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James Wetzel [48]James Richard Wetzel [1]
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Profile: James Wetzel (Villanova University)
  1.  15
    Splendid Vices and Secular Virtues: Variations on Milbank's Augustine.James Wetzel - 2004 - Journal of Religious Ethics 32 (2):271 - 300.
    John Milbank's case against secular reason draws much of its authority and force from Augustine's critique of pagan virtue. "Theology and Social Theory" could be characterized, without too much insult to either Augustine or Milbank, as a postmodern "City of God". Modern preoccupations with secular virtues, marketplace values, and sociological bottom-lines are likened there to classically pagan preoccupations with the virtues of self-conquest and conquest over others. Against both modern and antique "ontological violence" (where 'to be' is 'to be antagonistic'), (...)
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  2. Augustine and Philosophy.Johannes Brachtendorf, John D. Caputo, Jesse Couenhoven, Alexander R. Eodice, Wayne J. Hankey, John Peter Kenney, Paul A. Macdonald Jr, Gareth B. Matthews, Roland J. Teske, Frederick Van Fleteren & James Wetzel - 2010 - Lexington Books.
    The essays in this book, by a variety of leading Augustine scholars, examine not only Augustine's multifaceted philosophy and its relation to his epoch-making theology, but also his practice as a philosopher, as well as his relation to other philosophers both before and after him. Thus the collection shows that Augustine's philosophy remains an influence and a provocation in a wide variety of settings today.
     
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  3.  29
    Time After Augustine.James Wetzel - 1995 - Religious Studies 31 (3):341.
    This essay attempts to make sense of Augustine's claim that time is a mental affection. He has been criticized, by Russell for instance, for advocating a subjective theory of time, thereby confusing the issue of what time is with the issue of what it is like to experience time. I defend Augustine from this criticism. His interest in time emerges out of confessional philosophy, and when this context is taken into account, his association of time with affection implies the converse (...)
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  4.  5
    Can Theodicy Be Avoided? The Claim of Unredeemed Evil.James Wetzel - 1989 - Religious Studies 25 (1):1 - 13.
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  5.  42
    Augustine and the Limits of Virtue.James Wetzel - 1992 - Cambridge University Press.
    Augustine's moral psychology was one of the richest in late antiquity, and in this book James Wetzel evaluates its development, indicating that the insights offered by Augustine on free-will have been prevented from receiving full appreciation as the result of an anachronistic distinction between theology and philosophy. He shows that it has been commonplace to divide Augustine's thought into earlier and later phases, the former being more philosophically informed than the latter. Wetzel's contention is that this division is less pronounced (...)
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  6.  11
    Some Thoughts on The Anachronism in Forgiveness.James Wetzel - 1999 - Journal of Religious Ethics 27 (1):83-102.
    Consider that forgiveness is always given ahead of time. Set within a moral context, this claim is apt to sound suspect, as it seems to invite transgression and all manner of immoral indulgence. When the context shifts to one of religious possibility, however, the claim can be read to entertain a redemptive anachronism: a memory of future innocence. The author examines forgiveness in both contexts and makes a case for the religious possibility.
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  7.  44
    Saint Augustine Lecture 2012.James Wetzel - 2012 - Augustinian Studies 43 (1-2):5-23.
  8.  10
    A Meditation on Hell: Lessons From Dante.James Wetzel - 2002 - Modern Theology 18 (3):375-394.
    This essay borrows Dante's inspiration in the Inferno to explore a theology of hell. The usual apologies for hell either bank on a retributive paradigm of justice or are content to have hell introduce a note of tragedy into the history of redemption. The theology that is culled from Dante, and especially from his handling of Virgil's place and authority in hell, is neither retributive in its justice nor tragic in its vision. Dante shows us how to make some sense (...)
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  9.  11
    God in the Cave: A Look Back at Robert Merrihew Adams's "Finite and Infinite Goods". [REVIEW]James Wetzel - 2006 - Journal of Religious Ethics 34 (3):485 - 520.
    When "Finite and Infinite Goods" was published in 1999, it took its place as one of the few major statements of a broadly Augustinian ethical philosophy of the past century. By "broadly Augustinian" I refer to the disposition to combine a Platonic emphasis on a transcendent source of value with a traditionally theistic emphasis on the value-creating capacities of absolute will. In the form that this disposition takes with Robert Merrihew Adams, it is the resemblance between divine and a finite (...)
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  10.  3
    The Schleiermacher Gambit and the Desacralization of Culture: Retrospective Remarks on Wayne Proudfoot's Religious Experience.James Wetzel - 2017 - American Journal of Theology and Philosophy 38 (1):20.
    When Religious Experience went into production with the University of California Press, I was still in residence as a graduate student at Columbia, where I was working with Wayne Proudfoot on issues in the philosophy of religion and philosophical theology. Although this is now more than thirty years ago, I distinctively remember having a conversation with him about whether Religious Experience should have a subtitle and, if so, what. Proudfoot’s disposition as a writer is hardly baroque, and so he decided, (...)
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  11.  10
    Will and Interiority in Augustine.James Wetzel - 2002 - Augustinian Studies 33 (2):139-160.
  12.  16
    Moral Personality, Perversity, and Original Sin.James Wetzel - 1995 - Journal of Religious Ethics 23 (1):3 - 25.
    This essay sets forth a philosophical reformulation and defense of the doctrine of original sin. The sticking point of the traditional doctrine is its apparent commitment to the proposition that moral guilt is heritable. While I make no claim to defend the justice of vicarious punishment (the idea of having one person suffer for the sins of another), I credit nevertheless the idea of vicarious guilt. As responsible beings, we have to answer for evil that we cannot conceivably have willed (...)
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  13.  5
    Can Theodicy Be Avoided? The Claim of Unredeemed Evil: James Wetzel.James Wetzel - 1989 - Religious Studies 25 (1):1-13.
    Theodicy begins with the recognition that the world is not obviously under the care of a loving God with limitless power and wisdom. If it were, why would the world be burdened with its considerable amount and variety of evil? Theodicists are those who attempt to answer this question by suggesting a possible rationale for the appearance of evil in a theocentric universe. In the past theodicists have taken up the cause of theodicy in the service of piety, so that (...)
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  14.  13
    Editions and Translations.James Wetzel, Leonard F. Wheat, Robert L. Wicks, Robert R. Williams & David Wolfsdorf - 2013 - Journal of the History of Philosophy 51 (3):503-505.
  15.  28
    Leszek Kolakowski, God Owes Us Nothing: A Brief Remark on Pascal's Religion and on the Spirit of Jansenism. [REVIEW]James Wetzel - 1997 - Religious Studies 33 (1):121-130.
  16. Augustine.James Wetzel - 2007 - In John Corrigan (ed.), The Oxford Handbook of Religion and Emotion. Oup Usa.
     
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  17.  9
    Infinite Return: Two Ways of Wagering with Pascal.James Wetzel - 1993 - Religious Studies 29 (2):139 - 149.
    Pascal's wager has fascinated philosophers far in excess of its reputation as effective apologetics. Very few of the wager's defenders, in fact, have retained more than an academic interest in its power to persuade. Partly this is a matter of good manners. Pascal is supposed to have pitched his wager at folks who understand only self-interested motivations, and today it is no longer fashionable for defenders of theism to disparage the character of their opponents. But partly the low-key concern with (...)
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  18.  13
    An Apology for Apologetics.James Wetzel - 1994 - Faith and Philosophy 11 (1):152-156.
  19.  8
    The Question of Consuetudo Carnalis in Confessions 7.17.23.James Wetzel - 2000 - Augustinian Studies 31 (2):165-171.
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  20.  12
    Augustine's Love of Wisdom.James Wetzel - 1993 - Review of Metaphysics 47 (1):136-137.
  21.  7
    Carol Harrison. Beauty and Revelation in the Thought of Saint Augustine. Oxford Theological Monographs. Pp. Xi+289. . £35. [REVIEW]James Wetzel - 1994 - Religious Studies 30 (1):126.
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  22.  7
    Crisis Mentalities.James Wetzel - 2000 - American Catholic Philosophical Quarterly 74 (1):115-133.
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  23.  17
    Review of John Peter Kenney, The Mysticism of Saint Augustine: Rereading the Confessions[REVIEW]James Wetzel - 2007 - Notre Dame Philosophical Reviews 2007 (8).
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  24.  4
    Infinite Return: Two Ways of Wagering with Pascal: James Wetzel.James Wetzel - 1993 - Religious Studies 29 (2):139-149.
    Pascal's wager has fascinated philosophers far in excess of its reputation as effective apologetics. Very few of the wager's defenders, in fact, have retained more than an academic interest in its power to persuade. Partly this is a matter of good manners. Pascal is supposed to have pitched his wager at folks who understand only self-interested motivations, and today it is no longer fashionable for defenders of theism to disparage the character of their opponents. But partly the low-key concern with (...)
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  25.  10
    The Force of Memory: Reflections on the Interrupted Self.James Wetzel - 2007 - Augustinian Studies 38 (1):147-159.
  26.  6
    Response III—The Humanity of God.James Wetzel - 2005 - Augustinian Studies 36 (1):219-226.
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  27.  10
    Paradoxes of Time in Saint Augustine.James Wetzel - 1997 - Augustinian Studies 28 (2):159-163.
  28.  1
    God Owes Us Nothing: A Brief Remark on Pascal's Religion and on the Spirit of Jansenism. [REVIEW]James Wetzel - 1997 - Religious Studies 33 (1):121-130.
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  29.  1
    Will and Interiority in Augustine: Travels in an Unlikely Place.James Wetzel - 2002 - Augustinian Studies 33 (2):139-160.
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  30.  3
    No Title Available: Religious Studies.James Wetzel - 1994 - Religious Studies 30 (1):126-128.
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  31.  4
    The Missing Adam: A Reply to Gilbert Meilaender.James Wetzel - 1995 - Journal of Religious Ethics 23 (1):35 - 38.
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  32.  2
    God in the Cave.James Wetzel - 2006 - Journal of Religious Ethics 34 (3):487-520.
    When Finite and Infinite Goods was published in 1999, it took its place as one of the few major statements of a broadly Augustinian ethical philosophy of the past century. By broadly Augustinian I refer to the disposition to combine a Platonic emphasis on a transcendent source of value with a traditionally theistic emphasis on the value-creating capacities of absolute will. In the form that this disposition takes with Robert Merrihew Adams, it is the resemblance between divine and a finite (...)
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  33.  6
    In Memoriam.James Wetzel - 2010 - Augustinian Studies 41 (1):3-5.
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  34.  2
    Predestination, Pelagianism, and Foreknowledge.James Wetzel - 2001 - In Eleonore Stump & Norman Kretzmann (eds.), The Cambridge Companion to Augustine. Cambridge University Press. pp. 49--58.
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  35.  4
    Thomas Pink and M. W. F. Stone (Eds) the Will and Human Action: From Antiquity to the Present Day. (London and New York: Routledge, 2004). Pp. VIII+219. $104.95, £60.00 (Hbk). ISBN 0 415 32467 X. [REVIEW]James Wetzel - 2005 - Religious Studies 41 (2):242-246.
  36. Augustine and the Limits of Virtue.William E. Mann & James Wetzel - 1994 - Philosophical Review 103 (3):574.
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  37. Augustine's City of God (Cambridge Critical Guides).James Wetzel (ed.) - 2012 - Cambridge University Press.
    Augustine's City of God has profoundly influenced the course of Western political philosophy, but there are few guides to its labyrinthine argumentation that hold together the delicate interplay of religion and philosophy in Augustine's thought. The essays in this volume offer a rich examination of those themes, using the central, contested distinction between a heavenly city on earthly pilgrimage and an earthly city bound for perdition to elaborate aspects of Augustine's political and moral vision. Topics discussed include Augustine's notion of (...)
     
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  38. Augustine's City of God: A Critical Guide.James Wetzel (ed.) - 2012 - Cambridge University Press.
    Augustine's City of God has profoundly influenced the course of Western political philosophy, but there are few guides to its labyrinthine argumentation that hold together the delicate interplay of religion and philosophy in Augustine's thought. The essays in this volume offer a rich examination of those themes, using the central, contested distinction between a heavenly city on earthly pilgrimage and an earthly city bound for perdition to elaborate aspects of Augustine's political and moral vision. Topics discussed include Augustine's notion of (...)
     
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  39. Crisis Mentalities: Augustine After Descartes.James Wetzel - 2000 - American Catholic Philosophical Quarterly 74 (1):115-133.
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  40. El teatro de la memoria. Una mirada a las certezas posmodernas de Agustín.James Wetzel - 2001 - Augustinus: Revista Trimestral Publicada Por Los Padres Agustinos Recoletos 46 (180-81):147-154.
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  41. 6 Myth and Moral Philosophy.James Wetzel - 2002 - In Kevin Schilbrack (ed.), Thinking Through Myths: Philosophical Perspectives. Routledge. pp. 123.
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  42. Parting Knowledge: Essays After Augustine.James Wetzel - 2013 - Cascade Books.
    Roughly half the essays in this collection engage directly with Augustine's theological animus and follow his thinking into self-division, perversity of will, grief, conversion, and the aspiration for transcendence.
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  43. Saint Augustine Lecture 2012.James Wetzel - 2012 - Augustinian Studies 43 (1):5-23.
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  44. Saint Augustine Lecture 2012: A Tangle of Two Cities.James Wetzel - 2012 - Augustinian Studies 43 (1/2):5-23.
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  45. The Force of Memory: Reflections on the Interrupted Self.James Wetzel - 2007 - Augustinian Studies 38 (1):147-159.
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  46. The Shrewdness of Abraham.James Wetzel - 2006 - Journal of Philosophy and Scripture 3 (2).
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  47. The Will and Human Action: From Antiquity to the Present Day. [REVIEW]James Wetzel - 2005 - Religious Studies 41 (2):242-246.
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