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Merold Westphal [186]Merold Edwood Westphal [1]
  1.  7
    Levinas and Kierkegaard in Dialogue.Merold Westphal - 2008 - Indiana University Press.
    Few philosophers have devoted more than passing attention to similarities between the thought of Søren Kierkegaard, a Danish Christian, and Emmanuel Levinas, a French Jew. Here, one of philosophy of religion's most distinctive voices offers a sustained comparison. Focusing on questions surrounding otherness, transcendence, postmodernity, and the nature of religious thought, Merold Westphal draws readers into a dialogue between the two thinkers. Westphal's masterful command of both philosophies shows that each can learn from the other. Levinas and Kierkegaard in Dialogue (...)
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  2. Becoming a Self a Reading of Kierkegaard's Concluding Unscientific Postscript.Merold Westphal - 1996
  3.  32
    Overcoming Onto-Theology: Toward a Postmodern Christian Faith.Merold Westphal - 2001 - Fordham University Press.
    Overcoming Onto-theology is a stunning collection of essays by Merold Westphal, one of America’s leading continental philosophers of religion, in which Westphal carefully explores the nature and the structure of a postmodern Christian philosophy. Written with characteristic clarity and charm, Westphal offers masterful studies of Heidegger’s early lectures on Paul and Augustine, the idea of hermeneutics, Schleiermacher, Hegel, Derrida, and Nietzsche, all in the service of building his argument that postmodern thinking offers an indispensable tool for rethinking Christian faith. A (...)
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  4.  14
    Suspicion and Faith the Religious Uses of Modern Atheism.Merold Westphal - 1993
  5. God, Guilt, and Death: An Existential Phenomenology of Religion.Merold Westphal - 1987 - Indiana University Press.
    "... a profoundly stimulating and satisfying piece of philosophy.... It is a book from which one really can learn something worthwhile." —Idealistic Studies "... exceptionally well-written philosophy of religion... " —Mentalities "... a most impressive phenomenology of religion... a splendid achievement... " —The Reformed Theological Review "... challenging to scholars... interesting to general audiences." —International Journal for Philosophy of Religion "... equal in clarity of thought and comprehensiveness of scope.... profoundly original." —The Reformed Journal "Challenging and thought-provoking, this makes a (...)
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  6. Taking St. Paul Seriously: Sin as an Epistemological Category.Merold Westphal - 1990 - In Thomas P. Flint (ed.), Christian Philosophy. Univ Notre Dame Pr. pp. 200--226.
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  7.  94
    Vision and Voice: Phenomenology and Theology in the Work of Jean-Luc Marion. [REVIEW]Merold Westphal - 2006 - International Journal for Philosophy of Religion 60 (1/3):117 - 137.
    The kind of phenomenology that can be useful to theology will be a hermeneutical phenomenology, one that takes us beyond the Cartesian/Husserlian ideal of presuppositionless intuition. It will also be a phenomenology of inverse intentionality, one in which the constituting subject is constituted by the look and the voice of another. In light of these suggestions, the phenomenology of Jean-Luc Marion is defended against three critiques, namely that it compromises the boundary between phenomenology and theology, that the theology it serves (...)
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  8.  8
    Kierkegaard in Post/Modernity.Martin Beck Matuštík & Merold Westphal (eds.) - 1995 - Indiana University Press.
    "This volume represents a fine assessment of the continuing applicability of Kierkegaard’s thought for the 21st century."—The Reader’s Review "Matustík and Westphal have set some agile minds to the task of drawing out the threads of Kierkegaard’s influence on postmodern and contemporary philosophy, from gender to politics and from Buber to Derrida." —Choice "... Usefully and effectively establishes Kierkegaard as a living presence in contemporary thought. It will help students of Kierkegaard attend to aspects of his thought that have eluded (...)
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  9.  15
    History and Truth in Hegel’s Phenomenology.Merold Westphal - 1978 - Humanities Press.
  10.  15
    Kierkegaard.Merold Westphal - 2009 - International Philosophical Quarterly 49 (4):218-219.
  11. Kierkegaard on Faith, Reason, and Passion.Merold Westphal - 2011 - Faith and Philosophy 28 (1):82-92.
    Religious faith is often critiqued as irrational either because its beliefs do not rise to the level of knowledge as defined by some philosophical theory or be­cause it rests on emotion rather than knowledge. Or both. Kierkegaard helps us to see how these arguments rest on a misunderstanding of all three terms: faith, reason, and emotion.
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  12.  58
    Hegel.Merold Westphal - 1974 - The Owl of Minerva 5 (4):1-4.
    This book invites comparison with Emil Fackenheim’s The Religious Dimension in Hegel’s Thought in that it seeks to illuminate the whole of Hegel’s thought from the perspective of a dimension which is taken to be central. In this case it is the political dimension and reference to the whole of Hegel has both a diachronic and a synchronic sense. For the two central theses of the book are that Hegel’s development is the key to understanding his mature system and that (...)
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  13. Hermeneutics as Epistemology.Merold Westphal - 1999 - In John Greco & Ernest Sosa (eds.), The Blackwell Guide to Epistemology. Blackwell. pp. 415--435.
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  14.  83
    Prolegomena to Any Future Philosophy of Religion Which Will Be Able to Come Forth as Prophecy.Merold Westphal - 1973 - International Journal for Philosophy of Religion 4 (3):129 - 150.
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  15.  30
    The Importance of Overcoming Metaphysics for the Life of Faith.Merold Westphal - 2007 - Modern Theology 23 (2):253-278.
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  16.  32
    Modernity and its Discontents.James L. Marsh, John D. Caputo & Merold Westphal (eds.) - 1992 - Fordham University Press.
    The introduction by Merold Westphal sets the scene: "Two books, two visions of philosophy, two friends and sometimes colleagues...". Modernity and Its Discontents is a debate between Caputo and Marsh in which each upheld their opposing philosphical positions by critical modernism and post-modernism. The book opens with a critique of each debater of the other's previous work. With its passionate point-counterpoint form, the book recalls the philosphical dialogues of classical times, but the writing style remains lucid and uncluttered. Taking the (...)
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  17.  17
    Continental Philosophy of Religion.Merold Westphal - 2005 - In William J. Wainwright (ed.), The Oxford Handbook of Philosophy of Religion. Oxford University Press. pp. 472--93.
    A triple sampling of the rich diversity of philosophical reflection on religion and on the relation of philosophy to religion within “continental” traditions. The first part explores three accounts of the relation of phenomenology to religion as presented by Heidegger, Ricoeur, and Marion. The second part explores Heidegger’s critique of metaphysics in its onto-theological constitution with detailed attention to just what he means by this notion and with special reference to the religious and theological motivations one might have for wanting (...)
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  18.  25
    Inverted Intentionality: On Being Seen and Being Addressed.Merold Westphal - 2009 - Faith and Philosophy 26 (3):233-252.
    Continental philosophy of religion often takes place within the horizons of phenomenology. A central theme of this tradition is the correlation, in one form or another, of intentional act and intentional object, the “object” as given to or taken by the subject. But in dialectical tension with this theme is the notion of inverted intentionality in which the arrows of meaning bestowing intentionality come toward the self rather than emanating from the self. This theme is developed by Sartre, Levinas, and (...)
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  19. Divine Givenness and Self-Givenness in Kierkegaard.Merold Westphal - 2010 - In Jeffrey Hanson (ed.), Kierkegaard as Phenomenologist: An Experiment. Northwestern University Press.
     
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  20.  12
    Vision and Voice: Phenomenology and Theology in the Work of Jean-Luc Marion.Merold Westphal - 2006 - International Journal for Philosophy of Religion 60 (1-3):117-137.
    The kind of phenomenology that can be useful to theology will be a hermeneutical phenomenology, one that takes us beyond the Cartesian/Husserlian ideal of presuppositionless intuition. It will also be a phenomenology of inverse intentionality, one in which the constituting subject is constituted by the look and the voice of another. In light of these suggestions, the phenomenology of Jean-Luc Marion is defended against three critiques, namely that it compromises the boundary between phenomenology and theology, that the theology it serves (...)
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  21.  44
    E-Collection.Patricia Jagentowicz Mills, Robert D. Walsh, Gary Shapiro, Katharina Dulckeit, George Armstrong Kelly, Merold Westphal, William Desmond, Joseph Fitzer, William Leon McBride & Thomas F. O'Meara - 1986 - The Owl of Minerva 17 (2):181-194.
    Hegel introduced the Phenomenology of Mind as a work on the problem of knowledge. In the first chapter, entitled “Sense Certainty, or the This and Meaning,” he concluded that knowledge cannot consist of an immediate awareness of particulars ). The tradition discusses sense certainty in terms of this failure of immediate knowledge without, however, specifically addressing the problem of reference. Yet reference is distinct from knowledge in the sense that while there can be no knowledge of objects without reference, there (...)
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  22.  50
    Aquinas and Onto-Theology.Merold Westphal - 2006 - American Catholic Philosophical Quarterly 80 (2):173-191.
    For Heidegger, onto-theology is the use of abstract, impersonal categories under the principle of sufficient reason that has one goal and two results. The goal is to make God fully intelligible to human understanding. The results are the disappearance of mystery from our understanding of God and the loss of any religious significance for the “God” that results. I argue that Aquinas is not guilty of onto-theology because his use of abstract, impersonal categories is subsumed (aufgehoben, teleologically suspended) in his (...)
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  23.  19
    The Many Faces of Levinas as a Reader of Kierkegaard.Merold Westphal - 2008 - Revista Portuguesa de Filosofia 64 (2/4):1141 - 1162.
    According to the article, the references of Emmanuel Levinas to Kierkegaard are varied. Indeed, there are times in which Levinas seems to misunderstand or completely ignore important writings of the Danish thinker. There are also times in which Levinas understands Kierkegaard well enough to see quite precisely where they disagree. And yet there are also times in which Levinas raises important objections that call for a response from Kierkegaard. Accordingly, the primary goal of this essay is to separate the moments (...)
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  24.  51
    Kierkegaard’s Religiousness C.Merold Westphal - 2004 - International Philosophical Quarterly 44 (4):535-548.
    Against two recent critiques, I defend my thesis that such later writings of Kierkegaard as Works of Love and Practice in Christianity introduce an understanding of Christianity that I call Religiousness C, into which Religiousness B as presented in ConcludingUnscientific Postscript is teleologically suspended. For Religiousness B, Christ is the Paradox to be believed, while for Religiousness C, Christ is the Pattern, Paradigm, or Prototype to be imitated. In the former case, the offense to be overcome in becoming a Christian (...)
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  25.  16
    Must Phenomenology and Theology Make Two? A Response to Trakakis and Simmons.Merold Westphal - 2014 - Heythrop Journal 55 (4):711-717.
  26.  50
    The Canon as Flexible, Normative Fact.Merold Westphal - 1993 - The Monist 76 (4):436-449.
    The canon is a flexible, normative fact. I speak here of the philosophical canon, though I believe only minor adjustments would be needed to extend the argument to the literary canon.
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  27.  46
    Laughing At Hegel.Merold Westphal - 1996 - The Owl of Minerva 28 (1):39-58.
    Early in Of Grammatology, Derrida tells us that he is an Hegelian. Of sorts.
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  28.  4
    Holism: A Shopper’s Guide. [REVIEW]Merold Westphal - 1993 - International Philosophical Quarterly 33 (2):243-244.
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  29.  11
    Taking Suspicion Seriously: The Religious Uses of Modern Atheism.Merold Westphal - 1987 - Faith and Philosophy 4 (1):26-42.
    The atheism of Marx, Nietzsche, and Freud can be called the atheism of suspicion in contrast to evidential atheism. For while the latter focuses on the truth of religious beliefs, the former inquires into their function. It asks, in other words, what motives lead to belief and what practices are compatible with and authorised by religious beliefs. The primary response of Christian philosophers should not be to refute these analyses, since they are all too often true and, moreover, very much (...)
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  30.  14
    Levinas, Kierkegaard, and the Theological Task.Merold Westphal - 1992 - Modern Theology 8 (3):241-261.
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  31.  6
    Thinking About God andGod-Talk with Levinas.Merold Westphal - 2010 - In Kevin Hart & Michael Alan Signer (eds.), The Exorbitant: Emmanuel Levinas Between Jews and Christians. Fordham University Press.
    This chapter begins with a discussion of Levinas's views about Christianity. It then considers four important issues that do not fall along the fault line that divides Jews and Christians from each other but rather represent issues each community must face both internally and in dialogue with each other.
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  32.  17
    Abraham and Sacrifice.Merold Westphal - 2008 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 50 (3-4):318-330.
    SUMMARYSince the theme of sacrifice as presented in Kierkegaard's Fear and Trembling is a major focus of Levinas' critique of Kierkegaard, their debate, so to speak, is pertinent to the theme of sacrifice and the foundation of culture. But the central theme of Fear and Trembling is faith; so first of all a brief summary of its account of biblical faith is given. Then, in the light of this account of faith, the question of sacrifice is addressed, along with Levinas' (...)
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  33.  52
    Hegel, Hinduism, and Freedom.Merold Westphal - 1989 - The Owl of Minerva 20 (2):193-204.
    In a recent review of the new German edition of Hegel’s lectures on “Determinate Religion,” Dale Schlitt says that Hegel “gave a surprisingly appreciative reading of the various religions…” If ‘appreciative’ is meant here to signify “affirmative,” it is hard to agree with this claim. Schlitt himself indicates why, when he writes, “Hegel was so appreciative of the various religions that, even with his often negative judgments on them, he consistently presented them as necessary instances without which the consummate, absolute, (...)
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  34.  21
    The Welcome Wound: Emerging From the Il Y a Otherwise. [REVIEW]Merold Westphal - 2007 - Continental Philosophy Review 40 (3):211-230.
    This essay is an analysis of the inverted intentionality that is arguably the central notion in the phenomenology of Emmanuel Levinas. The primal horizon for all human meaning is the brute fact of undifferentiated being, the il y a experienced impersonally as insomnia and weight. The first exit from this world devoid of meaning, subjectivity, and objectivity is that of the psychism or conatus essendi, the self which places itself at the center and makes everything else a means to its (...)
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  35.  25
    Reply to Jack Caputo.Merold Westphal - 2005 - Faith and Philosophy 22 (3):297-300.
    I first thank Jack Caputo for his superb summary of my position, then call attention to sin as an epistemological category in Aquinas, the (largely undeveloped) resource for a Pauline hermeneutics of suspicion. There follow clarifications of my understanding of Derrida‘s atheism and of my suggestion that he is a natural law theorist. Finally, I argue that my own position of a faith that cannot convert itself into sight a) places no a priori constraints on what we can say about (...)
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  36.  60
    Postmodernism and Religious Reflection.Merold Westphal - 1995 - International Journal for Philosophy of Religion 38 (1/3):127 - 143.
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  37.  22
    History and Truth in Hegel's Phenomenology, Third Edition.Merold Westphal - 1998 - Indiana University Press.
    "This fairly small book must take its place as the best introductory study of Hegel’s Phenomenology available." —Philosophy and Phenomenological Research "Westphal’s book is a comprehensive guide to the argument of the entire phenomenology.... will repay close study by serious undergraduate and graduate students of philosophy." —Choice This detailed interpretation of Hegel's Phenomenology of Spirit seeks to show that the unity of this classic work may be found in the integration of its transcendental and sociological-historical themes.
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  38. Method and Speculation in Hegel's Phenomenology.Merold Westphal (ed.) - 1982 - Humanities Press.
     
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  39. Hegel's Theory of the Concept'.Merold Westphal - 1980 - In Warren E. Steinkraus & Kenneth L. Schmitz (eds.), Art and Logic in Hegel's Philosophy. Harvester Press. pp. 103--120.
     
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  40.  32
    Religious Experience as Self-Transcendance and Self-Deception.Merold Westphal - 1992 - Faith and Philosophy 9 (2):168-192.
  41.  28
    Levinas and the Immediacy of the Face.Merold Westphal - 1993 - Faith and Philosophy 10 (4):486-502.
  42.  28
    On Reading God the Author.Merold Westphal - 2001 - Religious Studies 37 (3):271-291.
    The first part of the essay explore's three features of Wolterstorff's account of God as a performer of speech acts: (1) the claim that God literally speaks, suggesting that this claim needs something like a Thomistic theory of analogy as an alternative to univocity and mere metaphor; (2) the claim that speaking is not reducible to revealing; and (3) the political implications of these claims, especially in relation to Habermasian theory. The second part focuses on the theory of double discourse, (...)
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  43.  11
    Commanded Love and Moral Autonomy: The Kierkegaard-Habermas Debate.Merold Westphal - 1998 - Kierkegaard Studies Yearbook 1998 (1):1-22.
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  44.  12
    Nietzsche as a Theological Resource.Merold Westphal - 1997 - Modern Theology 13 (2):213-226.
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  45.  3
    Hegel and Onto-Theology.Merold Westphal - 2000 - Hegel Bulletin 21 (1-2):142-165.
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  46.  7
    The Phenomenology of Guilt and the Theology of Forgiveness.Merold Westphal - 1978 - In Ronald Bruzina & Bruce W. Wilshire (eds.), Crosscurrents in Phenomenology. Martinus Nijhoff. pp. 231--261.
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  47.  3
    Hegel and the Reformation.Merold Westphal - 1984 - Proceedings of the Hegel Society of America 7:73-92.
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  48.  3
    Oneself as Another.Merold Westphal - 1994 - International Philosophical Quarterly 34 (3):385-386.
  49.  4
    Deconstruction and the Possibility of Justice.Merold Westphal - 1994 - International Philosophical Quarterly 34 (2):247-252.
  50.  3
    Review Essay: Theology as Talking About a God Who Talks.Merold Westphal - 1997 - Modern Theology 13 (4):525-536.
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