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Profile: Sean McGrath (Memorial University of Newfoundland)
  1. S. J. McGrath (2013). Adieu to James Bradley. Analecta Hermeneutica 4.
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  2. S. J. McGrath (2013). Review of Michelle Rebidoux, The Philosophy of Michel Henry (1922–2002): A French Christian Phenomenology of Life (Edwin Mellen Press, 2012). [REVIEW] Analecta Hermeneutica 4.
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  3. S. J. McGrath (2013). The Logic of Indirection in Heidegger and Aquinas. Heythrop Journal 54 (2):268-280.
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  4. S. J. McGrath (2012). Is Schelling's Nature-Philosophy Freudian? Analecta Hermeneutica 3.
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  5. S. J. McGrath (2012). The Dark Ground of Spirit: Schelling and the Unconscious. Routledge.
    Introduction -- Tending the dark fire: the Boehmian notion of drive -- The night-side of nature: the early Schellingian unconscious -- The speculative psychology of dissociation: the later Schellingian unconscious -- Schellingian libido theory.
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  6. S. J. McGrath (2010). Schelling on the Unconscious. Research in Phenomenology 40 (1):72-91.
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  7. S. J. McGrath (2010). The Absolute Question. Analecta Hermeneutica 2 (2):1-3.
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  8. S. J. McGrath & Andrzej Wierciński (eds.) (2010). A Companion to Heidegger's Phenomenology of Religious Life. Rodopi.
  9. S. J. McGrath (2009). Review of Peter S. Dillard, Heidegger and Philosophical Atheology: A Neo-Scholastic Critique. [REVIEW] Notre Dame Philosophical Reviews 2009 (8).
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  10. S. J. McGrath (2009). The Interpretive Structure of Truth in Heidegger. Analecta Hermeneutica 1 (1):46-55.
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  11. S. J. McGrath (2006). Boehme, Hegel, Schelling, and the Hermetic Theology of Evil. Philosophy and Theology 18 (2):257-286.
    Building on recent research exposing Hegel’s debt to esoteric Christianity (both Gnostic and Hermetic traditions), the aim of this paper is to show how Hegel and Schelling resolve an ambiguity in Boehme’s theology of evil in opposing ways. Jacob Boehme’s notion of the individuation of God through the overcoming ofopposition is the central paradigm for both Hegel’s and Schelling’s understanding of the role of evil in the life of God. Boehme remains ambiguous on the question of the modality of evil: (...)
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