introduction to the so-called 'theological turn' in recent French, 'new' phenomenology. I begin by articulating the stakes of excluding God from phenomenology (as advocated by Edmund Husserl and Martin Heidegger) and then move on to a brief consideration of why Dominique Janicaud contends that, by inquiring into the 'inapparent', new phenomenology is no longer phenomenological. I then consider the general trajectories of this recent movement and argue that there are five main themes that unite (...)
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  8.  1
    J. Aaron Simmons (2013). Postmodern Kataphaticism: A Constructive Proposal. Analecta Hermeneutica 4.
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  9.  10
    J. Aaron Simmons & Nathan R. Kerr (2009). From Necessity to Hope: A Continental Perspective on Eschatology Without Telos. Heythrop Journal 50 (6):948-965.
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  10.  80
    Pierre Hadot, tr Simmons, J. Aaron & ed Marshall, Mason (2005). There Are Nowadays Professors of Philosophy, but Not Philosophers. Journal of Speculative Philosophy 19 (3):229-237.
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  11.  15
    J. Aaron Simmons (2007). Become Joyful, Become Active, But Do Not Forget About Being Responsible. Southwest Philosophy Review 23 (2):21-26.
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  12.  43
    Scott F. Aikin & J. Aaron Simmons (2009). Levinasian Otherism, Skepticism, and the Problem of Self-Refutation. Philosophical Forum 40 (1):29-54.
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  13. J. Aaron Simmons (2010). Continuing to Look for God in France: On the Relationship Between Phenomenology and Theology. In Bruce Ellis Benson & Norman Wirzba (eds.), Words of Life: New Theological Turns in French Phenomenology. Fordham University Press
  14.  10
    J. Aaron Simmons (2008). Is Continental Philosophy Just Catholicism for Atheists? Philosophy in the Contemporary World 15 (1):94-111.
    There is much within contemporary continental philosophy that might give the indication that it is really just disguised Christian theology. However, in line with Hent de Vries and in contrast to Dominique Janicaud, I contend that there are reasons for taking continental God-talk seriously on purely philosophical grounds. On this basis, I then go on to advocate a specific form of God-talk-that dealing with kenosis-as being deeply relevant to contemporary politics because of the way in which it provides an argument (...)
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  15. J. Aaron Simmons (2007). What About Isaac?: Rereading Fear and Trembling and Rethinking Kierkegaardian Ethics. Journal of Religious Ethics 35 (2):319-345.
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  16.  13
    J. Aaron Simmons & Jay McDaniel (2012). Levinas and Whitehead. Process Studies 40 (1):25-53.
    Alfred North Whitehead and Emmanuel Levinas are not often considered together in the contemporary philosophical literature. There are clearly sensible reasons for this. While Whitehead is a systematic thinker who explicitly engages in metaphysical philosophy within the tradition of process thought and whodoes not focus primarily on ethics, Levinas is resistant to systematic metaphysics and works within the phenomenological tradition in order to argue that ethicsis first philosophy. Despite these significant points of contrast between Whitehead and Levinas, in this paper (...)
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  17.  5
    J. Aaron Simmons (2012). Review of Nick Trakakis, The End of Philosophy of Religion. [REVIEW] Sophia 51 (3):407-410.
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  18.  25
    J. Aaron Simmons (2012). Helping More Than “a Little”: Recent Books on Kierkegaard and Philosophy of Religion. [REVIEW] International Journal for Philosophy of Religion 72 (3):227-242.
    Helping more than “a little”: recent books on Kierkegaard and philosophy of religion Content Type Journal Article Category Book Review Pages 1-16 DOI 10.1007/s11153-012-9345-6 Authors J. Aaron Simmons, Department of Philosophy, Furman University, 3300 Poinsett Hwy, Greenville, SC 29613, USA Journal International Journal for Philosophy of Religion Online ISSN 1572-8684 Print ISSN 0020-7047.
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  19.  4
    J. Aaron Simmons (2006). Find Uses for Used-Up Words. Philosophy Today 50 (2):156-169.
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  20.  1
    J. Aaron Simmons & Diane Perpich (2005). Making Tomorrow Better Than Today. Symposium 9 (2):241-266.
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  21.  7
    J. Aaron Simmons & Jay McDaniel (2011). Levinas and Whitehead: Notes Toward a Conversation To Come. Process Studies 40 (1):25-53.
    Alfred North Whitehead and Emmanuel Levinas are not often considered together in the contemporary philosophical literature. There are clearly sensible reasons for this. While Whitehead is a systematic thinker who explicitly engages in metaphysical philosophy within the tradition of process thought and whodoes not focus primarily on ethics, Levinas is resistant to systematic metaphysics and works within the phenomenological tradition in order to argue that ethicsis first philosophy. Despite these significant points of contrast between Whitehead and Levinas, in this paper (...)
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  22.  13
    J. Aaron Simmons (2013). On Shared Hopes for (Mashup) Philosophy of Religion: A Reply to Trakakis. Heythrop Journal 54 (2):691-710.
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  23.  8
    J. Aaron Simmons (2009). Echoes of Responsibility in Merleau-Ponty's Ecology and Levinas's Ethics. Environmental Philosophy 6 (2):96-99.
  24.  11
    J. Aaron Simmons & John Sanders (2013). Editorial Introduction to Special Issue on “The Virtue of Justice”. Philosophia 41 (2):271-272.
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  25.  13
    J. Aaron Simmons (2009). “Vision Without Image”. Southwest Philosophy Review 25 (1):23-31.
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  26.  6
    J. Aaron Simmons (2006). Find Uses for Used-Up Words. Philosophy Today 50 (2):156-169.
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  27.  6
    J. Aaron Simmons (2013). Review of Calvin O. Schrag, Reflections on the Religious, the Ethical, and the Political, Ed. Michael R. Paradiso-Michau. [REVIEW] Sophia 52 (3):557-559.
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  28.  5
    J. Aaron Simmons (2011). Luck, Justice, and Equality. Southwest Philosophy Review 27 (2):9-13.
  29.  7
    J. Aaron Simmons (2005). God in France. Bulletin de la Société Américaine de Philosophie de Langue Française 15 (2):99-105.
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  30.  10
    J. Aaron Simmons (2010). Being For the Other: Emmanuel Levinas, Ethical Living, and Psychoanalysis. By Paul Marcos. Heythrop Journal 51 (3):504-506.
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  31.  5
    J. Aaron Simmons (2005). The New Kierkegaard. Teaching Philosophy 28 (2):191-194.
  32.  1
    J. Aaron Simmons (2014). Toward an Expansive Phenomenology of Religious Existence. Sophia 53 (3):373-377.
    This review of Kevin Schilbrack’s—Philosophy and the study of religions: a manifesto—is part of a review symposium featuring reviews by Andrew Irvine, J. Aaron Simmons, and James McLaughlin and a reply by Kevin Schilbrack.
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  33. Fred Ablondi & J. Aaron Simmons (2011). Gabriel Biel and Occasionalism: Overcoming an Apparent Tension. History of Philosophy Quarterly 28 (2):159.
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  34. J. Aaron Simmons (2007). Become Joyful, Become Active, But Do Not Forget About Being Responsible: A Commentary on Anupa Batra’s “Deleuze’s Ethics: An Interpretation Through His Reading of Spinoza”. Southwest Philosophy Review 23 (2):21-26.
  35. J. Aaron Simmons (2011). God and the Other: Ethics and Politics After the Theological Turn. Indiana University Press.
    The theological turn in French phenomenology has been of great interest to scholars working in contemporary continental thought, but according to J. Aaron Simmons, not enough has been done to bring these debates into conversation with more mainstream philosophy. Building on the work of Kierkegaard, Levinas, Marion, and Derrida, among others, Simmons suggests how continental philosophy of religion can intersect with political philosophy, environmental philosophy, and theories of knowledge. By productively engaging philosophical "God-talk," Simmons proposes a robust model of postmodern (...)
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  36. J. Aaron Simmons & David Wood (eds.) (2008). Kierkegaard and Levinas: Ethics, Politics, and Religion. Indiana University Press.
    Recent discussions in the philosophy of religion, ethics, and personal political philosophy have been deeply marked by the influence of two philosophers who are often thought to be in opposition to each other, Søren Kierkegaard and Emmanuel Levinas. Devoted expressly to the relationship between Levinas and Kierkegaard, this volume sets forth a more rigorous comparison and sustained engagement between them. Established and newer scholars representing varied philosophical traditions bring these two thinkers into dialogue in 12 sparkling essays. They consider similarities (...)
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  37.  2
    J. Aaron Simmons & David Wood (eds.) (2008). Kierkegaard and Levinas: Ethics, Politics, and Religion. Indiana University Press.
    Recent discussions in the philosophy of religion, ethics, and personal political philosophy have been deeply marked by the influence of two philosophers who are often thought to be in opposition to each other, Søren Kierkegaard and Emmanuel Levinas. Devoted expressly to the relationship between Levinas and Kierkegaard, this volume sets forth a more rigorous comparison and sustained engagement between them. Established and newer scholars representing varied philosophical traditions bring these two thinkers into dialogue in 12 sparkling essays. They consider similarities (...)
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  38. J. Aaron Simmons & David Wood (eds.) (2008). Kierkegaard and Levinas: Ethics, Politics, and Religion. Indiana University Press.
    Recent discussions in the philosophy of religion, ethics, and personal political philosophy have been deeply marked by the influence of two philosophers who are often thought to be in opposition to each other, Søren Kierkegaard and Emmanuel Levinas. Devoted expressly to the relationship between Levinas and Kierkegaard, this volume sets forth a more rigorous comparison and sustained engagement between them. Established and newer scholars representing varied philosophical traditions bring these two thinkers into dialogue in 12 sparkling essays. They consider similarities (...)
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  39. J. Aaron Simmons & James Hackett (eds.) (forthcoming). Phenomenology for the 21st Century. Palgrave Macmillan.
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