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  1. James Wetzel (2013). Parting Knowledge: Essays After Augustine. Cascade Books.
    Roughly half the essays in this collection engage directly with Augustine's theological animus and follow his thinking into self-division, perversity of will, grief, conversion, and the aspiration for transcendence.
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  2. James Wetzel (2013). Reconsiderations Conference IV. Augustinian Studies 43:5-23.
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  3. James Wetzel, Leonard F. Wheat, Robert L. Wicks, Robert R. Williams & David Wolfsdorf (2013). Editions and Translations. Journal of the History of Philosophy 51 (3):503-505.
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  4. James Wetzel (2012). Saint Augustine Lecture 2012. Augustinian Studies 43 (1-2):5-23.
  5. Johannes Brachtendorf, John D. Caputo, Jesse Couenhoven, Alexander R. Eodice, Wayne J. Hankey, John Peter Kenney, Paul A. Macdonald Jr, Gareth B. Matthews, Roland J. Teske, Frederick Van Fleteren & James Wetzel (2010). Augustine and Philosophy. Lexington Books.
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  6. James Wetzel (2010). In Memoriam. Augustinian Studies 41 (1):3-5.
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  7. James Wetzel (2007). Augustine. In John Corrigan (ed.), The Oxford Handbook of Religion and Emotion. Oup Usa.
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  8. James Wetzel (2007). Review of John Peter Kenney, The Mysticism of Saint Augustine: Rereading the Confessions. [REVIEW] Notre Dame Philosophical Reviews 2007 (8).
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  9. James Wetzel (2007). The Force of Memory: Reflections on the Interrupted Self. Augustinian Studies 38 (1):147-159.
  10. James Wetzel (2006). God in the Cave: A Look Back at Robert Merrihew Adams's "Finite and Infinite Goods". [REVIEW] Journal of Religious Ethics 34 (3):485 - 520.
    When "Finite and Infinite Goods" was published in 1999, it took its place as one of the few major statements of a broadly Augustinian ethical philosophy of the past century. By "broadly Augustinian" I refer to the disposition to combine a Platonic emphasis on a transcendent source of value with a traditionally theistic emphasis on the value-creating capacities of absolute will. In the form that this disposition takes with Robert Merrihew Adams, it is the resemblance between divine and a finite (...)
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  11. James Wetzel (2005). Response III—The Humanity of God. Augustinian Studies 36 (1):219-226.
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  12. James Wetzel (2005). Thomas Pink and M. W. F. Stone (Eds) the Will and Human Action: From Antiquity to the Present Day. (London and New York: Routledge, 2004). Pp. VIII+219. $104.95, £60.00 (Hbk). ISBN 0 415 32467 X. [REVIEW] Religious Studies 41 (2):242-246.
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  13. James Wetzel (2004). Splendid Vices and Secular Virtues: Variations on Milbank's Augustine. Journal of Religious Ethics 32 (2):271 - 300.
    John Milbank's case against secular reason draws much of its authority and force from Augustine's critique of pagan virtue. "Theology and Social Theory" could be characterized, without too much insult to either Augustine or Milbank, as a postmodern "City of God". Modern preoccupations with secular virtues, marketplace values, and sociological bottom-lines are likened there to classically pagan preoccupations with the virtues of self-conquest and conquest over others. Against both modern and antique "ontological violence" (where 'to be' is 'to be antagonistic'), (...)
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  14. James Wetzel (2002). A Meditation on Hell: Lessons From Dante. Modern Theology 18 (3):375-394.
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  15. James Wetzel (2002). 6 Myth and Moral Philosophy. In Kevin Schilbrack (ed.), Thinking Through Myths: Philosophical Perspectives. Routledge. 123.
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  16. James Wetzel (2002). Will and Interiority in Augustine. Augustinian Studies 33 (2):139-160.
  17. James Wetzel (2001). El teatro de la memoria. Una mirada a las certezas posmodernas de Agustín. Augustinus: Revista Trimestral Publicada Por Los Padres Agustinos Recoletos 46 (180-81):147-154.
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  18. James Wetzel (2001). Predestination, Pelagianism, and Foreknowledge. In Eleonore Stump & Norman Kretzmann (eds.), The Cambridge Companion to Augustine. Cambridge University Press. 49--58.
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  19. James Wetzel (2000). Crisis Mentalities. American Catholic Philosophical Quarterly 74 (1):115-133.
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  20. James Wetzel (2000). The Question of Consuetudo Carnalis in Confessions 7.17.23. Augustinian Studies 31 (2):165-171.
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  21. James Wetzel (1999). Some Thoughts on the Anachronism in Forgiveness. Journal of Religious Ethics 27 (1):83 - 102.
    Consider that forgiveness is always given ahead of time. Set within a moral context, this claim is apt to sound suspect, as it seems to invite transgression and all manner of immoral indulgence. When the context shifts to one of religious possibility, however, the claim can be read to entertain a redemptive anachronism: a memory of future innocence. The author examines forgiveness in both contexts and makes a case for the religious possibility.
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  22. James Wetzel (1997). Leszek Kolakowski, God Owes Us Nothing: A Brief Remark on Pascal's Religion and on the Spirit of Jansenism. [REVIEW] Religious Studies 33 (1):121-130.
  23. James Wetzel (1997). Paradoxes of Time in Saint Augustine. Augustinian Studies 28 (2):159-163.
  24. James Wetzel (1995). Moral Personality, Perversity, and Original Sin. Journal of Religious Ethics 23 (1):3 - 25.
    This essay sets forth a philosophical reformulation and defense of the doctrine of original sin. The sticking point of the traditional doctrine is its apparent commitment to the proposition that moral guilt is heritable. While I make no claim to defend the justice of vicarious punishment (the idea of having one person suffer for the sins of another), I credit nevertheless the idea of vicarious guilt. As responsible beings, we have to answer for evil that we cannot conceivably have willed (...)
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  25. James Wetzel (1995). Time After Augustine. Religious Studies 31 (3):341 - 357.
    This essay attempts to make sense of Augustine's claim that time is a mental affection. He has been criticized, by Russell for instance, for advocating a subjective theory of time, thereby confusing the issue of what time is with the issue of what it is like to experience time. I defend Augustine from this criticism. His interest in time emerges out of confessional philosophy, and when this context is taken into account, his association of time with affection implies the converse (...)
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  26. James Wetzel (1995). The Missing Adam: A Reply to Gilbert Meilaender. Journal of Religious Ethics 23 (1):35 - 38.
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  27. James Wetzel (1994). An Apology for Apologetics. Faith and Philosophy 11 (1):152-156.
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  28. James Wetzel (1994). Carol Harrison. Beauty and Revelation in the Thought of Saint Augustine. Oxford Theological Monographs. Pp. Xi+289. (Oxford: Clarendon Press, 1992). £35. [REVIEW] Religious Studies 30 (1):126.
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  29. James Wetzel (1993). Augustine's Love of Wisdom. Review of Metaphysics 47 (1):136-137.
  30. James Wetzel (1993). Infinite Return: Two Ways of Wagering with Pascal. Religious Studies 29 (2):139 - 149.
    Pascal's wager has fascinated philosophers far in excess of its reputation as effective apologetics. Very few of the wager's defenders, in fact, have retained more than an academic interest in its power to persuade. Partly this is a matter of good manners. Pascal is supposed to have pitched his wager at folks who understand only self-interested motivations, and today it is no longer fashionable for defenders of theism to disparage the character of their opponents. But partly the low-key concern with (...)
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  31. James Wetzel (1992). Augustine and the Limits of Virtue. Cambridge University Press.
    Augustine's moral psychology was one of the richest in late antiquity, and in this book James Wetzel evaluates its development, indicating that the insights offered by Augustine on free-will have been prevented from receiving full appreciation as the result of an anachronistic distinction between theology and philosophy. He shows that it has been commonplace to divide Augustine's thought into earlier and later phases, the former being more philosophically informed than the latter. Wetzel's contention is that this division is less pronounced (...)
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  32. James Wetzel (1989). Can Theodicy Be Avoided? The Claim of Unredeemed Evil. Religious Studies 25 (1):1 - 13.
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