Citations of work:

Richard Kearney (2002). Strangers, Gods, and Monsters: Interpreting Otherness.

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  1.  9
    Host and Guest: An Applied Hermeneutic Study of Mental Health Nurses' Practices on Inpatient Units.Graham McCaffrey - 2014 - Nursing Inquiry 21 (3):238-245.
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    Introduction: Educative Strangeness.Peter Roberts - 2013 - Educational Philosophy and Theory 45 (4):355-359.
  3.  29
    Towards a Relational Phenomenology of Violence.Michael Staudigl - 2013 - Human Studies 36 (1):43-66.
    This article elaborates a relational phenomenology of violence. Firstly, it explores the constitution of all sense in its intrinsic relation with our embodiment and intercorporality. Secondly, it shows how this relational conception of sense and constitution paves the path for an integrative understanding of the bodily and symbolic constituents of violence. Thirdly, the author addresses the overall consequences of these reflections, thereby identifying the main characteristics of a relational phenomenology of violence. In the final part, the paper provides an exemplification (...)
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  4.  58
    Racism: On the Phenomenology of Embodied Desocialization. [REVIEW]Michael Staudigl - 2012 - Continental Philosophy Review 45 (1):23-39.
    This paper addresses racism from a phenomenological viewpoint. Its main task is, ultimately, to show that racism as a process of “negative socialization” does not amount to a contingent deficiency that simply disappears under the conditions of a fully integrated society. In other words, I suspect that racism does not only indicate a lack of integration, solidarity, responsibility, recognition, etc.; rather, that it is, in its extraordinary negativity, a socially constitutive phenomenon per se . After suggesting phenomenology’s potential to tackle (...)
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  5.  30
    The Monstering of Tamarisk: How Scientists Made a Plant Into a Problem.Matthew K. Chew - 2009 - Journal of the History of Biology 42 (2):231-266.
    Dispersal of biota by humans is a hallmark of civilization, but the results are often unforeseen and sometimes costly. Like kudzu vine in the American South, some examples become the stuff of regional folklore. In recent decades, "invasion biology," conservation-motivated scientists and their allies have focused largely on the most negative outcomes and often promoted the perception that introduced species are monsters. However, cases of monstering by scientists preceded the rise of popular environmentalism. The story of tamarisk (Tamarix spp.), flowering (...)
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  6.  71
    Axiology, Self-Deception, and Moral Wrongdoing in Blaise Pascal's Pensées.William D. Wood - 2009 - Journal of Religious Ethics 37 (2):355-384.
    Blaise Pascal is highly regarded as a religious moralist, but he has rarely been given his due as an ethical theorist. The goal of this article is to assemble Pascal's scattered thoughts on moral judgment and moral wrongdoing into an explicit, coherent account that can serve as the basis for further scholarly reflection on his ethics. On my reading, Pascal affirms an axiological, social-intuitionist account of moral judgment and moral wrongdoing. He argues that a moral judgment is an immediate, intuitive (...)
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  7.  60
    Religion and Pseudo-Religion: An Elusive Boundary.Sami Pihlström - 2007 - International Journal for Philosophy of Religion 62 (1):3-32.
    This paper examines the possibility of setting a boundary between religion and “pseudo-religion” (or superstition). Philosophers of religion inspired by Ludwig Wittgenstein’s ideas, in particular, insist that religious language-use can be neither legitimated nor criticized from the perspective of non-religious language-games. Thus, for example, the “theodicist” requirement that the existence of evil should be theoretically reconciled with theism can be argued to be pseudo-religious (superstitious). Another example discussed in the paper is the relation between religion and morality. The paper concludes (...)
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  8.  88
    Towards a Phenomenological Theory of Violence: Reflections Following Merleau-Ponty and Schutz.Michael Staudigl - 2007 - Human Studies 30 (3):233-253.
    This paper lays the groundwork for developing a thorough-going phenomenological description of different phenomena of violence such as physical, psychic and structural violence. The overall aim is to provide subject-centered approaches to violence within the social sciences and the humanities with an integrative theoretical framework. To do so, I will draw primarily on the phenomenological accounts of Maurice Merleau-Ponty and Alfred Schutz, and thereby present guiding clues for a phenomenologically grounded theory of violence.
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  9.  6
    Is God Diminished If We Abscond?Mark Patrick Hederman - 2005 - Metaphilosophy 36 (5):741-749.
  10.  13
    The Eschatological Theogony of the God Who May Be: Exploring the Concept of Divine Presence in Kearney, Hegel, and Heidegger.Craig M. Nichols - 2005 - Metaphilosophy 36 (5):750-761.
  11.  22
    The Creative Imperative: Religious Ethics and the Formation of Life in Common.John Wall - 2005 - Journal of Religious Ethics 33 (1):45-64.
    Challenging a long-standing assumption of the separation of ethical from poetic activity, this essay develops the basis for a theory of moral life as inherently and radically creative. A range of contemporary post-Kantian ethicists--including Ricoeur, Nussbaum, Kearney, and Gutiérrez--are employed to make the argument that moral practice requires a fundamental capability for creative transformation, imagination, and social renewal. In addition, this poetic moral capability can finally be understood only from the primordial religious point of view of the mystery of Creation (...)
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