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Matthew Lamb [6]Matthew L. Lamb [2]
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Profile: Matthew Lamb (Colorado State University)
  1. Matthew Lamb (2012). Lonergan's Discovery of the Science of Economics. Review of Metaphysics 65 (3):681-683.
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  2. Matthew Lamb (2012). The Pessimism of Luiz Costa Lima. The European Legacy 17 (6):791-802.
    This article examines the relationship between the philosophical marginalisation of pessimism in Joshua Foa Dienstag's Pessimism: Philosophy, Ethic, Spirit (2006) and the concept of mimesis in the work of Luiz Costa Lima, particularly in his Control of the Imaginary (1988). My aim is threefold: (1) to compare the shared background and peripheral contexts of Dienstag's and Costa Lima's work; (2) to discuss the significance of Cervantes's Don Quixote in this comparative analysis; and (3) to characterise Costa Lima's thinking vis-à-vis conventional (...)
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  3. Matthew Lamb (2011). Philosophy as a Way of Life: Albert Camus and Pierre Hadot. Sophia 50 (4):561-576.
    This paper compares Pierre Hadot’s work on the history of philosophy as a way of life to the work of Albert Camus. I will argue that in the early work of Camus, up to and including the publication of The Myth of Sisyphus , there is evidence to support the notions that, firstly, Camus also identified these historical moments as obstacles to the practice of ascesis, and secondly, that he proceeded by orienting his own work toward overcoming these obstacles, and (...)
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  4. Matthew Lamb (2011). The Rebirth of Tragedy. Philosophy Today 55 (1):96-108.
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  5. Matthew Lamb (2010). Albert Camus. Philosophy Today 54 (2):191-198.
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  6. Matthew Lamb (1992). Communicative Praxis and Theology: Beyond Modern Nihilism and Dogmatism. In Don S. Browning & Francis Schüssler Fiorenza (eds.), Habermas, Modernity, and Public Theology. Crossroad. 92--118.
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  7. Matthew L. Lamb (1985). Liberation Theology and Social Justice. Process Studies 14 (2):102-123.
  8. Matthew L. Lamb (1965). Towards a Synthetization of the Sciences. Philosophy of Science 32 (2):182-191.
    The rapidity with which new sciences are being formed and the older ones are becoming further specialized calls for a complementary effort to interrelate the sciences. A genuine synthetization must be completely open to all future discoveries and developments within science. Such an openness would be possible only if scientific understanding possesses certain invariable patterns according to which the synthetization could be constructed. Lonergan's Insight (New York, 1958) seems to have uncovered these basic and irrevisable patterns. Not only do they (...)
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