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William Desmond [94]William D. Desmond [1]
  1. William Desmond, Christopher Ben Simpson & John D. Caputo (2012). The William Desmond Reader. State University of New York Press.
    Career-spanning selections from the writings of William Desmond.
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  2. William Desmond (2011). The Theater of the Metaxu: Staging the Between. [REVIEW] Topoi 30 (2):113-124.
    Human life is defined between diverse extremes: birth and death, nothing and infinity. Theater tries to stage something of this between-being and bring it out of its recess in everyday life. What can be called a metaxological philosophy can illuminate this between-condition. “ Metaxu ” is the Greek word for “between,” while “ logos ” can mean an accounting, or reasoning, or wording. A metaxological philosophy of the theatre would look on it as staging the between . Can we say (...)
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  3. William D. Desmond (2011). Philosopher-Kings of Antiquity. Continuum.
     
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  4. William Desmond (2009). Despoiling the Egyptians Gently : Merold Westphal and Hegel. In B. Keith Putt (ed.), Gazing Through a Prism Darkly: Reflections on Merold Westphal's Hermeneutical Epistemology. Fordham University Press.
     
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  5. William Desmond (2009). Gently : Merold Westphal and Hegel. In B. Keith Putt (ed.), Gazing Through a Prism Darkly: Reflections on Merold Westphal's Hermeneutical Epistemology. Fordham University Press.
     
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  6. William Desmond (2008). Being Between: Conditions of Irish Thought. Centre for Irish Studies.
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  7. William Desmond (2008). God and the Between. Wiley-Blackwell.
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  8. William Desmond (2008). It Is “Nothing”—Wording the Release of Forgiveness. Proceedings of the American Catholic Philosophical Association 82:1-23.
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  9. William Desmond (2007). Recensie: Spirit's Gift: The Metaphysical Insight of Claude Bruaire/Antonio López, FSCB (Washington, 2006). The Thomist 71 (1):154-158.
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  10. Joel Thomas Tif-rno, A. Third, Nick Trakakis, William Desmond, Peter Gan Chong Beng & Phillip H. Wiebe (2006). Jla west 145. Sophia 45 (2).
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  11. William Desmond (2005). Doing Justice and the Practice of Philosophy. Proceedings of the American Catholic Philosophical Association 79:41-59.
    There is a sense of doing justice prior to the juxtaposition of theory and practice, accounting for an ontological vulnerability prior to both social power andsocial vulnerability. Justice in the sense of “being true” involves fidelity to truth that we neither possess nor construct, preceding all efforts to enact justice. The charge to be just precedes any just act. There is a “patience of being,” or a receiving of being before acting, which we must then actively take up. All this (...)
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  12. William Desmond (2005). Hegel's God, Transcendence, and the Counterfeit Double. The Owl of Minerva 36 (2):91-110.
    This article explains some of the major intentions the author had in writing the book Hegel’s God: A Counterfeit Double? It especially focuses on the question of transcendence, both with respect to the question of God as such, as well as Hegel’s option for a version of holistic immanence. It spells out some of the details of the book itself, and explains the guiding thread of the counterfeit double. The texts of Hegel may be saturated with the word “God,” but (...)
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  13. William Desmond (2005). Is There a Sabbath for Thought?: Between Religion and Philosophy. Fordham University Press.
    Seeking to renew an ancient companionship between the philosophical andthe religious, this book’s meditative chapters dwell on certain elementalexperiences or happenings that keep the soul alive to the enigma of the divine.William Desmond engages the philosophical work of Pascal, Kant, Hegel,Nietzsche, Shestov, and Soloviev, among others, and pursues with a philosophicalmindfulness what is most intimate in us, yet most universal: sleep, poverty,imagination, courage and witness, reverence, hatred and love, peace and war.Being religious has to do with that intimate universal, beyond (...)
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  14. William Desmond (2005). Is There Metaphysics After Critique? International Philosophical Quarterly 45 (2):221-241.
    This paper offers two related refl ections on the questions of metaphysics after critique. The first is an analysis of the project of critique since Kant and its influence on the disputed status of metaphysics. It explores the theoretical and practical aspects of this by claiming that an understanding of thinking as negativity, whether in Hegelian form as determinate negation or in more radical deconstructive forms, lies at the heart of this disputed status. Not least, the relation of philosophy to (...)
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  15. William Desmond (2005). Response to Martin De Nys. The Owl of Minerva 36 (2):165-174.
    This is a response to issues raised by Martin De Nys in his article, “Conceiving Divine Transcendence,” dealing with Hegel’s God: A Counterfeit Double? The response focuses especially on the question of religious representation, the issue of the autonomy of philosophy, the issue of creation, the actual practice of Hegel in the Lectures on the Philosophy of Religion, and Hegel as a contemporary resource for philosophical theology.
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  16. William Desmond (2005). Response to Peter Hodgson. The Owl of Minerva 36 (2):189-200.
    This is a response to issues raised by Peter Hodgson in his article “Hegel’s God: Counterfeit or Real?” dealing with Hegel’s God: A Counterfeit Double? The response focuses especially on Hodgson’s identification of Desmond’s view with that of Kierkegaard, on the question of whether Hegel is an agapeic thinker, and on the issue of the contemporary relevance of Hegel for theological reflection.
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  17. William Desmond (2005). Response to Stephen Houlgate. The Owl of Minerva 36 (2):175-188.
    This is a response to issues raised by Stephen Houlgate in his article “Hegel, Desmond, and the Problem of God’s Transcendence,” dealing with Hegel’s God: A Counterfeit Double? The response focuses especially on the hermeneutical finesse we need in reading Hegel on religion, on the nature of “release” in Hegel, on the need for an agapeic God, and on the differences between Hegel’s speculative philosophy and Desmond’s metaxological approach to the practice of philosophy.
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  18. William Desmond (2005). Knowledge of Things Human and Divine: Vico's New Science and Finnegans Wake (Review). Journal of the History of Philosophy 43 (3):362-363.
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  19. Mona Abousenna, Alexander Ageev, Alexander Chumakov, William Desmond, Ovadia Ezra, Eduard Girusov, Charles L. Glenn, Bradley Googins, Sidney Griffith, Elmer Hankiss, Vittorio Hosle, Elena Karpuhina, Steven Katz, Nur Kirabiev, Vladislav Lektorsky, Igor Lukes, Alexei Malashenko, Katherine Marshall, Alan Olson, James Post, Sheila Puffer, Kurt Salamun, John Silbur, David Steiner, Viachaslav Stepin, Bassam Tibi, Elena Trubina, Irina Tuuli, Mourad Wahba & Gregory Walters (2004). Educating for Democracy: Paideia in an Age of Uncertainty. Rowman & Littlefield Publishers.
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  20. William Desmond, Ernst-Otto Jan Onnasch & Paul Cruysberghs (eds.) (2004). Philosophy and Religion in German Idealism. Kluwer Academic Publishers.
    This volume comprises studies written by prominent scholars working in the field of German Idealism. These scholars come from the English speaking philosophical world and Continental Europe. They treat major aspects of the place of religion in Idealism, Romanticism and other schools of thought and culture. They also discuss the tensions and relations between religion and philosophy in terms of the specific form they take in German Idealism, and in terms of the effect they still have on contemporary culture. The (...)
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  21. William Desmond (2003). Art, Origins, Otherness: Between Philosophy and Art. State University of New York Press.
    Addresses the end of art and the task of metaphysics.
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  22. William Desmond (2003). Philip Clayton the Problem of God in Modern Thought. (Grand Rapids MI and Cambridge: Eerdmans Publishing Co., 2000). Pp. XV+516. $40.00, £25.00 (Hbk). ISBN 0 8028 3885. [REVIEW] Religious Studies 39 (3):359-363.
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  23. Robert Nozick, Jos Leys, Maartje Schermer, Paul Schotsmans, Stephen Holland, William Desmond, Rolf Geiger, Jean-Christophe Merle, Nico Scarano & Christopher Bertram (2003). Promoting International Dialogue Between Fundamental and Applied Ethics. Ethical Perspectives 24 (2004):01-2014.
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  24. William Desmond (2002). Existential Semiotics. International Philosophical Quarterly 42 (4):547-549.
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  25. William Desmond (2001). Enemies. Tijdschrift Voor Filosofie 63 (1):127 - 151.
    Much has been written on love and friendship, but not a lot on the nature of an enemy, in a manner analogous to the nature of love itself. To understand something about what it means to be an enemy is not at all self-evident. And if we do not know what an enemy is, do we really know what a friend or a lover is? An understanding of what it means to be an enemy might offer us something like the (...)
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  26. William Desmond (2001). Ethics and the Between. State University of New York Press.
    Articulates the necessity for a comprehensive reconstructive thinking about the meaning of being good.
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  27. William Desmond (2001). Finding Measure in Exceeding Measure. Ethical Perspectives 8 (4):319-331.
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  28. William Desmond, John Steffen & Koen Decoster (eds.) (2001). Beyond Conflict and Reduction: Between Philosophy, Science, and Religion. Leuven University Press.
    INTRODUCTION Much attention has been devoted to the different tensions and conflicts between science and religion in the modern age. ...
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  29. William Desmond (2000). Introduction. Ethical Perspectives 7 (1):1-2.
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  30. William Desmond (2000). Neither Deconstruction nor Reconstruction. International Philosophical Quarterly 40 (1):37-49.
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  31. William Desmond & Joseph Grange (eds.) (2000). Being and Dialectic: Metaphysics as a Cultural Presence. State University of New York Press.
    Diverse voices explore the possibility of doing metaphysics in light of contemporary critiques.
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  32. Charles L. Griswoord & William Desmond (2000). Adam Smith and the Virtues of Enlightment. Ethical Perspectives 7 (1):53-72.
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  33. William Desmond (1999). God, Ethos, Ways. International Journal for Philosophy of Religion 45 (1):13-30.
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  34. William Desmond (1999). Gothic Hegel. The Owl of Minerva 30 (2):237-252.
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  35. William Desmond (1999). Introduction. Ethical Perspectives 6 (3):199-200.
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  36. William Desmond (1999). L'atelier du traducteur. Cahiers Internationaux de Symbolisme 92:53-60.
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  37. William Desmond (1999). Some Remarks in Response to Professor Wang Shouchang. Contemporary Chinese Thought 30 (4):75-80.
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  38. William Desmond (1998). Autonomia Turannos. Ethical Perspectives 5 (4):233-253.
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  39. William Desmond (1998). Dream Monologues of Autonomy. Ethical Perspectives 5 (4):305-321.
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  40. William Desmond (1998). Introduction. Ethical Perspectives 5 (4):231-232.
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  41. William Desmond (1998). Interview with Richard Eldridge. Ethical Perspectives 5 (4):285-304.
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  42. William Desmond (1998). Serviceable Disposability and the Blandness of the Good. Ethical Perspectives 5 (2):136-143.
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  43. Pierre Magnard, Roger Aubert & William Desmond (1998). Prix Cardinal Mercier 1995. Revue Philosophique De Louvain 96 (4):765-777.
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  44. William Desmond (1997). For Being and the Between. Review of Metaphysics 50:995-996.
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  45. William Desmond (1996). Passage to Modernity. American Catholic Philosophical Quarterly 70 (2):298-300.
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  46. William Desmond (1995). Being and the Between. State University of New York Press.
    This is the culmination of a systematic metaphysics written by a world-class philosopher, demonstrating the need for a renewal of metaphysics.
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  47. William Desmond (1995). Being, Determination, and Dialectic: On the Sources of Metaphysical Thinking. Review of Metaphysics 48 (4):731 - 769.
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  48. William Desmond (1995). Between Finitude and Infinity: Hegelian Reason and the Pascalian Heart. Journal of Speculative Philosophy 9 (2):83 - 110.
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  49. William Desmond (1995). Back to the Rough Ground. Review of Metaphysics 48 (3):654-655.
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  50. William Desmond (1995). Perplexity and Ultimacy: Metaphysical Thoughts From the Middle. State University of New York Press.
    Desmond explores perplexity regarding ultimacy--the metaphysical perplexity that precedes and exceeds scientific and commonsense curiosity.
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