Results for 'Kimberle Williams Crenshaw'

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  1. Mapping the Margins: Intersectionality, Identity Politics, and Violence Against Women of Color.Kimberle Williams Crenshaw - 1991 - Stanford Law Review 43 (6):1241-99.
  2. Kimberlé Williams Crenshaw (Encyclopedia Entry).Anna Carastathis - 2018 - In M. Sellers & S. Kirste (eds.), Encyclopedia of the Philosophy of Law and Social Philosophy. New York, NY, USA: pp. 1-5.
    This encyclopedia entry focuses primarily on Kimberlé Williams Crenshaw’s theoretical contributions, but also discusses how through her activism, intersectionality – as a framework or an analytic sensibility for making visible the sociolegal invisibility of women of color (and multiply oppressed social groups more generally) – has become praxis, revealing how Black women and other women of color fall “through the cracks” of mutually exclusive anti-racist and feminist discourses or, rather, are pushed into the chasm produced by their respective (...)
     
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  3. An Examination of Racialized Assumptions in Antirape Discourse.Angela Davis, Patricia Hill Collins & Kimberle Williams Crenshaw - 2003 - Studies in Practical Philosophy: A Journal of Ethical and Political Philosophy 3.
     
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  4. Identity Categories as Potential Coalitions.Anna Carastathis - 2013 - Signs 38 (4):941-965.
    Kimberlé Williams Crenshaw ends her landmark essay “Mapping the Margins: Intersectionality, Identity Politics, and Violence against Women of Color” with a normative claim about coalitions. She suggests that we should reconceptualize identity groups as “in fact coalitions,” or at least as “potential coalitions waiting to be formed.” In this essay, I explore this largely overlooked claim by combining philosophical analysis with archival research I conducted at the Gay, Lesbian, Bisexual and Transgender Historical Society Archive in San Francisco about (...)
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  5. The Concept of Intersectionality in Feminist Theory.Anna Carastathis - 2014 - Philosophy Compass 9 (5):304-314.
    In feminist theory, intersectionality has become the predominant way of conceptualizing the relation between systems of oppression which construct our multiple identities and our social locations in hierarchies of power and privilege. The aim of this essay is to clarify the origins of intersectionality as a metaphor, and its theorization as a provisional concept in Kimberlé Williams Crenshaw’s work, followed by its uptake and mainstreaming as a paradigm by feminist theorists in a period marked by its widespread and (...)
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  6.  57
    Intersectionality: Origins, Contestations, Horizons.Anna Carastathis - 2016 - Lincoln and London: University of Nebraska Press.
    This book intervenes in the field of intersectionality studies: the integrative examination of the effects of racial, gendered, and class power on people’s lives. While “intersectionality” circulates as a buzzword, Anna Carastathis joins other critical voices to urge a more careful reading. Challenging the narratives of arrival that surround it, Carastathis argues that intersectionality is a horizon, illuminating ways of thinking that have yet to be realized; consequently, calls to “go beyond” intersectionality are premature. A provisional interpretation of intersectionality can (...)
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  7. Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine, Feminist Theory and Antiracist Politics.Kimberle Crenshaw - 1989 - The University of Chicago Legal Forum 140:139-167.
  8. Critical Race Theory: The Key Writings That Formed the Movement.Kimberlé Crenshaw, Neil Gotanda, Gary Peller & Kendall Thomas (eds.) - 1996 - New Press.
  9. Beyond the "Logic of Purity": "Post-Post-Intersectional" Glimpses in Decolonial Feminism.Anna Carastathis - 2019 - In Pedro DiPietro, Jennifer McWeeny & Shireen Roshanravan (eds.), Speaking Face to Face/Hablando Cara a Cara: The Visionary Philosophy of María Lugones. New York, NY, USA:
    This chapter examines María Lugones’s germane and insightful attempt to theorize “intermeshed oppressions,” which, she argues, have been (mis)represented in women of color feminisms by the concepts of “interlocking systems of oppression” and, more recently, “intersectionality.” The latter, intersectionality, introduced by Black feminist legal scholar Kimberlé Williams Crenshaw as a metaphor (1989) and as a “provisional concept” (1991), has become the predominant way of referencing the mutual constitution of what have been theorized as multiple systems of oppression, constructing (...)
     
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  10. Intersectionality and Identity Politics: Learning From Violence Against Women of Color.Kimberle Crenshaw - 1997 - In Mary Lyndon Shanley & Uma Narayan (eds.), Reconstructing Political Theory: Feminist Perspectives. Pennsylvania State University Press. pp. 178--193.
  11.  67
    “Speaking Into the Void”? Intersectionality Critiques and Epistemic Backlash.Vivian M. May - 2014 - Hypatia 29 (1):94-112.
    Taking up Kimberlé Crenshaw's conclusion that black feminist theorists seem to continue to find themselves in many ways “speaking into the void” (Crenshaw 2011, 228), even as their works are widely celebrated, I examine intersectionality critiques as one site where power asymmetries and dominant imaginaries converge in the act of interpretation (or cooptation) of intersectionality. That is, despite its current “status,” intersectionality also faces epistemic intransigence in the ways in which it is read and applied. My aim is (...)
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  12.  34
    Intersectionality and Epistemic Erasure: A Caution to Decolonial Feminism.K. Bailey Thomas - 2020 - Hypatia 35 (3):509-523.
    In this article I caution that María Lugones's critiques of Kimberlé Crenshaw's intersectional theory posit a dangerous form of epistemic erasure, which underlies Lugones's decolonial methodology. This essay serves as a critical engagement with Lugones's essay “Radical Multiculturalism and Women of Color Feminisms” in order to uncover the decolonial lens within Crenshaw's theory of intersectionality. In her assertion that intersectionality is a “white bourgeois feminism colluding with the oppression of Women of Color,” Lugones precludes any possibility of intersectionality (...)
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  13.  85
    Intersectionality and the Changing Face of Ecofeminism.A. E. Kings - 2017 - Ethics and the Environment 22 (1):63-87.
    The term intersectionality, which is generally attributed to Kimberlé Crenshaw, began as a metaphorical and conceptual tool used to highlight the inability of a single-axis framework to capture the lived experiences of black women. Whilst many disciplines have used the ‘tools’ of intersectionality before 1989, modern day usage of the term is usually associated with Crenshaw’s specific approach. The development of Crenshaw’s intersectionality, originated from the failure of both feminist and anti-racist discourse; to represent and capture the (...)
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  14.  54
    Basements and Intersections.Anna Carastathis - 2013 - Hypatia 28 (4):698-715.
    In this paper, I revisit Kimberlé Crenshaw's argument in “Demarginalizing the Intersection of Race and Sex” (1989) to recover a companion metaphor that has been largely forgotten in the “mainstreaming” of intersectionality in (white-dominated) feminist theory. In addition to the now-famous intersection metaphor, Crenshaw offers the basement metaphor to show how—by privileging monistic, mutually exclusive, and analogically constituted categories of “race” and “sex” tethered, respectively, to masculinity and whiteness—antidiscrimination law functions to reproduce social hierarchy, rather than to remedy (...)
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  15.  54
    The Politics of Paradox: A Response to Wendy Brown.Annabelle Lever - 2000 - Constellations 7 (2):242-254.
    What role should rights play in feminist politics and the quest for equality? This article examines Wendy Brown's response to that question in her 'suffering rights as paradoxes' and shows that for all its merits, it draws our attention away from the central question of how to describe women's interests, given the many differences amongst women.
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  16.  18
    Structural Violence, Intersectionality, and Justpeace: Evaluating Women's Peacebuilding Agency in Manipur, India.Karie Cross Riddle - 2017 - Hypatia 32 (3):574-592.
    The general scholarship on armed conflict in Manipur, India, ignores the experiences of women as agents. Feminist scholarship counters this tendency, revealing women's everyday responses to the violence that constrains them. However, this scholarship often fails to be intersectional, and it lauds every instance of women's agency without evaluating it in terms of its ability to build peace. Employing Kimberlé Crenshaw's underused distinction between structural and political intersectionality and Saba Mahmood's concept of agency, I analyze my field research conducted (...)
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  17. The Writings of William James: A Comprehensive Edition.William James - 1967 - New York: University of Chicago Press.
  18. United States District Court Eastern District of Michigan Southern Division.Jennifer Gratz - unknown
    EBONY PATTERSON, RUBEN MARTINEZ, LAURENT CRENSHAW, KARLA R. WILLIAMS, LARRY BROWN, TIFFANY HALL, KRISTEN M.J. HARRIS, MICHAEL SMITH, KHYLA CRAINE, NYAH CARMICHAEL, SHANNA DUBOSE, EBONY DAVIS, NICOLE BREWER, KARLA HARLIN, BRIAN HARRIS, KATRINA GIPSON, CANDICE B.N. REYNOLDS.
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  19.  14
    William James in Focus: Willing to Believe.William J. Gavin - 2013 - Indiana University Press.
    Distilling the main currents of James's thought, William J. Gavin focuses on "latent" and "manifest" ideas in James to disclose the notion of "will to believe," which courses through his work.
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  20. William James's Radical Reconstruction of Philosophy.William James & Charlene Haddock Seigfried - 1992 - Transactions of the Charles S. Peirce Society 28 (1):145-156.
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  21. The Correspondence of William James.William James - 1992 - University Press of Virginia.
    v. 1. William and Henry, 1861-1884 -- v. 2. William and Henry, 1885-1896 -- v. 3. William and Henry, 1897-1910 -- v. 4. 1856-1877 -- v. 5. 1878-1884 -- v. 6. 1885-1889 -- v. 7. 1890-1894 -- v. 8. 1895-June 1899 -- v. 9. July 1899-1901 -- v. 10. 1902-March 1905 -- v. 11. April 1905-March 1908 -- v. 12. April 1908-August 1910.
     
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  22. World, Mind, and Ethics: Essays on the Ethical Philosophy of Bernard Williams.Bernard Williams (ed.) - 1995 - Cambridge University Press.
    This collection is a festschrift prepared for Williams on his retirement from the White’s Professorship of Moral Philosophy at Oxford. The topics covered include equality, consistency, comparison between science and ethics, integrity, moral reasons, the moral system, and moral knowledge. Most of the chapters combine exegetical and critical ambitions. With contributions by J. E. J. Altham, Jon Elster, Nicholas Jardine, Ross Harrison, Christopher Hookway, John McDowell, Martin Hollis, Martha Nussbaum, Amartya Sen, and Charles Taylor, and replies by Bernard (...). (shrink)
     
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  23.  2
    William of Sherwood's Introduction to Logic.William of Sherwood - 1966 - Minneapolis, MN, USA: Greenwood Press.
  24.  46
    Does God Have Beliefs?: WILLIAM P. ALSTON.William P. Alston - 1986 - Religious Studies 22 (3-4):287-306.
    Beliefs are freely attributed to God nowadays in Anglo–American philosophical theology. This practice undoubtedly reflects the twentieth–century popularity of the view that knowledge consists of true justified belief . The connection is frequently made explicit. If knowledge is true justified belief then whatever God knows He believes. It would seem that much recent talk of divine beliefs stems from Nelson Pike's widely discussed article, ‘Divine Omniscience and Voluntary Action’. In this essay Pike develops a version of the classic argument for (...)
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  25.  3
    The Letters of William James.William James - 1926 - Little, Brown & Co.
    This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...)
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  26.  18
    William Wilberforce on the Idea of Negro Inferiority.William Baker - 1970 - Journal of the History of Ideas 31 (3):433.
  27. The Writings of William James: A Comprehensive Edition, Including an Annotated Bibliography Updated Through 1977.William James - 1977 - University of Chicago Press.
    In his introduction to this collection, John representative. McDermott presents James's thinking in all its manifestations, stressing the importance of radical empiricism and placing into perspective the doctrines of pragmatism and the will to believe. The critical periods of James's life are highlighted to illuminate the development of his philosophical and psychological thought. The anthology features representive selections from The Principles of Psychology, The Will to Believe , and The Variety of Religious Experience in addition to the complete Essays in (...)
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  28.  12
    Caleb Williams: Things as They Are.William Godwin - unknown
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  29.  28
    Can a Latin Trinity Be Social? A Response to Scott M. Williams.William Hasker - 2018 - Faith and Philosophy 35 (3):356-366.
    Scott Williams’s Latin Social model of the Trinity holds that the trinitarian persons have between them a single set of divine mental powers and a single set of divine mental acts. He claims, nevertheless, that on his view the persons are able to use indexical pronouns such as “I.” This claim is examined and is found to be mistaken.
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  30. William James and Gestalt Psychology.William D. Woody - 1999 - Journal of Mind and Behavior 20 (1):79-92.
    To date, there have been only two scholarly papers devoted to a comparison of Gestalt psychology with the psychology of William James. An early paper by Mary Whiton Calkins called attention to numerous similarities between these two schools of thought. However, a more recent paper by Mary Henle argues that the ideas of William James, as presented in The Principles of Psychology, are irrelevant to Gestalt psychology. In what follows, this claim is evaluated both in terms of The Principles and (...)
     
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  31.  42
    Logic and Existence: Timothy Williams.Timothy Williams - 1999 - Aristotelian Society Supplementary Volume 73 (1):181-203.
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  32.  19
    Is Law Coercive?: William A. Edmundson.William A. Edmundson - 1995 - Legal Theory 1 (1):81-111.
    That law is coercive is something we all more or less take for granted. It is an assumption so rooted in our ways of thinking that it is taken as a given of social reality, an uncontroversial datum. Because it is so regarded, it is infrequently stated, and when it is, it is stated without any hint of possible complications or qualifications. I will call this the “prereflective view,” and I want to examine it with the care it deserves.
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  33.  27
    Divine Simplicity: WILLIAM E. MANN.William E. Mann - 1982 - Religious Studies 18 (4):451-471.
    In The City of God , XI, 10, St Augustine claims that the divine nature is simple because ‘it is what it has’ . We may take this as a slogan for the Doctrine of Divine Simplicity , a doctrine which finds its way into orthodox medieval Christian theological speculation. Like the doctrine of God's timeless eternality, the DDS has seemed obvious and pious to many, and incoherent, misguided, and repugnant to others. Unlike the doctrine of God's timeless eternality, the (...)
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  34.  17
    William James and the Reinstatement of the Vague.William Joseph GAVIN - 1992 - Temple University Press.
    Recently, the work of philosopher-psychologist William James has undergone something of a renaissance. In this contribution to the trend, William Gavin argues that James's plea for the "reinstatement of the vague" to its proper place in our experience should be regarded as a seminal metaphor for his thought in general. The concept of vagueness applies to areas of human experience not captured by facts that can be scientifically determined nor by ideas that can be formulated in words. In areas as (...)
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  35. William James's Philosophy: A New Perspective.William James & Marcus Peter Ford - 1982 - Transactions of the Charles S. Peirce Society 19 (1):111-115.
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  36.  15
    William of Sherwood's Treatise on Syncategorematic Words.William of Sherwood - 1968 - Minneapolis, MN, USA: Minneapolis, University of Minnesota Press.
    Translator's Introduction This book may be studied independently, but in several respects it is a companion volume to my William of Sherwood's Introduction ...
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  37.  28
    Biddhist Emptiness in the Ethics and Aesthetics of Watsuji Tetsurō*: WILLIAM R. LAFLEUR.William R. Lafleur - 1978 - Religious Studies 14 (2):237-250.
    During the past few decades a growing interest in what is often called the ‘Kyoto School’ of philosophy has evidenced itself here and there in the West, especially in discussions of comparative religious thought and in the pages of journals which are sensitive, in the post-colonial world, to the value of giving attention to contemporary thought that originates outside the Anglo-American and continental contexts. What has made the so-called Kyoto School especially interesting is the fact that those thinkers identified with (...)
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  38. Perspectives on the Philosophy of William P. Alston.William P. Alston, Carl Ginet, Alvin I. Goldman, John Greco, George I. Mavrodes, Philip L. Quinn, Alessandra Tanesini, Nicholas Wolterstorff, Linda Zagzebski & Laurence BonJour - 2005 - Rowman & Littlefield Publishers.
    One of the most influential analytic philosophers of the late twentieth century, William P. Alston is a leading light in epistemology, philosophy of religion, and the philosophy of language. In this volume, twelve leading philosophers critically discuss the central topics of his work in these areas, including perception, epistemic circularity, justification, the problem of religious diversity, and truth.
     
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  39.  99
    William James: Pragmatism, in Focus.William James & Doris Olin (eds.) - 1992 - Routledge.
    The original 1907 text is accompanied with a series of critical essays from scholars including Moore and Russell. In the introduction Olin evaluates the strength of the criticisms made against James.
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  40.  21
    Cosmopolitan Altruism*: WILLIAM A. GALSTON.William A. Galston - 1993 - Social Philosophy and Policy 10 (1):118-134.
    This essay focuses on what I shall call “cosmopolitan altruism”—the motivationally effective desire to assist needy or endangered strangers. Section I describes recent research that confirms the existence of this phenomenon. Section II places it within interlocking sets of moral typologies that distinguish among forms of altruism along dimensions of scope, interests risked, motivational source, and baseline of moral judgment. Section III explores some of the relationships between altruism—a concept rooted in modern moral philosophy and Christianity—and the understanding of virtue (...)
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  41.  35
    God, Modality, and Morality, by William E. Mann. [REVIEW]William F. Vallicella - 2016 - Faith and Philosophy 33 (3):374-381.
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  42.  47
    Defining ‘Gratuitous Evil’: A Response to Alan R. Rhoda: William Hasker.William Hasker - 2010 - Religious Studies 46 (3):303-309.
    In his article, ‘Gratuitous evil and divine providence’, Alan Rhoda claims to have produced an uncontroversial theological premise for the evidential argument from evil. I argue that his premise is by no means uncontroversial among theists, and I doubt that any premise can be found that is both uncontroversial and useful for the argument from evil.
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  43. Political Writings of William Morris.William Morris & A. L. Morton - 1984 - Science and Society 48 (4):496-499.
  44. An Irenic Idea About Metaphor: William G. Lycan.William G. Lycan - 2013 - Philosophy 88 (1):5-32.
    Donald Davidson notoriously rejected ‘metaphorical meaning’ and denied the existence of linguistic mechanisms by which metaphorical significance is conveyed. He contended that the meanings metaphorical sentences have are just their literal meanings, though metaphorical utterances may brute-causally have important cognitive effects. Contrastingly, John Searle offers a Gricean account of metaphor as an elaborated kind of implicature, and defends metaphorical meaning as speaker-meaning. Each of those positions is subject to very telling objections from the other's point of view. This paper proposes (...)
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  45.  34
    Free Will and the Burden of Proof: William G. Lycan.William G. Lycan - 2003 - Royal Institute of Philosophy Supplement 53:107-122.
    Here are some things that are widely believed about free will and determinism. Free will is prima facie incompatible with determinism. The incompatibility is logical or at least conceptual or a priori. A compatibilist needs to explain how free will can co-exist with determinism, paradigmatically by offering an analysis of ‘free’ action that is demonstrably compatible with determinism. Free will is not impugned by quantum in determinism, at least not in the same decisive way that it is impugned by determinism. (...)
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  46. William Whewell's Theory of Scientific Method.William Whewell & Robert E. Butts - 1968 - University of Pittsburgh Press.
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  47.  31
    Pluralist Constitutionalism: William A. Galston.William A. Galston - 2011 - Social Philosophy and Policy 28 (1):228-241.
    This essay explores the ways in which a broadly pluralist outlook can help illuminate longstanding issues of constitutional theory and practice. It begins with a common-sense understanding of pluralism as the diversity of observed practices within a general category. It turns out that many assumptions Americans and others often make about constitutional essentials are valid only locally but not generically. The essay then turns to pluralism in a more technical and philosophical sense—specifically, the account of value pluralism adumbrated by Isaiah (...)
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  48. The Moral Philosophy of William James.William James - 1969 - New York: Crowell.
     
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  49. Beneficence/Benevolence: WILLIAM K. FRANKENA.William K. Frankena - 1987 - Social Philosophy and Policy 4 (2):1-20.
    I begin with a note about moral goodness as a quality, disposition, or trait of a person or human being. This has at least two different senses, one wider and one narrower. Aristotle remarked that the Greek term we translate as justice sometimes meant simply virtue or goodness as applied to a person and sometimes meant only a certain virtue or kind of goodness. The same thing is true of our word “goodness.” Sometimes being a good person means having all (...)
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  50.  16
    Deception and the Trinity: A Rejoinder to Tuggy: William Hasker.William Hasker - 2011 - Religious Studies 47 (1):117-120.
    Dale Tuggy argues that his divine-deception argument against Social Trinitarianism remains unscathed, in spite of my recent objections. I maintain that his argument is question-begging and exegetically weak, and does not succeed in refuting Social Trinitarianism.
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