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Profile: James K.A. Smith (Calvin College, University of Toronto)
  1. James K. A. Smith (2008). Is the Universe Open for Surprise? Pentecostal Ontology and the Spirit of Naturalism. Zygon 43 (4):879-896.
    Given the enchanted worldview of pentecost-alism, what possibility is there for a uniquely pentecostal intervention in the science-theology dialogue? By asserting the centrality of the miraculous and the fantastic, and being fundamentally committed to a universe open to surprise, does not pentecostalism forfeit admission to the conversation? I argue for a distinctly pentecostal contribution to the dialogue that is critical of regnant naturalistic paradigms but also of a naive supernaturalism. I argue that implicit in the pentecostal social imaginary is a (...)
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  2.  11
    James K. A. Smith (2002). Speech and Theology: Language and the Logic of Incarnation. Routledge.
    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. Smith 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 states (...)
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  3.  42
    James K. A. Smith (2000). Heidegger's Temporal Idealism. International Philosophical Quarterly 40 (3):383-385.
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  4.  36
    James K. A. Smith (1999). Liberating Religion From Theology: Marion and Heidegger on the Possibility of a Phenomenology of Religion. [REVIEW] International Journal for Philosophy of Religion 46 (1):17-33.
  5.  40
    James K. A. Smith (2009). Continental Philosophy of Religion. Faith and Philosophy 26 (4):440-448.
    Over the past decade there has been a burgeoning of work in philosophy of religion that has drawn upon and been oriented by “continental” sources in philosophy—associated with figures such as Martin Heidegger, Jacques Derrida, Emmanuel Levinas, Jean-Luc Marion, Gilles Deleuze, and others. This is a significant development and one that should be welcomed by the community of Christian philosophers. However, in this dialogue piece I take stock of the field of “continental philosophy of religion” and suggest that the field (...)
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  6.  10
    James K. A. Smith (2006). Augustine and Politics. Augustinian Studies 37 (2):275-276.
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  7.  9
    James K. A. Smith (2002). A Principle of Incarnation in Derrida's (Theologische?) Jugendschriften: Towards a Confessional Theology. Modern Theology 18 (2):217-230.
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  8.  20
    James K. A. Smith (1997). The Art of Christian Atheism. Faith and Philosophy 14 (1):71-81.
    In his early work, Martin Heidegger argues for a rigorous methodological atheism in philosophy, which is not opposed to religious faith but only to the impact of faith when one is philosophizing. For the young Heidegger, the philosopher, even though possibly a religious person, must be an atheist when doing philosophy. Christian philosophy, then, is a round square. In this essay, I unpack Heidegger’s methodological considerations and attempt to draw parallels with other traditions which argue for the possibility of a (...)
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  9.  16
    James K. A. Smith (2000). Re-Kanting Postmodernism? Faith and Philosophy 17 (4):558-571.
    This essay considers the legacy of Kant’s philosophy of religion as appropriated by Jacques Derrida in his recent, “Foi et savoir: les deux sources de la ‘religion’ aux limites de la simple raison.” Derrida’s adoption of this Kantian framework raises the question of how one might describe this as a postmodern account of religion, which in turn raises the question of the relationship between modernity and postmodernity in general, and Derrida’s relationship to Kant in particular. Following an exposition of Derrida’s (...)
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  10.  6
    James K. A. Smith (1998). The Time of Language. Proceedings of the American Catholic Philosophical Association 72:185-199.
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  11.  24
    James K. A. Smith (2011). Formation, Grace, and Pneumatology: Or, Where's the Spirit in Gregory's Augustine? Journal of Religious Ethics 39 (3):556-569.
    Eric Gregory's Politics and the Order of Love takes up an audacious project: enlisting Saint Augustine in order to "help imagine a better liberalism." This article first provides a summary of Gregory's argument, focusing on his emphasis on love as a "motivation" for neighborly care, and hence democratic participation. This involves tracing the theme of motivation in the book, which is tied to his articulation of liberal perfectionism and an emphasis on civic virtue. In conclusion I raise the question of (...)
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  12.  9
    James K. A. Smith (2008). How Religious Practices Matter1: Peter Ochs' “Alternative Nurturance” of Philosophy of Religion. Modern Theology 24 (3):469-478.
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  13.  8
    James K. A. Smith (1998). Love and Saint Augustine. Augustinian Studies 29 (2):144-150.
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  14.  15
    James K. A. Smith (2001). A Little Story About Metanarratives. Faith and Philosophy 18 (3):353-368.
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  15.  13
    James K. A. Smith (1998). Alterity, Transcendence, and the Violence of the Concept. International Philosophical Quarterly 38 (4):369-381.
  16.  10
    James K. A. Smith (2009). The End of Enclaves. Faith and Philosophy 26 (4):457-461.
    In reply to Benson’s response, I agree that we should be seeking the dissolution of all enclaves in philosophy of religion—whether continental or analytic. But I continue to suggest that continental philosophy of religion bears special burdens in this respect.
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  17.  12
    James K. A. Smith (2000). Taking Husserl at His Word. Symposium: The Canadian Journal of Continental Philosophy 4 (1):89-115.
    For Husserl, the natural attitude - and hence any further explication of it - is put out of play, bracketed by the phenomenological epoché, which, of course, is not to deny its existence, but only to turn our theoretical gaze elsewhere. As Husserl remarks, “the single facts, the facticity of the natural world taken universally, disappear from our theoretical regard” (Id 60/68). The project of the young Heidegger, I will argue, is precisely a concern with facticity, taking up this forgotten (...)
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  18. James K. A. Smith (2005). Postmodern Christianity: Doing Theology in the Contemporary World. Interpretation 59 (3):331.
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  19.  2
    James K. A. Smith (2008). Is There a Sabbath for Thought? Between Religion and Philosophy – By William Desmond. Modern Theology 24 (1):146-149.
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  20.  8
    James K. A. Smith (2002). The Confession of Augustine. Augustinian Studies 33 (1):128-133.
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  21.  3
    James K. A. Smith (2000). How (Not) To Tell a Secret. American Catholic Philosophical Quarterly 74 (1):135-151.
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  22.  3
    James K. A. Smith (2004). Determined Hope: A Phenomenology of Christian Expecation. In Miroslav Volf & William Katerberg (eds.). Eerdmans 200--227.
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  23.  7
    James K. A. Smith (1997). Respect and Donation. American Catholic Philosophical Quarterly 71 (4):523-538.
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  24.  3
    James K. A. Smith (2007). The Quest for Meaning: Friends of Wisdom From Plato to Levinas – By Adriaan T. Peperzak. Modern Theology 23 (2):296-298.
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  25.  6
    James K. A. Smith (2000). Between Predication and Silence: Augustine on How (Not) to Speak of God. Heythrop Journal 41 (1):66–86.
    Throughout his corpus , Augustine grapples with the challenge of how to speak of that which exceeds and resists conceptualization. The one who would speak of God is confronted, it seems, by a double‐bind: either one reduces God's transcendence to the immanence of language and concepts, or one remains silent. Even to call God ‘inexpressible’, he remarks in De doctrina christiana, is to predicate something of God and thus make some claim to comprehension. ‘This battle of words’, he continues, ‘should (...)
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  26. James K. A. Smith (2001). Confessions of an Existentialist: Reading Augustine After Heidegger Part I. New Blackfriars 82 (964):273-282.
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  27. James K. A. Smith (2001). Confessions of an Existentialist: Reading Augustine After Heidegger, Part II. New Blackfriars 82 (965-966):335-347.
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  28. James K. A. Smith (2000). How (Not) to Tell a Secret: Interiority and the Strategy of Confession. American Catholic Philosophical Quarterly 74 (1):135-151.
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  29. James K. A. Smith (2007). Questions About the Perception of "Christian Truth": On the Affective Effects of Sin. New Blackfriars 88 (1017):585-593.
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  30. James K. A. Smith (2000). Taking Husserl at His Word. Symposium 4 (1):89-115.
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  31. Kevin J. Vanhoozer, James K. A. Smith & Bruce Ellis Benson (eds.) (2006). Hermeneutics at the Crossroads. Indiana University Press.
    In this multi-faceted volume, Christian and other religiously committed theorists find themselves at an uneasy point in history—between premodernity, modernity, and postmodernity—where disciplines and methods, cultural and linguistic traditions, and religious commitments tangle and cross. Here, leading theorists explore the state of the art of the contemporary hermeneutical terrain. As they address the work of Gadamer, Ricoeur, and Derrida, the essays collected in this wide-ranging work engage key themes in philosophical hermeneutics, hermeneutics and religion, hermeneutics and the other arts, hermeneutics (...)
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  32. Kevin J. Vanhoozer, James K. A. Smith & Bruce Ellis Benson (eds.) (2006). Hermeneutics at the Crossroads. Indiana University Press.
    In this multi-faceted volume, Christian and other religiously committed theorists find themselves at an uneasy point in history—between premodernity, modernity, and postmodernity—where disciplines and methods, cultural and linguistic traditions, and religious commitments tangle and cross. Here, leading theorists explore the state of the art of the contemporary hermeneutical terrain. As they address the work of Gadamer, Ricoeur, and Derrida, the essays collected in this wide-ranging work engage key themes in philosophical hermeneutics, hermeneutics and religion, hermeneutics and the other arts, hermeneutics (...)
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