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  1. William Desmond (2008). God and the Between. Wiley-Blackwell.
    An original work which rethinks the question of God in a constructive spirit, drawing its conclusions by considering ideas received from both philosophy and religion. Makes an important new contribution to the ongoing scholarly debates surrounding the intersection of philosophy and religion Suggests that this junction is not just dictated by religion having to prove its credentials to rational philosophy, but that it is also a matter of philosophy wondering if religion is the ultimate partner in dialogue Includes discussion of (...)
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  2.  1
    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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  3. William Desmond (2003). Hegel's God a Counterfeit Double? Monograph Collection (Matt - Pseudo).
     
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  4. 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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  5.  16
    William Desmond (1985). Dialogues with Contemporary Continental Thinkers. Review of Metaphysics 39 (1):160-162.
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  6.  3
    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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  7.  21
    William Desmond (1986). Hegel. The Owl of Minerva 17 (2):204-208.
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  8.  4
    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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  9.  17
    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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  10.  25
    William Desmond (1987). The Relevance of the Beautiful and Other Essays. Review of Metaphysics 41 (2):386-388.
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  11.  28
    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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  12. William Desmond (2008). Being Between: Conditions of Irish Thought. Centre for Irish Studies.
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  13. William Desmond (2008). God and the Between. Wiley-Blackwell.
    An original work which rethinks the question of God in a constructive spirit, drawing its conclusions by considering ideas received from both philosophy and religion. Makes an important new contribution to the ongoing scholarly debates surrounding the intersection of philosophy and religion Suggests that this junction is not just dictated by religion having to prove its credentials to rational philosophy, but that it is also a matter of philosophy wondering if religion is the ultimate partner in dialogue Includes discussion of (...)
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  14.  46
    William Desmond (1999). Some Remarks in Response to Professor Wang Shouchang. Contemporary Chinese Thought 30 (4):75-80.
    I want to thank Professor Wang for a very interesting and informative paper. It is especially informative to one who is relatively ignorant of the complex history of China's involvement with notions of modernity, and the variety of its contacts with Western influences. On the whole, the paper offers much valuable information about significant historical landmarks, and the diversity of ways that Chinese intellectuals and leaders have responded to them. Overall, four phases or periods are differentiated for comment and elucidation.
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  15.  7
    William Desmond (1982). A Theory of History. Philosophical Studies 29:326-328.
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  16. William D. Desmond (2006). The Greek Praise of Poverty: The Origins of Ancient Cynicism. University of Notre Dame Press.
    "Rich in new and stimulating ideas, and based on the breadth of reading and depth of knowledge which its wide-ranging subject matter requires, _The Greek Praise of Poverty_ argues impressively and cogently for a relocation of Cynic philosophy into the mainstream of Greek ideas on material prosperity, work, happiness, and power." —_A. Thomas Cole, Professor Emeritus of Classics, Yale University _ "This clear, well-written book offers scholars and students an accessible account of the philosophy of Cynicism, particularly with regard to (...)
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  17.  10
    William Desmond (1999). Gothic Hegel. The Owl of Minerva 30 (2):237-252.
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  18.  5
    William Desmond (1994). Thinking on the Double. The Owl of Minerva 25 (2):221-234.
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  19.  14
    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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  20.  12
    William Desmond (1985). Hermeneutics and Hegel's Aesthetics. Irish Philosophical Journal 2 (2):94-104.
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  21.  4
    William Desmond (2014). In Memoriam. Review of Metaphysics 68 (2):477-478.
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  22.  11
    William Desmond (1995). Being, Determination, and Dialectic: On the Sources of Metaphysical Thinking. Review of Metaphysics 48 (4):731 - 769.
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  23.  23
    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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  24.  8
    William Desmond (1987). Response to Professor Taft. The Owl of Minerva 18 (2):163-165.
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  25.  19
    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 (...)
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  26.  7
    William Desmond (1998). Dream Monologues of Autonomy. Ethical Perspectives 5 (4):305-321.
    The writer of the below thought he would do something clever and out of the way. I tried to dissuade him, but without success. I told him that readers would prefer a more sober scholarly approach. I tried to appeal to his other work and his systematic proclivities. Why not try like Schelling to produce a system of freedom? He looked at me queerly. I was a bit taken aback when he burst out laughing in my face, and blurted out: (...)
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  27.  16
    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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  28. William Desmond (1992). Beyond Hegel and Dialectic: Speculation, Cult, and Comedy. State University of New York Press.
    This book is a defense of speculative philosophy in the wake of Hegel. In a number of wide-ranging, meditative essays, Desmond deals with the criticism of speculative thought in post-Hegelian thinking. He covers the interpretation of Hegelian speculation in terms of the metataxological notion of being and the concept of philosophy that Desmond has developed in two previous works, Philosophy and Its Others, and Desire, Dialectic and Otherness. Though Hegel is Desmond’s primary interlocuter, there are references to Aristophanes, Socrates, Plato, (...)
     
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  29.  17
    William Desmond (1980). Lectures on Philosophy. Philosophical Studies 27:387-388.
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  30.  16
    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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  31.  7
    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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  32. William Desmond (1990). Philosophy and its Others: Ways of Being and Mind. State University of New York Press.
    He develops a position between the Hegelian extreme which reduces the plurality of others to a dialectical totality and the Wittgensteinian and deconstructive options that celebrate plurality, but without a proper sense of the connectedness ...
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  33.  9
    William Desmond (1989). Can Philosophy Laugh at Itself? The Owl of Minerva 20 (2):131-149.
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  34.  15
    William Desmond (2000). Neither Deconstruction nor Reconstruction. International Philosophical Quarterly 40 (1):37-49.
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  35.  11
    William Desmond (1985). Art, Philosophy and Concreteness in Hegel. The Owl of Minerva 16 (2):131-146.
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  36.  14
    William Desmond (1987). The Irish Mind. Philosophical Studies 31:374-380.
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  37.  14
    William Desmond (1980). Phronesis and the Categorical Imperative. Philosophical Studies 27:7-15.
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  38.  8
    William Desmond (1986). Art and the Absolute: A Study of Hegel's Aesthetics. State University of New York Press.
    The book draws on the astonishing scope and depths of Hegel's Lectures on Aesthetics, exploring the multifaceted issue of art and the absolute. Why does Hegel ascribe absoluteness to art? What can such absoluteness mean?
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  39.  23
    William Desmond (1987). Beauty and Truth: A Study of Hegel's Aesthetics. Journal of the History of Philosophy 25 (2):307-309.
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  40.  5
    William Desmond (1992). Aesthetics and Subjectivity. International Studies in Philosophy 24 (2):125-126.
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  41.  2
    William Desmond (1987). The Ninth Biennial Meeting of the Hegel Society of America. The Owl of Minerva 18 (2):223-224.
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  42.  9
    William Desmond (1993). Hegel's Political Theology. The Owl of Minerva 24 (2):207-208.
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  43.  12
    William Desmond (1988). Philosophy and Failure. Journal of Speculative Philosophy 2 (4):288 - 305.
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  44.  17
    William Desmond (1999). God, Ethos, Ways. International Journal for Philosophy of Religion 45 (1):13-30.
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  45.  5
    William Desmond (1981). Hegel, History and philosophical contemporaneity. Filosofia Oggi 4 (2):211-226.
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  46.  10
    William Desmond (1981). Art and Logic in Hegel's Philosophy. The Owl of Minerva 12 (4):7-9.
  47.  4
    William Desmond (1996). Passage to Modernity. American Catholic Philosophical Quarterly 70 (2):298-300.
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  48.  9
    William Desmond (1989). Hegel's Phenomenology of Spirit. Review of Metaphysics 42 (4):845-847.
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  49.  6
    William Desmond (1995). Back to the Rough Ground. Review of Metaphysics 48 (3):654-655.
  50.  11
    William Desmond (1985). Hegel, Dialectic, and Deconstruction. Philosophy and Rhetoric 18 (4):244 - 263.
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