30 found
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  1.  44
    Musement as Listening: Daoist Perspectives on Peirce.Michael L. Raposa - 2012 - Journal of Chinese Philosophy 39 (2):207-221.
    Certain Daoist ideas explored here are compared with features of Peirce's philosophy, supplying a helpful perspective on the latter. In particular, I examine Zhuangzi's instruction about “listening” with one's spirit, along with certain discussions of “listening energy” drawn from texts dealing with the Daoist martial arts. I argue that Daoist “listening” and Peirce's concept of “musement” are both to be regarded as a disciplined form of attentiveness. By attending to no predetermined thing, a person thus disciplined is “ready” for the (...)
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  2.  5
    Praying the Ultimate: The Pragmatic Core of Neville's Philosophical Theology.Michael L. Raposa - 2020 - American Journal of Theology and Philosophy 40 (3):49-64.
    During a time period spanning from 2013 to 2015, Robert Neville published the three volumes of his magnum opus on Philosophical Theology, selected aspects of which will be the main focus of my attention in this essay.1 Rather than hover at ten thousand feet and try to provide a broad overview or a bare sketch of Neville's thought as he developed it there, I have decided to take the plunge, to focus my attention more narrowly on specific issues, while trying (...)
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  3.  14
    Consensus on Peirce's Concept of Habit: Before and Beyond Consciousness Ed. By Donna E. West, Myrdene Anderson.Michael L. Raposa - 2019 - The Pluralist 14 (2):112-117.
    The concept of habit supplies one of the key ingredients not only of Charles Peirce’s philosophy, but of philosophical pragmatism more generally. In this volume, the emphasis is placed squarely on Peirce. The essays collected here represent the perspectives of a truly impressive group of Peirce scholars, working in a great variety of academic disciplines, including philosophy, psychology, biology, linguistics, anthropology, semiotics, literary studies, and aesthetics. This community of scholars is also broadly international, with essayists from a dozen different countries (...)
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  4.  6
    Alasdair MacIntyre, Charles Taylor, and The Demise of Naturalism: Reunifying Political Theory and Social Science. By Jason Blakely. Pp. 142, Notre Dame, IN, University of Notre Dame Press, 2016, $35.00. [REVIEW]Michael L. Raposa - 2020 - Heythrop Journal 61 (1):173-174.
  5.  45
    Pragmatism and the Philosophy of Religion by Michael R. Slater.Michael L. Raposa - 2016 - American Journal of Theology and Philosophy 37 (2):174-179.
    This new book by Michael Slater significantly extends the argument articulated in his earlier study of William James on Ethics and Faith, also published by Cambridge University Press. Slater was committed there as here to demonstrating the compatibility of pragmatism with some form of metaphysical realism. There as here he was interested in showing the affinities between James’s thought and certain ideas developed by contemporary analytical philosophers of religion. In Pragmatism and the Philosophy of Religion, however, the scope of analysis (...)
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  6.  9
    Narrative Theology and the Hermeneutical Virtues: Humility, Patience, Prudence by Jacob L. Goodson.Michael L. Raposa - 2019 - American Journal of Theology and Philosophy 40 (1):67-71.
    The distance in conceptual space between the philosophical pragmatism of William James and the narrative theologies of Hans Frei and Stanley Hauerwas would appear at first glance to be significant. Hauerwas himself has measured that distance in public, when his extended critique of James supplied a good portion of the agenda for his Gifford Lectures, delivered in 2001 at St. Andrews and subsequently published as With the Grain of the Universe: The Church's Witness and Natural Theology. In this book, Jacob (...)
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  7.  23
    Art, Religion and Musement.Michael L. Raposa - 1984 - Journal of Aesthetics and Art Criticism 42 (4):427-437.
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  8.  11
    On Reading God's Great Poem: A Delayed Response to Christopher Hookway.Michael L. Raposa - 2018 - Transactions of the Charles S. Peirce Society 54 (4):485.
    In a 1991 issue of the journal Semiotica, Christopher Hookway published a review essay devoted to my book on Peirce's Philosophy of Religion, which had appeared two years earlier, in 1989. Sometime later, in the year 2000, an adapted version of that essay was included as chapter eleven in Hookway's book entitled Truth, Rationality and Pragmatism: Themes from Peirce.1 Hookway graciously admitted that he agreed with much of my interpretation of Peirce, but that he would focus his analysis on those (...)
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  9.  7
    Edwards, Jonathan 12th Sign.Michael L. Raposa - 1993 - International Philosophical Quarterly 33 (2):153-162.
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  10.  14
    Peirce's Empiricism: Its Roots and Its Originality. By Aaron Bruce Wilson. Pp. 359, Lexington Press, 2016, $110.00. [REVIEW]Michael L. Raposa - 2018 - Heythrop Journal 59 (2):361-362.
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  11.  37
    Pragmatism and Social Hope.Michael L. Raposa - 2009 - Newsletter of the Society for the Advancement of American Philosophy 37 (108):46-47.
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  12.  32
    Michael S. Hogue: The Promise of Religious Naturalism: Rowman & Littlefield, Lanham, MD, 2010, Xxx + 252 Pp., $74.95. [REVIEW]Michael L. Raposa - 2012 - International Journal for Philosophy of Religion 72 (1):59-62.
  13.  19
    Review Realism in Religion: A Pragmatist's Perspective Neville Robert Cummings State U of New York P Albany.Michael L. Raposa - 2014 - The Pluralist 9 (1):104-108.
  14.  21
    Portraying Analogy.Michael L. Raposa - 1985 - New Scholasticism 59 (2):233-237.
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  15.  14
    The Mystical as Political: Democracy and Non‐Radical Orthodoxy. By Aristotle Papanikolaou. Pp. X, 238, Notre Dame, IN, University of Notre Dame Press, 2012, $27.00. [REVIEW]Michael L. Raposa - 2015 - Heythrop Journal 56 (3):473-474.
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  16.  14
    Poinsot on the Semiotics of Awareness.Michael L. Raposa - 1994 - American Catholic Philosophical Quarterly 68 (3):395-408.
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  17.  21
    Theology as Theosemiotic.Michael L. Raposa - 1992 - Semiotics:104-111.
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  18.  7
    C.S. Peirce and the Nested Continua Model of Religious Interpretation by Gary Slater.Michael L. Raposa - 2017 - Transactions of the Charles S. Peirce Society 53 (3):491-495.
    The impact of Peirce's philosophy of religion on subsequent religious thinkers was almost immediate. Within five years of the appearance of Peirce's "A Neglected Argument for the Reality of God," in 1913, Josiah Royce published his brilliant Hibbert Lectures on The Problem of Christianity, delivered at Oxford earlier that year. It was the first—and in many respects remains the most impressive—attempt to adapt Peirce's ideas for the purposes of articulating a comprehensive philosophical theology. During the last 100 years, only a (...)
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  19.  13
    Toward a Generous Orthodoxy: Prospects for Hans Frei's Postliberal Theology. By Jason A. Springs. Pp. X, 234, Oxford University Press, 2010, $74.00. [REVIEW]Michael L. Raposa - 2015 - Heythrop Journal 56 (3):505-506.
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  20.  23
    The “Never Ending Poem”: Some Remarks on Dombrowski's Divine Beauty.Michael L. Raposa - 2010 - American Journal of Theology and Philosophy 31 (3):207-224.
    Just about a decade ago, at the very beginning of what has proven now to be a staggeringly long midlife crisis, I wrote a little book about the religious significance of boredom. (I think of this as yin to the yang of more commonplace considerations of the religious significance of beauty.) That book concluded with a brief meditation on “waiting,” in which I distinguished between waiting for meaning and the more proactively creative exercise of waiting on meaning. Daniel Dombrowski’s splendid (...)
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  21.  12
    Jonathan Edwards' Twelfth Sign.Michael L. Raposa - 1993 - International Philosophical Quarterly 33 (2):153-162.
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  22.  19
    Peirce’s Conception of God.Michael L. Raposa - 1986 - New Scholasticism 60 (2):235-238.
  23.  13
    Realism in Religion: A Pragmatist's Perspective by Robert Cummings Neville (Review).Michael L. Raposa - 2014 - The Pluralist 9 (1):104-108.
    Robert Neville is the author of more than twenty books, and he is presently completing a three-volume systematic philosophical theology, a work that promises to be the crown jewel in a lifetime of extraordinary scholarly accomplishment. Considered within the framework supplied by this remarkable oeuvre, the material published in Realism in Religion takes on a special significance. The essays collected here, although in most cases modified for inclusion, first appeared in various other contexts over a period of time spanning four (...)
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  24.  11
    Teaching Peirce as a Religious Thinker.Michael L. Raposa - 2008 - Transactions of the Charles S. Peirce Society 44 (2):214-216.
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  25.  17
    John Dewey's Quest for Unity: The Journey of a Promethean Mystic.Michael L. Raposa - 2010 - American Journal of Theology and Philosophy 31 (3):275-278.
    This insightful and provocative discussion of John Dewey’s philosophy appears a decade after Richard Gale’s publication of his important book The Divided Self of William James (Cambridge University Press, 1999). In that earlier work, Gale exposed and explored the tension in James’s thought between the robust Promethean tendency to pursue a “morally strenuous life” and a passive mystical tendency toward unity with that which is greater than oneself. The present study is a kind of sequel to that work, as Gale (...)
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  26.  10
    On Being a Liberal Theologian in a Postliberal Age.Michael L. Raposa - 2014 - Heythrop Journal 55 (3):455-466.
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  27.  3
    Doctrine and Experience.Michael L. Raposa - 1990 - Newsletter of the Society for the Advancement of American Philosophy 18 (56):29-31.
  28. Ritual Inquiry: The Pragmatic Logic of Religious Practice.Michael L. Raposa - 2004 - In Kevin Schilbrack (ed.), Thinking Through Rituals: Philosophical Perspectives. Routledge. pp. 113--127.
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  29. The Ptagmatic Logic of Religious.Michael L. Raposa - 2004 - In Kevin Schilbrack (ed.), Thinking Through Rituals: Philosophical Perspectives. Routledge. pp. 113.
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  30.  13
    Peirce and Modern Religious Thought.Michael L. Raposa - 1991 - Transactions of the Charles S. Peirce Society 27 (3):341 - 369.