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  1. Merold Westphal (2014). Must Phenomenology and Theology Make Two? A Response to Trakakis and Simmons. Heythrop Journal 55 (4):711-717.
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  2. Merold Westphal (2013). Society, Politics, and Modernity. In John Lippitt & George Pattison (eds.), The Oxford Handbook of Kierkegaard. Oxford University Press. 309.
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  3. Merold Westphal (2012). Ethics and Religion in Continental Philosophy. Journal of Speculative Philosophy 26 (2):333-360.
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  4. Merold Westphal (2012). The Second Great Revolution in Phenomenology. Journal of Speculative Philosophy 26 (2):333-347.
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  5. Merold Westphal (2011). Kierkegaard on Faith, Reason, and Passion. Faith and Philosophy 28 (1):82-92.
    Religious faith is often critiqued as irrational either because its beliefs do not rise to the level of knowledge as defined by some philosophical theory or be­cause it rests on emotion rather than knowledge. Or both. Kierkegaard helps us to see how these arguments rest on a misunderstanding of all three terms: faith, reason, and emotion.
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  6. Merold Westphal (2010). Climacus on Subjectivity and the System. In Rick Anthony Furtak (ed.), Kierkegaard's 'Concluding Unscientific Postscript': A Critical Guide. Cambridge University Press.
     
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  7. Merold Westphal (2010). Divine Givenness and Self-Givenness in Kierkegaard. In Jeffrey Hanson (ed.), Kierkegaard as Phenomenologist: An Experiment. Northwestern University Press.
     
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  8. Merold Westphal (2010). geRman idealism. In Dean Moyar (ed.), The Routledge Companion to Nineteenth Century Philosophy. Routledge. 347.
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  9. Merold Westphal (2010). Thinking About God andGod-Talk with Levinas. In Kevin Hart & Michael Alan Signer (eds.), The Exorbitant: Emmanuel Levinas Between Jews and Christians. Fordham University Press.
     
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  10. Merold Westphal (2010). Two Friends : Robert and Søren. In Robert L. Perkins, Marc Alan Jolley & Edmon L. Rowell (eds.), Why Kierkegaard Matters: A Festschrift in Honor of Robert L. Perkins. Mercer University Press.
     
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  11. B. Keith Putt & Merold Westphal (2009). Talking to Balaam's Ass : A Concluding Conversation. In , Gazing Through a Prism Darkly: Reflections on Merold Westphal's Hermeneutical Epistemology. Fordham University Press.
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  12. Merold Westphal (2009). Inverted Intentionality. Faith and Philosophy 26 (3):233-252.
    Continental philosophy of religion often takes place within the horizons of phenomenology. A central theme of this tradition is the correlation, in one form or another, of intentional act (noesis) and intentional object (noema), the “object” as given to or taken by the subject. But in dialectical tension with this theme is the notion of inverted intentionality in which the arrows of meaning bestowing intentionality come toward the self rather than emanating from the self. This theme is developed by Sartre, (...)
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  13. Merold Westphal (2009). Kierkegaard. International Philosophical Quarterly 49 (4):218-219.
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  14. Merold Westphal (2009). The Joy of Being Indebted : A Concluding Response. In B. Keith Putt (ed.), Gazing Through a Prism Darkly: Reflections on Merold Westphal's Hermeneutical Epistemology. Fordham University Press.
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  15. Merold Westphal (2008). Abraham and Sacrifice. Neue Zeitschrift Für Systematische Theologie Und Religionsphilosophie 50 (3-4).
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  16. Merold Westphal (2008). Levinas and Kierkegaard in Dialogue. Indiana University Press.
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  17. Merold Westphal (2008). The Many Faces of Levinas as a Reader of Kierkegaard. Revista Portuguesa de Filosofia 64 (2/4):1141 - 1162.
    According to the article, the references of Emmanuel Levinas to Kierkegaard are varied. Indeed, there are times in which Levinas seems to misunderstand or completely ignore important writings of the Danish thinker. There are also times in which Levinas understands Kierkegaard well enough to see quite precisely where they disagree. And yet there are also times in which Levinas raises important objections that call for a response from Kierkegaard. Accordingly, the primary goal of this essay is to separate the moments (...)
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  18. Merold Westphal (2007). The Importance of Mystery for the Life of Faith. Faith and Philosophy 24 (4):367-384.
    That the life of Christian faith needs to understand itself as dwelling in the realm of mystery, of that which exceeds and overwhelms any languageand concepts with which we seek to understand it, is suggested at three sites in continental philosophy of religion: Heidegger’s critique of ontotheology,Marcel’s distinction between problems and mysteries, and Marion’s distinction between idol and icon, along with his account of the saturatedphenomenon. All three see the category of mystery as much wider than its religious usage but (...)
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  19. Merold Westphal (2007). The Importance of Overcoming Metaphysics for the Life of Faith. Modern Theology 23 (2):253-278.
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  20. Merold Westphal (2007). The Prereflective Cogito as Contaminated Opacity. Southern Journal of Philosophy 45 (S1):152-177.
    The “I think” that accompanies all my intentional acts is the prereflective cogito. It can be declined in the nominative, genitive, dative, and accusative cases: nominative because I am given to myself as a subject, genitive because each experiential awareness is mine, dative because the content of each awareness is given to me, and accusative because even as subject I am always given to myself as the object of the look and address of another. But it is a mistake to (...)
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  21. Merold Westphal (2007). The Welcome Wound: Emerging From the Il Y a Otherwise. [REVIEW] Continental Philosophy Review 40 (3):211-230.
    This essay is an analysis of the inverted intentionality that is arguably the central notion in the phenomenology of Emmanuel Levinas. The primal horizon for all human meaning is the brute fact of undifferentiated being, the il y a experienced impersonally as insomnia and weight. The first exit from this world devoid of meaning, subjectivity, and objectivity is that of the psychism or conatus essendi, the self which places itself at the center and makes everything else a means to its (...)
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  22. Merold Westphal (2006). Aquinas and Onto-Theology. American Catholic Philosophical Quarterly 80 (2):173-191.
    For Heidegger, onto-theology is the use of abstract, impersonal categories under the principle of sufficient reason that has one goal and two results. The goal is to make God fully intelligible to human understanding. The results are the disappearance of mystery from our understanding of God and the loss of any religious significance for the “God” that results. I argue that Aquinas is not guilty of onto-theology because his use of abstract, impersonal categories is subsumed (aufgehoben, teleologically suspended) in his (...)
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  23. 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.
    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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  24. Merold Westphal (2005). Continental Philosophy of Religion. In William J. Wainwright (ed.), The Oxford Handbook of Philosophy of Religion. Oxford University Press. 472--93.
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  25. Merold Westphal (2005). Prayer as the Posture of the Decentered Self. In Bruce Ellis Benson & Norman Wirzba (eds.), The Phenomenology of Prayer. Fordham University Press.
     
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  26. Merold Westphal (2005). Reply to Jack Caputo. Faith and Philosophy 22 (3):297-300.
    I first thank Jack Caputo for his superb summary of my position, then call attention to sin as an epistemological category in Aquinas, the (largely undeveloped) resource for a Pauline hermeneutics of suspicion. There follow clarifications of my understanding of Derrida‘s atheism and of my suggestion that he is a natural law theorist. Finally, I argue that my own position of a faith that cannot convert itself into sight a) places no a priori constraints on what we can say about (...)
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  27. Jonathan E. Adler, Martin Benjamin, James P. Cadello, Steven M. Cahn, Joan C. Callahan, Jo A. Chern, Stephen H. Daniel, Juli Eflin, Carrie Figdor, Newton Garver, Theodore A. Gracyk, Lawrence H. Hinman, Eugene Kelly, David Martens, Michael Martin, John McCumber, John J. McDermott, Marshall Missner, Kathleen Dean Moore, Ronald Moore, Louis P. Pojman, Anthony Weston, Merold Westphal, V. Alan White & Celia Wolf-Devine (2004). Teaching Philosophy: Theoretical Reflections and Practical Suggestions. Rowman & Littlefield Publishers.
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  28. Merold Westphal (2004). Kierkegaard's Religiousness C. International Philosophical Quarterly 44 (4):535-548.
    Against two recent critiques, I defend my thesis that such later writings of Kierkegaard as Works of Love and Practice in Christianity introduce an understanding of Christianity that I call Religiousness C, into which Religiousness B as presented in ConcludingUnscientific Postscript is teleologically suspended. For Religiousness B, Christ is the Paradox to be believed, while for Religiousness C, Christ is the Pattern, Paradigm, or Prototype to be imitated. In the former case, the offense to be overcome in becoming a Christian (...)
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  29. Merold Westphal (2004). Modern Freedom. The Owl of Minerva 36 (1):54-60.
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  30. Merold Westphal (2004). The Christian Uses of Secular Postmodernism. Revista Portuguesa de Filosofia 60 (4):845 - 860.
    After locating postmodern philosophy in terms of its opposition to the quests for certainty in Descartes and Hegel and commenting briefly on its secular character, the article considers Jean-François Lyotard's critique of modernity's metanarratives and Heidegger's critique of onto-theology. The argument is a) that these critiques (and by implication other postmodern critiques) are not conceptually linked to the atheistic contexts in which they are found, b) that they can be read as unintentional commentaries on the Christian doctrines of Creation (...)
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  31. Merold Westphal & Giacomo A. Bonanno (2004). Emotion Self-Regulation. In Simon C. Moore & Mike Oaksford (eds.), Consciousness, Emotional Self-Regulation and the Brain. John Benjamins.
     
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  32. Merold Westphal (2003). Concluding Unscientific Postscript to Philosophical Fragments (1846). In Jorge J. E. Gracia, Gregory M. Reichberg & Bernard N. Schumacher (eds.), The Classics of Western Philosophy: A Reader's Guide. Blackwell Pub.. 389.
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  33. Merold Westphal (2003). Transfiguration as Saturated Phenomenon. Journal of Philosophy and Scripture 1 (1):1-10.
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  34. Merold Westphal (2003). The God Who Will Be. Faith and Philosophy 20 (3):328-344.
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  35. Merold Westphal (2002). Divine Excess: The God Who Comes After. In John D. Caputo (ed.), The Religious. Blackwell. 259--276.
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  36. Merold Westphal (2002). Hegel's Idea of a Phenomenology of Spirit. Philosophy and Phenomenological Research 65 (2):476-478.
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  37. Merold Westphal (2002). The Search for a Postmodern Ethics. Review of Philosophy at the Boundary of Reason: Ethics and Postmodernity by Patrick L. Bourgeois. Research in Phenomenology 32 (1):249-257.
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  38. Merold Westphal (2001). International Kierkegaard Commentary. International Philosophical Quarterly 41 (4):496-498.
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  39. Merold Westphal (2001). Overcoming Onto-Theology: Toward a Postmodern Christian Faith. Fordham University Press.
    Overcoming Onto-theology is a stunning collection of essays by Merold Westphal, one of America’s leading continental philosophers of religion, in which Westphal carefully explores the nature and the structure of a postmodern Christian philosophy. Written with characteristic clarity and charm, Westphal offers masterful studies of Heidegger’s early lectures on Paul and Augustine, the idea of hermeneutics, Schleiermacher, Hegel, Derrida, and Nietzsche, all in the service of building his argument that postmodern thinking offers an indispensable tool for rethinking Christian faith. A (...)
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  40. Merold Westphal (2001). On Reading God the Author. Religious Studies 37 (3):271-291.
    The first part of the essay explore's three features of Wolterstorff's account of God as a performer of speech acts: (1) the claim that God literally speaks, suggesting that this claim needs something like a Thomistic theory of analogy as an alternative to univocity and mere metaphor; (2) the claim that speaking is not reducible to revealing; and (3) the political implications of these claims, especially in relation to Habermasian theory. The second part focuses on the theory of double discourse, (...)
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  41. Merold Westphal (2000). Commanded Love and Divine Transcendence in Levinas and Kierkegaard. In Jeffrey Bloechl (ed.), The Face of the Other and the Trace of God: Essays on the Philosophy of Emmanuel Levinas. Fordham University Press. 200--23.
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  42. Merold Westphal (1999). Anglo-American Postmodernity. Faith and Philosophy 16 (2):276-278.
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  43. Merold Westphal (1999). Adriaan Theodoor Peperzak: Beyond: The Philosophy of Emmanuel Levinas. [REVIEW] Continental Philosophy Review 32 (1):101-105.
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  44. Merold Westphal (1999). Hermeneutics as Epistemology. In John Greco & Ernest Sosa (eds.), The Blackwell Guide to Epistemology. Blackwell. 415--435.
     
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  45. Merold Westphal (ed.) (1999). Postmodern Philosophy and Christian Thought. Indiana University Press.
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  46. Merold Westphal (1999). The Politics of Religious Pluralism. The Proceedings of the Twentieth World Congress of Philosophy 1999:1-8.
    Religious pluralism (as a disputed philosophical theory about the undisputed empirical fact of religious pluralism) has evoked lively debate. I make three observations. First, there is a striking similarity between postmodern and earlier modern responses to religious difference insofar as each represents an a priori refusal to let religious believers disagree with each other cognitively. Second, the rejection of theo-logical exclusivism by religious pluralism presumes that its account of religious difference is true, while that of theo-logical exclusivism is false. Third, (...)
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  47. Merold Westphal (1999). Taking Plantinga Seriously. Faith and Philosophy 16 (2):173-181.
    Part of a symposium on the fifteenth anniversary of Al Plantinga’s “Advice to Christian Philosophers,” this essay reflects briefly on the current status of Christian philosophy. Then, in the light of three reminders from Plantinga, it suggests that Christian philosophers pay more attention to their other audience, the church, that they reflect on the ways in which their situation is similar to that of feminist philosophers, and that they seek to transcend not only the foundationalism and evidentialism of modernity, but (...)
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  48. Linda Martín Alcoff & Merold Westphal (1998). Editors' Introduction. Philosophy Today 42 (9999):3-6.
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  49. John D. Sommer, Linda Martín Alcoff, Merold Westphal, Marya Bower, David Ingram, Ladelle McWhorter & Tom Nenon (1998). Letters to the Editor. Proceedings and Addresses of the American Philosophical Association 72 (2):113 - 115.
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