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James L. Marsh [68]James Leonard Marsh [1]
  1.  35
    James L. Marsh (1977). The Paradox of Perception. Modern Schoolman 54 (4):379-384.
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  2.  24
    James L. Marsh (1980). A Reading of Hegel's “Phenomenology of Spirit”. The Owl of Minerva 12 (1):1-3.
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  3.  11
    James L. Marsh (1977). "Husserlian Meditations," by Robert Sokolowski. Modern Schoolman 54 (2):188-190.
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  4.  19
    James L. Marsh (1973). "Method in Theology," by Bernard Lonergan. Modern Schoolman 50 (4):390-393.
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  5.  18
    James L. Marsh (1976). "Phenomenology and the Problem of History," by David Carr. Modern Schoolman 54 (1):67-69.
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  6.  15
    James L. Marsh (1972). "Philosophy," Volume 2, by Karl Jaspers, Trans. E. B. Ashton. Modern Schoolman 49 (4):382-383.
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  7.  25
    James L. Marsh (1975). Lonergan's Mediation of Subjectivity and Objectivity. Modern Schoolman 52 (3):249-261.
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  8.  22
    James L. Marsh (1993). The Religious Significance of Habermas. Faith and Philosophy 10 (4):521-538.
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  9.  7
    James L. Marsh (1990). An Existential Phenomenology of Law. International Philosophical Quarterly 30 (3):378-379.
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  10.  12
    James L. Marsh (1990). The Play of Difference/Différance in Hegel and Derrida. The Owl of Minerva 21 (2):145-153.
  11.  11
    James L. Marsh (1975). "The Function of the Sciences and the Meaning of Man," by Enzo Paci, Trans., with Introduction by Paul Piccone and James E . Hansen. Modern Schoolman 52 (4):458-460.
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  12. Karl-Otto Apel, Michael D. Barber, Enrique Dussel, Roberto S. Goizueta, Lynda Lange, James L. Marsh, Walter D. Mignolo, Mario Saenz, Hans Schelkshorn & Elina Vuola (2000). Thinking From the Underside of History: Enrique Dussel's Philosophy of Liberation. Rowman & Littlefield Publishers.
    Enrique Dussel's writings span the theology of liberation, critiques of discourse ethics, evaluations of Marx, Levinas, Habermas, and others, but most importantly, the development of a philosophy written from the underside of Eurocentric modernist teleologies, an ethics of the impoverished, and the articulation of a unique Latin American theoretical perspective. This anthology of original articles by U.S. philosophers elucidating Dussel's thought, offers critical analyses from a variety of perspectives, including feminist ones. Also included is an essay by Dussel that responds (...)
     
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  13.  14
    James L. Marsh, John D. Caputo & Merold Westphal (eds.) (1992). Modernity and its Discontents. Fordham University Press.
    The introduction by Merold Westphal sets the scene: "Two books, two visions of philosophy, two friends and sometimes colleagues...". Modernity and Its Discontents is a debate between Caputo and Marsh in which each upheld their opposing philosphical positions by critical modernism and post-modernism. The book opens with a critique of each debater of the other's previous work. With its passionate point-counterpoint form, the book recalls the philosphical dialogues of classical times, but the writing style remains lucid and uncluttered. Taking the (...)
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  14.  6
    James L. Marsh (1993). Reading Habermas. International Philosophical Quarterly 33 (4):480-482.
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  15.  5
    James L. Marsh (2002). Jürgen Habermas. International Philosophical Quarterly 42 (4):542-544.
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  16.  9
    James L. Marsh (1978). "Kierkegaard's Pseudonymous Authorship: A Study of Time and the Self," by Mark C. Taylor. Modern Schoolman 55 (3):325-327.
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  17.  5
    James L. Marsh (1999). Critical Theory. International Philosophical Quarterly 39 (3):369-371.
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  18.  17
    James L. Marsh (1985). Heidegger and Aquinas. International Philosophical Quarterly 25 (2):201-206.
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  19.  13
    James L. Marsh (1971). "Perception, Expression and History: The Social Phenomenology of Maurice Merleau-Ponty," by John O'Neill. Modern Schoolman 49 (1):87-88.
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  20.  8
    James L. Marsh (1997). Reason, History, and Politics. International Philosophical Quarterly 37 (2):248-250.
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  21.  24
    James L. Marsh (1975). Freedom, Receptivity, and God. International Journal for Philosophy of Religion 6 (4):219 - 233.
    The practical question about God's relation to human freedom isthe issue between Nietzsche and Sartre, on the one hand, and Marcel,on the other. God is compatible with human freedom, for Marcel,because He is conceived as an absolute “Thou,” not an objectivecause, and because human freedom is essentially disposability, openand receptive to the other. God is relevant to human freedom becauseHe is more intimate to me than I am to myself, because He can re-veal to me possibilities about myself and the (...)
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  22.  7
    James L. Marsh (1978). "Imagining: A Phenomenological Study," by Edward S. Casey. Modern Schoolman 55 (3):313-315.
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  23.  7
    James L. Marsh (1998). Rationality and its Other. Bulletin de la Société Américaine de Philosophie de Langue Française 10 (2):171-183.
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  24.  15
    James L. Marsh (1979). An Inconsistency in Husserl's Cartesian Meditations. New Scholasticism 53 (4):460-474.
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  25.  13
    James L. Marsh (1978). Consciousness and Expression. Southwestern Journal of Philosophy 9 (1):105-109.
  26.  3
    Richard A. Cohen & James L. Marsh (eds.) (2002). Ricoeur as Another: The Ethics of Subjectivity. State University of New York Press.
    Leading scholars address Paul Ricoeur's last major work, Oneself as Another.
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  27.  6
    James L. Marsh (1994). Reason and Relativism. International Philosophical Quarterly 34 (4):502-504.
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  28.  6
    James L. Marsh (1972). "Hermeneutic Phenomenology: The Philosophy of Paul Ricoeur," by Don Ihde. Modern Schoolman 49 (4):377-379.
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  29.  6
    James L. Marsh (1982). Objectivity, Alienation, and Reflection. International Philosophical Quarterly 22 (3):131-139.
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  30.  3
    James L. Marsh (1988). Radical Hermeneutics. International Philosophical Quarterly 28 (4):459-465.
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  31.  8
    James L. Marsh (1991). Reply to Mckinney on Lonergan. International Philosophical Quarterly 31 (1):95-104.
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  32.  5
    James L. Marsh (1998). Formative Spirituality. American Catholic Philosophical Quarterly 72 (2):316-322.
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  33.  5
    James L. Marsh (1975). A Concluding Scientific Postscript. Southwestern Journal of Philosophy 6 (3):159-171.
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  34.  5
    James L. Marsh (1975). "Edmund Husserl: Philosopher of Infinite Tasks," by Maurice Natanson. Modern Schoolman 53 (1):79-82.
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  35.  5
    James L. Marsh (1981). Perception and Reflection. Modern Schoolman 58 (4):237-248.
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  36.  10
    James L. Marsh (1999). Comments on Schmitz. American Catholic Philosophical Quarterly 73 (2):267-275.
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  37.  7
    James L. Marsh (1975). "The Phenomenology of Aesthetic Experience," by Mikel Dufrenne, Trans. Edward S. Casey, Albert A. Anderson, Willis Domingo, and Leon Jacobson. [REVIEW] Modern Schoolman 52 (3):303-306.
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  38.  10
    James L. Marsh (1989). Strategies of Evasion. International Philosophical Quarterly 29 (3):339-349.
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  39.  10
    James L. Marsh (1980). Phenomenology As Ideology Critique. Proceedings of the American Catholic Philosophical Association 54 (3):119-125.
  40.  14
    James L. Marsh (2003). Marsh's Response to Rasmussen. Continental Philosophy Review 36 (2):220-223.
  41.  3
    James L. Marsh (1994). Critique, Action, and Liberation. State University of New York Press.
    Drawing on the work of Habermas, Marcuse, Adorno, Offe, Marx, and David Harvey, Marsh develops an ethics and a social phenomenology of the self as communicative subject.
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  42.  8
    James L. Marsh (1995). Post-Modernism. International Philosophical Quarterly 35 (2):159-173.
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  43.  2
    James L. Marsh (2005). Transcendence and History. International Philosophical Quarterly 45 (3):418-420.
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  44.  6
    James L. Marsh (1983). Hegel's Concept of God. International Philosophical Quarterly 23 (1):91-95.
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  45.  6
    James L. Marsh (2008). Commentary on Forgiveness. Proceedings of the American Catholic Philosophical Association 82:297-301.
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  46.  6
    James L. Marsh (2005). Lonergan and the Philosophy of Historical Existence. International Philosophical Quarterly 45 (4):545-546.
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  47.  8
    Stephen Skousgaard, James L. Marsh, Clark Butler, Paul D. Simmons, John T. Granrose, Ramon M. Lemos & Robert J. Fornaro (1982). Book Reviews. [REVIEW] International Journal for Philosophy of Religion 13 (1):43-52.
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  48.  5
    James L. Marsh (2002). Justice, Difference, and the Possibility of Metaphysics. Proceedings of the American Catholic Philosophical Association 76:57-76.
    What happened in New York City on September 11, 2001, creates an urgent need for a turn to practical reason, to ethics, to critique, and to a radical,transformative theory and praxis. Contemplation, speculation, pure theory, and contemplative metaphysics in philosophy, while necessary and valuable, are notsufficient in dealing with such an infamous crime against humanity. The central idea running through this paper and much of my work is that there is an essentiallink between rationality and radicalism. The aim of this (...)
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  49.  3
    James L. Marsh (2005). Self-Appropriation and Liberation. Proceedings of the American Catholic Philosophical Association 79:1-18.
    Considering the play written by Daniel Berrigan about his own civil disobedience (burning hundreds of draft files in Catonsville, Maryland), the author asks whether Catholics have adopted the American dream at the expense of Christianity. How should we live and philosophize in an age of American empire? Philosophy must be both practical and transformative. We need to question our political situation since 2001, and arrive at a liberatory philosophy and social theory “from below” so as to meet Berrigan’s liberatory, prophetic (...)
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  50.  3
    James L. Marsh (1978). "Being and Existence in Kierkegaard's Pseudonymous Works," by John W. Elrod. Modern Schoolman 55 (3):318-320.
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