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  1. Getting the Story Straight: Kierkegaard, MacIntyre and Some Problems with Narrative Getting the Story Straight: Kierkegaard, MacIntyre and Some Problems with Narrative.John Lippitt - 2007 - Inquiry: An Interdisciplinary Journal of Philosophy 50 (1):34-69.
    As part of the widespread turn to narrative in contemporary philosophy, several commentators have recently attempted to sign Kierkegaard up for the narrative cause, most notably in John Davenport and Anthony Rudd's recent collection Kierkegaard After MacIntyre: Essays on Freedom, Narrative and Virtue. I argue that the aesthetic and ethical existence‐spheres in Either/Or cannot adequately be distinguished in terms of the MacIntyre‐inspired notion of ‘narrative unity’. Judge William's argument for the ethical life contains far more in the way of substantive (...)
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  2. Kierkegaard and Fear and Trembling.John Lippitt - 2004 - Ars Disputandi 4.
     
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  3. Humour and Irony in Kierkegaard’s Thought.John Lippitt - 2000 - St. Martin's Press.
    Irony, humor and the comic play vital yet under-appreciated roles in Kierkegaard's thought. Focusing upon the Concluding Unscientific Postscript , this book investigates these roles, relating irony and humor as forms of the comic to central Kierkegaardian themes. How does the comic function as a form of "indirect communication"? What roles can irony and humor play in the infamous Kierkegaardian "leap"? Do certain forms of wisdom depend upon possessing a sense of humor? And is such a sense of humor thus (...)
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  4. Making Sense of Nonsense: Kierkegaard and Wittgenstein: XIII.John Lippitt - 1998 - Proceedings of the Aristotelian Society 98 (3):263-286.
    The aim of this paper is to make sense of cases of apparent nonsense in the writings of Kierkegaard and Wittgenstein. Against commentators such as Cora Diamond and James Conant, we argue that, in the case of Wittgenstein, recognising such a category of nonsense is necessary in order to understand the development of his thought. In the case of Kierkegaard, we argue against the view that the notion of the 'absolute paradox' of the Christian incarnation is intended to be nonsensical. (...)
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  5. Narrative, Identity and the Kierkegaardian Self.John Lippitt & Patrick Stokes (eds.) - 2015 - Edinburgh University Press.
     
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  6. True Self-Love and True Self-Sacrifice.John Lippitt - 2009 - International Journal for Philosophy of Religion 66 (3):125-138.
    In recent commentary on Kierkegaard’s Works of Love, a distinction is commonly drawn between ‘proper’ and ‘selfish’ forms of self- love. In arguing that not all vices of self-focus can be captured under the heading of selfishness, I seek to distinguish selfishness from self-centredness. But the latter vice has a far more handsome cousin: proper self-focus of the kind necessary for ‘becoming a self’. As various feminist thinkers have argued, this will be missed if we valorise self-sacrifice too uncritically. But (...)
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  7.  62
    II—John Lippitt: What Neither Abraham nor Johannes de Silentio Could Say.John Lippitt - 2008 - Aristotelian Society Supplementary Volume 82 (1):79-99.
    Though there are significant points of overlap between Michelle Kosch's reading of Fear and Trembling and my own, this paper focuses primarily on a significant difference: the legitimacy or otherwise of looking to paradigmatic exemplars of faith in order to understand faith. I argue that Kosch's reading threatens to underplay the importance of exemplarity in Kierkegaard's thought, and that there is good reason to resist her use of Philosophical Fragments as the key to interpreting the 'hidden message' of Fear and (...)
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  8.  65
    Kierkegaard and the Problem of Special Relationships: Ferreira, Krishek and the 'God Filter'. [REVIEW]John Lippitt - 2012 - International Journal for Philosophy of Religion 72 (3):177-197.
    Kierkegaard’s Works of Love has often been accused of being unable to deal adequately with ‘special relationships’. This debate has re-emerged in a fresh form in a recent disagreement in the secondary literature between M. Jamie Ferreira and Sharon Krishek. Krishek charges Ferreira with failing to acknowledge some important conflicts in Kierkegaard’s account of preferential love. In this article, I argue that some key passages are indeed insufficiently addressed in Ferreira’s account. Yet ultimately, I argue, Krishek ends up condemning the (...)
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  9.  27
    The Oxford Handbook of Kierkegaard.John Lippitt & George Pattison (eds.) - 2013 - Oxford University Press.
    The Oxford Handbook of Kierkegaard brings together an outstanding selection of contemporary specialists and uniquely combines work on the background and context of Kierkegaard's writings, exposition of his key ideas, and a survey of his ...
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  10. Nietzsche, Zarathustra and the Status of Laughter.John Lippitt - 1992 - British Journal of Aesthetics 32 (1):39-49.
  11.  77
    Routledge Philosophy Guidebook to Kierkegaard and Fear and Trembling.John Lippitt - 2003 - Routledge.
    Kierkegaard, described by Wittgenstein as "by far the most profound thinker of the [nineteenth] century," has influenced a wide range of philosophers and theologians. Fear and Trembling , which investigates the nature of faith and its relation to ethics via a discussion of the story of Abraham and Isaac, is one of Kierkegaard's most compelling and popular works. Kierkegaard and Fear and Trembling introduces and assesses: * Kierkegaard's life and the background to Fear and Trembling * The ideas and text (...)
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  12.  18
    Kierkegaard and Moral Philosophy: Some Recent Themes.John Lippitt - 2013 - In John Lippitt & George Pattison (eds.), The Oxford Handbook of Kierkegaard. Oxford University Press.
    This chapter examines the ideas of Soren Kierkegaard related to moral philosophy. It analyses Kierkegaard's connection to narrative-based views of practical identity and discusses his account of forgiveness, which is considered as his contribution to moral psychology. The chapter also identifies the links between the ideas of Kierkegaard and those of recent moral philosophers including Charles Taylor, Iris Murdoch, Harry Frankfurt, and Alasdair MacIntyre.
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  13.  14
    II—W Hat N Either A Braham nor J Ohannes de S Ilentio C Ould S Ay.John Lippitt - 2008 - Aristotelian Society Supplementary Volume 82 (1):79-99.
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  14.  85
    Cracking the Mirror: On Kierkegaard’s Concerns About Friendship. [REVIEW]John Lippitt - 2007 - International Journal for Philosophy of Religion 61 (3):131 - 150.
    In this article, I offer a brief account of some of Kierkegaard’s key concerns about friendship: its “preferential” nature and its being a form of self-love. Kierkegaard’s endorsement of the ancient idea of the friend as “second self” involves a common but misguided assumption: that friendship depends largely upon likeness between friends. This focus obscures a vitally important element, highlighted by the so-called “drawing” view of friendship. Once this is emphasized, we can see a significant aspect - though by no (...)
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  15.  51
    Humour and Incongruity.John Lippitt - 1994 - Cogito 8 (2):147-153.
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  16. Kierkegaard and the Problem of Self-Love.John Lippitt - 2013 - Cambridge University Press.
    The problem of whether we should love ourselves - and if so how - has particular resonance within Christian thought and is an important yet underinvestigated theme in the writings of Søren Kierkegaard. In Works of Love, Kierkegaard argues that the friendships and romantic relationships which we typically treasure most are often merely disguised forms of 'selfish' self-love. Yet in this nuanced and subtle account, John Lippitt shows that Kierkegaard also provides valuable resources for responding to the challenge of how (...)
     
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  17. Is a Sense of Humour a Virtue?John Lippitt - 2005 - The Monist 88 (1):72-92.
    Is a sense of humour a virtue? In an informal sense of the term ‘virtue’, of course it is. A sense of humour is a trait nobody wants to be thought of as lacking, and one that we value in partners, friends, and colleagues alike. But the claim that a sense of humour is a moral virtue seems far more controversial. Yet in a fascinating article, just this claim has been advanced by Robert C. Roberts, who relates it to the (...)
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  18.  12
    Cracking the Mirror: On Kierkegaard’s Concerns About Friendship.John Lippitt - 2007 - International Journal for Philosophy of Religion 61 (3):131-150.
    In this article, I offer a brief account of some of Kierkegaard's key concerns about friendship: its "preferential" nature and its being a form of self-love. Kierkegaard's endorsement of the ancient idea of the friend as "second self" involves a common but misguided assumption: that friendship depends largely upon likeness between friends. This focus obscures a vitally important element, highlighted by the so-called "drawing" view of friendship. Once this is emphasized, we can see a significant aspect - though by no (...)
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  19.  7
    Nietzsche, Zarathustra And The Status Of Laughter.John Lippitt - 1991 - British Journal of Aesthetics 31 (4):39-49.
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  20.  12
    Telling Tales.John Lippitt - 2005 - Kierkegaard Studies Yearbook 2005 (1):71-89.
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  21.  47
    Divine Motivation Theory.John Lippitt - 2008 - Faith and Philosophy 25 (4):451-454.
  22. A Funny Thing Happened to Me on the Way to Salvation: Climacus as Humorist in Kierkegaard's Concluding Unscientific Postscript.John Lippitt - 1997 - Religious Studies 33 (2):181-202.
    According to James Conant, the 'revocations' made of the "Concluding Unscientific Postscript" and the "Tractatus" by their authors mean that we should view these texts as containing 'simple nonsense'. I firstly criticize the reading of the Postscript's 'revocation' which leads Conant to this conclusion. Next, I aim to show why we shall better understand the revocation's significance if we pay close attention to two factors: the pseudonymous author Johannes Climacus's description of himself as a 'humorist'; and, more importantly, what the (...)
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  23.  21
    Humour and Incongruity.John Lippitt - 1994 - Cogito 8 (2):147-153.
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  24.  36
    Humour and Superiority.John Lippitt - 1995 - Cogito 9 (1):54-61.
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  25.  25
    Humour and Release.John Lippitt - 1995 - Cogito 9 (2):169-176.
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  26.  5
    Humour and Release.John Lippitt - 1995 - Cogito 9 (2):169-176.
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  27.  5
    Humour and Superiority.John Lippitt - 1995 - Cogito 9 (1):54-61.
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  28.  8
    What's On in Philosophy.Ancaster Hall, Terence Wilkerson Esq, Jane Johnson, Mrs Marlene Teague, Michael Bavidge, Jonathan Wolff, Watford Campus, John Lippitt, Wall Hall & Roger Woolhouse - 1995 - Philosophy 1:3rd.
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  29.  1
    Critical Friendships Among Beginning Philosophers.Brendan Larvor, John Lippitt & Kathryn Weston - 2011 - Discourse: Learning and Teaching in Philosophical and Religious Studies 10 (2):111-146.
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  30.  1
    Wot U @ Uni 4?Brendan Larvor & John Lippitt - 2009 - Discourse: Learning and Teaching in Philosophical and Religious Studies 9 (1):93-109.
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  31.  25
    Alastair Hannay and Gordon D. Marino (Eds.) The Cambridge Companion to Kierkegaard. (Cambridge and New York: Cambridge University Press, 1998). Pp. XIII+428. £40·00 (US$59·95) Hbk; 14·95 (US$18·95) Pbk. [REVIEW]John Lippitt - 1999 - Religious Studies 35 (3):371-384.
  32.  21
    Book Reviews. [REVIEW]John Lippitt - 1996 - British Journal of Aesthetics 36 (2):196-198.
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  33. Either Kierkegaard/Or Nietzsche: Moral Philosophy in a New Key, by Tom P. S. Angier. [REVIEW]John Lippitt - 2007 - Ars Disputandi 7.
     
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  34.  57
    Existential Laughter.John Lippitt - 1996 - Cogito 10 (1):63-72.
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  35.  12
    Existential Laughter.John Lippitt - 1996 - Cogito 10 (1):63-72.
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  36. Humor and Irony in the Postscript.John Lippitt - 2010 - In Rick Anthony Furtak (ed.), Kierkegaard's 'Concluding Unscientific Postscript': A Critical Guide. Cambridge University Press.
     
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  37.  91
    Illusion and Satire in Kierkegaard's Postscript.John Lippitt - 1999 - Continental Philosophy Review 32 (4):451-466.
    This paper investigates Johannes Climacus''s infamous satire against Hegelianism in the Concluding Unscientific Postscript. In considering why Climacus aims to show speculative thought as comical rather than simply mistaken, it is argued that Climacus sees the need for the comic as a vital form of ''indirect communication.'' The thinker who approaches ethical and religious questions in an inappropriately ''objective'' manner is in the grip of an illusion which can only be dispelled by his coming to see his own confusion, and (...)
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  38.  26
    Kant and Kierkegaard on Religion. [REVIEW]John Lippitt - 2002 - Religious Studies 38 (2):225-246.
  39.  25
    Kierkegaard After MacIntyre.John Lippitt - 2005 - Faith and Philosophy 22 (4):496-502.
  40.  8
    Kierkegaard After MacIntyre: Essays on Freedom, Narrative and Virtue. [REVIEW]John Lippitt - 2005 - Faith and Philosophy 22 (4):496-502.
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  41.  8
    Kierkegaard's Journals and Notebooks, Volumes 4 and 5.John Lippitt - 2013 - British Journal for the History of Philosophy 21 (4):810-814.
  42.  11
    Kierkegaard's Journals and Notebooks Volume 4: Journals NB-NB5 Kierkegaard's Journals and Notebooks Volume 5: Journals NB6-NB10. [REVIEW]John Lippitt - 2013 - British Journal for the History of Philosophy:1-4.
  43.  23
    Kierkegaard, Language and the Reality of God, by Steven Shakespeare. [REVIEW]John Lippitt - 2003 - Ars Disputandi 3.
  44. Love's Forgiveness: Kierkegaard, Resentment, Humility, and Hope.John Lippitt - 2020 - Oxford University Press.
    Love's Forgiveness combines a discussion of the nature and ethics of forgiveness with a discussion--inspired by Kierkegaard--of the implications of considering interpersonal forgiveness as a 'work of love'.
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  45. Nietzsche's Futures.John Lippitt - 2001 - Journal of Nietzsche Studies 21:104-106.
     
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  46.  16
    Narrative Identity, Autonomy, and Mortality: From Frankfurt and MacIntyre to Kierkegaard, by John J. Davenport; and Self, Value and Narrative: A Kierkegaardian Approach, by Anthony Rudd.John Lippitt - 2015 - Faith and Philosophy 32 (2):219-230.
  47.  14
    Nietzsche: 150 Not Out.John Lippitt - 1994 - Philosophy Now 10:9-11.
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  48.  38
    Reading Cavell.John Lippitt - 2009 - Philosophical Review 118 (1):138-144.
  49.  18
    Self-Forgiveness and the Moral Perspective of Humility: Ian McEwan's Atonement.John Lippitt - 2019 - Philosophy and Literature 43 (1):121-138.
    Is it possible to forgive oneself? If so, should the person who has done so, for a serious wrongdoing, be fully at peace with herself? Some philosophers, perhaps most famously Hannah Arendt, have denied the coherence of the very idea of self-forgiveness.1 Others, such as Charles Griswold, have recognized it as both coherent and important: a distinct phenomenon from accepting the forgiveness of others, and vital in circumstances where seeking such forgiveness is morally problematic. Yet Griswold still holds self-forgiveness to (...)
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  50.  5
    Self-Forgiveness and the Moral Perspective of Humility: Ian McEwan’s Atonement.John Lippitt - 2019 - In Garry L. Hagberg (ed.), Narrative and Self-Understanding. Palgrave.
    What does it take to forgive oneself? I argue that reflection on Briony Tallis in Ian McEwan’s Atonement can help us understand two key aspects of self-forgiveness. First, she illustrates an unorthodox conception of humility that, I argue, aids the process of responsible self-forgiveness. Second, she fleshes out a self-forgiveness that includes continued self-reproach. While Briony illustrates elements of the self-absorption about which critics of continued self-reproach are rightly concerned, she also shows a way of getting beyond this, such that (...)
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