Search results for 'Marion Roberts' (try it on Scholar)

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  1. J. Roberts (1983). Book Reviews: Crossroads: The Drama of a Soap Opera by Dorothy Hobson, London: Methuen, Pp 176, 4.50 1982, Coronation Street BFI TV Monograph No. 13) by Richard Dyer, Christine Geraghty, Marion Jordan, Terry Lovell, Richard Paterson and John Stewart, London: British Film Institute, 1981, Pp 108, 3.50 (Paperback). [REVIEW] Theory, Culture and Society 1 (3):168-170.score: 360.0
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  2. Marion Roberts (2004). Martin Henig and Phillip Lindley, Eds., Alban and St Albans: Roman and Medieval Architecture, Art and Archaeology. (Conference Transactions, 24.) Leeds: Maney, for the British Archaeological Association, 2001. Pp. Xviii, 270; Black-and-White and Color Figures, Tables, and 2 Plans. $78. [REVIEW] Speculum 79 (1):199-201.score: 240.0
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  3. Marion Roberts (1973). Towards a Literary Source for the Scenes of the Passion in Queen Mary's Psalter. Journal of the Warburg and Courtauld Institutes 36:361-365.score: 240.0
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  4. W. Rhys Roberts (1903). Roberts' Demetrius de Elocutione Roberts' Demetrius de Elocutione. The Classical Review 17 (02):128-134.score: 180.0
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  5. L. W. Roberts, J. Battaglia, M. Smithpeter & R. S. Epstein (2000). Health Care on Main Street-Laura Weiss Roberts, John Battaglia, Margaret Smithpeter, and Richard S. Epstein Reply. Hastings Center Report 30 (3):5-6.score: 180.0
     
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  6. Peter W. Hewson, B. Robert Tabachnick, Kenneth M. Zeichner, Kathryn B. Blomker, Helen Meyer, John Lemberger, Robin Marion, Hyun‐Ju Park & Regina Toolin (1999). Educating Prospective Teachers of Biology: Introduction and Research Methods. Science Education 83 (3):247-273.score: 80.0
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  7. Robin Marion, Peter W. Hewson, B. Robert Tabachnick & Kathryn B. Blomker (1999). Teaching for Conceptual Change in Elementary and Secondary Science Methods Courses. Science Education 83 (3):275-307.score: 80.0
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  8. John Michael Roberts (2007). Review of "Critique Today". Edited by Robert Sinnerbrink, Jean-Philippe Deranty, Nicholas H. Smith and Peter Schmiedgen. Leiden, The Netherlands and Boston: Brill, 2006. [REVIEW] Journal of Critical Realism 6 (2):286-290.score: 60.0
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  9. D. F. Roberts (1993). Growth, Maturation and Physical Activity. Edited by Robert M. Malina & Claude Bouchard. Pp. 501. (Human Kinetics Books, Champaign, Illinois, 1991.) £34.00Worldwide Variation in Human Growth (2nd Edn). Edited by Phyllis B. Eveleth & James M. Tanner. Pp. 397. (Cambridge University Press, Cambridge, 1990.). [REVIEW] Journal of Biosocial Science 25 (2):281-283.score: 60.0
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  10. James Robert Brown (1998). Québec Studies in the Philosophy of Science Part 1: Logic, Mathematics, Physics and History of Science Part 2: Biology, Psychology, Cognitive Science and Economics Boston Studies in the Philosophy of Science, Vols. 177 and 178 Mathieu Marion and Robert S. Cohen, Editors Dordrecht: Kluwer Academic Publisher, 1995–96, Vol. 1: Xi + 320 Pp., $180; Vol. 2: Xi +303 Pp., $154. [REVIEW] Dialogue 37 (03):620-.score: 52.0
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  11. Valerie Gray Hardcastle (1997). Mathieu Marion and Robert S. Cohen, Eds., Québec Studies in the Philosophy of Science Part II: Biology, Psychology, Cognitive Science and Economics Reviewed By. Philosophy in Review 17 (1):52-54.score: 50.0
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  12. Arthur E. Falk (1997). Mathieu Marion and Robert S. Cohen, Eds., Québec Studies in the Philosophy of Science. Part I: Logic, Mathematics, Physics, and History of Science. Essays in Honor of Hugues Leblanc Reviewed By. [REVIEW] Philosophy in Review 17 (1):50-51.score: 50.0
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  13. Wayne Hankey (1997). Re-Christianizing Augustine Postmodern Style: Readings by Jacques Derrida, Robert Dodaro, Jean-Luc Marion, Rowan Williams, Lewis Ayres and John Milbank. Animus 2:387-415.score: 50.0
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  14. V. G. Hardcastle (1997). Mathieu Marion and Robert S. Cohen, Eds., Quebec Studies in the Philosophy of Science Part II: Biology, Psychology, Cognitive Science and Economics. [REVIEW] Philosophy in Review 17:52-53.score: 50.0
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  15. Re-Christianizing Augustine Postmodern Style (1997). Readings by Jacques Derrida, Robert Dodaro, Jean-Luc Marion, Rowan Williams, Lewis Ayres and John Milbank,". Animus 2.score: 50.0
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  16. Robert Jubb (2012). Social Connection and Practice Dependence: Some Recent Developments in the Global Justice Literature: Iris Marion Young, Responsibility for Justice. Oxford: Oxford University Press, 2011; and Ayelet Banai, Miriam Ronzoni and Christian Schemmel, Social Justice, Global Dynamics. Oxford: Routledge, 2011. Critical Review of International Social and Political Philosophy 16 (5):1-16.score: 26.0
    This review essay discusses two recent attempts to reform the framework in which issues of international and global justice are discussed: Iris Marion Young's ?social connection' model and the practice-dependent approach, here exemplified by Ayelet Banai, Miriam Ronzoni and Christian Schemmel's edited collection. I argue that while Young's model may fit some issues of international or global justice, it misconceives the problems that many of them pose. Indeed, its difficulties point precisely in the direction of practice dependence as it (...)
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  17. Christina M. Gschwandtner (2007). The Neighbor and the Infinite: Marion and Levinas on the Encounter Between Self, Human Other, and God. [REVIEW] Continental Philosophy Review 40 (3):231-249.score: 24.0
    In this article I examine Jean-Luc Marion's two-fold criticism of Emmanuel Levinas’ philosophy of other and self, namely that Levinas remains unable to overcome ontological difference in Totality and Infinity and does so successfully only with the notion of the appeal in Otherwise than Being and that his account of alterity is ambiguous in failing to distinguish clearly between human and divine other. I outline Levinas’ response to this criticism and then critically examine Marion's own account of subjectivity (...)
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  18. Anselm K. Min (2006). Naming the Unnameable God: Levinas, Derrida, and Marion. [REVIEW] International Journal for Philosophy of Religion 60 (1/3):99 - 116.score: 24.0
    In this essay I present the postmodern phenomenological approach of Levinas, Derrida, and Marion to the problem of naming the unnameable God. For Levinas, God is never experienced directly but only as a third person whose infinity is testified to in the infinity of responsibility to the hungry. For Derrida, God remains the unnameable "wholly other" accessible only as the indeterminate term of pure reference in prayer. For Marion, God remains the object of "de-nomination" through praise. In all (...)
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  19. James Norris (2004). The Promise of Roberts' “Measurability Account of la Ws”. Southwest Philosophy Review 20 (2):117-128.score: 24.0
    There is a common argument form in the metaphysics of natural laws literature: a theory of natural law is attacked by offering a claim L as a law of scientific field F (physics, chemistry, biology, etc.), and from the this law metaphysical implications contrary to the theory are drawn. Quite often however, L would not be regarded as a law by a scientist of F. Roberts' "measurability account of laws" offers a new and interesting way to more reliably identify (...)
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  20. Joeri Schrijvers (2010). Marion, Levinas, and Heidegger on the Question Concerning Ontotheology. Continental Philosophy Review 43 (2):207-239.score: 24.0
    In this article, the differences between Jean-Luc Marion, Emmanuel Levinas and Martin Heidegger’s approaches to ontotheology are discussed. Whereas Marion argues for a historical approach to this question, i.e., testing whether ontotheology can be detected in this or that thinker in this history of philosophy, this article aims, with Levinas and Heidegger, for an ontological approach to the question concerning ontotheology. In this regard, this text expresses wonder about Marion’s claim that Medieval theology would not have succumbed (...)
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  21. 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: 24.0
    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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  22. N. N. Trakakis (2013). Book Review: Tamsin Jones, A Genealogy of Marion's Philosophy of Religion: Apparent Darkness. [REVIEW] Journal of French and Francophone Philosophy 21 (1):196-198.score: 24.0
    A review of Tamsin Jones, A Genealogy of Marion's Philosophy of Religion.
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  23. Ruud Welten (2004). Saturation and Disappointment. Marion According to Husserl. Bijdragen 65 (1):79-96.score: 24.0
    The article focuses on Jean-Luc Marion’s ‘saturated phenomenon’ by reading it within the context of Husserl’s Logical Investigations. It is argued that Marion’s revision of Husserl must not be understood as a refutation of Husserl but rather as an extension of Husserlian phenomenology. In other words, since Marion needs Husserl and the thesis of intentionality to develop his ideas, the saturated phenomenon affirms the structure of classical phenomenology. This implies corrections of Marion’s description of the saturated (...)
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  24. Matthew I. Burch (2010). Blurred Vision: Marion on the 'Possibility' of Revelation. [REVIEW] International Journal for Philosophy of Religion 67 (3):157 - 171.score: 24.0
    In this paper I challenge Merold Westphal's claim that Jean-Luc Marion's hermeneutical phenomenology is especially useful for theology. I argue that in spite of his explicit allegiance to Husserl's "principle of all principles," Marion fails to embody a commitment to phenomenological seeing in his analyses of revelation. In the sections of Being Given where he discusses revelation, Marion allows faith-based claims to bleed into his phenomenological analyses, resulting in what I call his 'blurred vision'—the pretension that phenomenological (...)
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  25. Stéphane Vinolo (2013). L'apostrophe de l'événement: Romano à la lumière de Badiou et Marion. Journal of French and Francophone Philosophy 21 (2):51-67.score: 24.0
    Les pensées contemporaines de l’événement, tout comme la langue de tous, déterminent l’événement comme étant une exception sur l’ordre normal du monde. À la différence des faits, les événements ont un caractère exceptionnel qui provient pour l’essentiel de leur caractère assigné, adressé. Alors que les faits intramondains sont ouverts à tous, l’événement est toujours vécu à la première personne, de façon unique et non-itérable. Grâce à une lecture comparée des théories de l’événement de Claude Romano, Alain Badiou et Jean-Luc (...), nous questionnons ce problème de l’adresse et posons une adestination essentielle de l’événement, nous obligeant par là à penser non pas une exceptionnalité de l’événement mais au contraire sa grande banalité. (shrink)
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  26. Carlos Arboleda Mora (2010). El argumento ontológico en Paul Tillich Y Jean-Luc Marion. Escritos 18 (40):36-51.score: 24.0
    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 (...)
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  27. 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: 24.0
    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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  28. Robert Beck (2000). Marion KAPLAN, Jüdisches Bürgertum. Frau, Familie und Identität im Kaiserreich, Hamburg, Dölling und Galitz, « Studien zur jüdischen Geschichte III », 1997, 403 p. (trad. de l'anglais par Ingrid Strobl). [REVIEW] Clio 1:29-29.score: 22.0
    Dans le judaïsme, l'homme commence ses prières quotidiennes en remerciant Dieu de ne pas l'avoir fait femme. Il n'est pas étonnant alors de trouver les femmes juives reléguées au fond de la synagogue et exclues de tous les rites, ainsi que de toute prise de décision au sein de la communauté. Les domaines, que la tradition veut bien leur accorder, sont le foyer et la famille. Ainsi écartées (a priori) de la vie de la cité au sein de l'univers juif, (...)
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  29. Robert Karul (2006). One Way of Being Passive: Picture in J.-L. Marion. Filozofia 61 (8):667-671.score: 22.0
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  30. J. Robert Loftis (2000). Mathieu Marion, Wittgenstein, Finitism, and the Foundations of Mathematics Reviewed By. Philosophy in Review 20 (2):132-134.score: 22.0
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  31. Jean-Dominique Robert (1983). Autour de Dieu Sans l'Être de Jean-Luc Marion. Laval Théologique et Philosophique 39 (3):341-347.score: 22.0
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  32. Alia Al-Saji (2005). Review of Iris Marion Young, On Female Body Experience: &Quot;throwing Like a Girl" and Other Essays. [REVIEW] Notre Dame Philosophical Reviews 2005 (10).score: 21.0
  33. Brian Harding (2013). Saturating the Phenomenon: Marion and Buber. [REVIEW] Sophia 52 (2):295-313.score: 21.0
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  34. Isabelle Thomas-Fogiel (2011). The Call in the Thought of Lévinas, Marion and Chrétien. Aisthesis. Pratiche, Linguaggi E Saperi Dell’Estetico 4 (2).score: 21.0
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  35. Stefano Cazzanelli (2009). L'Heidegger di Marion: dalla Seinsfrage all'Ereignis. Daimon 47:149-164.score: 21.0
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  36. Bradford Skow (2007). Earman and Roberts on Empiricism About Laws. Philosophy and Phenomenological Research 75 (1):158-162.score: 18.0
    Earman and Roberts (2005) argue that a standard definition of '“empiricism about laws of nature” is inadequate, and propose an alternative definition they think is better. But their argument against the standard definition fails, and their alternative is defective.
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  37. Christine Tappolet (2006). Robert C. Roberts, Emotions: An Essay in Aid of Moral Psychology. Ethics 117 (1):143-147.score: 18.0
    A critical review of Robert C. Roberts' "Emotions: An Essay in Aid of Moral Psychology", Cambridge, Cambridge University Press, 2003.
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  38. 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: 18.0
    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 (...)
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  39. W. Scott Cleveland (2012). The Distinctiveness of Intellectual Virtues: A Response to Roberts and Wood. Proceedings of the American Catholic Philosophical Association 86:159-169.score: 18.0
    Robert Roberts and Jay Wood criticize St Thomas Aquinas’ distinction between intellectual and moral virtues. They offer three objections to this distinction. They object that intellectual virtues depend on the will in ways that undermine the distinction, that the subject of intellectual virtues is not an intellectual faculty but a whole person, and that some intellectual virtues require that the will act intellectually. They hold that each of these is sufficient to undermine the distinction. I defend Aquinas’ distinction and (...)
     
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  40. Saulius Geniusas (2006). Is the Self of Social Behaviorism Capable of Auto-Affection? Mead and Marion on the "I" and the "Me". Transactions of the Charles S. Peirce Society 42 (2):242-265.score: 18.0
    : The purpose of this manuscript is to bring Mead's pragmatism into contact with Jean-Luc Marion's phenomenology. Taking as its focus the question of the I-pole of the self, the paper points to the absence and the need of a concept like auto-affection in Mead's analysis of selfhood. A pragmatic appropriation of this concept does not undermine the social framework of selfhood because the most rudimentary self-givenness is immediate and direct, yet simultaneously a posteriori. The social and biological genesis (...)
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  41. Allison Weir (2008). Home and Identity: In Memory of Iris Marion Young. Hypatia 23 (3):pp. 4-21.score: 18.0
    Drawing on Iris Marion Young’s essay, “House and Home: Feminist Variations on a Theme,” Weir argues for an alternative ideal of home that involves: (1) the risk of connection, and of sustaining relationship through conflict; (2) relational identities, constituted through both relations of power and relations of mutuality, love, and flourishing; (3) relational autonomy: freedom as the capacity to be in relationships one desires, and freedom as expansion of self in relationship; and (4) connection to past and future, through (...)
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  42. Christina M. Gschwandtner (2014). Revealing the Invisible: Henry and Marion on Aesthetic Experience. Journal of Speculative Philosophy 28 (3):305-314.score: 18.0
    The phenomenological thought of French philosophers Michel Henry and Jean-Luc Marion has often attracted attention for the religious connotations or implications of their work. Whether such concern with religious phenomena is welcomed or condemned, it has been the primary if not exclusive focus of study.1 What is less well known is that both thinkers are deeply concerned with aesthetics and have written extensively about art, the artist, and aesthetic theory. Marion’s interest in art goes back to his student (...)
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  43. Jane Monica Drexler (2007). Politics Improper: Iris Marion Young, Hannah Arendt, and the Power of Performativity. Hypatia 22 (4):1-15.score: 18.0
    : This essay explores the value of oppositional, performative political action in the context of oppression, domination, and exclusionary political spheres. Rather than adopting Iris Marion Young's approach, Drexler turns to Hannah Arendt's theories of political action in order to emphasize the capacity of political action as action to intervene in and disrupt the constricting, politically devitalizing, necrophilic normalizations of proceduralism and routine, and thus to reorient the importance of contestatory action as enabling and enacting creativity, spontaneity, and resistance.
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  44. Robyn Carston, A Response to Noel Burton-Roberts.score: 18.0
    Metalinguistic negation (MN) is interesting for at least the following two reasons: (a) it is one instance of the much broader, very widespread and various, phenomenon of metarepresentational use in linguistic communication, whose semantic and pragmatic properties are currently being extensively explored by both linguists and philosophers of language; (b) it plays a central role in recent accounts of presupposition-denial cases, such as "The king of France is not bald; there is no king of France". It is this latter employment (...)
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  45. Derek Clifford (2012). Ethics, Politics and the Social Professions: Reading Iris Marion Young. Ethics and Social Welfare 7 (1):1-18.score: 18.0
    This paper seeks to describe and evaluate the work of the late Iris Marion Young as a critical reference point for values and ethics in the social professions. Her credentials are both experiential and theoretical, having studied analytical then postmodern and phenomenological thought, publishing a series of influential books on political and ethical concepts from a critical feminist position. Her theory and practice were closely related: she actively campaigned for feminist and related social causes for many years. The aim (...)
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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: 18.0
    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 (...)
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  47. Derek J. Morrow (2006). Aquinas, Marion, Analogy, and Esse. International Philosophical Quarterly 46 (1):25-42.score: 18.0
    The recent translation into English of Jean-Luc Marion’s essay “Saint Thomas Aquinas and Onto-Theo-Logy” provides an opportunity to re-examine the significance of Marion’s earlier criticisms of Aquinas (set forth, as is well known, in God without Being) in the light of his most current position on Aquinas. Toward this end, I discuss the role that the doctrine of analogy plays in Marion’s reassessment, and partial retraction, of the controversial indictment of Aquinas that was presented in God without (...)
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  48. Jeffrey L. Kosky (2004). Philosophy of Religion and Return to Phenomenology in Jean-Luc Marion. American Catholic Philosophical Quarterly 78 (4):629-647.score: 18.0
    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 (...)
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