78 found
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M. Jamie Ferreira [72]M. J. Ferreira [6]M. Jaime Ferreira [1]
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Profile: Maria J Ferreira (University of Toronto)
  1.  1
    M. Jamie Ferreira (2001). Love's Grateful Striving a Commentary on Kierkegaard's Works of Love. Monograph Collection (Matt - Pseudo).
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  2.  4
    M. Jamie Ferreira (1993). Transforming Vision: Imagination and Will in Kierkegaardian Faith. International Journal for Philosophy of Religion 34 (2):127-129.
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  3.  34
    M. Jamie Ferreira (1995). A Religion Without Talking. Hume Studies 21 (1):140-142.
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  4.  11
    M. Jamie Ferreira (2009). Kierkegaard. Wiley-Blackwell.
    Introduction: Reading Kierkegaard -- Either or and the first upbuilding discourses -- Repetition, fear, and trembling, and more discourses -- Philosophical fragments, the concept of anxiety, and discourses -- Concluding unscientific postscript and two ages -- Works of love, discourses, and other writings -- The sickness unto death and discourses -- Practice in Christianity, discourses, and the attack -- Looking back and looking ahead.
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  5.  11
    M. Jamie Ferreira (1998). Kierkegaard and The Lover. Enrahonar 29 (9):1-9.
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  6.  19
    M. Jamie Ferreira (1994). Hume and Imagination. International Philosophical Quarterly 34 (1):39-57.
  7.  13
    M. Jamie Ferreira (1999). Other-Worldliness in Kierkegaard's Works of Love. Philosophical Investigations 22 (1):65–79.
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  8. M. Jamie Ferreira (2010). The "Socratic Secret": The Postscript to the Philosophical Crumbs. In Rick Anthony Furtak (ed.), Kierkegaard's 'Concluding Unscientific Postscript': A Critical Guide. Cambridge University Press
     
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  9.  10
    M. Jamie Ferreira (1997). Equality, Impartiality, and Moral Blindness in Kierkegaard's "Works of Love". Journal of Religious Ethics 25 (1):65 - 85.
    Kierkegaard's "Works of Love" provocatively presses for a reconsideration of impartiality, partiality, and equality. Past readings of this text have typically (1) criticized its focus on the abstract category of "human being," ignoring its attention to distinctiveness and difference; (2) defended it from the charge of abstraction by accenting its treatment of distinctiveness and difference, playing down its assumptions about the "essentially" human; (3) acknowledged its emphases on both essence and difference, arguing that they are incompatible and irreconcilable; or (4) (...)
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  10.  7
    M. Jamie Ferreira (1993). The Philosophy In Christianity. Faith and Philosophy 10 (2):271-275.
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  11.  13
    M. Jamie Ferreira (2001). Total Altruism" in Levinas's "Ethics of the Welcome. Journal of Religious Ethics 29 (3):443 - 470.
    Levinas's ethics of other-centered service has been criticized at the theoretical level for failing to offer a conception of moral agency adequate to ground its imperative and at the practical level for encouraging self-hatred. Levinas's explicit resistance to the incorporation of the phrase "as yourself" in the Judaeo-Christian love command might seem to validate the critics' complaints. The author argues, on the contrary, that Levinas does offer a strong and compelling conception of moral agency and that his ethics, properly understood, (...)
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  12.  5
    M. Jamie Ferreira (1994). Leaps and Circles: Kierkegaard and Newman on Faith and Reason. Religious Studies 30 (4):379-397.
    Søren Kierkegaard and John Henry Newman have starkly opposed formulations of the relation between faith and reason. In this essay I focus on a possible convergence in their respective understandings of the transition to religious belief or faith, as embodied in metaphors they use for a qualitative transition. I explore the ways in which attention to the legitimate dimension of discontinuity highlighted by the Climacan metaphor of the 'leap' can illuminate Newman 's use of the metaphor of a 'polygon inscribed (...)
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  13.  11
    M. Jamie Ferreira (2013). Hope, Virtue, and the Postulate of God: A Reappraisal of Kant's Pure Practical Rational Belief. Religious Studies 50 (1):1-24.
    After identifying contrasting formulations of the practical postulates of reason in Kant's second critique, I analyse the context of each formulation, showing both how the postulate of the of God is consistent with Kant's understanding of a significant transition arising from practical needs as well as how the postulate of the existence of God can be seen as a acting out a . My goal is to re-examine Kant's view of the relation between the practical and theoretical employments of reason (...)
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  14.  32
    M. Jamie Ferreira (1999). J. Kellenberger, Kierkegaard and Nietzsche: Faith and Eternal Acceptance. [REVIEW] International Journal for Philosophy of Religion 45 (2):141-142.
  15.  6
    M. Jamie Ferreira (1994). The Point Outside the World: Kierkegaard and Wittgenstein on Nonsense, Paradox and Religion. Religious Studies 30 (1):29 - 44.
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  16.  6
    M. Jamie Ferreira (1991). Kierkegaardian Transitions. International Philosophical Quarterly 31 (1):65-80.
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  17.  8
    M. Jamie Ferreira (1995). A Religion Without Talking: Religious Belief and Natural Belief in Hume's Philosophy of Religion (Review). Hume Studies 21 (1):140-142.
  18.  5
    M. J. Ferreira (1992). Seeing (Just) Is Believing. Faith and Philosophy 9 (2):151-167.
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  19.  7
    M. Jamie Ferreira (1986). Scepticism and Reasonable Doubt: The British Naturalist Tradition in Wilkins, Hume, Reid and Newman. Oxford University Press.
    Charting the development of the British tradition of naturalism from the 17th to the 19th century, this book provides fascinating insight into a wide range of thinkers, both Catholic and Protestant, who explored the themes of proof, practice, and the role of common sense. Reappraising what these thinkers can teach us about the relations between belief, action, and skepticism, Ferreira contributes to the philosophical study of naturalist replies to skepticism, as well as to a deeper appreciation of this particular segment (...)
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  20.  5
    M. Jamie Ferreira (1998). Asymmetry and Self-Love: The Challenge to Reciprocity and Equality. Kierkegaard Studies Yearbook 1998 (1).
  21.  9
    M. Jamie Ferreira (1987). Philosophie Et Sens Commun Chez Thomas Reid (1710–1796). Philosophical Studies 31:472-474.
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  22.  20
    M. Jamie Ferreira (2005). Book Review: Elsebet Jegstrup (Ed.). The New Kierkegaard. Bloomington, IN: Indiana University Press, 2004. XII + 266 Pages. $24.95. [REVIEW] International Journal for Philosophy of Religion 58 (2):125-128.
  23.  2
    M. Jamie Ferreira (1997). Works of Love. International Philosophical Quarterly 37 (3):350-352.
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  24.  19
    M. Jamie Ferreira (2003). David Basinger, Religious Diversity: A Philosophical Assessment. International Journal for Philosophy of Religion 54 (3):185-187.
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  25.  13
    M. Jamie Ferreira (1994). Religion's 'Foundation in Reason': The Common Sense of Hume's Natural History. Canadian Journal of Philosophy 24 (4):565 - 581.
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  26.  10
    M. J. Ferreira (1985). Hume's Naturalism-`Proof' and Practice. Philosophical Quarterly 35 (138):45-57.
  27.  18
    M. Jamie Ferreira (1986). Locke's 'Constructive Skepticism' -- A Reappraisal. Journal of the History of Philosophy 24 (2):211-222.
  28.  13
    M. Jamie Ferreira (2010). Review of Sharon Krishek, Kierkegaard on Faith and Love. [REVIEW] Notre Dame Philosophical Reviews 2010 (1).
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  29.  4
    M. Jamie Ferreira (1997). Reason and the Heart. International Philosophical Quarterly 37 (1):104-105.
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  30.  4
    M. Jamie Ferreira (1987). An Essay in Aid of a Grammar of Assent. Philosophical Studies 31:474-475.
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  31.  16
    M. Jamie Ferreira (1989). Repetition, Concreteness, and Imagination. International Journal for Philosophy of Religion 25 (1):13 - 34.
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  32.  1
    M. Jamie Ferreira (1994). The Point Outside the World: Kierkegaard and Wittgenstein on Nonsense, Paradox and Religion: M. Jamie Ferreira. Religious Studies 30 (1):29-44.
    Much has been made of the Kierkegaardian flavour of Wittgenstein's thought on religion, both with respect to its explicit allusions to Kierkegaard and its implicit appeals. Even when significant disparities between the two are noted, there remains an important core of de facto methodological agreement between them, addressing the limits of theory and the dispelling of illusion. The categories of ‘nonsense’ and ‘paradox’ are central to Wittgenstein's therapeutic enterprise, while the categories of ‘paradox’ and the ‘absurd’ are central to much (...)
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  33.  13
    M. Jamie Ferreira (1983). A Common Defense of Theistic Belief: Some Critical Considerations. [REVIEW] International Journal for Philosophy of Religion 14 (3):129 - 141.
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  34.  15
    M. Jamie Ferreira (1988). Newman and William James on Religious Experience: The Theory and the Concrete. Heythrop Journal 29 (1):44–57.
  35.  14
    M. Jamie Ferreira (1984). Universal Criteria and the Autonomy of Religious Belief. International Journal for Philosophy of Religion 15 (1/2):3 - 12.
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  36.  8
    M. Jamie Ferreira (1999). John Locke and the Ethics of Belief. Philosophy and Phenomenological Research 59 (4):1105-1107.
  37.  14
    Jack S. Boozer, Gerhard Böwering, Stephen N. Dunning, Richard E. Palmer, Haim Gordon, J. Kellenberger, Jerald Wallulis, G. Graham White, Thomas O. Buford, C. Stephan Evans & M. Jamie Ferreira (1988). Book Reviews. [REVIEW] International Journal for Philosophy of Religion 23 (1):43-63.
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  38.  13
    M. Jamie Ferreira (1995). Hume's Natural History: Religion and "Explanation". Journal of the History of Philosophy 33 (4):593.
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  39.  12
    C. Stephen Evans, Mark C. E. Peterson, Paul G. Muscari, Robert R. Williams, M. Jamie Ferreira, James C. Edwards & John Macquarrie (1990). Book Reviews. [REVIEW] International Journal for Philosophy of Religion 28 (1):47-61.
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  40.  5
    M. J. Ferreira (1987). The Faith/History Problem, and Kierkegaard's "A Priori" 'Proof'. Religious Studies 23 (3):337 - 345.
    What has become known as the ‘faith/history’ problem for historical religions like Christianity centres on the attempt to combine the ontological decisiveness, for faith, of an historical event characterized as an actual Incarnation of God with the epistemological indifference, or irrelevance, of historical information about that event which is decisive for faith. Without the former there is nothing to be related to or personally appropriated; without the latter faith is rendered vulnerable to the vagaries of historical research. Soren Kierkegaard's Climacus (...)
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  41. M. Jamie Ferreira (1983). Kant's Postulate: The Possibility or the Existence of God? Société Française de Philosophie, Bulletin 74 (1):75.
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  42.  5
    M. Jamie Ferreira (2001). Normativity and Reference in a Wittgensteinian Philosophy of Religion. Faith and Philosophy 18 (4):443-464.
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  43.  10
    Ann Hartle, William Kluback, Dean M. Martin, Edward L. Schoen, M. Jamie Ferreira & H. A. Nielsen (1992). Book Reviews. [REVIEW] International Journal for Philosophy of Religion 32 (3):185-189.
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  44.  8
    M. Jaime Ferreira (1990). ℌkierkegaardian Faith: 'The Condition' and the responseℍ. [REVIEW] International Journal for Philosophy of Religion 28 (2):63 - 79.
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  45.  3
    M. Jamie Ferreira (1998). Becoming a Self: A Reading of Kierkegaard's "Concluding Unscientific Postscript" (Review). Journal of the History of Philosophy 36 (1):144-146.
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  46.  7
    M. Jamie Ferreira (2003). Review of George Pattison, Kierkegaard's Upbuilding Discourses: Philosophy, Theology, Literature. [REVIEW] Notre Dame Philosophical Reviews 2003 (3).
  47.  5
    M. Jamie Ferreira (2006). The Misfortune of the Happy. Journal of Religious Ethics 34 (3):461-483.
    Levinas himself raises the question: "why would I feel responsible in the presence of the Face" since "we are separate ontological beings?" This questions the character of our response to the other--both in terms of agency and motivation. While the general reception of Levinas's thought has focused on his description of us as "hostage"--that is, on the moment of assignation (or assignment) by the other--I suggest that Levinas himself also, though not as directly, addresses (as he needs to) the correlative (...)
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  48.  6
    M. Jamie Ferreira (1985). Newman on Belief-Confidence, Proportionality, and Probability. Heythrop Journal 26 (2):164–176.
  49.  3
    M. Jamie Ferreira (1997). Kierkegaard and the Concept of Revelation. Philosophy and Phenomenological Research 57 (4):974-976.
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  50.  1
    M. Jamie Ferreira (1983). Newman and the 'Ethics of Belief'. Religious Studies 19 (3):361 - 373.
    The last thirty years have seen a number of major contributions to the philosophical discussion of the possibility and character of an ‘ethics of belief’. In so far as the concern was focused on the problem of what constitutes ‘sufficient’ or ‘insufficient evidence’, the question of the ‘ethics of belief’ has turned into the current philosophical preoccupation with the question of the character of ‘rationality’ and the possibility of criteria of rationality which are either universal or at least cross-contextual. On (...)
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