Search results for 'Luc Beaudoin' (try it on Scholar)

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  1. Ian Wright, Aaron Sloman & Luc Beaudoin (1996). Towards a Design-Based Analysis of Emotional Episodes. Philosophy, Psychiatry, and Psychology 3 (2):101-126.score: 120.0
    he design-based approach is a methodology for investigating mechanisms capable of generating mental phenomena, whether introspectively or externally observed, and whether they occur in humans, other animals or robots. The study of designs satisfying requirements for autonomous agency can provide new deep theoretical insights at the information processing level of description of mental mechanisms. Designs for working systems (whether on paper or implemented on computers) can systematically explicate old explanatory concepts and generate new concepts that allow new and richer interpretations (...)
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  2. Luc Patrick Beaudoin (2011). The Designer Stance Towards Shanahan's Dynamic Network Theory of the "Conscious Condition". International Journal of Machine Consciousness 3 (02):313-319.score: 120.0
  3. Aaron Sloman, Ian Wright & Luc Beaudoin (1996). Towards a Design-Based Analysis of Emotional Episodes. Philosophy, Psychiatry, and Psychology 3 (2):101-126.score: 120.0
  4. Ian Wright, Aaron Sloman & Luc J. Beaudoin (1996). Response to the Commentaries. Philosophy, Psychiatry, and Psychology 3 (2):137-137.score: 120.0
  5. John Beaudoin (2008). Sober on Intelligent Design Theory and the Intelligent Designer. Faith and Philosophy 25 (4):432-442.score: 30.0
    Intelligent design theorists claim that their theory is neutral as to the identity of the intelligent designer, even with respect to whether it is a natural or a supernatural agent. In a recent issue of Faith and Philosophy, Elliott Sober has argued that in fact the theory is not neutral on this issue, and that it entails theexistence of a supernatural designer. I examine Sober’s argument and identify several hurdles it must overcome.
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  6. John Beaudoin (2004). Republicanism. Journal of Value Inquiry 38 (2):281-284.score: 30.0
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  7. John Beaudoin (2007). The Devil's Lying Wonders. Sophia 46 (2):111 - 126.score: 30.0
    That demonic agents can work wonders is a staple of much Judeo-Christian theology. Believers have proposed various means by which the Devil’s work can be distinguished from the miracles wrought by God, primarily so that no one is led astray by the Devil’s ’lying wonders.’ I consider the likelihood of our using the suggested criteria with any success. Given certain claims about the demonic nature and certain facts about the way theists often handle the problem of inscrutable evil, it seems (...)
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  8. John Beaudoin (2007). The World's Continuance: Divine Conservation or Existential Inertia? [REVIEW] International Journal for Philosophy of Religion 61 (2):83 - 98.score: 30.0
    According to the Doctrine of Divine Conservation, the world could not endure through time were God not actively sustaining its existence. An alternative to the conservationist view is one according to which the existence of whatever is the fundamental material of our universe is characterized by inertia, so that its continuance stands in no need of active causal intervention by some other being. In this article I develop in some detail the Doctrine of Existential Inertia and reply to some of (...)
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  9. Edouard Machery & Faucher Luc (2005). Social Construction and the Concept of Race. Philosophy of Science 72 (5):1208-1219.score: 30.0
    There has been little serious work to integrate the constructionist approach and the cognitive approach in the domain of race, although many researchers have paid lip service to this project. We believe that any satisfactory account of human beings’ racialist cognition has to integrate both approaches. In this paper, we propose a step toward this integration. We present an evolutionary theory that rests on a distinction between various kinds of groups (kin-based groups, small-scale coalitions and ethnies). Following Gil-White (1999, 2001a, (...)
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  10. John Beaudoin (1998). Evil, the Human Cognitive Condition, and Natural Theology. Religious Studies 34 (4):403-418.score: 30.0
    Recent responses to evidential formulations of the argument from evil have emphasized the possible limitations on human cognitive access to the goods and evils that might be connected with various wordly states of affairs. This emphasis, I argue, is a twin-edged sword, as it imperils a popular form of natural theology. I conclude by arguing that the popularity enjoyed by Reformed Epistemology does not detract from the significance of this result, since Reformed Epistemology is not inimical to natural theology, and (...)
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  11. John Beaudoin (2005). Skepticism and the Skeptical Theist. Faith and Philosophy 22 (1):42-56.score: 30.0
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  12. John Beaudoin (2000). Inscrutable Evil and Scepticism. Heythrop Journal 41 (3):297–302.score: 30.0
  13. Richard Beaudoin & Andrew Kania (2012). A Musical Photograph? Journal of Aesthetics and Art Criticism 70 (1):115-127.score: 30.0
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  14. John Beaudoin (1999). On Some Criticisms of Hume's Principle of Proportioning Cause to Effect. Philo 2 (2):26-40.score: 30.0
    That no qualities ought to be ascribed to a cause beyond what are requisite for bringing about its effect(s) is a methodological principle Hume employs to evacuate arguments from design of much theological significance. In this article I defend Hume’s use of the principle against several objections brought against it by Richard Swinburne.
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  15. Laurent-Paul Luc (1984). La Christologie de Hegel: Verbum Crucis Emilio Brito Traduction de B. Pottier. [REVIEW] Dialogue 23 (01):163-164.score: 30.0
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  16. Richard Beaudoin & Joseph Moore (2010). Conceiving Musical Transdialection. Journal of Aesthetics and Art Criticism 68 (2):105-117.score: 30.0
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  17. Robert E. Beaudoin (1987). Strong Analogues of Martin's Axiom Imply Axiom R. Journal of Symbolic Logic 52 (1):216-218.score: 30.0
    We show that either PFA + or Martin's maximum implies Fleissner's Axiom R, a reflection principle for stationary subsets of P ℵ 1 (λ). In fact, the "plus version" (for one term denoting a stationary set) of Martin's axiom for countably closed partial orders implies Axiom R.
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  18. Laurent-Paul Luc (1984). L'esprit Absolu/The Absolute Spirit Theodore F. Geraets, Éditeur Coll. Philosophica Ottawa: Editions de l'Université d'Ottawa, 1984. 181 P. [REVIEW] Dialogue 23 (04):715-716.score: 30.0
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  19. Barbara Arel, Cathy A. Beaudoin & Anna M. Cianci (2012). The Impact of Ethical Leadership, the Internal Audit Function, and Moral Intensity on a Financial Reporting Decision. Journal of Business Ethics 109 (3):351-366.score: 30.0
    Two elements of corporate governance—the strength of ethical executive leadership and the internal audit function (IAF hereafter)—provide guidance to accounting managers making decisions involving uncertainty. We examine the joint effect of these two factors, manipulated at two levels (strong, weak), in an experiment in which accounting professionals decide whether to book a questionable journal entry (i.e., a journal entry for which a reasonable business case can be made but there is no supporting documentation). We find that ethical leadership and the (...)
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  20. John Beaudoin (2001). Another Beating for a Resilient Horse. Philo 4 (1):90-96.score: 30.0
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  21. Laurent-Paul Luc (1984). Esprit objectif et sociologie hégélienne Roland Maspétiol Paris: Vrin, 1983. 124 p. Dialogue 23 (01):152-153.score: 30.0
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  22. L. -P. Luc (1997). Vie et vie pensante dans le Systemfragment que Hegel rédigea lors de son séjour à Francfort. Philosophiques 24 (2):299-311.score: 30.0
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  23. Thomas M. Beaudoin (2008). Engaging Foucault with Rahner. Philosophy and Theology 20 (1/2):307-329.score: 30.0
    Putting Karl Rahner and Michel Foucault in conversation shows the space of overlapping concern in their work for the relationshipbetween subjectivity and knowledge, while introducing new questions about power and history in this relationship. Both fomenta respect for mystery, through Rahnerian “transcendence” and Foucauldian “rescendence,” that while not the same, may yet beunderstood as convergent without a fully realized connection. In other words, the relation between Rahner and Foucault may beposed as “asymptotic.”.
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  24. John Beaudoin (2006). Natural Uniformity and Historiography. Philosophia Christi 8 (1):115 - 123.score: 30.0
    According to some, the historian must for working purposes assume that nature is uniform, i.e., that miracles do not occur. For otherwise, it is suggested, he may place no confidence in the historical reliability of the records and artifacts on which he relies: such confidence can exist only where it is assumed, for example, that ink marks in the form of words do not sometimes appear spontaneously on old bits of paper. In this article I spell out this methodological thesis (...)
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  25. Tom Beaudoin (2008). Witness to Dispossession: The Vocation of a Postmodern Theologian. Orbis Books.score: 30.0
    Teaching -- Foucault teaching theology -- Multiple theological intelligences : an inquiry -- Engaging culture -- Is your spirituality violent? -- Popular culture research and theology -- Vocation -- Reflections on doing practical theology -- The ethics of characterizing popular faith : scholarship and fandom -- Christian life -- I was imprisoned by subjectivity and you visited me : Bonhoeffer and Foucault on the way to a postmodern Christian self -- The struggle to speak truthfully -- Faith and apocalypse -- (...)
     
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  26. Faucher Luc & Forest Denis (eds.) (forthcoming). Philosophy of Science. MIT Press.score: 30.0
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  27. Axel Honneth (2010). Dissolutions of the Social: On the Social Theory of Luc Boltanski and Laurent Thévenot. Constellations 17 (3):376-389.score: 18.0
    Moral-theoretical categories have almost disappeared from the theoretical vocabulary of sociology. Neither perceptions of legitimacy nor perceptions of injustice, neither moral argument nor normative consensus now play a significant role in explaining the social order. Instead the object of sociological inquiry is understood either according to the pattern of anonymous self-organization processes or as the result of cooperation among strategically-oriented actors; accordingly, the disciplinary role models are biology or economics, whose conceptual models appear suited to explain such a complex process (...)
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  28. Alexander Bertland (2011). The Limits of Workplace Community: Jean-Luc Nancy and the Possibility of Teambuilding. [REVIEW] Journal of Business Ethics 99 (S1):1-8.score: 18.0
    Jean-Luc Nancy is a contemporary continental philosopher who argues that the hope of fully unifying a community through work is problematic. This is because people cannot be reduced to their function as workers. Thus, community is, at best, inoperative. This article takes Nancy’s ideas of community and applies them to the notion of teamwork in business. It shows how in some literature on business teamwork, there is a desire to build a team through shared work experiences. It then explains Nancy’s (...)
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  29. Alberto Brodesco (2013). Corpo nudo, deforme, violato. Un montaggio nelle Histoire(s) du cinéma di Jean-Luc Godard. Scienza and Politica. Per Una Storia Delle Dottrine 24 (47).score: 18.0
    L’articolo ragiona intorno al film-saggio Histoire(s) du cinéma (1988-1998) di Jean-Luc Godard e si sofferma in particolare su un controverso montaggio in cui il regista francese accosta estratti da un film pornografico, Freaks di Tod Browning e riprese dai campi di concentramento. In questa sequenza Godard sottopone a una verifica estrema la sua teoria del montaggio, l’idea della riconciliazione, destinata a produrre scintille di pensiero, tra realtà contrapposte. Questa forzatura delle immagini richiama un’analoga forzatura del testimone mostrata in una scena (...)
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  30. Carlos Arboleda Mora (2010). El argumento ontológico en Paul Tillich Y Jean-Luc Marion. Escritos 18 (40):36-51.score: 18.0
    Se presentan las concepciones sobre el argumento ontológico en Paul Tillich y en Jean-Luc Marion. Paul Tillich no ha creado una propia escuela de pensamiento, pero ha influido sobre muchos pensadores. Abre el camino a posteriores reflexiones, desde diversos puntos metodológicos, sobre el problema ontológico, sobre la realidad de Dios y sobre la relación del Ser con la cultura. Se puede decir que, a partir de él, se abren caminos para pensar el papel de la mística en el conocimiento del (...)
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  31. Carlos Enrique Restrepo (2011). The “Death of God” and the theological issue. Approaches to the work of Jean-Luc Marion. [Spanish]. Eidos 8:182-194.score: 18.0
    La interpretación heideggeriana de la “muerte de Dios” que comprende no sólo a Nietzsche, sino el conjunto de la filosofía moderna, entraña la esencial significación de un movimiento según el cual la metafísica llega a ser superada. En palabras de Heidegger, después de Nietzsche “a la filosofía sólo le queda pervertirse y desnaturalizarse, de modo que ya no se divisan otras posibilidades para ella”. Esta superación apunta a la consumación de la onto-teología en cuanto marca fundamental de la metafísica, de (...)
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  32. Joeri Schrijvers (2009). What Comes After Christianity? Jean-Luc Nancy's Deconstruction of Christianity. Research in Phenomenology 39 (2):266-291.score: 15.0
  33. A. Sloman, L. Beaudouin & I. Wright, Computational Modelling of Motive-Management Processes.score: 15.0
    This is a 5 page summary with three diagrams of the main objectives and some work in progress at the University of Birmingham Cognition and Affect project. involving: Professor Glyn Humphreys (School of Psychology), and Luc Beaudoin, Chris Paterson, Tim Read, Edmund Shing, Ian Wright, Ahmed El-Shafei, and (from October 1994) Chris Complin (research students). The project is concerned with "global" design requirements for coping simultaneously with coexisting but possibly unrelated goals, desires, preferences, intentions, and other kinds of motivators, (...)
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  34. Andreas Wagner (2006). Jean-Luc Nancy: A Negative Politics? Philosophy and Social Criticism 32 (1):89-109.score: 12.0
    Taking his critique of totalitarianizing conceptions of community as a starting point, this text examines Jean-Luc Nancy's work of an "ontology of plural singular being" for its political implications. It argues that while at first this ontology seems to advocate a negative or an anti-politics only, it can also be read as a "theory of communicative praxis" that suggests a certain ethos - in the form of a certain use of symbols (which is expressed only inaptly by the word "style") (...)
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  35. Elliott Sober (2008). Intelligent Design, Irreducible Complexity, and Minds—a Reply to John Beaudoin. Faith and Philosophy 25 (4):443-446.score: 12.0
    In my paper “Intelligent Design Theory and the Supernatural—the ‘God or Extra-Terrestrial’ Reply,” I argued that Intelligent Design (ID) Theory, when coupled with independently plausible further assumptions, leads to the conclusion that a supernatural intelligent designer exists. ID theory is therefore not neutral on the question of whether there are supernatural agents. In this respect, it differs from the Darwinian theory of evolution. John Beaudoin replies to my paper in his “Sober on Intelligent Design Theory and the Intelligent Designer,” (...)
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  36. Merold Westphal (2006). Vision and Voice: Phenomenology and Theology in the Work of Jean-Luc Marion. [REVIEW] International Journal for Philosophy of Religion 60 (1/3):117 - 137.score: 12.0
    The kind of phenomenology that can be useful to theology will be a hermeneutical phenomenology, one that takes us beyond the Cartesian/Husserlian ideal of presuppositionless intuition. It will also be a phenomenology of inverse intentionality, one in which the constituting subject is constituted by the look and the voice of another. In light of these suggestions, the phenomenology of Jean-Luc Marion is defended against three critiques, namely that it compromises the boundary between phenomenology and theology, that the theology it serves (...)
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  37. Andrew Norris (2011). Jean-Luc Nancy on the Political After Heidegger and Schmitt. Philosophy and Social Criticism 37 (8):899-913.score: 12.0
    It is commonly recognized that Jean-Luc Nancy’s efforts to elaborate a conception of ‘the political’ are based upon Heidegger’s thinking of die Tecknik , even as they seek to overcome the difficulties that beset Heidegger’s own politics. But few have noted that Nancy also seeks to critically engage Carl Schmitt’s conception of das Politische , according to which there is a metaphysical and practical need for a sovereign decision on friends and enemies if effective political community and law are to (...)
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  38. Jacques Derrida (2005). On Touching, Jean-Luc Nancy. Stanford University Press.score: 12.0
    Using the philosophy of Jean-Luc Nancy as an anchoring point, Jacques Derrida in this book conducts a profound review of the philosophy of the sense of touch, from Plato and Aristotle to Jean-Luc Nancy, whose ground-breaking book Corpus he discusses in detail. Emmanuel Levinas, Maurice Merleau-Ponty, Edmund Husserl, Didier Franck, Martin Heidegger, Francoise Dastur, and Jean-Louis Chre;tien are discussed, as are Rene; Descartes, Diderot, Maine de Biran, Fe;lix Ravaisson, Immanuel Kant, Sigmund Freud, and others. The scope of Derrida’s deliberations makes (...)
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  39. Simon Lumsden (2005). Reason and the Restlessness of the Speculative: Jean-Luc Nancy's Reading of Hegel. Critical Horizons 6 (1):205-224.score: 12.0
    This paper examines Jean-Luc Nancy's interpretation of Hegel, focusing in particular on The Restlessness of the Negative. It is argued that Nancy's reading represents a significant break with other post-structuralist readings of Hegel by taking his thought to be non-metaphysical. The paper focuses in particular on the role Nancy gives to the negative in Hegel's thought. Ultimately Nancy's reading is limited as an interpretation of Hegel, since he gives no sustained explanation of the self-correcting function of reason.
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  40. Martin McQuillan (2009). Toucher II: Keep Your Hands to Yourself, Jean-Luc Nancy. Derrida Today 2 (1):84-108.score: 12.0
    This text begins by considering the phrase ‘digital haptology’ as suggested by the closing pages of Derrida's Le Toucher. It suggests that this moment in telecommunications presents a model of ‘tele-haptology’. The text goes on to consider Jean-Luc Nancy's ‘Noli me tangere’ as a response to Le Toucher. In particular it is concerned with Nancy's hypothesis on Modern literature and art as having an essential link to the gospel parables. Through a reading of Nancy's text and the gospels, this hypothesis (...)
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  41. Peter Joseph Fritz (2014). On the V(I)Erge: Jean‐Luc Nancy, Christianity, and Incompletion. Heythrop Journal 55 (4):620-634.score: 12.0
    This article explores how Jean-Luc Nancy attempts to gain critical traction on Christianity by proscribing thinking of completion. First, it describes Nancy's deconstruction of Christianity as stemming from his aesthetic redirection of Heidegger's thinking of finitude. Second, it further details Nancy's noetic declension of Heidegger via Kant and Lyotard, where the imagination and aesthetic communication are deemed impossible. Third, it examines Nancy's treatment of paintings of the Virgin Mary who, for Nancy, exemplifies his brand of incompletion. Nancy's work on Mary (...)
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  42. Gregg Lambert (2008). Decrypting 'the Christian Thinking of the Flesh, Tacitly, the Caress, in a Word, the Christian Body' in le Toucher—Jean-Luc Nancy. Sophia 47 (3):293-310.score: 12.0
    This article responds to the question of the ‘implicit and presupposed theological turn of phenomenology’ by providing a close reading of Jacques Derrida’s Le Toucher—Jean-Luc Nancy (2000 French/2005 English translation), particularly concerning what Derrida alludes to as ‘the Christian thinking of the flesh’ in the French phenomenological tradition post-Husserl. In reading Derrida’s own text, the article identifies and then performs a ‘cryptonomy’ of references to the ‘Christian body,’ and of the ‘return of religion.’ The article also focuses on the more (...)
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  43. Florian Forestier (2012). The Phenomenon and the Transcendental: Jean-Luc Marion, Marc Richir, and the Issue of Phenomenalization. Continental Philosophy Review 45 (3):381-402.score: 12.0
    After reviewing the status of the concept of the phenomenon in Husserl’s phenomenology and the aim of successive attempts to reform, de-formalize, and to widen it, we show the difficulties of a method that, following the example of Jean-Luc Marion’s phenomenology, intends to connect the phenomenon directly to the revelation of an exteriority. We argue that, on the contrary, Marc Richir’s phenomenology, which strives to grasp the phenomenon as nothing-but-phenomenon, is more likely to capture the “meaning” of the phenomenological , (...)
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  44. Juan Manuel Garrido (2009). Jean-Luc Nancy's Concept of Body. Epoché: A Journal for the History of Philosophy 14 (1):189-211.score: 12.0
    This article carries out a systematic exposition of the concept of the body in Jean-Luc Nancy, with all the risks of reduction that such an exposition entails. First it is necessary to return to Western philosophy’s founding text on living corporality, that is, Aristotle’s treatise on the soul. The oppositions that can be established between the Greek thinker’s psyche (soul) and Nancy’s dead Psyche are not so radical as may at first be thought: In both it is a question of (...)
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  45. S. Bratton (1999). Luc Ferry's Critique of Deep Ecology, Nazi Nature Protection Laws, and Environmental Anti-Semitism. Ethics and the Environment 4 (1):3-22.score: 12.0
    Neo-Humanist Luc Ferry (1995) has compared deep ecology's declarations of intrinsic value in nature to the Third Reich's nature protection laws, which prohibit maltreatment of animals having "worth in themselves." Ferry's questionable approach fails to document the relationship between Nazi environmentalism and Nazi racism. German high art and mass media historically presented nature as dualistic, and portrayed Untermenschen as unnatural or inorganic. Nazi propaganda excluded Jews from nature, and identified traditional Jews as cruel to animals. Ferry's idealization of Humanism under (...)
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  46. Joseph M. Rivera (2010). The Call and the Gifted in Christological Perspective: A Consideration of Brian Robinette's Critique of Jean-Luc Marion. Heythrop Journal 51 (6):1053-1060.score: 12.0
    In his recent article, ‘A Gift to Theology? Jean-Luc Marion's ‘Saturated Phenomena’ in Christological Perspective’, Brian Robinette has critiqued Marion's phenomenology for confining theology to a one-sided approach to Christology, one that stresses only the passive, mystical reception of Christ. To correct this imbalance, Robinette brings Marion into dialogue with those more active Christologies or ‘prophetical-ethical’ liberation theologies of Gustavo Gutierrez, Johann Baptist Metz and others that stress a life-praxis focused on confronting evil and suffering. In this essay I am (...)
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  47. Daniel J. Hoolsema (2004). Manfred Frank, Philippe Lacoue-Labarthe, and Jean-Luc Nancy: Prolegomena to a French-German Dialogue. Critical Horizons 5 (1):137-164.score: 12.0
    This essay works to set up a debate between the German philosopher Manfred Frank and the French philosophers Philippe Lacoue-Labarthe and Jean-Luc Nancy. At stake in the debate is the concept of freedom. The essay begins by explaining Frank's subject-based concept of freedom and then it presents the perfectly opposed non-subjective ontological concept of freedom that Lacoue-Labarthe and Nancy forward. In the end, in the interest of threading a way through this impasse, and following the cue of these three philosophers, (...)
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  48. Martin O’Shaughnessy (2014). The Crisis Before the Crisis: Reading Films by Laurent Cantet and Jean-Pierre and Luc Dardenne Through the Lens of Debt. Substance 43 (1):82-95.score: 12.0
    The discussion that follows establishes a three-way conversation between two films, Laurent Cantet’s L’Emploi du temps (Time Out [2001]) and Jean-Pierre and Luc Dardenne’s Le Silence de Lorna (Lorna’s Silence [2008]) and one work of theory, Maurizio Lazzarato’s La Fabrique de l’homme endetté: essai sur la condition néo-libérale (The Making of Indebted Man: Essay on the Neoliberal Condition [2011]). The subject of the conversation will be neo-liberal governance and the role of debt within it. Part of Lazzarato’s argument regards the (...)
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  49. Jeffrey L. Kosky (2004). Philosophy of Religion and Return to Phenomenology in Jean-Luc Marion. American Catholic Philosophical Quarterly 78 (4):629-647.score: 12.0
    The phenomenological project of Jean-Luc Marion’s Being Given (namely, to free phenomenological possibility to the unconditional self-giving of all phenomena) should be distinguished from the theological project of his God without Being (to think God unconditionally and absolutely). In freeing phenomenological possibility to the self-giving of all phenomena (on the model of the saturated phenomenon), and in proposing a new figure of the subject who receives phenomena (the gifted), Marion’s phenomenology provides the conceptual means for a philosophy of religion that (...)
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  50. Declan Lawell (2009). Thomas Aquinas, Jean-Luc Marion, and an Alleged Category Mistake Involving God and Being. American Catholic Philosophical Quarterly 83 (1):23-50.score: 12.0
    This article seeks to defend the possibility of a metaphysical approach to philosophical theology. Challenging the claim that there can be nothing in commonbetween God (with whom theology or even a form of phenomenology such as Jean-Luc Marion’s deals) and being (as expounded for example in the metaphysical approach of Thomas Aquinas), the article develops a critique of Marion’s views with close reference to his interpretations of Aquinas.
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