Search results for 'JCW Edwards' (try it on Scholar)

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  1. Jonathan Edwards (2009). Jonathan Edwards, Freedom of the Will, The Works of Jonathan Edward, Vol. I. Yale University Press.score: 210.0
    Presents an analysis of Jonathan Edwards' theological position. This book includes a study of his life and the intellectual issues in the America of his time, and examines the problem of free will in connection with Leibniz, Locke, and Hume.
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  2. Jonathan Edwards (1995). A Jonathan Edwards Reader. Yale University Press.score: 210.0
    Prepared by editors of the distinguished series The Works of Jonathan Edwards, this authoritative anthology includes selected treatises, sermons, and autobiographical material by early America’s greatest theologian and philosopher.
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  3. Paul Edwards (1998). Statement by Paul Edwards Concerning the Supplementary Volume of the Encyclopedia of Philosophy. Inquiry 41 (1):123 – 124.score: 120.0
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  4. Rem B. Edwards (1996). Daniel, Stephen H. The Philosophy of Jonathan Edwards: A Study in Divine Semiotics. Review of Metaphysics 50 (2):396-399.score: 120.0
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  5. Rem B. Edwards (1998). The Works of Jonathan Edwards, Volume 14. Review of Metaphysics 52 (1):140-142.score: 120.0
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  6. Freja Edwards & John Edwards (2012). The Experience of Taking Part in a National Survey: A Child's Perspective–Freja Edwards, Aged 10 Years. Research Ethics 8 (3):165-168.score: 120.0
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  7. Michael Beaton, J. Bricklin, Louis C. Charland, JCW Edwards, Ilya B. Farber, Bill Faw, Rocco J. Gennaro, C. Kaernbach, C. M. H. Nunn, Jaak Panksepp, Jesse J. Prinz, Matthew Ratcliffe, Jacob J. Ross, S. Murray, Henry P. Stapp & Douglas F. Watt (2006). Switched-on Consciousness - Clarifying What It Means - Response to de Quincey. Journal of Consciousness Studies 13 (4):7-12.score: 120.0
     
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  8. Jonathan Edwards (1955/1972). The Philosophy of Jonathan Edwards From His Private Notebooks. Westport, Conn.,Greenwood Press.score: 120.0
  9. Jonathan Edwards (1957). The Works of Jonathan Edwards. Yale University Press.score: 120.0
    v. 1. Freedom of the will -- v. 2. Religious affections -- v. 3. Original sin -- v. 4. The Great Awakening -- v. 5. Apocalyptic writings -- v. 6. Scientific and philosophical writings -- v. 7. The life of David Brainerd -- v. 8. Ethical writings -- v. 9. A history of the work of redemption -- v. 10. Sermons and discourses, 1720-1723 -- v. 13. The "miscellanies" (entry nos. a-z, aa-zz, 1-500) -- v. 15. Notes on Scripture -- (...)
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  10. Rem B. Edwards (1996). The Works of Jonathan Edwards, Vol. 13, The" Miscellanies," a-500. Review of Metaphysics 50 (2):396.score: 120.0
     
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  11. Steve Edwards (2010). William Morris and Edward Burne-Jones: Interlacings; The Poetry of Chartism: Aesthetics, Politics, History. Historical Materialism 18 (2):165-176.score: 80.0
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  12. H. J. Edwards (1908). W. T. Arnold on Roman History Studies of Roman Imperialism. By W. T. Arnold, M.A. Edited by Edward Fiddes, M.A., Special Lecturer in Roman History. With Memoir of the Author by Mrs. Humphry Ward and C. E. Montague. Manchester: University Press, 1906. 9″ × 6″. Pp. Cxxiii+281. Portrait. 7s. 6d. Net. The Roman System of Provincial Administration to the Accession of Constantine the Great. By W. T. Arnold, M.A. New Edition Revised From the Author's Notes by E. S. Shuckburgh. Oxford: Blackwell, 1906. 8½″ × 5″. Pp. Xviii + 288. Map. 6s. Net. [REVIEW] The Classical Review 22 (02):49-52.score: 60.0
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  13. Hal Gp Colebatch & Owen Dudley Edwards (2005). Chesterton and King Edward VII. The Chesterton Review 31 (1/2):252-253.score: 60.0
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  14. Douglas Edwards (2014). Properties. Polity Press.score: 40.0
    The world is populated with many different objects, to which we often attribute properties: we say, for example, that grass is green, that the earth is spherical, that humans are animals, and that murder is wrong. We also take it that these properties are things in their own right: there is something in which being green, or spherical, or an animal, or wrong, consists, and that certain scientific or normative projects are engaged in uncovering the essences of such properties. In (...)
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  15. Tara Fenwick & Richard Edwards (2011). Considering Materiality in Educational Policy: Messy Objects and Multiple Reals. Educational Theory 61 (6):709-726.score: 40.0
    Educational analysts need new ways to engage with policy processes in a networked world of complex transnational connections. In this discussion, Tara Fenwick and Richard Edwards argue for a greater focus on materiality in educational policy as a way to trace the heterogeneous interactions and precarious linkages that enact policy as complex manifestations. In particular, Fenwick and Edwards point to the methodologies of actor-network theory (ANT), at least in its most recent permutations, as a useful approach to materiality (...)
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  16. R. B. Edwards (forthcoming). Death and Dying. Bioethics (Edwards, Rb and Graber, G. C, Eds.).score: 40.0
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  17. Jonathan Edwards (1984/1982). Freedom of the Will. Franklin Library.score: 40.0
    Eighteenth-century theologian_Jonathan Edwards remains a significant influence on modern religion, and this book constitutes his most important contribution to Christian thought. Edwards_raises timeless questions about desire, choice, good, and evil, contrasting the opposing Calvinist and Arminian views of free will and addressing issues related to God's foreknowledge, determinism, and moral agency.
     
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  18. A. W. F. Edwards (1972). Likelihood. Cambridge [Eng.]University Press.score: 40.0
    Dr Edwards' stimulating and provocative book advances the thesis that the appropriate axiomatic basis for inductive inference is not that of probability, with its addition axiom, but rather likelihood - the concept introduced by Fisher as a measure of relative support amongst different hypotheses. Starting from the simplest considerations and assuming no more than a modest acquaintance with probability theory, the author sets out to reconstruct nothing less than a consistent theory of statistical inference in science.
     
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  19. H. G. Callaway (2011). Witherspoon, Edwards and 'Christian Magnanimity'. In K. P. Minkema, A. Neele & K. van Andel (eds.), Jonathan Edwards and Scotland. Dunedin Academic Press. 117-128.score: 21.0
    This paper focuses on John Witherspoon (1723-1794) and the religious background of the American conception of religious liberty and church-state separation, as found in the First Amendment. Witherspoon was strongly influenced by debates and conflicts concerning liberty of conscience and the independence of the congregations in his native Scotland; and he brought to his work, as President of the (Presbyterian) College of New Jersey, a moderate Calvinism challenging the conception of “true virtue” found in Jonathan Edwards. Witherspoon was teacher (...)
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  20. Ki Joo Choi (2010). The Role of Perception in Jonathan Edwards's Moral Thought: The Nature of True Virtue Reconsidered. Journal of Religious Ethics 38 (2):269-296.score: 18.0
    This essay provides an interpretation of Jonathan Edwards's moral thought that calls attention to the motif of perception in his conception of true virtue. The aim is to illumine the extent to which Edwards's virtue ethics can be included in and contribute to prevailing approaches to virtue in contemporary theological ethics. To advance this proposal, this essay attends to the question of moral agency that Edwards's reflections on charity, the new spiritual sense, and religious affections raise. This (...)
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  21. Lennart Nordenfelt (1999). On Disability and Illness. A Reply to Edwards. Theoretical Medicine and Bioethics 20 (2):181-189.score: 18.0
    This paper is a reply to an article by Steven Edwards in a previous issue of Theoretical Medicine and Bioethics. In this paper Edwards discusses two types of problems which he finds to be inherent in my theory of disability, mainly as presented in my On the Nature of Health, Kluwer 1995. First, Edwards discerns a tension in my basic definition of health, a tension between my “subjectivistic” and my “objectivistic” aspirations in the definition. Second, he finds (...)
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  22. Stephen H. Daniel (2010). Edwards' Occasionalism. In Don Schweitzer (ed.), Jonathan Edwards as Contemporary. Peter Lang. 1-14.score: 18.0
  23. Stephen H. Daniel (2007). Edwards as Philosopher. In Stephen J. Stein (ed.), The Cambridge Companion to Jonathan Edwards. Cambridge University Press. 162-80.score: 18.0
  24. William Wainwright, Jonathan Edwards. Stanford Encyclopedia of Philosophy.score: 18.0
    Jonathan Edwards (1703–1758) is widely acknowledged to be America's most important and original philosophical theologian. His work as a whole is an expression of two themes — the absolute sovereignty of God and the beauty of God's holiness. The first is articulated in Edwards' defense of theological determinism, in a doctrine of occasionalism, and in his insistence that physical objects are only collections of sensible “ideas” while finite minds are mere assemblages of “thoughts” or “perceptions.” As the only (...)
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  25. Elizabeth Agnew Cochran (2011). Consent, Conversion, and Moral Formation: Stoic Elements in Jonathan Edwards's Ethics. Journal of Religious Ethics 39 (4):623-650.score: 18.0
    The contemporary revival of virtue ethics has focused primarily on retrieving central moral commitments of Aristotle, Thomas Aquinas, and the Neoplatonist traditions. Christian virtue ethicists would do well to expand this retrieval further to include the writings of the Roman Stoics. This essay argues that the ethics of Jonathan Edwards exemplifies major Stoic themes and explores three noteworthy points of intersection between Stoic ethics and Edwards's thought: a conception of virtue as consent to a benevolent providence, the identification (...)
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  26. Gerald R. McDermott (2003). Poverty, Patriotism, and National Covenant: Jonathan Edwards and Public Life. Journal of Religious Ethics 31 (2):229 - 251.score: 18.0
    In this essay I address three ways in which Edwards can inform Christian understanding of public life. First I show how Edwards provides both philosophical and theological rationales for social engagement and thereby resists the separation of religion from public life, and use his consideration of poverty as an illustration. Part II examines Edwards's dialectical treatment of patriotism, demonstrating both its importance to the Christian life and its susceptibility to deceptive accommodation to culture. Finally, in Part III (...)
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  27. Philip L. Quinn (2003). Honoring Jonathan Edwards. Journal of Religious Ethics 31 (2):299 - 321.score: 18.0
    In this response to the papers on Jonathan Edwards's ethical thought by Stephen A. Wilson, Gerald R. McDermott, William C. Spohn, and Roland A. Delattre, I comment on their efforts to show that ideas drawn from Edwards can be successfully appropriated for use in contemporary ethics. I conclude that the four authors build a strong cumulative case for the view that some elements of Edwards's thought can serve as resources for our ethical reflections. But I also argue (...)
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  28. Roland A. Delattre (2003). Aesthetics and Ethics: Jonathan Edwards and the Recovery of Aesthetics for Religious Ethics. Journal of Religious Ethics 31 (2):277 - 297.score: 18.0
    This is a tricentennial riff on the Edwardsean idea that beauty is both the first principle of being and the distinguishing perfection of God. What is really distinctive about Edwards's view of beauty is that it is an ontological reality and consists in joyfully bestowing being and beauty more than in being beautiful, in creative and beautifying activity more than in being beautiful. Edwards was also a pioneer in the way he envisaged a lively universe created by God, (...)
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  29. Stephen A. Wilson (2003). Jonathan Edwards's Virtue: Diverse Sources, Multiple Meanings, and the Lessons of History for Ethics. Journal of Religious Ethics 31 (2):201 - 228.score: 18.0
    The incompleteness of the task of integrating the influences made upon Jonathan Edwards by Calvinism and the moral sense leaves open a great many questions central to identifying his ethical position with any detail. This should worry ethicists, theologians, and church historians alike. For the puzzle of what Edwards meant by virtue is at the heart not only of his ethics but of a great many strands of his thought. It must be pieced together from diverse sources; and (...)
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  30. William C. Spohn (2003). Spirituality and Its Discontents: Practices in Jonathan Edwards's "Charity and Its Fruits". Journal of Religious Ethics 31 (2):253 - 276.score: 18.0
    The contemporary interest in spiritual experience has some theological and ethical ambiguity. To what extent does it reflect genuine engagement with the sacred, to what extent is it dabbling in experience without adequate interpretation or moral commitment? Jonathan Edwards faced similar challenges in his sermons on 1 Cor 13, "Charity and Its Fruits". Alasdair Maclntyre and Pierre Hadot have explored the constitutive role of practices in forming of virtues and transmitting a way of life. Their writings help show the (...)
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  31. Matthew C. Halteman (2007). Review of Paul Edwards' Heidegger's Confusions. [REVIEW] Philosophical Review 116 (2):310-313.score: 15.0
  32. Stephen A. Wilson and & Jean Porter (2003). Focus Introduction: Taking the Measure of Jonathan Edwards for Contemporary Religious Ethics. Journal of Religious Ethics 31 (2):183-199.score: 15.0
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  33. William Wainwright (2010). Jonathan Edwards, God, and “Particular Minds”. International Journal for Philosophy of Religion 68 (1):201-213.score: 14.0
    Although philosophical theologians have sometimes claimed that human beings are necessarily dependent on God, few have developed the idea with any precision. Jonathan Edwards is a notable exception, providing a detailed and often novel account of humanity’s essential ontological, moral, and soteriological dependence on God.
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  34. Oliver D. Crisp (2003). Jonathan Edwards on Divine Simplicity. Religious Studies 39 (1):23-41.score: 12.0
    In this article I assess the coherence of Jonathan Edwards's doctrine of divine simplicity as an instance of an actus purus account of perfect-being theology. Edwards's view is an idiosyncratic version of this doctrine. This is due to a number of factors including his idealism and the Trinitarian context from which he developed his notion of simplicity. These complicating factors lead to a number of serious problems for his account, particularly with respect to the opera extra sunt indivisa (...)
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  35. Miguel Hoeltje (2007). Theories of Meaning and Logical Truth: Edwards Versus Davidson. Mind 116 (461):121 - 129.score: 12.0
    Donald Davidson has claimed that for every logical truth 5 of a language L, a theory of meaning for L will entail that S is a logical truth of L. Jim Edwards has argued (2002) that this claim is false if we take 'entails' to mean 'has as a logical consequence. In this paper, I first show that, pace Edwards, Davidson's claim is correct even under this strong reading. I then discuss the argument given by Edwards and (...)
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  36. Oliver D. Crisp (2010). Jonathan Edwards's Ontology: A Critique of Sang Hyun Lee's Dispositional Account of Edwardsian Metaphysics. Religious Studies 46 (1):1-20.score: 12.0
    Sang Hyun Lee's account of Jonathan Edward's ontology has become the benchmark of many recent discussions of Edwards's thought. In this paper, I argue that this Lee interpretation is flawed in several crucial respects. In place of Lee's understanding of Edwards I offer an account of Edwards's work according to which Edwards is an idealist-occasionalist, but not an advocate of a purely dispositional ontology of creation.
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  37. Jasper William Reid (2003). Jonathan Edwards on Space and God. Journal of the History of Philosophy 41 (3):385-403.score: 12.0
    : This paper examines how Jonathan Edwards (1703-1758) shifted from a broadly Newtonian conception of divine, absolute space to a more Berkeleian or Leibnizian theory of merely relative, ideal space. Setting Edwards' views within a context of contemporary European thought, it elucidates his early position, as expressed in the opening portion of his essay 'Of Being' (c. 1721), and then proceeds to chart the development of his more mature views, showing in particular how the development of his immaterialism (...)
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  38. William F. Vallicella (1997). The Hume-Edwards Objection to the Cosmological Argument. Journal of Philosophical Research 22:423-443.score: 12.0
    One sort of cosmological argument for the existence of God starts from the fact that the universe exists and argues to a transcendent cause of this fact. According to the Hume-Edwards objection to this sort of cosmological argument, if every member of the universe is caused by a preceding member, then the universe has an intemal causal explanation in such a way as to obviate the need for a transcendent cause. The Hume-Edwards objection has recently come under attack (...)
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  39. Ryan D. Tweney & Amy B. Wachholtz (2004). Wegner's “Illusion” Anticipated: Jonathan Edwards on the Will. Behavioral and Brain Sciences 27 (5):676-676.score: 12.0
    Wegner's The Illusion of Conscious Will (2002) ignores an important aspect of the history of the concept: the determinism of Jonathan Edwards (1754) and the later response to this determinism by William James and others. We argue that Edwards's formulation, and James's resolution of the resulting dilemma, are superior to Wegner's.
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  40. James P. Danaher (2001). David Hume and Jonathan Edwards on Miracles and Religious Faith. Southwest Philosophy Review 17 (2):13-24.score: 12.0
    David Hume (1711-1776) and Jonathan Edwards (1703- 1758) had very different reputations concerning the Christian faith. In spite of this, they both had very similar positions concerning miracles and the supernatural. It is argued that although Hume rejects one type of miracle, he acknowledges another type. Edwards does essentially the same thing and rejects the same kind of miracle that Hume rejects, while acknowledging the kind of miracles that Hume acknowledges.
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  41. Sang Hyun Lee (2000). The Philosophical Theology of Jonathan Edwards. Princeton University Press.score: 12.0
    This book demonstrates the originality and coherence of Jonathan Edwards' philosophical theology using his dynamic reconception of reality as the interpretive key. The author argues that what underlies Edwards' writings is a radical shift from the traditional Western metaphysics of substance and form to a new conception of the world as a network of dispositions: active and abiding principles that possess reality apart from their manifestations in actions and events. Edwards' dispositional ontology enables him to restate the (...)
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  42. Samir Okasha (2012). Wynne-Edwards and the History of Group Selection. Metascience 21 (2):355-357.score: 12.0
    Wynne-Edwards and the history of group selection Content Type Journal Article Category Book Review Pages 1-3 DOI 10.1007/s11016-011-9613-6 Authors Samir Okasha, Department of Philosophy, University of Bristol, Bristol, BS8 1TB UK Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796.
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  43. Jasper Reid (2006). The Metaphysics of Jonathan Edwards and David Hume. Hume Studies 32 (1):53-82.score: 12.0
    This article compares Hume’s metaphysical views with those of his contemporary, the American theologian and philosopher, Jonathan Edwards. It shows how, although the two men developed their theories in isolation from one another, their minds were nevertheless following almost identical paths on several of the most central issues in metaphysics (including the natures of body and mind, personal identity, causation, and free will). Their final conclusions were, however, radically different. In short, wherever Hume came to rest in a skeptical (...)
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  44. Antonia LoLordo (2014). Jonathan Edwards's Argument Concerning Persistence. Philosophers' Imprint 14 (24).score: 12.0
    The 18th-century American philosopher Jonathan Edwards argues that nothing endures through time. I analyze his argument, paying particular attention to a central principle it relies on, namely that “nothing can exert itself, or operate, when and where it is not existing”. I also consider what I supposed to follow from the conclusion that nothing endures. Edwards is sometimes read as the first four-dimensionalist. I argue that this is wrong. Edwards does not conclude that things persist by having (...)
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  45. Stephen H. Daniel (2001). Edwards, Berkeley, and Ramist Logic. Idealistic Studies 31 (1):55-72.score: 12.0
    I will suggest that we can begin to see why Edwards and Berkeley sound so much alike by considering how both think of minds or spiritual substances notas things modeled on material bodies but as the acts by which things are identified. Those acts cannot be described using the Aristotelian subject-predicatelogic on which the metaphysics of substance, properties, attributes, or modes is based because subjects, substances, etc. are themselves initially distinguishedthrough such acts. To think of mind as opposed to (...)
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  46. Leon Chai (1998). Jonathan Edwards and the Limits of Enlightenment Philosophy. OUP USA.score: 12.0
    Jonathan Edwards has most often been considered in the context of the Puritanism of New England. In many ways, however, he was closer to the thinkers of the European Enlightenment. In this book. Leon Chai explores that connection, analysing Edwards's thought in light of a number of the issues that preoccupied such Enlightenment figures as Locke, Descartes, Malebranche, and Leibniz. The book comprises three parts, each of which begins with a detailed analysis of a crucial passage from a (...)
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  47. Leonard R. Riforgiato (1972). The Unified Thought of Jonathan Edwards. Thought 47 (4):599-610.score: 12.0
    Edwards's ontology, derived from his cosmology, harmonized with his theology. All three were derived from his trinitarian model and all three coalesced into a harmonious whole.
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  48. Stephen A. Wilson & Jean Porter (2003). Focus Introduction: Taking the Measure of Jonathan Edwards for Contemporary Religious Ethics. Journal of Religious Ethics 31 (2):183 - 199.score: 12.0
    The Journal of "Religious Ethics" marks the tercentenary of Edwards's birth with the following collection of essays. In keeping with the overall mission of the journal, this tribute takes the form of historical and constructive reflection, in which diverse perspectives on Edwards's work and diverse forms of engagement with it supplement and correct one another. Our hope is that these essays will serve both to generate interest in Edwards's work among those who are unfamiliar with him, and (...)
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  49. Conrad Ciurry (1985). Symbols of Spiritual Truth Jonathan Edwards as Biblical Interpreter. Interpretation 39 (3):263-271.score: 12.0
    By giving his wholehearted attention to a biblical and, by extension, a cosmic typology, Edwards anticipated our contemporary absorption with the meaning and function of religious symbols.
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