•  337
    Beyond Theodicy: The Divine in Heidegger and Tragedy
    Philosophy Today 29 (2): 110-120. 1985.
    The paper explores the way in which we can make sense of the seemingly contradictory presentations of God and the gods in tragic literature by looking to the thought of Martin Heidegger. The duplicity of the gods in tragedy is found to be a function of the uncertainty and questionworthiness of being.
  •  11
    Thinking What Is Strange and Dangerous: Heidegger, Tragedy, and Original Ethics
    Comparative and Continental Philosophy 14 (3): 266-280. 2022.
    This paper returns to one of Heidegger’s pivotal references to ethics – his remarks in the “Letter on Humanism” – and attempts to follow up on a line of thinking in those remarks that Heidegger himself did not expand upon, namely, the link between ethics and Sophoclean tragedy. Reading Heidegger’s analysis of Heraclitus’s Fragment 119 on ἤθος with reference to Sophoclean tragedy and in conjunction with Heidegger’s thinking and his comments elsewhere on ethics and tragedy, the paper seeks to clar…Read more
  •  14
    Heidegger, Tragedy, and Ethical Reflection
    International Studies in Philosophy 21 (1): 33-48. 1989.
  •  137
    Beyond Theodicy: the Divine in Heidegger and Tragedy
    Philosophy Today 29 (2): 110-120. 1985.
  •  51
    Quentin Meillassoux’s After Finitude: An Essay on the Necessity of Contingency advocates a “speculative materialism” or what has come to be called “speculative realism” over against “correlationism” (his term for [nearly] all post-Kantian philosophy). “Correlationism” is “the idea according to which we only ever have access to the correlation between thinking and being, and never to either term considered apart from the other.” As part of his criticism of “correlationism,” Meillassoux argues tha…Read more
  •  28
    From Daimonion to The “Last” God
    Philosophy Today 53 (3): 265-272. 2009.
    The paper proposes rethinking our understanding of God and divinity by reflecting on Socrates' and Martin Heidegger's understanding of what is divine.
  •  7
    Beyond theism and atheism: Heidegger's significance for religious thinking
    Distributors for the U.S. and Canada, Kluwer Academic Publishers. 1987.
    Through an analysis of key themes in Heidegger's work, the book challenges the traditional theological appropriation of Heidegger and the usual characterizations of religious thinking in terms of faith or belief in, or experience of, some ultimate reality. Heidegger, it is argued, offers a unique approach to a variety of issues and problems in contemporary religious thought and philosophy of religion that results in understanding religious thinking as a resolute openness to the holiness and mea…Read more
  •  26
    Living on (happily) ever after
    Philosophy Today 38 (2): 167-180. 1994.
    The paper explores the comic quality and comic strategies employed by Derrida as a way of better understanding the texts of Derrida and their relationship to the philosophical tradition.
  •  32
    Between Tradition And Critique: The Gadamer - Habermas Debate
    Auslegung. A Journal of Philosophy Lawrence, Kans 8 (1): 5-18. 1981.
  •  5
    Heidegger, tragedy, and ethical reflection
    International Studies in Philosophy 21 (1): 33-48. 1989.
  •  865
    Knowing, Counting, Being: Meillassoux, Heidegger, and the Possibility of Science
    Journal of Speculative Philosophy 28 (3): 335-345. 2014.
    In his book After Finitude, Quentin Meillassoux criticizes post-Kantian philosophy for its inability to explain how science is able to describe a world without human beings. This paper addresses that challenge through a consideration of Heidegger’s thought and his thinking about science. It is argued that the disagreement between Meillassoux and Heidegger comes down to a question of first philosophy and the priority of logic or ontology in philosophy. Ultimately, Heidegger’s emphasis on ontolo…Read more
  •  13
    Mysticism and Ontology: A Heideggerian Critique of Caputo
    Southern Journal of Philosophy 24 (4): 463-478. 2010.
    The paper is critical of John Caputo's misunderstanding Martin Heidegger's criticism of metaphysics and ontotheology that leads to Caputo's understanding mysticism as a non-metaphysical, non-ontotheological thinking.
  •  22
    Danger: Philosophy of Religion
    Philosophy Today 42 (4): 393-401. 1998.
    The paper explores the practice of philosophy of religion, arguing that, as philosophy about religion and religious philosophy, it challenges the assumptions of both philosophy and religious thinking and belief.
  •  95
    Interrupting speculation: The thinking of Heidegger and greek tragedy
    Continental Philosophy Review 36 (2): 177-194. 2003.
    Despite his extended readings of parts of the Antigone of Sophocles, Heidegger nowhere explicitly sets about giving us a theory of tragedy or a detailed analysis of the essence of tragedy. The following paper seeks to piece together Heidegger's understanding of tragedy and tragic experience by looking to themes in his thinking – particularly his analyses of early Greek thinking – and connecting them both to his scattered references to tragedy and actual examples from Greek tragedy. What we find …Read more
  •  253
    Drawing upon the thought of Jacques Derrida and Martin Heidegger, the paper argues that contemporary discussions of religious experience and religious thought as two separate parts of religious practice and tradition--with religious experience as the "heart" of religion--is erroneous. Instead, it is argued, religious experience and religious thought are woven together in practice, the one implicating the other.
  •  294
    Tragedy or Religion? A Question of "Radical Hermeneutics"
    Philosophy Today 32 (3): 244-255. 1988.
    The paper criticizes John Caputo's formulation of "radical hermeneutics" and its understanding of both religion and tragedy, arguing that a "tragic theology" would be a truly radical hermeneutic.
  •  81
    Different religions, diverse gods
    International Journal for Philosophy of Religion 49 (1): 33-47. 2001.
    Traditional approaches to the fact that there are different religions with different characterizations of what is divine---exclusivism, inclusivism, and pluralism---live in fear of religious diversity and the possibility that what is divine is not one, not many, but diverse, i.e., that there are different gods that are potentially incompatible and conflicting. In this paper, I argue that this alternative--–religious diversity and an acknowledgment of the diversity of the divine--–is a more “rea…Read more
  •  61
    Kami and daimōn: A cross-cultural reflection on what is divine
    Philosophy East and West 49 (1): 63-74. 1999.
    The purpose here is to recall the diversity of our experience, particularly the archaic experience, of what is divine, through Motoori Norinaga and Martin Heidegger and their considerations of the archaic notions of kami and daimōn. Using their insights and other sources also becomes a means for reconfiguring our understanding of philosophy of religion as a thinking that enacts what it is about, drawing no hard and fast distinctions between thinking and practice, in the hope of seeing religion a…Read more
  •  56
    This paper is a response to Professor Nancy Hudson’s paper “Divine Immanence: Nicholas of Cusa’s Understanding of Theophany and the Retrieval of a ‘New’ Model of God,” (Nancy Hudson, “Divine Immanence: Nicholas of Cusa’s Understanding of Theophany and the Retrieval of a ‘New’ Model of God,” Journal of Theological Studies 56.2 (October 2005): 450–470). Hudson claims that an ecologically promising vision of nature and an environmentally friendly God lies undiscovered withing the mystical theology…Read more
  •  69
    Faith in doubt in the end
    International Journal for Philosophy of Religion 73 (1): 29-38. 2013.
    At one time or another, most Contemporary Continental philosophers of religion make reference to Nietzsche’s announcement that “God is dead.” However, their interpretation and treatment of that announcement owes nothing to Nietzsche. Instead, they see the death of God as Hegel did, as a moment in a transition to a new way of talking and thinking about God or the Absolute. Their faith in God or the Absolute is not in doubt in the end. We argue that if one hears and thinks Nietzsche’s word “God is…Read more