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James K. A. Smith
Calvin University
  1. Desiring the Kingdom: Worship, Worldview, and Cultural Formation.James K. A. Smith - 2009
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  2.  5
    Imagining the Kingdom: How Worship Works.James K. A. Smith - 2013 - Baker Academic.
    2013 Word Guild Award (Academic) How does worship work? How exactly does liturgical formation shape us? What are the dynamics of such transformation? In the second of James K. A. Smith's three-volume theology of culture, the author expands and deepens the analysis of cultural liturgies and Christian worship he developed in his well-received Desiring the Kingdom. He helps us understand and appreciate the bodily basis of habit formation and how liturgical formation--both "secular" and Christian--affects our fundamental orientation to the world. (...)
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  3.  4
    Thinking in Tongues: Pentecostal Contributions to Christian Philosophy.James K. A. Smith - 2010 - Grand Rapids: Eerdmans.
    The past several decades have seen a renaissance in Christian philosophy, led by the work of Alvin Plantinga, Nicholas Wolterstorff, William Alston, Eleonore Stump, and others. In the spirit of Plantinga s famous manifesto, Advice to Christian Philosophers, James K. A. Smith here offers not only advice to Pentecostal philosophers but also some Pentecostal advice to Christian philosophers. In this inaugural Pentecostal Manifestos volume Smith begins from the conviction that implicit in Pentecostal and charismatic spirituality is a tacit worldview or (...)
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  4. You Are What You Love: The Spiritual Power of Habit.James K. A. Smith - 2016
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  5.  34
    Speech and theology: language and the logic of Incarnation.James K. A. Smith - 2002 - New York: Routledge.
    This important contribution to the ground-breaking Radical Orthodoxy series revisits the works of Husserl, Heidegger, Augustine and Derrida to reconsider the challenge of speaking of God through predication, silence, confession and praise. James K. A. Smith argues for God's own refusal to avoid speaking as well as for our urgent need of words to make Him visible to us. This leads to a radical new "incarnational phenomenology" in which God's love endows imperfect signs with the means to indicate true states (...)
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  6. Introducing Radical Orthodoxy: Mapping a Post-secular Theology.James K. A. Smith - 2004
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  7. Is the universe open for surprise? Pentecostal ontology and the spirit of naturalism.James K. A. Smith - 2008 - Zygon 43 (4):879-896.
    Given the enchanted worldview of pentecost-alism, what possibility is there for a uniquely pentecostal intervention in the science-theology dialogue? By asserting the centrality of the miraculous and the fantastic, and being fundamentally committed to a universe open to surprise, does not pentecostalism forfeit admission to the conversation? I argue for a distinctly pentecostal contribution to the dialogue that is critical of regnant naturalistic paradigms but also of a naive supernaturalism. I argue that implicit in the pentecostal social imaginary is a (...)
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  8. On the Road with Saint Augustine: A Real-World Spirituality for Restless Hearts.James K. A. Smith - 2019 - Brazos Press.
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  9.  80
    Liberating religion from theology: Marion and Heidegger on the possibility of a phenomenology of religion.James K. A. Smith - 1999 - International Journal for Philosophy of Religion 46 (1):17-33.
  10. Who's Afraid of Postmodernism? Taking Derrida, Lyotard, and Foucault to Church.James K. A. Smith - 2006
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  11.  47
    Staging an encounter between anthropology and philosophy: Hits and misses in the work of Michael Jackson.James K. A. Smith - 2017 - Reviews in Anthropology 46 (4):151-163.
    This review essay assesses Michael Jackson’s ongoing project of staging an encounter between anthropology and philosophy in two books: Lifeworlds (2013) and As Wide as the World Is Wise (2016). Considering his philosophical enrichment of ethnographic theory and method, this essay addresses foundational questions about the prospects and practices of interdisciplinary engagement. It also suggests future avenues for continued dialogue between philosophy and anthropology.
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  12.  23
    Epistemology for the Rest of Us.James K. A. Smith - 2008 - Philosophia Christi 10 (2):353-361.
    William Abraham’s “canonical theism” calls into question standard strategies in philosophy of religion which (1) strain out the particularities of Christian faith, distilling a “mere theism” and (2) position Christian faith within a broader, “general” epistemology. I evaluate Abraham’s call for a philosophical approach that honors the thick particularity of Christian faith and makes room for the unique epistemological status of revelation. I conclude that Abraham’s promising project could be extended to more radically call into question the “intellectualism” that characterizes (...)
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  13.  34
    Alterity, Transcendence, and the Violence of the Concept.James K. A. Smith - 1998 - International Philosophical Quarterly 38 (4):369-381.
  14. The Crossing of the Visible.James K. A. Smith (ed.) - 2003 - Stanford University Press.
    Painting, according to Jean-Luc Marion, is a central topic of concern for philosophy, particularly phenomenology. For the question of painting is, at its heart, a question of visibility—of appearance. As such, the painting is a privileged case of the phenomenon; the painting becomes an index for investigating the conditions of appearance—or what Marion describes as "phenomenality" in general. In _The Crossing of the Visible_, Marion takes up just such a project. The natural outgrowth of his earlier reflections on icons, these (...)
     
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  15.  91
    Continental Philosophy of Religion.James K. A. Smith - 2009 - Faith and Philosophy 26 (4):440-448.
    Over the past decade there has been a burgeoning of work in philosophy of religion that has drawn upon and been oriented by “continental” sources in philosophy—associated with figures such as Martin Heidegger, Jacques Derrida, Emmanuel Levinas, Jean-Luc Marion, Gilles Deleuze, and others. This is a significant development and one that should be welcomed by the community of Christian philosophers. However, in this dialogue piece I take stock of the field of “continental philosophy of religion” and suggest that the field (...)
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  16.  82
    A Little Story About Metanarratives.James K. A. Smith - 2001 - Faith and Philosophy 18 (3):353-368.
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  17.  82
    The Art of Christian Atheism.James K. A. Smith - 1997 - Faith and Philosophy 14 (1):71-81.
    In his early work, Martin Heidegger argues for a rigorous methodological atheism in philosophy, which is not opposed to religious faith but only to the impact of faith when one is philosophizing. For the young Heidegger, the philosopher, even though possibly a religious person, must be an atheist when doing philosophy. Christian philosophy, then, is a round square. In this essay, I unpack Heidegger’s methodological considerations and attempt to draw parallels with other traditions which argue for the possibility of a (...)
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  18.  89
    A Principle of Incarnation in Derrida’s Jugendschriften : Towards a Confessional Theology.James K. A. Smith - 2002 - Modern Theology 18 (2):217-230.
  19.  11
    A Response to Critics.James K. A. Smith - 2019 - Studies in Christian Ethics 32 (1):129-134.
    The author responds to critics of Awaiting the King, addressing especially questions about Augustinian liberalism and the church’s complicity in, and responsibility for, disordered liturgies, raising fundamental questions about the relationship between church and world.
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  20.  18
    Between predication and silence: Augustine on how (not) to speak of God.James K. A. Smith - 2000 - Heythrop Journal 41 (1):66–86.
    Throughout his corpus , Augustine grapples with the challenge of how to speak of that which exceeds and resists conceptualization. The one who would speak of God is confronted, it seems, by a double‐bind: either one reduces God's transcendence to the immanence of language and concepts, or one remains silent. Even to call God ‘inexpressible’, he remarks in De doctrina christiana, is to predicate something of God and thus make some claim to comprehension. ‘This battle of words’, he continues, ‘should (...)
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  21.  13
    Between Predication And Silence: Augustine On How To Speak Of God.James K. A. Smith - 2000 - Heythrop Journal 41 (1):66-86.
    Throughout his corpus, Augustine grapples with the challenge of how to speak of that which exceeds and resists conceptualization. The one who would speak of God is confronted, it seems, by a double‐bind: either one reduces God's transcendence to the immanence of language and concepts, or one remains silent. Even to call God ‘inexpressible’, he remarks in De doctrina christiana, is to predicate something of God and thus make some claim to comprehension. ‘This battle of words’, he continues, ‘should be (...)
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  22. Determined Hope: A Phenomenology of Christian Expecation.James K. A. Smith - 2004 - In Miroslav Volf & William Katerberg (eds.). Eerdmans. pp. 200--227.
     
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  23.  6
    6 Faith and the Conditions of Possibility of Experience: A Response to Kevin Hart.James K. A. Smith - 2022 - In Kevin Hart & Barbara Wall (eds.), The Experience of God: A Postmodern Response. Fordham University Press. pp. 87-92.
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  24.  45
    Formation, grace, and pneumatology: Or, where's the spirit in Gregory's Augustine?James K. A. Smith - 2011 - Journal of Religious Ethics 39 (3):556-569.
    Eric Gregory's Politics and the Order of Love takes up an audacious project: enlisting Saint Augustine in order to "help imagine a better liberalism." This article first provides a summary of Gregory's argument, focusing on his emphasis on love as a "motivation" for neighborly care, and hence democratic participation. This involves tracing the theme of motivation in the book, which is tied to his articulation of liberal perfectionism and an emphasis on civic virtue. In conclusion I raise the question of (...)
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  25.  15
    How (Not) To Tell a Secret.James K. A. Smith - 2000 - American Catholic Philosophical Quarterly 74 (1):135-151.
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  26.  7
    How (not) to be secular: reading Charles Taylor.James K. A. Smith - 2014 - Grand Rapids, Michigan: William B. Eerdmans Publishing Company.
    How (Not) to Be Secular is what Jamie Smith calls "your hitchhiker's guide to the present" -- it is both a reading guide to Charles Taylor's monumental work A Secular Age and philosophical guidance on how we might learn to live in our times. Taylor's landmark book A Secular Age (2007) provides a monumental, incisive analysis of what it means to live in the post-Christian present -- a pluralist world of competing beliefs and growing unbelief. Jamie Smith's book is a (...)
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  27.  23
    How religious practices matter1: Peter Ochs' “alternative nurturance” of philosophy of religion.James K. A. Smith - 2008 - Modern Theology 24 (3):469-478.
  28.  15
    How religious practices matter1: Peter Ochs'“alternative nurturance” of philosophy of religion.James K. A. Smith - 2008 - Modern Theology 24 (3):469-478.
  29.  68
    Heidegger’s Temporal Idealism.James K. A. Smith - 2000 - International Philosophical Quarterly 40 (3):383-385.
  30.  12
    How (Not) To Tell a Secret.James K. A. Smith - 2000 - American Catholic Philosophical Quarterly 74 (1):135-151.
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  31.  12
    Is There a Sabbath for Thought? Between Religion and Philosophy – By William Desmond.James K. A. Smith - 2008 - Modern Theology 24 (1):146-149.
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  32.  10
    Is There a Sabbath for Thought? Between Religion and Philosophy–By William Desmond.James K. A. Smith - 2008 - Modern Theology 24 (1):146-149.
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  33.  12
    Respect and Donation.James K. A. Smith - 1997 - American Catholic Philosophical Quarterly 71 (4):523-538.
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  34.  7
    Respect and Donation.James K. A. Smith - 1997 - American Catholic Philosophical Quarterly 71 (4):523-538.
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  35.  52
    Re-Kanting Postmodernism?James K. A. Smith - 2000 - Faith and Philosophy 17 (4):558-571.
    This essay considers the legacy of Kant’s philosophy of religion as appropriated by Jacques Derrida in his recent, “Foi et savoir: les deux sources de la ‘religion’ aux limites de la simple raison.” Derrida’s adoption of this Kantian framework raises the question of how one might describe this as a postmodern account of religion, which in turn raises the question of the relationship between modernity and postmodernity in general, and Derrida’s relationship to Kant in particular. Following an exposition of Derrida’s (...)
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  36.  65
    The End of Enclaves.James K. A. Smith - 2009 - Faith and Philosophy 26 (4):457-461.
    In reply to Benson’s response, I agree that we should be seeking the dissolution of all enclaves in philosophy of religion—whether continental or analytic. But I continue to suggest that continental philosophy of religion bears special burdens in this respect.
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  37.  5
    The End of Enclaves.James K. A. Smith - 2009 - Faith and Philosophy 26 (4):457-461.
    In reply to Benson’s response, I agree that we should be seeking the dissolution of all enclaves in philosophy of religion—whether continental or analytic. But I continue to suggest that continental philosophy of religion bears special burdens in this respect.
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  38.  12
    Taking Husserl at His Word.James K. A. Smith - 2000 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 4 (1):89-115.
    For Husserl, the natural attitude - and hence any further explication of it - is put out of play, bracketed by the phenomenological epoché, which, of course, is not to deny its existence, but only to turn our theoretical gaze elsewhere. As Husserl remarks, “the single facts, the facticity of the natural world taken universally, disappear from our theoretical regard” (Id 60/68). The project of the young Heidegger, I will argue, is precisely a concern with facticity, taking up this forgotten (...)
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  39.  53
    Taking Husserl at His Word.James K. A. Smith - 2000 - Symposium 4 (1):89-115.
    For Husserl, the natural attitude - and hence any further explication of it - is put out of play, bracketed by the phenomenological epoché, which, of course, is not to deny its existence, but only to turn our theoretical gaze elsewhere. As Husserl remarks, “the single facts, the facticity of the natural world taken universally, disappear from our theoretical regard” (Id 60/68). The project of the young Heidegger, I will argue, is precisely a concern with facticity, taking up this forgotten (...)
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  40.  5
    The Nicene option: an incarnational phenomenology.James K. A. Smith - 2021 - Waco: Baylor University Press.
    A collection of essays spanning Smith's career that examines the prospects for a renewed continental philosophy of religion, while making a constructive case for Smith's own vision of the "Nicene option" and incarnational theology as conversation partner.
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  41.  15
    The Quest for Meaning: Friends of Wisdom from Plato to Levinas – By Adriaan T. Peperzak.James K. A. Smith - 2007 - Modern Theology 23 (2):296-298.
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  42.  6
    The Time of Language.James K. A. Smith - 1998 - Proceedings of the American Catholic Philosophical Association 72:185-199.
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  43.  17
    The Time of Language.James K. A. Smith - 1998 - Proceedings of the American Catholic Philosophical Association 72:185-199.
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  44.  3
    Who's afraid of relativism?: community, contingency, and creaturehood.James K. A. Smith - 2014 - Grand Rapids: Baker Academic.
    Following his successful Who's Afraid of Postmodernism? leading Christian philosopher James K. A. Smith introduces the philosophical sources behind postliberal theology. Offering a provocative analysis of relativism, Smith provides an introduction to the key voices of pragmatism: Ludwig Wittgenstein, Richard Rorty, and Robert Brandom. Many Christians view relativism as the antithesis of absolute truth and take it to be the antithesis of the gospel. Smith argues that this reaction is a symptom of a deeper theological problem: an inability to honor (...)
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  45.  33
    Hermeneutics at the Crossroads.Kevin J. Vanhoozer, James K. A. Smith & Bruce Ellis Benson (eds.) - 2006 - Indiana University Press.
    In this multi-faceted volume, Christian and other religiously committed theorists find themselves at an uneasy point in history—between premodernity, modernity, and postmodernity—where disciplines and methods, cultural and linguistic traditions, and religious commitments tangle and cross. Here, leading theorists explore the state of the art of the contemporary hermeneutical terrain. As they address the work of Gadamer, Ricoeur, and Derrida, the essays collected in this wide-ranging work engage key themes in philosophical hermeneutics, hermeneutics and religion, hermeneutics and the other arts, hermeneutics (...)
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  46.  31
    Augustine and Politics. [REVIEW]James K. A. Smith - 2006 - Augustinian Studies 37 (2):275-276.
  47.  10
    Heidegger’s Temporal Idealism. [REVIEW]James K. A. Smith - 2000 - International Philosophical Quarterly 40 (3):383-385.
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  48.  25
    Love and Saint Augustine. [REVIEW]James K. A. Smith - 1998 - Augustinian Studies 29 (2):144-150.
  49.  25
    The Confession of Augustine. [REVIEW]James K. A. Smith - 2002 - Augustinian Studies 33 (1):128-133.