Citations of work:

John E. Smith (1969). Time, Times, and the 'Right Time'; Chronos and Kairos.

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  1. Towards an Authentic Transformation of the Church of Christ in Zimbabwe.Gift Masengwe & Francisca H. Chimhanda - 2018 - Hts Theological Studies 74 (1).
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    That Seed Sets Time Ablaze.John Charles Ryan - 2017 - Environmental Philosophy 14 (2):163-189.
    The time of vegetal life itself—denoted as plant-time in this article, following the work of Michael Marder—is essential to human-plant relations. Conceptualized as a multi-dimensional plexity, vegetal temporality embodies the endemic land-based seasons, rhythms, cycles, and timescales of flora in conjunction with human patterns. The contemporary poet Judith Wright invoked a time-space continuum throughout her writing as a means to convey the primordial character of Australian plants while resisting the imposition of a colonialist schema of time. Wright’s bold textualization of (...)
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    Gestures Historical and Incomplete, Critical yet Friendly.Vincent Colapietro - 2016 - European Journal of Pragmatism and American Philosophy 8 (1).
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    Peircean Semeiotic and Legal Practices: Rudimentary and “Rhetorical” Considerations. [REVIEW]Vincent Colapietro - 2008 - International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 21 (3):223-246.
    Too often C. S. Peirce’s theory of signs is used simply as a classificatory scheme rather than primarily as a heuristic framework (that is, a framework designed and modified primarily for the purpose of goading and guiding inquiry in any field in which signifying processes or practices are present). Such deployment of his semeiotic betrays the letter no less than the spirit of Peirce’s writings on signs. In this essay, the author accordingly presents Peirce’s sign theory as a heuristic framework, (...)
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    The Utopian Surplus.Eleni Varikas - 2002 - Thesis Eleven 68 (1):101-105.