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  1. 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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  2. Robert S. Corrington, Sigridur Gudmarsdottir, Joseph M. Kramp, Wade A. Mitchell, Robert Cummings Neville, Jea Sophia Oh, Iljoon Park, Austin J. Roberts, Wesley J. Wildman, Guy Woodward & Martin O. Yalcin (2014). A Philosophy of Sacred Nature: Prospects for Ecstatic Naturalism. Lexington Books.
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  3. Robert S. Corrington (2013). Nature's Sublime: An Essay in Aesthetic Naturalism. Lexington Books.
    Nature's Sublime provides a radical new vision of infinite nature and its deepest aesthetic dimensions as they are encountered by finite human sign users.
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  4. 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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  5. 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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  6. Robert S. Corrington (2005). Response to My Critics. American Journal of Theology and Philosophy 26 (3):263 - 272.
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  7. 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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  8. Robert S. Corrington (2002). My Passage From Panentheism to Pantheism. American Journal of Theology and Philosophy 23 (2):129 - 153.
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  9. Robert S. Corrington (2002). Unfolding/Enfolding the Categorial. Semiotics:164-170.
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  10. 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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  11. Robert S. Corrington (1998). Charles Peirce's Guess at the Riddle. International Studies in Philosophy 30 (4):146-147.
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  12. Robert S. Corrington (1998). Peirce the Melancholy Prestidigitator. Semiotica 94 (1/2):85-101.
    Review article. Joseph Brent, Charles Sander Peirce: A Life. Bloomington: Indiana University Press, 1993.
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  13. 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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  14. Robert S. Corrington (1997). Nature's Religion.
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  15. Robert S. Corrington (1997). The Truth of Broken Symbols. Review of Metaphysics 51 (1):168-168.
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  16. Robert S. Corrington (1996). Nature's Self Our Journey From Origin to Spirit.
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  17. Robert S. Corrington & C. Walter de Gruyter (1996). Vincent M. Colapietro. Semiotica 111 (1/2):75-101.
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  18. Robert S. Corrington (1995). Jerome Paul Soneson, "Pragmatism and Pluralism: John Dewey's Significance for Theology". [REVIEW] Transactions of the Charles S. Peirce Society 31 (3):702.
     
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  19. Robert S. Corrington (1995). Peirce's Ecstatic Naturalism: The Birth of the Divine in Nature. American Journal of Theology and Philosophy 16 (2):173 - 187.
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  20. Robert S. Corrington (1995). Science, Knowledge, and Mind. American Catholic Philosophical Quarterly 69 (1):98-101.
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  21. Robert S. Corrington (1994). Ecstatic Naturalism: Signs of the World. Indiana University Press.
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  22. Robert S. Corrington (1993). Beyond Experience: Pragmatism and Nature's God. American Journal of Theology and Philosophy 14 (2):147 - 160.
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  23. Robert S. Corrington (1993). Preface. Semiotics:5-5.
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  24. Robert S. Corrington (1993). Peirce's Abjection of the Maternal. Semiotics:590-594.
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  25. Robert S. Corrington (1993). Signs Becoming Signs. Review of Metaphysics 47 (1):161-163.
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  26. Robert S. Corrington (1992). Basics of Semiotics. American Catholic Philosophical Quarterly 66 (1):99-102.
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  27. 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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  28. Robert S. Corrington (1992). Peirce's Abjected Unconsciousness. Semiotics:91-103.
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  29. Robert S. Corrington (1992). Semiotics in the United States. Review of Metaphysics 46 (2):422-423.
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  30. Robert S. Corrington (1991). Peirce's Melancholy. Semiotics:332-340.
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  31. Robert S. Corrington (1991). Horizons and Contours: Toward an Ordinal Phenomenology. Metaphilosophy 22 (3):179-189.
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  32. 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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  33. 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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  34. Robert S. Corrington (1990). Ernest Wolf-Gazo , "Process in Context: Essays in Post-Whiteheadian Perspectives". [REVIEW] Transactions of the Charles S. Peirce Society 26 (4):550.
     
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  35. Robert S. Corrington (1990). Frank M. Oppenheimer, "Royce's Mature Philosophy of Religion". [REVIEW] Journal of the History of Philosophy 28 (1):146.
     
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  36. 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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  37. Robert S. Corrington (1990). Peirce and the Semiosis of the Holy. Semiotics:345-353.
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  38. Robert S. Corrington (1990). Varieties of Unbelief. Teaching Philosophy 13 (3):298-301.
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  39. 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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  40. Robert S. Corrington (1989). Frank M. Oppenheim, S. J. , "The Reasoning Heart; Toward A North American Theology". [REVIEW] Transactions of the Charles S. Peirce Society 25 (1):80.
     
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  41. Robert S. Corrington (1989). Transcendence and the Loss of the Semiotic Self. Semiotics:339-345.
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  42. Robert S. Corrington (1989). William Dean, "American Religious Empiricism" and "History Making History: The New Historicism in American Religious Thought". [REVIEW] Journal of Speculative Philosophy 3 (3):223.
     
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  43. 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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  44. Robert S. Corrington (1988). Faith and the Signs of Expectation. Semiotics:203-209.
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  45. Robert S. Corrington (1988). Introducing Semiotic. New Scholasticism 62 (1):118-122.
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  46. Robert S. Corrington (1988). John William Miller's "The Owl". Transactions of the Charles S. Peirce Society 24 (3):395 - 398.
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  47. 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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  48. 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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  49. 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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