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10The Enigma of SufferingJournal for Continental Philosophy of Religion 5 (2): 143-164. 2023.Phenomenology has attended often to the theme of pain, but less to suffering. Careful study of the latter leads to results that correspond with observations appearing in the philosophy of medicine and in literature. The difference between pain and suffering exposes the fact that in some instances the latter defies conceptions of subjectivity widely accepted in phenomenology. The subject who suffers is a subject who struggles to give meaning to his or her experience, and in some instances loses t…Read more
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23Fragility and Transcendence: Essays on the Thought of Jean-Louis Chrétien (edited book)Rowman & Littlefield Publishers. 2023.This first-ever collection of original essays devoted to philosopher, theologian, and poet Jean-Louis Chrétien’s work, this interdisciplinary collection includes Chrétien’s collaborators, successors, and Anglophone interpreters and explores themes of temporality, prayer, and religious reading.
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1Book review: Nigel Zimmermann, Facing the Other: John Paul II, Levinas, and the Body (review)Studies in Christian Ethics 32 (1): 142-144. 2019.
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10The phenomenology of hope: the twenty-first Annual Symposium of the Simon Silverman Phenomenology Center: lectures (edited book)Simon Silverman Phenomenology Center, Duquesne University-Gumberg Library. 2004.
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15Levinas on the primacy of the ethical: philosophy as prophecyNorthwestern University Press. 2022.Jeffrey Bloechl traces the evolution of Levinas's thought to argue that his conception of God is dependent on his existential phenomenology.
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3Excess and DesireIn Kevin Hart & Michael A. Singer (eds.), The Exorbitant: Emmanuel Levinas Between Jews and Christians, Fordham University Press. pp. 188-200. 2022.
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28 A Response to Jean-Yves LacosteIn Kevin Hart & Barbara Wall (eds.), The Experience of God: A Postmodern Response, Fordham University Press. pp. 104-112. 2022.
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513 Words of WelcomeIn Richard Kearney & Kascha Semonovitch (eds.), Phenomenologies of the Stranger: Between Hostility and Hospitality, Fordham University Press. pp. 232-241. 2022.
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4Christianity and PossibilityIn John Panteleimon Manoussakis (ed.), After God: Richard Kearney and the Religious Turn in Continental Philosophy, Fordham University Press. pp. 127-138. 2022.
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12The Life and Things of Faith. A Partial Reading of Jean-Yves LacosteRevista Portuguesa de Filosofia 76 (2-3): 689-704. 2020.
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37James A. Andrews, Hermeneutics and the Church. In Dialogue with Augustine. Notre Dame, IN: University of Notre Dame Press, 2012. Ankur Barua, The Divine Body in History: A Comparative Study of the Symbolism of Time and Embodiment in St. Augustine and Rāmānuja. Religions and Discourse 45. Oxford et al.: Peter Lang, 2009 (review)Augustinian Studies 44 (1): 203-205. 2013.
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510. Phenomenology, Catholic Thought, and the University: Lessons from the French DiscussionIn Gregory P. Floyd & Stephanie Rumpza (eds.), The Catholic Reception of Continental Philosophy in North America, University of Toronto Press. pp. 245-263. 2020.
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11Book review: Nigel Zimmermann, Facing the Other: John Paul II, Levinas, and the Body (review)Studies in Christian Ethics 32 (1): 142-144. 2019.
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9Life and Work of Adriaan T. Peperzak, 2016 Aquinas Medal RecipientProceedings of the American Catholic Philosophical Association 21-24
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34Justice and MercyPhilosophy Today 62 (1): 137-148. 2018.To act mercifully is to do more than what is required for justice. The act appears as a positive exception to the rule of law, and thus exhibits an intentionality irreducible to consciousness of a social or political order. In this philosophy of Levinas, occasional references to mercy shed some light on the goodness of the good that is otherwise occluded by overt concentration on social or political justice. However, Levinas’s account of the act itself is not entirely convincing, and attempts to…Read more
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26Christianity and Possibility: On Kearney's the God Who May BeMetaphilosophy 36 (5): 730-740. 2005.This essay interprets and responds to Richard Kearney's metaphysics of possibility and hermeneutics of religion against the background of Nietzsche's proclamation of the death of God and the theodicy problem. Kearney's work is thus read as an interesting but ultimately problematic attempt to preserve or perhaps reinstate religious thought after the modern critique of idols. In addition, his positions are compared and contrasted with some of authors with whom he seems to be in limited agreement (…Read more
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24Religious Experience and the End of Metaphysics (edited book)Indiana University Press. 2003.Does religious thinking stand in opposition to postmodernity? Does the existence of God present the ultimate challenge to metaphysics? Strands of continental thought, especially those running from Kant, Husserl, and Heidegger, focus on individual consciousness as the horizon for all meaning and provide modern philosophy of religion with much of its present ferment. In Religious Experience and the End of Metaphysics, 11 influential continental philosophers share the conviction that religious thin…Read more
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16Mimesis: On Appearing and BeingPeeters. 1997.Mimesis is one of the root words of Ancient Philosophy and again plays an important role in contemporary French thought. In this essay, an original interpretation of mimesis is given which throws new light on art and literature, reading and writing, the mirror and the example, identity and difference, and last but not least on the traditional opposition between reality and illusion, between appearing and being.
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7The Philosopher on the Road to DamascusPhilosophy and Theology 16 (2): 269-281. 2004.Will St. Paul have been a philosopher no less than an apostle and a believer? The proposal interests Stanislas Breton not so much as an occasion to redefine the relation between faith and reason as perhaps the site of their original emergence, together and at once, from a common source. In the image of Paul—who is Jewish, Greek, and Roman—struck down before the Cross, Breton sees the birth not only of a faith that transcends all particularity but also of a reason that refuses empty universality.
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15Radical responsibility and the problem of evilIn Claire Elise Katz & Lara Trout (eds.), Emmanuel Levinas, Routledge. pp. 4--3. 2005.
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31The Principle of the World and the Call to Faith: Philosophical Commentary on 1 Corinthians 7 and Matthew 27Analecta Hermeneutica 4. 2012.
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30Three Reflections on the Margins of Paul Moyaert, “The Death Drive and the Nucleus of the Ego: An Introduction to Freudian Metaphysics”Southern Journal of Philosophy 51 (S1): 120-125. 2013.Paul Moyaert proposes to resolve persistent difficulties in Freud's theory of drive by appealing to a metaphysics of mutually irreducible forces. His argument is persuasive on many points, but raises questions about others. Three of them are mentioned here: one each pertaining to the implications of his position for the body and sexuality, the analytic relation, and ethics
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5Christianity Secular Reason: Classical Themes & Modern Developments (edited book)University of Notre Dame Press. 2012.What is secularity? Might it yield or define a distinctive form of reasoning? If so, would that form of reasoning belong essentially to our modern age, or would it instead have a considerably older lineage? And what might be the relation of that form of reasoning, whatever its lineage, to the Christian thinking that is often said to oppose it? In the present volume, these and related questions are addressed by a distinguished group of scholars working primarily within the Roman Catholic theologi…Read more
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14The Philosopher on the Road to DamascusPhilosophy and Theology 16 (2): 269-281. 2004.Will St. Paul have been a philosopher no less than an apostle and a believer? The proposal interests Stanislas Breton not so much as an occasion to redefine the relation between faith and reason as perhaps the site of their original emergence, together and at once, from a common source. In the image of Paul—who is Jewish, Greek, and Roman—struck down before the Cross, Breton sees the birth not only of a faith that transcends all particularity but also of a reason that refuses empty universality.