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  1. Thomas A. Lewis (2011). Religion, Modernity, and Politics in Hegel. Oxford University Press.
    Attending closely to Hegel's social, political, and intellectual context, the book begins with Hegel's early concerns with a modern civil religion in the ...
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  2. Thomas A. Lewis (2010). Ethnography, Anthropology, and Comparative Religious Ethics: Or Ethnography and the Comparative Religious Ethics Local. Journal of Religious Ethics 38 (3):395-403.
    Recent ethnographic studies of lived ethics, such as those of Leela Prasad and Saba Mahmood, present valuable opportunities for comparative religious ethics. This essay argues that developments in philosophical and religious ethics over the last three decades have supported a strong interest in thick descriptions of what it means to be human. This anthropological turn has thereby laid important groundwork for the encounter between these scholars and new ethnographic studies. Nonetheless, an encounter it is. Each side brings novel questions to (...)
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  3. Thomas A. Lewis (2008). Religion and Demythologization in Hegel's Phenomenology of Spirit. In Dean Moyar & Michael Quante (eds.), Hegel's Phenomenology of Spirit: A Critical Guide. Cambridge University Press.
     
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  4. Thomas A. Lewis (2007). Speaking of Habits. The Owl of Minerva 39 (1-2):25-53.
    Hegel’s account of habit plays a vital, though often overlooked, role in his philosophical anthropology as well as his ethical thought. Although first introduced in relation to basic physical capacities, habituation reappears in his account of language and in the unconscious appropriation of ethical life. Because acting out of habit is not acting freely, our freedom depends upon the abilit y to reflect consciously on our habits—which for Hegel requires articulating them in language. Contrasting Hegel with Bourdieu on the expressibilit (...)
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  5. Thomas A. Lewis (2006). Freedom and Tradition in Hegel. Ars Disputandi 6:1566-5399.
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  6. Thomas A. Lewis (2005). Actions as the Ties That Bind: Love, Praxis, and Community in the Thought of Gustavo Gutiérrez. Journal of Religious Ethics 33 (3):539 - 567.
    Gustavo Gutiérrez develops an account of human action or praxis that I--borrowing the language of Charles Taylor--label expressivist. Human action must be understood as expressing an underlying potential or impulse that only becomes real through expression in action. Gutiérrez's expressivism is fundamental to his view of the relationship between faith and love, his notion of three dimensions of liberation/salvation, and his understanding of the fundamental option as a yes or no in response to grace. Moreover, it supports a valuable approach (...)
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  7. Thomas A. Lewis (2005). FRAMES OF COMPARISON Anthropology and Inheriting Traditional Practices. Journal of Religious Ethics 33 (2):225-253.
    This essay seeks to develop and illustrate an approach to comparison based on "ad hoc" frames. A frame is defined by a question, to which dif- ferent thinkers can be seen as offering complementary and/or competing responses. Pursuing a middle ground between universalist conceptions of comparison and particularist rejections of comparison, this approach brings various positions into dialogue in a manner that is not inherently totalizing. The article draws extensively on Hegel's philosophy of religion to articulate this approach to comparison (...)
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  8. Thomas A. Lewis, Jonathan Wyn Schofer, Aaron Stalnaker & Mark A. Berkson (2005). Anthropos and Ethics: Categories of Inquiry and Procedures of Comparison. Journal of Religious Ethics 33 (2):177 - 185.
    Building on influential work in virtue ethics, this collection of essays examines the categories of self, person, and anthropology as foci for comparative analysis. The papers unite reflections on theory and method with descriptive work that addresses thinkers from the modern West, Christian and Jewish Late Antiquity, early China, and other settings. The introduction sets out central methodological issues that are subsequently taken up in each essay, including the origin of the categories through which comparison proceeds, the status of these (...)
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  9. Thomas A. Lewis, Jonathan Wyn Schofer, Aaron Stalnaker & Mark A. Berkson (2005). Anthropos and Ethics Categories of Inquiry and Procedures of Comparison. Journal of Religious Ethics 33 (2):177-185.
    Building on influential work in virtue ethics, this collection of essays examines the categories of self, person, and anthropology as foci for comparative analysis. The papers unite reflections on theory and method with descriptive work that addresses thinkers from the modern West, Christian and Jewish Late Antiquity, early China, and other settings. The introduction sets out central methodological issues that are subsequently taken up in each essay, including the origin of the categories through which comparison proceeds, the status of these (...)
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