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M. Jamie Ferreira [79]M. J. Ferreira [7]M. Jaime Ferreira [1]
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Profile: Maria J Ferreira (University of Toronto)
  1.  13
    Transforming Vision: Imagination and Will in Kierkegaardian Faith.Ferreira M. Jamie - 1991 - International Journal for Philosophy of Religion 34 (2):127-129.
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  2.  36
    Hume and Imagination.M. Jamie Ferreira - 1994 - International Philosophical Quarterly 34 (1):39-57.
  3.  28
    Other-Worldliness in Kierkegaard's Works of Love.M. Jamie Ferreira - 1999 - Philosophical Investigations 22 (1):65–79.
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  4.  42
    A Religion Without Talking.M. Jamie Ferreira - 1995 - Hume Studies 21 (1):140-142.
  5. The "Socratic Secret": The Postscript to the Philosophical Crumbs.M. Jamie Ferreira - 2010 - In Rick Anthony Furtak (ed.), Kierkegaard's 'Concluding Unscientific Postscript': A Critical Guide. Cambridge University Press.
     
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  6.  13
    Equality, Impartiality, and Moral Blindness in Kierkegaard's "Works of Love".M. Jamie Ferreira - 1997 - Journal of Religious Ethics 25 (1):65 - 85.
    Kierkegaard's "Works of Love" provocatively presses for a reconsideration of impartiality, partiality, and equality. Past readings of this text have typically (1) criticized its focus on the abstract category of "human being," ignoring its attention to distinctiveness and difference; (2) defended it from the charge of abstraction by accenting its treatment of distinctiveness and difference, playing down its assumptions about the "essentially" human; (3) acknowledged its emphases on both essence and difference, arguing that they are incompatible and irreconcilable; or (4) (...)
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  7.  7
    Leaps and Circles: Kierkegaard and Newman on Faith and Reason.M. Jamie Ferreira - 1994 - Religious Studies 30 (4):379-397.
    Søren Kierkegaard and John Henry Newman have starkly opposed formulations of the relation between faith and reason. In this essay I focus on a possible convergence in their respective understandings of the transition to religious belief or faith, as embodied in metaphors they use for a qualitative transition. I explore the ways in which attention to the legitimate dimension of discontinuity highlighted by the Climacan metaphor of the 'leap' can illuminate Newman 's use of the metaphor of a 'polygon inscribed (...)
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  8.  18
    Kierkegaard and The Lover.M. Jamie Ferreira - 1998 - Enrahonar 29 (9):1-9.
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  9.  20
    Total Altruism" in Levinas's "Ethics of the Welcome.M. Jamie Ferreira - 2001 - Journal of Religious Ethics 29 (3):443 - 470.
    Levinas's ethics of other-centered service has been criticized at the theoretical level for failing to offer a conception of moral agency adequate to ground its imperative and at the practical level for encouraging self-hatred. Levinas's explicit resistance to the incorporation of the phrase "as yourself" in the Judaeo-Christian love command might seem to validate the critics' complaints. The author argues, on the contrary, that Levinas does offer a strong and compelling conception of moral agency and that his ethics, properly understood, (...)
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  10.  1
    Transforming Vision: Imagination and Will in Kierkegaardian Faith.M. Jamie Ferreira - 1994 - Philosophy and Phenomenological Research 54 (3):734-737.
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  11. Religion and 'Really Believing'.M. Jamie Ferreira - 1995 - In Timothy Tessin & Mario Von der Ruhr (eds.), Philosophy and the Grammar of Religious Belief. St. Martin's Press.
     
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  12. Total Altruism” in Levinas’s “Ethics of The Welcome.M. Jamie Ferreira - 2001 - Journal of Religious Ethics 29 (3):443-470.
    Levinas’s ethics of other‐centered service has been criticized at the theoretical level for failing to offer a conception of moral agency adequate to ground its imperative and at the practical level for encouraging self‐ hatred. Levinas’s explicit resistance to the incorporation of the phrase ”as yourself“ in the Judaeo‐Christian love command might seem to validate the critics’ complaints. The author argues, on the contrary, that Levinas does offer a strong and compelling conception of moral agency and that his ethics, properly (...)
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  13.  8
    The Point Outside the World: Kierkegaard and Wittgenstein on Nonsense, Paradox and Religion.M. Jamie Ferreira - 1994 - Religious Studies 30 (1):29 - 44.
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  14.  10
    Seeing (Just) Is Believing.M. J. Ferreira - 1992 - Faith and Philosophy 9 (2):151-167.
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  15.  19
    A Religion Without Talking: Religious Belief and Natural Belief in Hume's Philosophy of Religion (Review).M. Jamie Ferreira - 1995 - Hume Studies 21 (1):140-142.
  16. Other-Worldliness in Kierkegaard's.M. Jamie Ferreira - 1999 - Philosophical Investigations 22 (1):65-79.
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  17.  11
    The Philosophy In Christianity.M. Jamie Ferreira - 1993 - Faith and Philosophy 10 (2):271-275.
  18.  13
    Scepticism and Reasonable Doubt: The British Naturalist Tradition in Wilkins, Hume, Reid and Newman.M. Jamie Ferreira - 1986 - Oxford University Press.
    Charting the development of the British tradition of naturalism from the 17th to the 19th century, this book provides fascinating insight into a wide range of thinkers, both Catholic and Protestant, who explored the themes of proof, practice, and the role of common sense. Reappraising what these thinkers can teach us about the relations between belief, action, and skepticism, Ferreira contributes to the philosophical study of naturalist replies to skepticism, as well as to a deeper appreciation of this particular segment (...)
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  19.  38
    J. Kellenberger, Kierkegaard and Nietzsche: Faith and Eternal Acceptance. [REVIEW]M. Jamie Ferreira - 1999 - International Journal for Philosophy of Religion 45 (2):141-142.
  20.  15
    Hope, Virtue, and the Postulate of God: A Reappraisal of Kant's Pure Practical Rational Belief.M. Jamie Ferreira - 2013 - Religious Studies 50 (1):1-24.
    After identifying contrasting formulations of the practical postulates of reason in Kant's second critique, I analyse the context of each formulation, showing both how the postulate of the of God is consistent with Kant's understanding of a significant transition arising from practical needs as well as how the postulate of the existence of God can be seen as a acting out a . My goal is to re-examine Kant's view of the relation between the practical and theoretical employments of reason (...)
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  21.  21
    Religion's 'Foundation in Reason': The Common Sense of Hume's Natural History.M. Jamie Ferreira - 1994 - Canadian Journal of Philosophy 24 (4):565 - 581.
  22.  28
    David Basinger, Religious Diversity: A Philosophical Assessment.M. Jamie Ferreira - 2003 - International Journal for Philosophy of Religion 54 (3):185-187.
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  23.  6
    Asymmetry and Self-Love: The Challenge to Reciprocity and Equality.M. Jamie Ferreira - 1998 - Kierkegaard Studies Yearbook 1998 (1):41-59.
  24.  26
    Book Review: Elsebet Jegstrup (Ed.). The New Kierkegaard. Bloomington, IN: Indiana University Press, 2004. XII + 266 Pages. $24.95. [REVIEW]M. Jamie Ferreira - 2005 - International Journal for Philosophy of Religion 58 (2):125-128.
  25.  24
    Repetition, Concreteness, and Imagination.M. Jamie Ferreira - 1989 - International Journal for Philosophy of Religion 25 (1):13 - 34.
  26.  19
    ℌkierkegaardian Faith: 'The Condition' and the responseℍ. [REVIEW]M. Jaime Ferreira - 1990 - International Journal for Philosophy of Religion 28 (2):63 - 79.
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  27.  23
    Locke's 'Constructive Skepticism' -- A Reappraisal.M. Jamie Ferreira - 1986 - Journal of the History of Philosophy 24 (2):211-222.
  28.  1
    Newman on Belief‐Confidence, Proportionality, and Probability.M. Jamie Ferreira - 1985 - Heythrop Journal 26 (2):164-176.
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  29.  5
    Harvie Ferguson. Melancholy and the Critique of Modernity: Soren Kierkegaard's Religious Psychology. Pp. Xvii + 286. £40 Hb, £14.99 Pb. [REVIEW]M. Jamie Ferreira - 1995 - Religious Studies 31 (4):537.
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  30. Kant's Postulate: The Possibility or the Existence of God?M. Jamie Ferreira - 1983 - Société Française de Philosophie, Bulletin 74 (1):75.
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  31.  21
    Newman and William James on Religious Experience: The Theory and the Concrete.M. Jamie Ferreira - 1988 - Heythrop Journal 29 (1):44–57.
  32.  18
    A Common Defense of Theistic Belief: Some Critical Considerations. [REVIEW]M. Jamie Ferreira - 1983 - International Journal for Philosophy of Religion 14 (3):129 - 141.
  33.  5
    Works of Love.M. Jamie Ferreira - 1997 - International Philosophical Quarterly 37 (3):350-352.
  34.  7
    Kierkegaardian Transitions.M. Jamie Ferreira - 1991 - International Philosophical Quarterly 31 (1):65-80.
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  35.  19
    Newman on Belief-Confidence, Proportionality, and Probability.M. Jamie Ferreira - 1985 - Heythrop Journal 26 (2):164–176.
  36.  10
    Philosophie Et Sens Commun Chez Thomas Reid (1710–1796).M. Jamie Ferreira - 1987 - Philosophical Studies 31:472-474.
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  37.  11
    Hume's Naturalism-`Proof' and Practice.M. J. Ferreira - 1985 - Philosophical Quarterly 35 (138):45-57.
  38.  11
    John Locke and the Ethics of Belief.M. Jamie Ferreira - 1999 - Philosophy and Phenomenological Research 59 (4):1105-1107.
  39.  13
    Review of Sharon Krishek, Kierkegaard on Faith and Love[REVIEW]M. Jamie Ferreira - 2010 - Notre Dame Philosophical Reviews 2010 (1).
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  40.  2
    Hope, Virtue, and the Postulate of God: A Reappraisal of Kant's Pure Practical Rational Belief.M. Jamie Ferreira - 2014 - Religious Studies 50 (1):3-26.
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  41.  16
    Hume's Natural History: Religion and "Explanation".M. Jamie Ferreira - 1995 - Journal of the History of Philosophy 33 (4):593.
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  42.  16
    Universal Criteria and the Autonomy of Religious Belief.M. Jamie Ferreira - 1984 - International Journal for Philosophy of Religion 15 (1/2):3 - 12.
  43.  8
    The Faith/History Problem, and Kierkegaard's "A Priori" 'Proof'.M. J. Ferreira - 1987 - Religious Studies 23 (3):337 - 345.
    What has become known as the ‘faith/history’ problem for historical religions like Christianity centres on the attempt to combine the ontological decisiveness, for faith, of an historical event characterized as an actual Incarnation of God with the epistemological indifference, or irrelevance, of historical information about that event which is decisive for faith. Without the former there is nothing to be related to or personally appropriated; without the latter faith is rendered vulnerable to the vagaries of historical research. Soren Kierkegaard's Climacus (...)
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  44.  16
    Book Reviews. [REVIEW]Jack S. Boozer, Gerhard Böwering, Stephen N. Dunning, Richard E. Palmer, Haim Gordon, J. Kellenberger, Jerald Wallulis, G. Graham White, Thomas O. Buford, C. Stephan Evans & M. Jamie Ferreira - 1988 - International Journal for Philosophy of Religion 23 (1):43-63.
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  45.  9
    Kierkegaard and the Concept of Revelation.M. Jamie Ferreira - 1997 - Philosophy and Phenomenological Research 57 (4):974-976.
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  46.  5
    An Essay in Aid of a Grammar of Assent.M. Jamie Ferreira - 1987 - Philosophical Studies 31:474-475.
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  47.  13
    Book Reviews. [REVIEW]C. Stephen Evans, Mark C. E. Peterson, Paul G. Muscari, Robert R. Williams, M. Jamie Ferreira, James C. Edwards & John Macquarrie - 1990 - International Journal for Philosophy of Religion 28 (1):47-61.
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  48.  6
    Normativity and Reference in a Wittgensteinian Philosophy of Religion.M. Jamie Ferreira - 2001 - Faith and Philosophy 18 (4):443-464.
  49.  2
    Newman and the ‘Ethics of Belief’.M. Jamie Ferreira - 1983 - Religious Studies 19 (3):361.
    The last thirty years have seen a number of major contributions to the philosophical discussion of the possibility and character of an ‘ethics of belief’. In so far as the concern was focused on the problem of what constitutes ‘sufficient’ or ‘insufficient evidence’, the question of the ‘ethics of belief’ has turned into the current philosophical preoccupation with the question of the character of ‘rationality’ and the possibility of criteria of rationality which are either universal or at least cross-contextual. On (...)
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  50.  2
    The Faith/History Problem, and Kierkegaard's A Priori ‘Proof’.M. J. Ferreira - 1987 - Religious Studies 23 (3):337.
    What has become known as the ‘faith/history’ problem for historical religions like Christianity centres on the attempt to combine the ontological decisiveness, for faith, of an historical event characterized as an actual Incarnation of God with the epistemological indifference, or irrelevance, of historical information about that event which is decisive for faith. Without the former there is nothing to be related to or personally appropriated; without the latter faith is rendered vulnerable to the vagaries of historical research. Soren Kierkegaard's Climacus (...)
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