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  1.  87
    Introduction: A Symposium on Kevin Schilbrack’s Philosophy and the Study of Religions: A Manifesto.Andrew B. Irvine - 2014 - Sophia 53 (3):363-365.
    It is an exciting time to pursue philosophy of religion, not least because of an earnest and widening conversation about what philosophers of religion should be doing in the future. This conversation is driven by factors including the growing presence of philosophers who do not presume as normative the subject position of so-called western traditions of thought, the relentless historicization—especially along Foucaultian lines—of the modern study of religion by critics working across the range of implicated disciplines, and by newly energized (...)
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  2.  57
    Review of Adam B. Seligman, Robert P. Weller, Michael J. Puett, and Bennett Simon, Ritual and Its Consequences: An Essay on the Limits of Sincerity: Oxford and New York: Oxford University Press, 2008, Xvi, 229 Pp. ISBN 978-0-19-533600-9. [REVIEW]Andrew B. Irvine - 2009 - Sophia 48 (4):497-499.
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  3.  99
    Review of James D. Proctor (Ed.), Envisioning Nature, Science, and Religion. [REVIEW]Andrew B. Irvine - 2010 - Sophia 49 (4):631-633.
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  4.  72
    An Ontological Critique of the Trans-Ontology of Enrique Dussel.Andrew B. Irvine - 2011 - Sophia 50 (4):603-624.
    Enrique Dussel has developed a sweeping philosophical critique of the eurocentricity of Western habits of thought and action, with the aim of articulating an ‘ethics of liberation’ that takes the part distinctively of ‘the victims’ of the world system. The heart of Dussel’s effort is an ostensibly new method, ‘analectic’ or ‘anadialectic,’ which comes about through the ‘revelation’ of the other, and goes beyond the self-enclosure that, Dussel asserts, typifies dialectic in Western ontology. Thus, he takes his position to have (...)
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  5.  32
    Review The Aesthetics and Ethics of Faith: A Dialogue Between Liberationist and Pragmatic Thought Tirres Christopher D. Oxford University Press Oxford and New York.Andrew B. Irvine - 2015 - American Journal of Theology and Philosophy 36 (2):198-201.
    U.S. Latino/a theologians share much with Latin American liberation theologians, but they have also explicitly differentiated themselves from their southern partners. One prominent focus in this effort is U.S. Latino/a attention to popular religion, in contrast to a Latin American stress on political, structural change. On this interpretation, U.S. Latino/as’ practice of everyday life is a form of “aesthetic resistance” to, and freedom from, WASP hegemony—quite a different situation and response from the south. However, the question has been raised whether, (...)
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  6.  7
    Where Are the Wild Things? A Cultural-Psychological Critique of a Political Theology of Climate Change Denial.Andrew B. Irvine - 2020 - Eidos. A Journal for Philosophy of Culture 4 (1):88-101.
    One aim of this essay is to understand why white evangelical Christians, more than any other religious adherents in the United States, are deeply invested in denying the emergency of anthropogenic climate change and in obstructing action to address anthropogenic climate change. Michael S. Hogue, in his recent book, American Immanence, blames a religious imaginary he names the “redeemer symbolic.” This symbolic complex inspires the devotion of the politically powerful white evangelical Christian and nationalist movement in the United States at (...)
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  7.  7
    The Naivete of Neville's Religion: A Celebratory Yet Despairing Reading.Andrew B. Irvine - 2020 - American Journal of Theology and Philosophy 40 (3):65-81.
    Absorbing—being absorbed in—the vision of Robert Neville's Philosophical Theology recalled to me a lowly cartoon by much-beloved Australian cartoonist Michael Leunig.1 A small man carries a big briefcase on a smudgy street. With a look of—relief? regret? foreboding? anticipation?—the man beholds a sign on a wall that reads: "If you see anything mysterious or unusual just enjoy it while you can." Neville's vision is unusual, and the contemplation of mystery sounds as a basso continuo through each and all three opera (...)
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  8.  25
    On Kevin Schilbrack’s Philosophy and the Study of Religions: A Manifesto: Wiley-Blackwell, 2014, ISBN: 978-1444330533, Pb, 246pp.Andrew B. Irvine - 2014 - Sophia 53 (3):367-372.
    Kevin Schilbrack’s recent book sets out a series of well-considered, well-wrought arguments promoting a lively future for philosophy of religion. In the following comments on selected chapters, I seek to raise questions that require further elaboration of Schilbrack’s constructive vision and/or distinction from alternative visions with which he disagrees.Chapter 1: ‘The Full Task of Philosophy of Religion’Schilbrack begins this chapter characterizing ‘traditional philosophy of religion’ in terms of the task that the discipline sets for itself: to evaluate the rationality of (...)
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  9.  16
    Review of 1) Kristin Johnston Largen, Baby Krishna, Infant Christ: A Comparative Theology of Salvation, Maryknoll: Orbis Books, 2011, ISBN 978-1570759321, Pb, X + 246 Pp.; 2) Ravi M. Gupta and Kenneth R. Valpey, Eds., The Bhāgavata Purāṇa: Sacred Text and Living Tradition, New York: Columbia University Press, 2013, ISBN 978-0231149990, Pb, Xvi + 279 Pp. [REVIEW]Andrew B. Irvine - 2014 - Sophia 53 (3):417-419.
    Approaching comparison through attention to stories of gods rather than through explicit doctrines, and in particular to stories of gods in their infancy and childhood, is an arresting proposal in comparative theology. It was this unusual character which first drew my attention to Kristin Johnston Largen’s Baby Krishna, Infant Christ. Largen’s prose is fluid and clear, and the structure of the argument is also readily apparent. And thus the work held my attention and convinced me that it is deserving of (...)
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  10.  24
    Cultural Participation and Post-Colonialism.Andrew B. Irvine - 2000 - Sophia 39 (1):132-170.
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