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386Open Interpretation: Whitehead and Schleiermacher on HermeneuticsIn Christine Helmer, Marjorie Suchocki, John Quiring & Katie Goetz (eds.), Whitehead and Schleiermacher: Open Systems in Dialogue, De Gruyter. pp. 185-213. 2004.This article deploys Whitehead's systematic metaphysics as the basis for a philosophical hermeneutics. Whiteheadian hermeneutics are then compare and contrasted with Schleiermacher's own hermeneutics.
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351Models, Idols, and the Great White Whale: Toward a Christian Faith of NonattachmentIn Asa Kasher & Jeanine Diller (eds.), Models of God and Other Ultimate Realities, Kluwer Academic Publishers. pp. 1001-1112. 2013.The juxtaposition of models of God and Christian faith may seem repugnant to many, as models are tentative and faith aims at an abiding certainty. In fact, for many Christians, using models of God in worship amounts to idolatry. By examining Biblical and extra-Biblical views of idolatry, I argue that models are not idols. To the contrary, the practice of God-modeling inoculates Christians against one of the most seductive idols of our age: the love of certainty. Furthermore, by examining meditat…Read more
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96Process philosophyInternet Encyclopedia of Philosophy. 2007.Process philosophy is a longstanding philosophical tradition that emphasizes becoming and changing over static being. Though present in many historical and cultural periods, the term “process philosophy” is primarily associated with the work of the philosophers Alfred North Whitehead (1861-1947) and Charles Hartshorne (1897-2000). Process philosophy is characterized by an attempt to reconcile the diverse intuitions found in human experience (such as religious, scientific, and aesthetic) into a c…Read more
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76Can Models of God Compete?Philosophia 35 (3-4): 433-439. 2007.Though the very task of modeling God implies that the reality of God is to some degree unknowable, there are a variety of positions one may take concerning the degree to which one has epistemic access to God. If our models of God are too influenced by subjectivity, it makes no sense to test them against each other in rational competition. In this essay, I define four possible positions that may underlie the task of God-modeling: mysteriosophy, theopoetics, critical realism, and fallibilism. Of t…Read more
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58Is Ricoeur a Process Philosopher?Process Studies 37 (1): 55-72. 2008.Though it is frequently pointed out that Whitehead’s process philosophy is a hermeneutic philosophy, the author makes the additional claims that the philosophical hermenutics of the 19th and 20th centuries are frequently process philosophies. This is especially true of Paul Ricoeur’s interpretation theory, which describes the ego as engaged in an unending transformative dialectic process with its environment. This insight, coupled with Ricoeur’s insistence on the efficacy of a pre-linguistic rea…Read more
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30Interreligious Hermeneutics and the Pursuit of TruthLexington Books. 2014.Philosophical hermeneutics provides a model of interreligious dialogue that acknowledges the interpretive variability of truth claims while maintaining their relation to a preinterpretive reality. The dialectic and tensive structure of philosophical hermeneutics directly parallels the tension between the diversity of belief and the ultimacy of the sacred. By placing philosophers like Gadamer, Ricoeur, Peirce, and Whitehead in conversation, J. R. Hustwit describes religious truth claims as cocons…Read more
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21Beyond Superlatives: Regenerating Whitehead's Philosophy of ExperienceCambridge Scholars Publishing. 2014.This collection of essays, drawn from the latest generation of Whitehead scholars, explores how, in the deconstruction of certain concepts, an unceasing invitation of possibility and change is released, both in relation to ongoing philosophical conversations, and as applied to lived experience. The essays make a significant intervention in the field of Whiteheadian scholarship by creating new intersections and paths that extend Whitehead's thought in novel, and often unexpected, directions. The …Read more
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18Empty Selves and Multiple Belonging: Gadamer and Nagarjuna on Religious Identity’s Hidden PluralityOpen Theology 3 107-116. 2016.The reaction to multiple religious belonging has been fraught with anxiety in the monotheistic traditions. Nevertheless, increasing numbers of people report belonging to multiple religions. I propose that it is most useful to think of multiple religious belonging not so much as an expression of choice, but just the opposite. Multiple religious belonging is best explained as the ontological condition of two or more religious traditions constituting the self, so that the self’s possibilities are c…Read more
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17Four Ways to Another Religion's UltimateOpen Theology 4 496-505. 2018.The prospect of recognizing the ultimate is a matter of interpretation. As such, hermeneutics is used as a framework for describing the interactions of self, language, and the other (whether culturally other or ultimately other). Questioning whether religious ultimacy can be recognized across religious boundaries is based on a mistaken assumption that differences between religions are qualitatively different than differences within a religion. Hermeneutically speaking, intra-communal difference …Read more
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14Myself, Only Moreso: Conditions for the Possibility of Transreligious TheologyOpen Theology 2 236-241. 2016.Transreligious theologians are posed with a number of difficult questions. First, how can I understand the beliefs and practices of a worldview I do not share? Then, once I begin to construct and synthesize truth claims, how normative are the source traditions? Finally, how do we transreligious theologians judge truth claims as better and worse? By offering answers to these questions using a model of critical interreligious appropriation, we may find a basis for a critical transreligious theolog…Read more
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10Hans-Georg GadamerIn Philip Goodchild & Hollis Phelps (eds.), Religion and European Philosophy: Key Thinkers from Kant to Zizek, Taylor & Francis. pp. 278-293. 2017.Originally, hermeneutics was applied only to particularly unclear portions of legal, religious, and classical texts. However, since the 18th century, hermeneutics has gradually broadened in scope. By the latter half of the 20th century, hermeneutic philosophers had claimed all human understanding as their domain—the activity of the mind was pervasively interpretive. This universalisation is largely due to the influence of Hans-Georg Gadamer (1900-2002), whose development of philosophical hermene…Read more
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8Can Models of God Compete?In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities, Springer. pp. 907--913. 2013.
J. R. Hustwit
Methodist University
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Methodist UniversityProfessor
Areas of Specialization
Philosophy of Religion |
Continental Philosophy |
Areas of Interest
Philosophy of Religion |
Continental Philosophy |