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Wayne J. Hankey [24]Wayne John Hankey [3]
  1. Wayne J. Hankey (forthcoming). Political, Psychic, Intellectual, Daimonic, Hierarchical, Cosmic, and Divine: Justice in Aquinas, Al-Fârâbî, Dionysius, and Porphyry. Dionysius.
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  2. Wayne J. Hankey (forthcoming). San Agustin, San Anselmo y Santo Tomás. La Imagen Psicológica de la Trinidad En De Trinitate, Monologion y Summa Theologiae. Augustinus: Revista Trimestral Publicada Por Los Padres Agustinos Recoletos.
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  3. Wayne J. Hankey (2013). , “On the Ecclesiastical Hierarchy”: The Thirteenth-Century Paris Textbook Edition, Ed. And Trans. L. Michael Harrington. (Dallas Medieval Texts and Translations 12.) Leuven: Peeters, 2011. Paper. Pp. Xiv, 296. €45. ISBN: 9789042924819. [REVIEW] Speculum 88 (3):784-786.
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  4. Wayne J. Hankey (2011). Aquinas, Plato, and Neoplatonism. In Brian Davies & Eleonore Stump (eds.), The Oxford Handbook of Aquinas. Oxford University Press.
  5. Johannes Brachtendorf, John D. Caputo, Jesse Couenhoven, Alexander R. Eodice, Wayne J. Hankey, John Peter Kenney, Paul A. Macdonald Jr, Gareth B. Matthews, Roland J. Teske, Frederick Van Fleteren & James Wetzel (2010). Augustine and Philosophy. Lexington Books.
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  6. Jean-Marc Narbonne & Wayne J. Hankey (2009). Levinas and the Greek Heritage & One Hundred Years of Neoplatonism in France. Ars Disputandi 9:1566-5399.
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  7. Wayne J. Hankey (2008). Heidegger on Ontotheology. Ancient Philosophy 26 (2):475 - 479.
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  8. Wayne J. Hankey (2008). Misrepresenting Neoplatonism in Contemporary Christian Dionysian Polemic. American Catholic Philosophical Quarterly 82 (4):683-703.
    This paper contrasts the reception of Dionysius in relation to non-Christian philosophy during the Latin Middle Ages with his reception in twentieth-centuryChristian thought. The medievals, including Eriugena, Thomas Aquinas, Nicholas of Cusa, and many others, as a rule refuse to divide religion from philosophy and they distinguish or unite thinkers by their teaching rather than by their confessional adherence. Hence they see no need to set Dionysius in opposition to non-Christian philosophers such as Plato, Aristotle, and Proclus, or to repudiate (...)
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  9. Wayne J. Hankey (2007). From St. Augustine and St. Denys to Olier and Bérulle's Spiritual Revolution. Laval Théologique Et Philosophique 63 (3):515.
  10. Wayne J. Hankey (2006). Heidegger on Ontotheology: Technology and the Politics of Education, by Iain Thomson. Ancient Philosophy 26 (2):475-479.
  11. Wayne J. Hankey (2006). Radical Orthodoxy's Poiēsis. American Catholic Philosophical Quarterly 80 (1):1-21.
    For Radical Orthodoxy participatory poiēsis is the only form of authentic postmodern theology and determines its dependence upon, as well as the character of, its narrative of the history of philosophy. Th is article endeavors to display how the polemical anti-modernism of the movement results in a disregard for the disciplines of scholarship, so that ideological fables about our cultural history pass for theology. Because of the Radical Orthodox antipathy to philosophy, its assertions cannot be proven rationally either in principle (...)
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  12. Wayne J. Hankey (2005). Neoplatonism and Contemporary French Philosophy. Dionysius 23.
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  13. Wayne J. Hankey (2004). Henologie, Ontologie Et Ereignis (Plotin-Proclus-Heidegger). Dialogue 43 (2):377-380.
  14. Wayne J. Hankey (2004). Hénologie, ontologie et Ereignis (Plotin-Proclus-Heidegger) Jean-Marc Narbonne L'âne d'or Paris: Les Belles Lettres, 2001, 210 FF, 378 pp. [REVIEW] Dialogue 43 (02):377-.
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  15. Wayne J. Hankey (2004). Why Heidegger's “History” of Metaphysics is Dead. American Catholic Philosophical Quarterly 78 (3):425-443.
    I outline features of the emerging consensus that philosophy has now liberated itself from the horizon of onto-theology with respect to the history of metaphysics. I draw on Jean-Marc Narbonne, Hénologie, Ontologie et Ereignis (Plotin-Proclus-Heidegger), conferences presented at La métaphysique: son histoire, sa critique, ses enjeux held at Laval University in 1998, and other recent work, showingwhy Heidegger’s horizon does not encompass ancient or medieval Platonic or Aristotelian philosophy. Noting that both French Neoplatonic studies after Bréhier and Heidegger in Identität (...)
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  16. Wayne J. Hankey (2003). “'Knowing as We Are Known' in Confessions 10 and Other Philosophical, Augustinian and Christian Obedience to the Delphic Gnothi Seauton From Socrates to Modernity”. Augustinian Studies 34 (1):23-48.
  17. Wayne J. Hankey (2003). Philosophy as Way of Life for Christians ? Iamblichan and Porphyrian Reflections on Religion, Virtue, and Philosophy in Thomas Aquinas. Laval Théologique Et Philosophique 59 (2):193-224.
  18. Wayne J. Hankey (2001). Between and Beyond Augustine and Descartes. Augustinian Studies 32 (1):65-88.
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  19. Wayne J. Hankey (2001). Why Philosophy Abides for Aquinas. Heythrop Journal 42 (3):329–348.
  20. Wayne J. Hankey (1999). Dionisio deviene agustiniano:" Itinerarium 6, de Buenaventura. Augustinus: Revista Trimestral Publicada Por Los Padres Agustinos Recoletos 44 (172-175):115-123.
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  21. Wayne J. Hankey (1999). Self-Knowledge and God as Other in Augustine: Problems for a Postmodern Retrieval. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 4 (1):83-123.
  22. Wayne J. Hankey (1999). Theoria Versus Poesis: Neoplatonism and Trinitarian Difference in Aquinas, John Milbank, Jean‐Luc Marion and John Zizioulas. Modern Theology 15 (4):387-415.
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  23. Wayne John Hankey (1999). French Neoplatonism in the 20th Century. Animus 4:13.
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  24. Wayne John Hankey (1998). Stephen Menn's Cartesian Augustine: Metaphysical And Ahistorically Modern. Animus 3.
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  25. Wayne J. Hankey (1994). Pseudo-Dionysius. Augustinianum 34 (2):514-518.
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  26. Wayne J. Hankey (1982). The Place of the Proof for God's Existence in the Summa Theologiae of Thomas Aquinas. The Thomist 46 (3):370-393.
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  27. Wayne John Hankey (1977). Re-Christianizing Augustine Postmodern Style. Animus 2.
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