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172Poteat’s VoiceTradition and Discovery 38 (2): 19-22. 2008.The focus of these remarks is on the impact that Personal Knowledge and Philosophical Investigations had in shaping Bill Poteat’s philosophical voice. Of the two works, I claim that, for good or ill, it was Personal Knowledge that had the more profound influence on Poteat. Of course, both sources had profound influence. What makes Personal Knowledge more profound is that his use of it, at least in those early years, was more indirect than his direct and explicit use of Wittgenstein’s ideas. Foll…Read more
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112It's a Wonderful Life: Reflections on Wittgenstein's Last WordsPhilosophical Investigations 33 (4): 285-302. 2010.On his deathbed, Wittgenstein is reported to have said, upon hearing that his friends were coming for a visit, “Tell them I've had a wonderful life.” Malcolm found this puzzling, given that Wittgenstein seemed to be fiercely unhappy. I find my way into these words against the backdrop of the Hollywood film It's a Wonderful Life and Wittgenstein's famous remark, to wit, “Man has to awaken to wonder . . . Science is a way of sending him to sleep again.” Along the way I discuss Plato's praise of wo…Read more
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99Jerry Gill on Polanyi, modern and postmodern thought: A review essayTradition and Discovery 27 (3): 30-35. 2000.
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85Michael Polanyi on art and religion: Some critical reflections on meaningZygon 17 (1): 9-18. 1982.This paper is a critique of the theory of meaning in art and religion that Michael Polanyi developed in his last work entitled Meaning. After giving a brief summary of Polanyi’s theory of art, I raise two serious difficulties, not with the theory itself, but with the claims Polanyi makes about the relation of meaning in art to science and religion. Regarding the first difficulty, I argue that Polanyi betrays an earlier insight when in Meaning he attempts to dissociate meaning in art from meaning…Read more
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43Kierkegaard as Theologian: Recovering My SelfMcGill Queens University Press. 1997.The companion volume to Arnold Come's Kierkegaard as Humanist, Kierkegaard as Theologian is an exploration of Søren Kierkegaard's deliberately Christian writings, from Upbuilding Discourses in Various Spirits (1846) to For Self-Examination (1851). In his later writings Kierkegaard sought to "get further forward in the direction of discovering the Christianity of the New Testament" to resolve his own spiritual crisis. His struggle to understand how authentic theologizing relates to the spiritual …Read more
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43Anthony C. Thiselton, Interpreting God and the Postmodern Self: On Meaning, Manipulation and Promise (review)International Journal for Philosophy of Religion 42 (2): 121-123. 1997.
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42Peter Van Inwagen and Dean Zimmerman (eds), persons: Human and divine (review)International Journal for Philosophy of Religion 65 (1): 59-64. 2009.
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38Word and Spirit: A Kierkegaardian Critique of the Modern AgeIndiana University Press. 1993.By means of a Kierkegaardian critique of postmodernism, Ronald L. Hall argues that the postmodernist flirtation with Kierkegaard ignores the existential import of his thought. Word and Spirit offers a novel interpretation of Kierkegaard's conception of the self, according to which spirit is essentially linked to the speech act. In an extended interpretation of Kierkegaard's Either/Or, Hall uses insights from Austin, Wittgenstein, Polanyi, and Poteat to fill out and explicate Kierkegaard's views …Read more
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38Kierkegaarad and the Paradoxical Logic of Worldly FaithFaith and Philosophy 12 (1): 40-53. 1995.I argue here that Kierkegaardian faith is essentially, albeit paradoxically, worldly---that Kierkegaardian faith is a form of world-affirmation. A correlate of this claim is that faithlessness of any kind is ultimately a form of aesthetic resignation grounded in a deep seated world-alienation. The paradox of faith’s worldliness is found in the fact that, for Kierkegaard, faith both excludes and includes resignation in itself. I make sense of this paradox by appealing to Kierkegaard’s idea of “an…Read more
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37Book review: Jamie lorentzen, Kierkegaard's metaphors (review)International Journal for Philosophy of Religion 53 (2): 119-122. 2003.
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36I think, therefore I may not exist: Cavell, skepticism, and the melodrama of the unknown womanPhilosophical Investigations 26 (2). 2003.
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35Arnold B. come, Kierkegaard as theologian: Recovering my selfInternational Journal for Philosophy of Religion 47 (2): 121-124. 2000.
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34On Being Known: God and the Private-ISophia 59 (4): 621-636. 2019.Given recent discussions of personal privacy, or more particularly, its invasion via the internet, it is not surprising to find the issue of personal privacy emerging regarding God’s relation to our private lives. Two different and opposing views of this God-person relation have surfaced in the literature: ‘God and Privacy’ by Falls-Corbitt and Michael McLain, and ‘Privacy and Control’ by Scott Davison. I discuss key elements in both sides of this debate. Even though I will register my sympathy …Read more
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30Editorial preface vol. 70.2International Journal for Philosophy of Religion 70 (2): 107-108. 2011.Editorial preface vol. 70.2 Content Type Journal Article Category Editorial Pages 1-2 DOI 10.1007/s11153-011-9321-6 Authors Ronald L. Hall, Department of Philosophy, Stetson University, DeLand, FL, USA Journal International Journal for Philosophy of Religion Online ISSN 1572-8684 Print ISSN 0020-7047
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28Sharon Krishek: Kierkegaard on faith and love: Cambridge University Press, Cambridge, 2009, 201 pages, $90.00 (review)International Journal for Philosophy of Religion 67 (2): 113-116. 2010.
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26James C. Edwards, the plain sense of things: The fate of religion in an age of normal nihilism (review)International Journal for Philosophy of Religion 51 (3): 219-221. 2002.
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25C. Stevens Evans, Kierkegaard: On faith and the self (review)International Journal for Philosophy of Religion 64 (1): 51-53. 2008.
Areas of Specialization
Metaphysics and Epistemology |
Areas of Interest
Philosophy of Language |
Philosophy of Religion |
Metaphysics and Epistemology |