Search results for 'Yohanna Barth-Rogers' (try it on Scholar)

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  1. Eugene F. Rogers (1998). Supplementing Barth on Jews and Gender: Identifying God by Anagogy and the Spirit. Modern Theology 14 (1):43-81.score: 240.0
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  2. Eugene F. Rogers (1996). Thomas and Barth in Convergence on Romans 1? Modern Theology 12 (1):57-84.score: 240.0
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  3. James L. Barth (1985). Egyptian Social Studies Teachers' Responses To The Barth/Shermis Social Studies Preference Scale. Journal of Social Studies Research 9 (2):15-25.score: 120.0
  4. Yohanna Barth-Rogers & Alan Jotkowitz (2009). Executive Autonomy, Multiculturalism and Traditional Medical Ethics. American Journal of Bioethics 9 (2):39 – 40.score: 87.0
  5. Mary F. Rogers (1984). Everyday Life as Text. Sociological Theory 2:165-186.score: 60.0
    The work of literary structuralists, particularly Roland Barthes, provides sharper insights into ethnomethodology than symbolic interactionism, labeling theory, or phenomenology. Further, it suggests that the metaphor of text may be fruitful for analysts of everyday life. Greater theoretical benefits derive from that metaphor, however, if one applies it using the ideas of literary theorists outside the structuralist tradition.
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  6. Tom Sorell & G. A. J. Rogers (eds.) (2005). Analytic Philosophy and History of Philosophy. Oxford University Press.score: 40.0
    Philosophy written in English is overwhelmingly analytic philosophy, and the techniques and predilections of analytic philosophy are not only unhistorical but anti-historical, and hostile to textual commentary. Analytic usually aspires to a very high degree of clarity and precision of formulation and argument, and it often seeks to be informed by, and consistent with, current natural science. In an earlier era, analytic philosophy aimed at agreement with ordinary linguistic intuitions or common sense beliefs, or both. All (...)
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  7. Katherine Rogers (2008). Tibetan Logic. Snow Lion Publications.score: 40.0
    Rogers takes up each of the manual's topics in turn, providing explanation and commentary, and investigates the role of reasoning in the Ge-luk-pa system of ...
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  8. Friederike Barth (2011). Die Wirklichkeit des Guten: Dietrich Bonhoeffers "Ethik" Und Ihr Philosophischer Hintergrund. Mohr Siebeck.score: 40.0
    Besonderes Augenmerk richtet Friederike Barth dabei auf den philosophischen Hintergrund dieses Werks, da die in derEthikentworfene ethische Theologie Bonhoeffers auf einem zumeist unausgewiesenen, differenzierten Rezeptions- und ...
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  9. Christian Barth (2011). Objectivity and the Language-Dependence of Thought: A Transcendental Defence of Universal Lingualism. Routledge.score: 40.0
    Does thought depend on language? Primarily as a consequence of the cognitive turn in empirical disciplines like psychology and ethology, many current empirical researchers and empirically minded philosophers tend to answer this question in the negative. This book rejects this mainstream view and develops a philosophical argument in favor of a universal dependence of language on thought. In doing so, it comprises insights of two primary representatives of 20 th century and contemporary philosophy, namely Donald Davidson and Robert Brandom. Barth (...)
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  10. Elizabeth A. Blake & Rubén Rosario (2007). Journey to Transcendence: Dostoevsky's Theological Polyphony in Barth's Understanding of the Pauline KRISIS. Studies in East European Thought 59 (1-2):3 - 168.score: 18.0
    Anticipating Mikhail Bakhtin’s appreciation for the unfinalizability of Fedor Dostoevskij’s universe, prominent Protestant theologian Karl Barth celebrates the Russian novelist’s presentation of “the impenetrable ambiguity of human life” characteristic of both the ending of Dostoevsky’s novels and Paul’s Epistle to the Romans. Barth’s unique reading of The Brothers Karamazov not only demonstrates the barrenness of the “theocratic dream” but also complements Bakhtin’s discussion of polyphony with an explicitly theological dimension by focusing on the dialogue between Creator and the created. Dostoevsky’s (...)
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  11. Jeffrey Stout (2003). How Charity Transcends the Culture Wars: Eugene Rogers and Others on Same-Sex Marriage. Journal of Religious Ethics 31 (2):169 - 180.score: 18.0
    In 1994 the "Ramsey Colloquium," under the leadership of Richard John Neuhaus, posed a challenge to what it called the "homosexual movement" within the Christian Church. The challenge was to prove that it had reasons distinguishable from secular liberalism--reasons consistent with orthodox Christian theology--in favor of same-sex coupling. Eugene Rogers's book, "Sexuality and the Christian Body: Their Way into the Triune God, can be read as a response to this challenge. The book is important not only for the content of (...)
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  12. Jesse Couenhoven (2002). Law and Gospel, or the Law of the Gospel? Karl Barth's Political Theology Compared with Luther and Calvin. Journal of Religious Ethics 30 (2):181 - 205.score: 18.0
    This essay is an attempt to understand the significance of Barth's redefinition of the "law/gospel" rubric for political theology. Barth's thought is exposited at length, and illumined by comparison with Luther and Calvin. Luther emphasizes the distance between gospel and the law, distinguishing between serving God in the secular regiment, and serving Christ in the spiritual regiment. He thereby challenges the improper relation of state and church, but does so in a manner that can lead to a passive dualism. Calvin (...)
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  13. Serikzhan A. Badaev & Steffen Lempp (2009). A Decomposition of the Rogers Semilattice of a Family of D.C.E. Sets. Journal of Symbolic Logic 74 (2):618-640.score: 18.0
    Khutoretskii's Theorem states that the Rogers semilattice of any family of c.e. sets has either at most one or infinitely many elements. A lemma in the inductive step of the proof shows that no Rogers semilattice can be partitioned into a principal ideal and a principal filter. We show that such a partitioning is possible for some family of d.c.e. sets. In fact, we construct a family of c.e. sets which, when viewed as a family of d.c.e. sets, has (up (...)
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  14. Jesse Couenhoven (2000). Grace as Pardon and Power: Pictures of the Christian Life in Luther, Calvin, and Barth. Journal of Religious Ethics 28 (1):63 - 88.score: 18.0
    Christians have long understood grace both as a declaration of acceptance and as a power that transforms. This article illumines two theses while investigating the relationship between these understandings of grace in Luther, Calvin, and Barth's development of the law/gospel dialectic and the doctrines of justification and sanctification. First, though each theologian makes use of both understandings of grace, each also tends to emphasize one over the other. The unity and tension within and between these perspectives help to show that (...)
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  15. Alejandro Celis (2006). Congruencia, integridad y transparencia. El legado de Carl Rogers. Polis 15.score: 18.0
    En los orígenes de la psicología humanista, diversos autores claves -entre ellos, Rogers- destacaron la importancia que la congruencia o autenticidad tiene para la salud integral de las personas. Tomando esta referencia como punto de partida, el autor examina lo que considera un momento crítico en la historia, teñido de escepticismo y cinismo, y sus manifestaciones en la vida actual. Finalmente, propone un modelo de autodesarrollo que considera tres niveles en cada ser humano: el nivel animal, el propiamente humano y (...)
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  16. Jimmy Sudário Cabral (2013). O jovem Barth como leitor de Dostoievski (The young Barth as a reader of Dostoievsky) - DOI: 10.5752/P.2175-5841.2013v11n29p196. [REVIEW] Horizonte 11 (29):196-212.score: 18.0
    O artigo quer avaliar a presença das intuições religiosas de Dostoievski na escritura teológica do jovem Barth. Procuramos demonstrar os elementos fundamentais de sua trajetória teológica e, sobretudo, seu contato com Eduard Thurnysen, autor de uma obra sobre Dostoiévski, que exerceu uma influência determinante no horizonte hermenêutico que deu forma à postura teológica do Barth de Römerbrief, obra que instaurou uma negatividade desconstrutora de toda euforia religiosa do humanismo moderno. Partimos do pressuposto que Dostoievski determinou a intelligentsia religiosa do cristianismo (...)
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  17. Adriani Milli Rodrigues (2009). Religião, Teologia e Antropologia: o confronto entre Karl Barth e Ludwig Feuerbach (Religion, theology and anthropology: the confrontation between Karl Barth and Ludwig Feuerbach) - DOI: 10.5752/P.2175-5841.2009v7n14p156. [REVIEW] Horizonte 7 (14):156-169.score: 18.0
    Resumo O objetivo deste artigo é sintetizar os principais elementos do confronto entre o pensamento do teólogo reformado Karl Barth e o do filósofo alemão Ludwig Feuerbach com relação aos temas da religião, teologia e antropologia, que na abordagem de ambos apresentam conexão direta. Para tanto, este estudo inicia-se com uma panorâmica apresentação feuerbachiana da interpretação antropológica da teologia e religião, particularmente a partir de sua obra mais famosa “A Essência do Cristianismo”, que conduz às suas conclusões de ataque à (...)
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  18. Alberto Fernando Roldán (2009). La dialéctica de la justicia en el comentario de Karl Barth a la carta a los Romanos. Enfoques 21 (1-2):21-35.score: 18.0
    En el presente artículo se analiza el carácter dialéctico en el enfoque que Karl Barth hace de la justicia en su comentario a la carta a los Romanos. Se muestra de qué modo tal perspectiva pone en evidencia su inserción en la tradición reformada de Lutero y Calvino y la fuerte impronta kierkegaardia..
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  19. David J. Lorenzo (2002). Attaining Rogers Smith's Civic Ideals. Political Theory 30 (3):357-383.score: 15.0
  20. Serikzhan A. Badaev, Mustafa Manat & Andrea Sorbi (2012). Rogers Semilattices of Families of Two Embedded Sets in the Ershov Hierarchy. Mathematical Logic Quarterly 58 (4‐5):366-376.score: 15.0
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  21. Roger Gustavsson (2007). Hauerwas's "With the Grain of the Universe" and the Barthian Outlook: A Few Observations. Journal of Religious Ethics 35 (1):25 - 86.score: 14.0
    This article has two main divisions, the first consisting in parts 1-3, the second in parts 4-8. The purpose of the first division is to assess Hauerwas's contentions regarding what he takes to be serious debilities in modern theological culture. The objects of Hauerwas's criticism are: (1) natural theology; (2) reason as it is represented in the structure of the modern university and in the "Enlightenment Project"; and (3) liberal Protestantism--the latter particularly as it turns up, by his account, in (...)
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  22. Roger Lapointe (1970). Le Problème de Dieu dans la pensée de Karl Barth. Par S. A. Matczak. Trad, de P. de Fontnouvelle. Louvain et Québec, Nauwelaerts et les Presses de l'Université Laval, 1968, 272 pages. [REVIEW] Dialogue 8 (04):744-745.score: 14.0
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  23. Curtis A. Rigsby (2009). Nishida on God, Barth and Christianity. Asian Philosophy 19 (2):119 – 157.score: 12.0
    Despite the central role that the concept of God played in Kitarō Nishida's philosophy—and more broadly, within the Kyoto School which formed around Nishida—Anglophone studies of the religious philosophy of modern Japan have not seriously considered the nature and role of God in Nishida's thought. Indeed, relevant Anglophone studies even strongly suggest that where the concept of God does appear in Nishida's writings, such a concept is to be dismissed as a 'subjective fiction', a 'penultimate designation', or a peripheral Western (...)
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  24. Paul D. Molnar (2010). Can Jesus' Divinity Be Recognized as 'Definitive, Authentic and Essential' If It is Grounded in Election? Just How Far Did the Later Barth Historicize Christology? Neue Zeitschrift für Systematische Theologie Und Religionsphilosophie 52 (1):40-81.score: 12.0
    This article explores Karl Barth's early and later understanding of the incarnation with a view toward answering two very important theological questions: did Barth so historicize his Christology in his doctrine of Reconciliation that he could no longer accept his own earlier view that “His Word would still be His Word apart from this becoming [incarnate], just as Father, Son and Holy Spirit would be none the less eternal God, if no world had been created”? Or did his earlier view (...)
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  25. Kevin Diller (2010). Karl Barth and the Relationship Between Philosophy and Theology. Heythrop Journal 51 (6):1035-1052.score: 12.0
    It is commonly held that Karl Barth emphatically rejected the usefulness of philosophy for theology. In this essay I explore the implications of Barth's theological epistemology for the relationship and proper boundaries between philosophy and theology, given its origin in Barth's theology of revelation. I seek to clarify Barth's position with respect to philosophy by distinguishing the contingency of its offence from any necessary incompatibility. Barth does not reject philosophy per se, but the way in which philosophy is typically conducted. (...)
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  26. Nicholas Wolterstorff (1996). Barth on Evil. Faith and Philosophy 13 (4):584-608.score: 12.0
    In this paper I offer an interpretation of Karl Barth’s discussion of evil in volume III/3 of his Church Dogmatics. It is, I contend, an extraordinarily rich, imaginative and provocative discussion, philosophically informed, yet very different from the mainline philosophical treatments of the topic---and from the mainline theological treatments as well. I argue that though Barth’s account is certainly subject to critique at various points, especially on ontological matters, nonetheless philosophers are well advised to take seriously what he says. It (...)
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  27. Paul D. Molnar (2007). Can the Electing God Be God Without Us? Some Implications of Bruce McCormack's Understanding of Barth's Doctrine of Election for the Doctrine of the Trinity. Neue Zeitschrift Für Systematische Theologie Und Religionsphilosophie 49 (2):199-222.score: 12.0
    This article is the attempt at a dialogue with Bruce McCormack about the position he espoused in The Cambridge Companion to Karl Barth concerning the relation between God's Election of grace and God's Triunity. I had criticized McCormack's position in my book, Divine Freedom and the Doctrine of the Immanent Trinity (2002), but I did not elaborate on it in great detail. To develop the dialogue I will: 1) consider McCormack's claim that in CD II/2 Barth made Jesus Christ “rather (...)
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  28. Nigel Biggar (1993). The Hastening That Waits: Karl Barth's Ethics. Oxford University Press.score: 12.0
    This book offers a fresh and up-to-date account of the ethical thought of Karl Barth, one of the twentieth century's greatest theologians. In it, the author seeks to recover Barth's ethics from some widespread misunderstandings, and also presents a picture of it as a whole. Drawing on recently published sources, Biggar construes the ethics of the Church Dogmatics as it might have been had Barth lived to complete it. However, The Hastening that Waits is more than apology and description. For (...)
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  29. James Gordon (2013). Is It Possible and Desirable for Theologians to Speculate After Barth? Heythrop Journal 54 (6):n/a-n/a.score: 12.0
    This essay asks what Karl Barth meant by ‘speculation’ in volume two of the Church Dogmatics. Rather than equating speculative theology with metaphysical theology in general, Barth views speculation not as a monolithic act but as a conglomeration of modes of theological speech that undermine God's revelation in Jesus Christ. This essay argues that Barth's views of speculation, rather than undercutting the use of metaphysics in theology, pave the way for a responsible Christian use of metaphysics by tying one's use (...)
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  30. Dr Peter S. Oh (2007). Complementary Dialectics of Kierkegaard and Barth: Barth's Use of Kierkegaardian Diastasis Reassessed. Neue Zeitschrift Für Systematische Theologie Und Religionsphilosophie 48 (4).score: 12.0
    The purpose of this study is to re-assess Karl Barth's use of the Kierkegaardian “infinite qualitative distinction between God and man”. It juxtaposes Kierkegaard's qualitative dialectic and Karl Barth's own complementary dialectic respectively. Then it compares and contrasts their similarities and dissimilarities in various contexts that would lead us to a more balanced assessment of Barth's use of Kierkegaardian diastasis and a better understanding of the ultimate purpose for holding fast to the bipolar but relational God-man unity of the Incarnation. (...)
     
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  31. Ronald Mather (2008). Hegel, Dostoyevsky and Carl Rogers: Between Humanism and Spirit. History of the Human Sciences 21 (1):33-48.score: 12.0
    There has been a heated debate within psychotherapeutic counseling of the role that can be afforded to spirituality within the counseling setting. If one single factor can be accorded primacy, then it might be reckoned the late Carl Rogers turned to spirituality in the last decade of his life. The following examines this debate in relation to the supposed, and, it might be argued, demonstrated, ineffable nature of alterity in relation to intersubjectivity in general. Many of the protagonists in this (...)
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  32. Daniel L. Migliore (ed.) (2010). Commanding Grace: Studies in Karl Barth's Ethics. W.B. Eerdmans Pub. Co..score: 12.0
    . Commanding Grace: Karl Barth's Theological Ethics Daniel L. Migliore Interest in Barth's theology continues to grow. Its consistently high quality, ...
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  33. Simon Fisher (1988). Revelatory Positivism?: Barth's Earliest Theology and the Marburg School. Oxford University Press.score: 12.0
    Filling a gap in scholarship on 19th- and 20th-century religious thought, this book discusses the philosophy and theology of the influential Marburg School in Germany before 1914, focusing on the writings of Hermann Cohen, its leader, and on the Ritschlian theologian Wilhelm Herrmann, Karl Barth's teacher. In addition, Fisher examines Barth's earliest writings and clarifies the little-known liberal phase of Barth's theology.
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  34. ProfDr Dirk-Martin Grube (2008). God or the Subject? Karl Barth's Critique of the “Turn to the Subject”. Neue Zeitschrift Für Systematische Theologie Und Religionsphilosophie 49 (3).score: 12.0
    In this article, I argue that Barth resists the modern “turn to the subject” and that important features of his approach can be explained as being motivated by this resistance. Under the parameters of this “turn”, the human subject occupies a position which should be reserved for God. As an antidote to this turn, Barth suggests an exchange of subjects: The role that the subject occupies under subjectivist parameters should be taken over by a Trinitarian notion of God. This suggestion (...)
     
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  35. Sarah Hutton (2012). John Rogers – An Appreciation. British Journal for the History of Philosophy 20 (3):435-437.score: 12.0
    [John Rogers retired as Editor of the BJHP in March 2011. We are delighted to publish this specially commissioned appreciation of John's work by Sarah Hutton, who has been on the Editorial Board since the founding of the journal in 1993 and who was Chair of the British Society for the History of Philosophy from 1998 to 2004. (Ed.)].
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  36. Hugh J. McCann (2009). God, Sin, and Rogers on Anselm. Faith and Philosophy 26 (4):420-431.score: 12.0
    Based on views she draws from Anselm, Katherin Rogers mounts an extend­ed attack on my account of God’s relationship to human sin. Here I argue first that if Anselm’s view of the relationship in question is different from my own, then Rogers fails to locate any reason for thinking his account is correct. I argue further that Rogers fails to demonstrate her claim that my account of God’s relation to sin makes him a deceiver, that her criticisms of my theodicy (...)
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  37. Cornelis van der Kooi (2005). As in a Mirror: John Calvin and Karl Barth on Knowing God: A Diptych. Brill.score: 12.0
    By sounding the work of John Calvin and Karl Barth as mirrors of reflection and experience, justice is done to the tension between the premodern and postkantian ...
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  38. Robert E. Willis (1971). The Ethics of Karl Barth. Leiden,Brill.score: 12.0
    It might be thought strange to begin a study in the ethics of Karl Barth with a quotation from James Baldwin, who bears no obvious theological credentials, ...
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  39. Rob Anderson & Kenneth N. Cissna (1996). Criticism and Conversational Texts: Rhetorical Bases of Role, Audience, and Style in the Buber-Rogers Dialogue. [REVIEW] Human Studies 19 (1):85 - 118.score: 12.0
    This essay describes conversation as an ensemble accomplishment that can be illuminated by critics working with specific texts within a rhetorical framework. We first establish dialogue as the key concept for any criticism of conversation, specifying the rhetorical dimensions of interpersonal dialogue. Second, we show how template thinking is particularly dangerous for conversational critics and suggest a research (anti)method, based on a coauthorship, that provides a thoroughgoing dialogical access to texts. Finally, we exemplify dialogic criticism of a conversational text by (...)
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  40. Darren O. Sumner (2011). Common Actualization: Karl Barth's Recovery and Reappropriation of the Communication of Natures. Neue Zeitschrift für Systematische Theologie Und Religionsphilosophie 53 (4):465-479.score: 12.0
    The doctrine of the communication of natures has played a primarily descriptive role in the history of Christology, and so it is perhaps unsurprising that it has largely gone missing from contemporary theology. This is a serious oversight. But Karl Barth is a noteworthy exception to the reductionist trend, and he provides the Reformed tradition's most complete and substantive engagement with the communication of natures and its implications for dogmatic theology. Through a close reading of volume IV/2 of the Church (...)
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  41. Gerald P. McKenny (2010). The Analogy of Grace: Karl Barth's Moral Theology. Oxford University Press.score: 12.0
    Once considered inimical to ethics, Karl Barth's theology is now rightly recognized for the central role ethics plays in it. But can Barth be safely placed in the mainstream tradition of Christian moral theology or does he offer a challenge to the latter? Gerald McKenny argues that the claim that God not only establishes the good from eternity but also brings it about in time is of fundamental importance to Barth's mature ethics. The good confronts us from the site of (...)
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  42. Philippe Cardon (2007). L'audace de la théologie: peut-on encore être théologien après Karl Barth? À propos du livre de Denis Müller, Karl Barth. Revue de Théologie Et de Philosophie 139 (3):227-247.score: 12.0
    La parution aux éditions du Cerf d�une nouvelle introduction à la théologie de Barth, due à la plume éminente de Denis Mu¨ller, nous fournit l�occasion d�une réflexion sur les caractéristiques nécessaires d�un ouvrage de la sorte et sur les difficultés du genre. En effet, il semble a priori inutile d�ajouter quelques feuilles supplémentaires à l�immense production consacrée à Barth, spécialement s�il s�agit d�introduire une fois encore globalement à une pensée mille fois exposée. Denis Mu¨ller prend le risque, poussé par la (...)
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  43. Anthony Feneuil (2013). Schleiermacher pour Barth : Un problème éthique. Laval Théologique Et Philosophique 69 (1):63-77.score: 12.0
    Anthony Feneuil | : Cet article vise à comprendre la posture paradoxale de Karl Barth à l’égard de Friedrich Schleiermacher, mélange de sévérité critique et de grande admiration. Pour cela, il explore le reproche fondamental adressé par Barth à Schleiermacher, celui d’éthicisme. Il se trouve que l’entière compréhension de ce reproche suppose non seulement de comprendre la place de l’éthique chez Schleiermacher selon Barth, mais aussi et surtout la place de l’éthique chez Barth, et en particulier l’importance de la question (...)
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  44. J. B. Webster (1995). Barth's Ethics of Reconciliation. Cambridge University Press.score: 12.0
    John Webster provides a major scholarly analysis, the first in any language, of the final sections of the Church Dogmatics. He focuses on the theme of human agency in Barth's late ethics and doctrine of baptism, placing the discussion in the context of an interpretation of the Dogmatics as an intrinsically ethical dogmatics. The first two chapters survey the themes of agency, covenant and human reality in the Dogmatics as a whole; later chapters give a thorough analysis of Church Dogmatics (...)
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  45. Karl Barth Et le Catholicisme (1970). Karl Barth. Revue de Théologie Et de Philosophie 20:353.score: 12.0
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  46. Amy Marga (2010). Karl Barth's Dialogue with Catholicism in Göttingen and Münster: Its Significance for His Doctrine of God. Mohr Siebeck.score: 12.0
    Amy Marga studies Karl Barth's early encounter with Roman Catholic theology during the 1920s, especially seen in his seminal set of dogmatic lectures given in ...
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  47. Kenneth Oakes (2012). Karl Barth on Theology and Philosophy. Oup Oxford.score: 12.0
    This book is an analysis of Karl Barth's understanding of the relationship between theology and philosophy. Kenneth Oakes shows the complexity and variability of Barth's thoughts on theology and philosophy and challenges the typical views that Barth was either too hostile towards philosophy or too indebted to it.
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  48. Robert T. Osborn (1971). Positivism and Promise in the Theology of Karl Barth. Interpretation 25 (3):283-302.score: 12.0
    The confessing church forgot that Barth's interest in the integrity of the church was not an end in itself, but rather in the interest of the service of the church in and for the world.
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  49. John Barresi (1999). On Becoming a Person. Philosophical Psychology 12 (1):79-98.score: 9.0
    How does an entity become a person? Forty years ago Carl Rogers answered this question by suggesting that human beings become persons through a process of personal growth and self-discovery. In the present paper I provide six different answers to this question, which form a hierarchy of empirical projects and associated criteria that can be used to understand human personhood. They are: (1) persons are constructed out of natural but organic materials; (2) persons emerge as a form of adaptation through (...)
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  50. Donald E. Phillips (1987). Barth and Communication. Heythrop Journal 28 (4):439–440.score: 9.0
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