21 found
Order:
See also:
Profile: Robert Gall (West Liberty University, WV)
  1.  92
    Robert S. Gall (2014). Knowing, Counting, Being: Meillassoux, Heidegger and the Possibility of Science. Journal of Speculative Philosophy 28 (3):335-345.
    In his book After Finitude, Quentin Meillassoux criticizes post-Kantian philosophy for its inability to explain how science is able to describe a world without human beings. This paper addresses that challenge through a consideration of Heidegger’s thought and his thinking about science. It is argued that the disagreement between Meillassoux and Heidegger comes down to a question of first philosophy and the priority of logic or ontology in philosophy. Ultimately, Heidegger’s emphasis on ontology in philosophy is superior in its ability (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  2.  28
    Robert S. Gall (1986). The Inside and the Outside: Religious Experience and Religious Thought. Auslegung 12:122-133.
    Drawing upon the thought of Jacques Derrida and Martin Heidegger, the paper argues that contemporary discussions of religious experience and religious thought as two separate parts of religious practice and tradition--with religious experience as the "heart" of religion--is erroneous. Instead, it is argued, religious experience and religious thought are woven together in practice, the one implicating the other.
    Direct download  
     
    Export citation  
     
    My bibliography  
  3.  22
    Robert S. Gall (1985). Beyond Theodicy: The Divine in Heidegger and Tragedy. Philosophy Today 29 (2):110-120.
    The paper attempts to account for the contradictory nature of divinity in tragedy by referring to heidegger's thinking and using tragic literature to illustrate heidegger's discussions of the divine. Heidegger and tragedy are found to have a unique understanding of the divine that forsakes theodicies and emphasizes the questionableness of divinity as essential to the experience of the divine.
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  4.  52
    Robert S. Gall (2003). Interrupting Speculation: The Thinking of Heidegger and Greek Tragedy. [REVIEW] Continental Philosophy Review 36 (2):177-194.
    Despite his extended readings of parts of the Antigone of Sophocles, Heidegger nowhere explicitly sets about giving us a theory of tragedy or a detailed analysis of the essence of tragedy. The following paper seeks to piece together Heidegger's understanding of tragedy and tragic experience by looking to themes in his thinking – particularly his analyses of early Greek thinking – and connecting them both to his scattered references to tragedy and actual examples from Greek tragedy. What we find is (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  5.  7
    Robert S. Gall (1985). Beyond Theodicy: The Divine in Heidegger and Tragedy. Philosophy Today 29 (2):110-120.
    The paper attempts to make sense of the way in which Martin Heidegger talks about the god and gods by turning to tragic literature and tragic theology. The argument is that both Heidegger and tragic literature acknowledge divinity as duplicitous, as present and absent, in keeping with the uncertainty and questionableness of being, which leads us back to our own selves and our questioning existence.
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  6. Robert S. Gall (1987). Beyond Theism and Atheism: Heidegger's Significance for Religious Thinking. Distributors for the U.S. And Canada, Kluwer Academic Publishers.
  7.  10
    Robert S. Gall (2013). Fideism or Faith in Doubt? Philosophy Today 57 (4):358-368.
    Quentin Meillassoux’s After Finitude: An Essay on the Necessity of Contingency advocates a “speculative materialism” or what has come to be called “speculative realism” over against “correlationism” (his term for [nearly] all post-Kantian philosophy). “Correlationism” is “the idea according to which we only ever have access to the correlation between thinking and being,and never to either term considered apart from the other.” As part of his criticism of “correlationism,” Meillassoux argues that it necessarily leads to fideism, referencing the return of (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  8.  5
    Robert S. Gall (1981). Between Tradition And Critique: The Gadamer - Habermas Debate. Auslegung. A Journal of Philosophy Lawrence, Kans 8 (1):5-18.
  9.  17
    Robert S. Gall (2013). Faith in Doubt in the End. International Journal for Philosophy of Religion 73 (1):29-38.
    At one time or another, most Contemporary Continental philosophers of religion make reference to Nietzsche’s announcement that “God is dead.” However, their interpretation and treatment of that announcement owes nothing to Nietzsche. Instead, they see the death of God as Hegel did, as a moment in a transition to a new way of talking and thinking about God or the Absolute. Their faith in God or the Absolute is not in doubt in the end. We argue that if one hears (...)
    Direct download (8 more)  
     
    Export citation  
     
    My bibliography  
  10.  26
    Robert S. Gall (2007). An Environment Friendly God: Response to Nancy Hudson's “Divine Immanence”. [REVIEW] Philosophia 35 (3-4):357-360.
    This paper is a response to Professor Nancy Hudson’s paper “Divine Immanence: Nicholas of Cusa’s Understanding of Theophany and the Retrieval of a ‘New’ Model of God,” (Nancy Hudson, “Divine Immanence: Nicholas of Cusa’s Understanding of Theophany and the Retrieval of a ‘New’ Model of God,” Journal of Theological Studies 56.2 (October 2005): 450–470). Hudson claims that an ecologically promising vision of nature and an environmentally friendly God lies undiscovered withing the mystical theology of Nicholas of Cusa. However, this paper (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  11.  20
    Robert S. Gall (1986). Mysticism and Ontology: A Heideggerian Critique of Caputo. Southern Journal of Philosophy 24 (4):463-478.
    In contrast to John Caputo's arguments in The Mystical Element in Heidegger’s Thinking and Heidegger and Aquinas: An Essay on Overcoming Metaphysics, this paper argues that mysticism is a metaphysical possibility. Therefore the attempt by Caputo to rescue Scholasticism from Heidegger's critique of metaphysics via mysticism still moves within the horizon of metaphysics. Instead of turning toward mysticism to salvage our religious tradition, we should explore the possibilities of a non-metaphysical religious thinking available in Heidegger's own thought.
    Direct download (7 more)  
     
    Export citation  
     
    My bibliography  
  12.  26
    Robert S. Gall (2001). Different Religions, Diverse Gods. International Journal for Philosophy of Religion 49 (1):33-47.
    Traditional approaches to the fact that there are different religions with different characterizations of what is divine---exclusivism, inclusivism, and pluralism---live in fear of religious diversity and the possibility that what is divine is not one, not many, but diverse, i.e., that there are different gods that are potentially incompatible and conflicting. In this paper, I argue that this alternative--–religious diversity and an acknowledgment of the diversity of the divine--–is a more “realistic” approach to our understanding of religion and our experience (...)
    Direct download (7 more)  
     
    Export citation  
     
    My bibliography  
  13.  14
    Robert S. Gall (1999). Kami and Daimōn: A Cross-Cultural Reflection on What is Divine. Philosophy East and West 49 (1):63-74.
    The purpose here is to recall the diversity of our experience, particularly the archaic experience, of what is divine, through Motoori Norinaga and Martin Heidegger and their considerations of the archaic notions of kami and daimōn. Using their insights and other sources also becomes a means for reconfiguring our understanding of philosophy of religion as a thinking that enacts what it is about, drawing no hard and fast distinctions between thinking and practice, in the hope of seeing religion as it (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  14.  1
    Robert S. Gall (1988). Tragedy or Religion? A Question of "Radical Hermeneutics". Philosophy Today 32 (3):244-255.
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  15.  2
    Robert S. Gall (1994). Living on (Happily) Ever After. Philosophy Today 38 (2):167-180.
    The paper explores the comic quality and comic strategies employed by Derrida as a way of better understanding the texts of Derrida and their relationship to the philosophical tradition.
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  16.  1
    Robert S. Gall (1986). The Inside and Outside: Religious Experience and Religious Thought. Auslegung 12:122-133.
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  17.  1
    Robert S. Gall (2009). From Daimonion to The “Last” God. Philosophy Today 53 (3):265-272.
    In contrast to the "God of philosophers" or the God of the faithful in (Western) religious traditions, the paper argues that there is another way to think about God: the god of the thinker. Drawing on the examples of Socrates and Heidegger, the god of the thinker is is characterized in terms of the daimon, the uncanny, that calls for thinking. The thinking evoked is “faith in doubt,” where the “faith” of philosophy, religion, and theologians is in doubt, in question, (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  18. Robert S. Gall (1990). Beyond Theism and Atheism. Religious Studies 26 (1):179-181.
     
    Export citation  
     
    My bibliography  
  19. Robert S. Gall (1998). Danger: Philosophy of Religion. Philosophy Today 42 (4):393-401.
    The paper explores the way that philosophy of religion challenges our traditional notions of both philosophy and religion and how traditional practitioners of philosophy of religion (such as John Hick) try to avoid those challenges. It is argued that Hick's definition of philosophy of religion as "philosophical thinking about religion" is inadequate in what it assumes about philosophy, religion, and philosophy of religion. Assuming the idea of philosophy as spectator and/or judge, Hick ignores the mixed stance and discourse of philosophy. (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  20. Robert S. Gall (1989). Heidegger, Tragedy, and Ethical Reflection. International Studies in Philosophy 21 (1):33-48.
    Direct download  
     
    Export citation  
     
    My bibliography  
  21. Robert S. Gall (1994). Living on (Happily) Ever After: Derrida, Philosophy and the Comic. Philosophy Today 38 (2):167-180.
    Direct download  
     
    Export citation  
     
    My bibliography