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Jason W. Alvis [14]Jason Wesley Alvis [1]
  1.  20
    God’s Playthings: Eugen Fink’s Phenomenology of Religion in Play as Symbol of the World.Jason W. Alvis - 2019 - Research in Phenomenology 49 (1):88-117.
    Although Eugen Fink often reflected upon the role religion, these reflections are yet to be addressed in secondary literature in any substantive sense. For Fink, religion is to be understood in relation to “play,” which is a metaphor for how the world presents itself. Religion is a non-repetitive, and entirely creative endeavor or “symbol” that is not achieved through work and toil, or through evaluation or power, but rather, through his idea of play and “cult” as the imaginative distanciation from (...)
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  2.  31
    Phenomenology and the Post-secular Turn: Reconsidering the ‘Return of the Religious’.Michael Staudigl & Jason W. Alvis - 2016 - International Journal of Philosophical Studies 24 (5):589-599.
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  3. A Phenomenology of Discernment: Applying Scheler’s ‘Religious Acts’ to Cassian’s Four Steps.Jason W. Alvis - 2020 - European Journal for Philosophy of Religion 12 (4):63-93.
    This article argues that Max Scheler’s conception of “religious acts” and his criticisms of types of “difference” help rethink the relevance of discernment and decision making, especially today, in an age in which we are faced with an unprecedented range of "options" in nearly every area of social lives. After elucidating Scheler’s engagements with religion in On the Eternal in Man, his work is then applied to rethinking more deeply the four steps of Christian discernment developed by the 5th century (...)
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  4.  31
    Anthony J. Steinbock: Phenomenology & Mysticism: The Verticality of Religious Experience: Indiana University Press, Bloomington and Indianapolis, 2007, 2009, 309 pp, $44.95.Jason W. Alvis - 2017 - Human Studies 40 (4):589-598.
  5.  36
    How to Overcome the World: Henry, Heidegger, and the Post-Secular.Jason W. Alvis - 2016 - International Journal of Philosophical Studies 24 (5):663-684.
    If there is such a ‘post-secular’ milieu, mindset, or thesis, it will need to furnish its own interpretation of the ‘world’ in ways distinct from those championed by the secular. Indeed an essential aspect of the ‘secular’ is how it has interpreted the ‘world’ as the ‘space, time, and age’ in which things come into presence clearly, neutrally, and obviously. This paper interprets and compares some of Heidegger’s and Henry’s specific engagements with the theme of ‘world’, and how each thinker (...)
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  6.  17
    Christianities and the Culture (Wars) of Victimhood.Jason W. Alvis - 2021 - Philosophy Today 65 (4):881-898.
    Some of the most powerful persons today are those most successful at convincing others they have the greatest claim to victimhood. This new, socio-political shift marks the rise of what recently has been called “victimhood culture.” This article addresses how certain Christian theological views on God’s wrath, along with differing appropriations of the church’s collective victimhood both have played significant roles in generating a “culture war of victimhood”—a mode of conflict in which individuals and parties fight for the status of (...)
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  7.  9
    From the Unconditioned to Unconditional Claims.Jason W. Alvis & Jeffrey W. Robbins - 2019 - Journal for Continental Philosophy of Religion 1 (2):129-139.
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  8.  23
    Immediacy.Jason W. Alvis - 2020 - PhaenEx 13 (2):11-37.
    At least for Schleiermacher, religion is life in immediate feeling. Whether or not we agree with him, immediacy can be understood as one essential aspect of feeling that makes feeling congenial as the means by which we tend to express the source of religious experience. Yet in general, immediacy is difficult to define and qualify. Is there a hope for immediacy in seeking “to be delivered from contingency”? Is immediacy expressed in the instantaneity of how qualities of things are given (...)
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  9.  45
    Making sense of Heidegger’s ‘phenomenology of the inconspicuous’ or inapparent.Jason W. Alvis - 2017 - Continental Philosophy Review 51 (2):211-238.
    In Heidegger’s last seminar, which was in Zähringen in 1973, he introduces what he called a “phenomenology of the inconspicuous”. Despite scholars’ occasional references to this “approach” over the last 40 years, this approach of Heidegger’s has gone largely under investigated in secondary literature. This article introduces three different, although not necessarily conflicting ways in which these sparse references to inconspicuousness can be interpreted: The a priori of appearance can never be brought to manifestation, and the unscheinbar is interwoven with (...)
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  10.  12
    Ricoeur on Violence and Religion: Or, Violence Gives Rise to Thought.Jason W. Alvis - 2019 - Studia Phaenomenologica 19:211-233.
    This essay demonstrates Ricoeur’s explication of the various roles religion can play especially in regards to acts of collective violence, and also how his conceptions take us beyond the traditional dichotomies of religion as necessarily violent, or necessarily peaceful. It focuses on three essays where his most formidable reflections on religion and violence can be found: “Religion and Symbolic Violence”, “Power and Violence”, and “State and Violence”. First, the essay hermeneutically describes the intricate relationship between violence and religion within these (...)
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  11.  25
    Rethinking Victimhood: Phenomenology, Religion, and the Human Condition.Jason W. Alvis & Ludger Hagedorn - 2021 - Philosophy Today 65 (4):767-772.
    How we use our own victimhood and that of others has been changing in recent years. Today it may be used to decry an injustice of violence, to garner attention to our causes, to command a unique moral and ecclesial authority, or even to gain advantage over other groups. The many possible uses of victimhood lead us to study phenomenologically its influence upon our human condition, considering especially its cultural manifestations, and religious underpinnings. The contributions investigate the topic through four (...)
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  12.  2
    The inconspicuous God: Heidegger, French phenomenology and the theological turn.Jason W. Alvis - 2018 - Bloomington: Indiana University Press.
    Inconspicuous turns: Heidegger and the "inapparent" theological turn -- Inconspicuous revelation: Marion, Heidegger, and an antinomic phenomenality -- Inconspicuous phenomenology: on Heidegger's unscheinbarkeit or inapparent -- Inconspicuous lifeworld of religion: Henry's "life," Heidegger's "world" -- Inconspicuous liturgy: Lacoste, Heidegger, and the space of godhood -- Inconspicuous adoration: Nancy, Heidegger, and a praise of the ordinary -- Inconspicuous evidence: Janicaud, religious experience, and a methodological atheism -- Inconspicuous faith: Chretien, Heidegger, and forgetting -- Inconspicuous God: Levinas, Heidegger, and the idolatry of (...)
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  13. The Manifolds of Desire and Love in Marion’s The Erotic Phenomenon.Jason Alvis & Jason W. Alvis - 2016 - In Marion and Derrida on the Gift and Desire: Debating the Generosity of Things. Cham: Springer Verlag.
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  14.  6
    Book Review: Pluriform Love: An Open and Relational Theology of Well-being by Thomas Jay Oord. [REVIEW]Jason W. Alvis - 2023 - Studies in Christian Ethics 36 (1):207-210.
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