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  1.  9
    Robert S. Corrington (2005). Response to My Critics. American Journal of Theology and Philosophy 26 (3):263 - 272.
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  2.  24
    Robert S. Corrington (1993). Signs Becoming Signs. Review of Metaphysics 47 (1):161-163.
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  3. Robert S. Corrington (1994). Ecstatic Naturalism: Signs of the World. Indiana University Press.
    Semiotic theory, which has restricted its focus largely to human forms of significations, is transformed by Robert S. Corrington into a semiotics of nature itself. Corrington situates the divide between "nature naturing" and "nature natured" within the contest of classical American pragmaticism and postmodern psychoanalysis. At the heart of this new metaphysics is an insistence that all signs participate in larger orders of meaning that are natural and religious. Meanings embodied in nature point beyond nature to the mystery inherent in (...)
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  4.  20
    Robert S. Corrington (1993). Preface. Semiotics:5-5.
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  5.  10
    Robert S. Corrington (1988). Faith and the Signs of Expectation. Semiotics:203-209.
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  6.  10
    Robert S. Corrington (1991). Peirce's Melancholy. Semiotics:332-340.
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  7. Robert S. Corrington (1994). An Introduction to C. S. Peirce: Philosopher, Semiotician, and Ecstatic Naturalist. Transactions of the Charles S. Peirce Society 30 (3):710-716.
     
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  8. Robert S. Corrington (1997). Nature's Religion.
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  9.  9
    Robert S. Corrington (1992). Semiotics in the United States. Review of Metaphysics 46 (2):422-423.
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  10.  9
    Robert S. Corrington (1992). Basics of Semiotics. American Catholic Philosophical Quarterly 66 (1):99-102.
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  11.  16
    Robert S. Corrington (1987). Royce on Freedom. Tulane Studies in Philosophy 35:31-34.
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  12.  16
    Robert S. Corrington (1987). Finitude and Transcendence in the Thought of Justus Buchler. Southern Journal of Philosophy 25 (4):445-459.
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  13.  9
    Robert S. Corrington (1989). Transcendence and the Loss of the Semiotic Self. Semiotics:339-345.
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  14.  12
    Robert S. Corrington (1987). Toward a Transformation of Neoclassical Theism. International Philosophical Quarterly 27 (4):393-408.
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  15.  9
    Robert S. Corrington (1990). Peirce and the Semiosis of the Holy. Semiotics:345-353.
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  16.  8
    Robert S. Corrington (1987). Semiosis and the Phenomenon of Worldhood. Semiotics:383-393.
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  17.  15
    Robert S. Corrington (1993). Peirce's Abjection of the Maternal. Semiotics:590-594.
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  18.  14
    Robert S. Corrington (1997). Neville's "Naturalism" and the Location of God. American Journal of Theology and Philosophy 18 (3):257 - 280.
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  19.  7
    Robert S. Corrington (2002). My Passage From Panentheism to Pantheism. American Journal of Theology and Philosophy 23 (2):129 - 153.
  20. Robert S. Corrington (1992). Nature and Spirit: An Essay in Ecstatic Naturalism. Fordham University Press.
    Nature and Spirit: An Essay in Ecstatic Naturalism develops an enlarged conception of nature that in turn calls for a transformed naturalism. Unline more descriptive naturalisms, such as those by Dewey, Santayana, and Buchler, ecstatic naturalism works out of the fundamental ontological difference between nature naturing(natura naturans) and nature natured (natura naturata). This difference underlies all other variations within a generic conception of nature. The spirit operates within a generic conception of nature. The spirit operates within a fragmented nature and (...)
     
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  21.  13
    Robert S. Corrington (2002). Unfolding/Enfolding the Categorial. Semiotics:164-170.
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  22.  6
    Robert S. Corrington (1990). Varieties of Unbelief. Teaching Philosophy 13 (3):298-301.
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  23.  21
    Robert S. Corrington (1986). John William Miller and the Ontology of the Midworld. Transactions of the Charles S. Peirce Society 22 (2):165 - 188.
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  24.  28
    Robert S. Corrington (2000). A Semiotic Theory of Theology and Philosophy. Cambridge University Press.
    The concern of this work is with developing an alternative to standard categories in theology and philosophy, especially in terms of how they deal with nature. Avoiding the polemics of much contemporary reflection on nature, it shows how we are connected to nature through the unconscious and its unique way of reading and processing signs. Spinoza's key distinction between natura naturans and natura naturata serves as the governing framework for the treatise. Suggestions are made for a post-Christian way of understanding (...)
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  25.  10
    Robert S. Corrington (1997). The Truth of Broken Symbols. Review of Metaphysics 51 (1):168-168.
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  26.  4
    Robert S. Corrington (1990). Emerson and the Agricultural Midworld. Agriculture and Human Values 7 (1):20-26.
    The metaphor of the “midworld” refers to Emerson's conception of the realm between the human process and nature. In his earlier writings, poetry served as a linguistic midworld that made it possible for the self to relate to the innumerable orders of nature. By the 1840's Emerson's thought had taken a much more skeptical turn and had moved decisively away from his earlier linguistic idealism. As a consequence, his conception of the nature of the midworld changed. The more humble work (...)
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  27.  10
    Robert S. Corrington (1987). Introduction to John William Miller's "For Idealism". Journal of Speculative Philosophy 1 (4):257.
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  28.  28
    Robert S. Corrington (2010). Evolution, Religion, and an Ecstatic Naturalism. American Journal of Theology and Philosophy 31 (2):124-135.
    There are some intriguing and inviting complexities around the twin concepts of nature and naturalism. For too many evolutionary biologists, and even evolutionary psychologists, who should know better, Nature with a capital "N" is rarely analyzed and when done so it is with the crudest of instruments. And for those of us who do know better, we register with some vexation that the reigning concept of naturalism has been flattened into a dull-witted colorless perspective that veers toward some kind of (...)
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  29.  5
    Robert S. Corrington (1988). Introducing Semiotic. New Scholasticism 62 (1):118-122.
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  30.  8
    Robert S. Corrington (2002). Framing and Unveiling in the Emergence of the Three Orders of Value. American Journal of Theology and Philosophy 23 (1):52 - 61.
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  31.  8
    Robert S. Corrington (1995). Science, Knowledge, and Mind. American Catholic Philosophical Quarterly 69 (1):98-101.
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  32.  13
    Robert S. Corrington (1992). Peirce's Abjected Unconsciousness. Semiotics:91-103.
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  33.  8
    Robert S. Corrington (1992). Peirce's Abjected Unconsciousness. Semiotics:91-103.
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  34.  7
    Robert S. Corrington (2014). The Things in Heaven and Earth: An Essay in Pragmatic Naturalism by John Ryder. American Journal of Theology and Philosophy 35 (3):278-285.
    This is a wonderful and important book that highlights a conception of naturalism that has its roots in the Columbia School. Readers of this journal are very much aware of and have often participated in the work of the Chicago School of religious naturalism, but the Columbia School, more secular and less religiously inclined, may not be as well known. John Ryder brings the Columbia School to life in his account of how this more secular naturalism aligns itself to the (...)
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  35.  20
    Robert S. Corrington (1987). Hermeneutics and Psychopathology: Jaspers and Hillman. Theoretical and Philosophical Psychology 7 (2):70-80.
    The correlation between psychopathology and hermeneutics has long been at the forefront of philosophic discussion. In recent years a number of thinkers, particularly in France, have advanced the claim that all hermeneutic acts are themselves part of an intrinsic pathology which makes it impossible to arrive at neutral and binding interpretations. The so-called hermeneutics of suspicion has served to undermine those interpretive norms which guided the depth psychology coming out of Freud and Jung. This hermeneutic and semiotic anarchy derives its (...)
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  36.  17
    Robert S. Corrington (2011). The Biology of Religious Behavior: The Evolutionary Origin of Faith and Religion. American Journal of Theology and Philosophy 32 (2):189-193.
    The fifteen essays in this volume are taken from a symposium held in July 2008 at the University of Bologna, with contributions coming from ethology, evolutionary psychology, neuroscience, and anthropology, and with some sophisticated psychology of religion. The essays are of such high caliber and so free of wooden materialism that they are well positioned to invoke or provoke ongoing query.If one simply grows weary of the creationism vs. neo-Darwinian battles, it comes as a liberating moment when you can cast (...)
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  37.  4
    Robert S. Corrington (1990). Consciousness in New England. Newsletter of the Society for the Advancement of American Philosophy 18 (56):39-41.
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  38.  12
    Robert S. Corrington (1998). Charles Peirce's Guess at the Riddle. International Studies in Philosophy 30 (4):146-147.
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  39.  22
    Robert S. Corrington (1987). Alfred North Whitehead. The Man and His Work. Vol. I: 1861-1910. Journal of the History of Philosophy 25 (3):460-461.
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  40. Armen Marsoobian, Kathleen Wallace & Robert S. Corrington (eds.) (1990). Nature's Perspectives: Prospects for Ordinal Metaphysics. State University of New York Press.
    Paper edition (0492-7), $24.95. (RC) An anthology of both original and reprinted essays on the work of philosopher Justus Buchler (b. 1914), intended not as a festschrift but as a study in ordinal metaphysics for philosophers and scholars.
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  41.  8
    Robert S. Corrington (1985). Josiah Royce and the Sign Community. Semiotics:238-247.
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  42.  15
    Robert S. Corrington (1985). Naturalism, Measure, and the Ontological Difference. Southern Journal of Philosophy 23 (1):19-32.
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  43.  7
    Robert S. Corrington (1986). C. G. Jung and the Archetypal Foundations of Semiosis. Semiotics:398-405.
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  44.  9
    Robert S. Corrington (1982). Horizonal Hermeneutics and the Actual Infinite. Graduate Faculty Philosophy Journal 8 (1/2):36-97.
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  45.  9
    Robert S. Corrington & Justus Buchler (1989). Conversation Between Justus Buchler and Robert S. Corrington. Journal of Speculative Philosophy 3 (4):261 - 274.
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  46.  8
    Robert S. Corrington (1985). Justus Buchler's Ordinal Metaphysics and the Eclipse of Foundationalism. International Philosophical Quarterly 25 (3):289-298.
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  47.  2
    Robert S. Corrington (1990). Hartshorne, Process Philosophy, and Theology. Newsletter of the Society for the Advancement of American Philosophy 18 (56):31-33.
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  48.  3
    Robert S. Corrington (1993). Beyond Experience: Pragmatism and Nature's God. American Journal of Theology and Philosophy 14 (2):147 - 160.
  49.  8
    Robert S. Corrington (1991). Horizons and Contours: Toward an Ordinal Phenomenology. Metaphilosophy 22 (3):179-189.
  50.  6
    Robert S. Corrington (1984). A Compairson of Royce's Key Notion of the Community of Interpretation with the Hermeneutics of Gadamer and Heidegger. Transactions of the Charles S. Peirce Society 20 (3):279 - 301.
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