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Fear and Trembling

Garden City, N.Y., Doubleday (1941)

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  1. Apprehending anxiety: an introduction to the Topical Collection on worry and wellbeing.Juliette Vazard & Charlie Kurth - 2022 - Synthese 200 (4):1-17.
    The aim of this collection is to show how work in the analytic philosophical tradition can shed light on the nature, value, and experience of anxiety. Contrary to widespread assumptions, anxiety is not best understood as a mental disorder, or an intrinsically debilitating state, but rather as an often valuable affective state which heightens our sensitivity to potential threats and challenges. As the contributions in this volume demonstrate, learning about anxiety can be relevant for debates, not only in the philosophy (...)
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  • Special Topic: Filial Piety: The Root of Morality or the Source of Corruption?: Confucianism and Corruption: An Analysis of Shun’s Two Actions Described by Mencius.Liu Qingping - 2007 - Dao: A Journal of Comparative Philosophy 6 (1):1-19.
    Confucianism advocates the lofty moral ideal of humane love (ren ai 仁愛) and condemns immoral actions. Strangely enough, however, Mencius, a paradigmatic Confucian intellectual who believed that a true man cannot be corrupted by wealth, subdued by power, or affected by poverty (Tu 1989a: 15), highly commended such typically corrupt actions as bending the law for the benefit of relatives or appointing people by mere nepotism when he talked about Shun 舜 in the text of the Mencius. In the first (...)
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  • The Threat of COVID-19 and Job Insecurity Impact on Depression and Anxiety: An Empirical Study in the USA.Obrenovic Bojan, Jianguo Du, Danijela Godinić, Mohammed Majdy M. Baslom & Diana Tsoy - 2021 - Frontiers in Psychology 12:648572.
    In this study, we conceptualized a framework capturing recurring troublesome elements of mental states such as depression and general anxiety, assessing them by applying standard clinical inventory. The study explores the extent to which danger control and fear control under the Extended Parallel Processing Model (EPPM) threat impact job insecurity, with uncertainty phenomenon causing afflicting effect on the experiential nature of depression heightened by anxiety. With the aim to explore the job insecurity relationship with anxiety and depression, and measure the (...)
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  • Clinical Judgment, Moral Anxiety, and the Limits of Psychiatry.Bradley Murray - 2017 - Medicine, Health Care and Philosophy 20 (4):495-501.
    It is common for clinicians working in psychiatry and related clinical disciplines to be called on to make diagnostic clinical judgments concerning moral anxiety, which is a kind of anxiety that is closely bound up with decisions individuals face as moral agents. To make such a judgment, it is necessary to make a moral judgment. Although it has been common to acknowledge that there are ways in which moral and clinical judgment interact, this type of interaction has remained unacknowledged. This (...)
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  • The Knight of Faith: Ethics in Special Needs Education.Jenny Steinnes - 2011 - Journal of Moral Education 40 (4):457-469.
    This article attempts to contribute to the understanding of the particularly important and inescapable role that ethics must play in the context of special needs education. Perspectives from Kierkegaard and Derrida are presented and used in order to explore the complexity of the context and to show the importance and responsibility of the agency of the educator. Such persons must be able to make risk-filled decisions, with no guarantees, regarding the potential ?good? of others. Consequently, the individual educator must go (...)
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  • Problems of Religious Luck: Assessing the Limits of Reasonable Religious Disagreement.Guy Axtell - 2019 - Lanham, MD, USA & London, UK: Lexington Books/Rowman & Littlefield.
    To speak of being religious lucky certainly sounds odd. But then, so does “My faith holds value in God’s plan, while yours does not.” This book argues that these two concerns — with the concept of religious luck and with asymmetric or sharply differential ascriptions of religious value — are inextricably connected. It argues that religious luck attributions can profitably be studied from a number of directions, not just theological, but also social scientific and philosophical. There is a strong tendency (...)
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  • Kierkegaard on Taking an Outing to Deer Park.T. F. Morris - 2007 - Heythrop Journal 48 (3):371–383.
  • The Moral Requirement in Theistic and Secular Ethics.Patrick Loobuyck - 2010 - Heythrop Journal 51 (2):192-207.
    One of the central tasks of meta-ethical inquiry is to accommodate the common-sense assumptions deeply embedded in our moral discourse. A comparison of the potential of secular and theistic ethics shows that, in the end, theists have a greater facility in achieving this accommodation task; it is easier to appreciate the action-guiding authority and binding nature of morality in a theistic rather than in a secular context. Theistic ethics has a further advantage in being able to accommodate not only this (...)
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  • Causal Relations and Abraham’s Dilemma: a Qur’anic Perspective.Alireza Kazemi - 2022 - Sophia 61 (2):309-318.
    Abraham’s Dilemma is the conjunction of three jointly inconsistent propositions: God’s commands are never morally wrong, God has commanded Abraham to kill his innocent son, and killing innocent people is morally wrong. Drawing on an overlooked point from the Qur’an regarding the content of the command as well as a conceptual analysis of intentional action, this paper proposes a novel solution to the dilemma by discarding proposition in a new way. Current approaches to rejecting proposition tend to appeal to epistemic (...)
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  • The Compatibility Between the Religious and the Nihilistic Currents in Dostoevsky’s World.Haozhan Sun - 2021 - Labyrinth: An International Journal for Philosophy, Value Theory and Sociocultural Hermeneutics 23 (1):39-58.
    The goal of this essay is to show the compatibility between two currents in Dostoevsky's world, namely, the religious and the nihilistic. Based on Nietzsche's theory of nihilism and Deleuze's interpretation of Nietzsche, I introduce a dynamic model – reactive nihilism – a destructive force that annihilates fading values to clear the way for the advent of a new value. Through the textual analysis, primarily focusing on the religious dimension presented by saintly characters and biblical intertextuality in The Brothers Karamazov, (...)
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  • Two Concepts of Belief Strength: Epistemic Confidence and Identity Centrality.Neil Van Leeuwen - 2022 - Frontiers in Psychology 13:1-4.
    What does it mean to have “strong beliefs”? My thesis is that it can mean two very different things. That is, there are two distinct psychological features to which “strong belief” can refer, and these often come apart. I call the first feature epistemic confidence and the second identity centrality. They are conceptually distinct and, if we take ethnographies of religion seriously, distinct in fact as well. If that’s true, it’s methodologically important for the psychological sciences to have measures that (...)
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  • Kierkegaard On Descartes: Doubt as a Prefiguration of Existential Despair.Tomasz Kupś - 2022 - Roczniki Filozoficzne 70 (2):23-34.
    In his early, unfinished essay entitled Johannes Climacus, or De omnibus dubitandum est, Søren Kierkegaard enters into a polemic with Hegel’s interpretation of the methodic Cartesian doubt. Kierkegaard questions the philosophical absolutism of Cartesian scepticism and his methodological universalism. For the first time in Kierkegaard’s writings, the sphere of speculation is confronted with personal involvement. Kierkegaard never published this work, and did not make any direct reference to Descartes in the same form ever again. However, certain subjects and themes remained: (...)
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  • Jan Patočka's Reversal of Dostoevsky and Charter 77.Jozef Majernik - 2017 - Labyrinth: An International Journal for Philosophy, Value Theory and Sociocultural Hermeneutics 19 (1):12-31.
    Jan Patočka became politically active for the first time as a spokesperson of the dissident movement Charter 77. In this capacity he wrote several essays, the first of which, entitled "On the Matters of The Plastic People of the Universe and DG 307", I interpret as the explanation and justification of his turn toward political engagement. The following article is a reading of Patočka's essay that pays particular attention to a peculiar formal feature of the essay – namely that it's (...)
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  • Transformation of the Phenomenon of Friendship Through the Prism of Network Technologies.Oleksandra Stebelska, Olesia Pankiv & Oksana Onyshchuk - 2022 - Wisdom 22 (2):93-102.
    The article attempts to determine and clarify the concept of ‘friendship’. In particular, it focuses on the prime aspects of the concept and their transformations due to the usage of modern network technologies. The research is based on the semantic analysis of friendship's biological, ontological-axiological, and social aspects. It argues that the integrative function of friendship, which determines its biological aspect, enhances the network contributing to more effective solutions to people’s problems. The ontological-axiological aspect reveals selectivity and fragmentation in manifesting (...)
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  • Beyond Rational Persuasion: How Leaders Change Moral Norms.Charles Spinosa, Matthew Hancocks, Haridimos Tsoukas & Billy Glennon - forthcoming - Journal of Business Ethics:1-15.
    Scholars are increasingly examining how formal leaders of organizations change moral norms. The prominent accounts over-emphasize the role of rational persuasion. We focus, instead, on how formal leaders successfully break and thereby create moral norms. We draw on Dreyfus’s ontology of cultural paradigms and Williams’s moral luck to develop our framework for viewing leader-driven radical norm the change. We argue that formal leaders, embedded in their practices’ grounding, clarifying, and organizing norms, get captivated by anomalies and respond to them by (...)
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  • The Universality of Jewish Ethics: A Rejoinder to Secularist Critics.David Novak - 2008 - Journal of Religious Ethics 36 (2):181-211.
    Jewish ethics like Judaism itself has often been charged with being "particularistic," and in modernity it has been unfavorably compared with the universality of secular ethics. This charge has become acute philosophically when the comparison is made with the ethics of Kant. However, at this level, much of the ethical rejection of Jewish particularism, especially its being beholden to a God who is above the universe to whom this God prescribes moral norms and judges according to them, is also a (...)
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  • Living with Absurdity: A Nobleman’s Guide.Ryan Preston-Roedder - forthcoming - Philosophy and Phenomenological Research.
    In A Confession, a memoir of his philosophical midlife crisis, Tolstoy recounts falling into despair after coming to believe that his life, and for that matter all human life, is meaningless and absurd. Although Tolstoy’s account of the origin and phenomenology of his crisis is widely regarded as illuminating, his response to the crisis – namely, embracing a religious tradition that he had previously dismissed as “irrational,” “incomprehensible,” and “mingled with falsehood” – seems unpromising, at best. Nevertheless, I argue, Tolstoy’s (...)
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  • Tears in the Forest.David Haberman - 2012 - World Futures 68 (2):132 - 143.
    We are facing unprecedented environmental destruction these days; our remaining forests are being razed at alarming rates, and the high levels of mass extinctions are unraveling the vital fabric that sustains all life on the planet. How does a sensitive person endure in the face of such devastation to stand strong and do the right thing in a manner that keeps the heart soft, open, and responsive? This essay suggests that a new and special kind of love is available to (...)
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  • Is Sex Worth Dying For? Sentimental-Homicidal-Suicidal Violence in Theological Discourse of Sexuality.Geoffrey Rees - 2011 - Journal of Religious Ethics 39 (2):261-285.
    In theological discourse of sexuality, queer theory has often been regarded as an extension of the project of gay and lesbian liberation, when it actually challenges an organizing value of the entire discourse, because it challenges any ascription of ultimate value to "sex," an imaginative formation of power relations. Rather than appeal to God to authorize the privileged status of sex, queer commentary suggests that theological writers should refuse assertions of the absolute importance of any particular formation of human imagination (...)
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  • Heidegger, Education and the ‘Cult of the Authentic’.Ben Trubody - 2015 - Journal of Philosophy of Education 49 (1):14-31.
    Within educational philosophies that utilise the Heideggerian idea of ‘authenticity’ there can be distinguished at least two readings that correspond with the categories of ‘weak’ and ‘strong’ utopianism. ‘Strong-utopianism’ is the nostalgia for some lost Edenic paradise to be restored at some future time. Here it is the ‘world’ that needs to be transcended for it is the source of our inauthenticity, where we are the puppets of modernist-capitalist ideologies. ‘Authenticity’ here is a value-judgment, understood as something that makes you (...)
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  • Kierkegaard's Mirror.Elivahu Rosenow - 1990 - Educational Philosophy and Theory 22 (1):8–15.
  • A Reconsideration of Kierkegaard's Understanding of the Human Other: The Hidden Ethics of Soteriology.Leo Stan - 2010 - Journal of Religious Ethics 38 (2):349-370.
    In this article, I embark on an analysis of Søren Kierkegaard's view of human otherness in strict correlation to his Christian philosophy. More specifically, my aim is to show that Kierkegaard's thought is essentially informed by a decisive appropriation of the soteriological category of sin which has momentous implications for Kierkegaard's views of selfhood and intersubjectivity. The main argument is that both Kierkegaard's negative evaluation of human otherness and his acerbic indictments of any collectivist interference in salvific matters cohere with (...)
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  • Kierkegaard's "New Argument" for Immortality.Tamara Monet Marks - 2010 - Journal of Religious Ethics 38 (1):143-186.
    This essay examines texts from Kierkegaard's signed and pseudonymous authorship on immortality and the resurrection, challenging the received opinion that Kierkegaard's account of eternal life merely connotes a temporal, existential modality of experience as a present eternity. Kierkegaard's thoughts on immortality are more complicated than this reading allows. I demonstrate that Kierkegaard's ideas on the afterlife emerge out of a context in which the topic had been vigorously debated in both Germany and Denmark for more than a decade. In responding (...)
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  • Keeping the Faith: Religion, Positive Coping, and Mental Health of Caregivers During COVID-19.Heera Elize Sen, Laura Colucci & Dillon T. Browne - 2022 - Frontiers in Psychology 12.
    The COVID-19 pandemic has resulted in major stressors such as unemployment, financial insecurity, sickness, separation from family members, and isolation for much of the world population. These stressors have been linked to mental health difficulties for parents and caregivers. Religion and spirituality, on the other hand, is often viewed as promotive of mental health. However, the mechanisms by which R/S might promote mental health for parents during the pandemic remain unclear. Thus, this longitudinal study explores how R/S is associated with (...)
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  • Modern Perspectives on Faith: Abraham’s Case in Kant and Kierkegaard. Reconstructions and Critical Remarks.Daniel Nica - 2017 - Annals of the University of Bucharest - Philosophy Series 66 (1):107-123.
    In this paper, I will compare Kant’s and Kierkegaard’s reflections on faith as they are articulated in the particular analyses of Abraham’s sacrifice. Kant’s prosecution of Abraham, which commences from the idea of “natural religion”, rests on two interrelated lines of attack, an epistemological one and ethical one, which deem Abraham’s action to be morally reprehensible. For Kant, the primacy of the practical reason leaves no special room for divine duties that are not ethical at the same time. On the (...)
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  • Emmanuel Levinas, Radical Orthodoxy, and an Ontology of Originary Peace.Brock Bahler - 2014 - Journal of Religious Ethics 42 (3):516-539.
    Radical Orthodoxy, a growing movement among contemporary Christian theologians, argues that the prominent philosophical paradigms of modern and postmodern thought lack transcendence, are ultimately nihilistic, and are guided by an ontology of violence. Among the thinkers Radical Orthodoxy criticizes are Hegel, Nietzsche, and Hobbes, but surprisingly also the Jewish philosopher Emmanuel Levinas, whom they claim offers an ethics for nihilists. In this essay, I analyze the claims of two prominent thinkers in Radical Orthodoxy, John Milbank and Catherine Pickstock, and argue (...)
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  • The Moral Argument for the Existence of God and Immortality.Roe Fremstedal - 2013 - Journal of Religious Ethics 41 (1):50-78.
    This essay tries to show that there exist several passages where Kierkegaard (and his pseudonyms) sketches an argument for the existence of God and immortality that is remarkably similar to Kant's so-called moral argument for the existence of God and immortality. In particular, Kierkegaard appears to follow Kant's moral argument both when it comes to the form and content of the argument as well as some of its terminology. The essay concludes that several passages in Kierkegaard overlap significantly with Kant's (...)
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  • Deceptive Love: Kierkegaard on Mystification and Deceiving Into the Truth.Mark L. McCreary - 2011 - Journal of Religious Ethics 39 (1):25-47.
    This article explains and assesses a particular method of loving others that is espoused by Søren Kierkegaard. In his later works, Kierkegaard advocates a kind of deceptive love whereby one mystifies or deceives another person for that other person's own good. The theological underpinning of this mode of love is found in the imitation of Christ. In other words, just as Jesus adopted an incognito, so also Christians should, at times, appear different or lowlier in order to help others by (...)
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  • Kant and the Perversion of the End.Matt Waggoner - 2014 - Critical Horizons 15 (1):95-113.
    Kant’s philosophy treated endings as necessary but necessarily elusive for the moral and political imagination, and he employed irony, among other things, to draw attention to the risks of perverting the figure of the end. Kantian endings, this essay suggests, give rise to two possible orientations which exist in tension with each other: melancholic confrontations with impossibility alongside a more forward-looking, optimistic gaze. I examine the two features of Kantian endings and the affective orientations they inspire under the headings of (...)
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  • Rawls, Sartre, and the Question of Camaraderie.René V. Arcilla - 2013 - Studies in Philosophy and Education 32 (5):491-502.
    In his classic text, A Theory of Justice, John Rawls argues that the structural principles of a society are just when they issue from a procedure that is fair. One crucial feature that makes the procedure fair is that the persons who will be subjected to these principles choose them after they have deliberated together in a condition marked by a certain balance of knowledge and ignorance. In particular, these people know enough to consider principles that are workable, yet converse (...)
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  • Bourdieu and Derrida on Gift: Beyond “Double Truth” and Paradox. [REVIEW]Camil Ungureanu - 2013 - Human Studies 36 (3):393-409.
    Bourdieu and Derrida share a focus on the ambiguity of the practice of gift relationships already pointed out by Mauss. From Bourdieu’s perspective, the question of gratuity is epistemically futile, as it veils the objective truth of gift-giving, yet ethically and politically relevant, as it refers to a hypocrisy which can be instrumental to enhancing civic virtue and solidarity. Bourdieu’s “scientific humanism,” however, implausibly reduces this ambiguity to interest maximization, and aims to build a solidaristic democracy by means of the (...)
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  • Kierkegaard and Camus: Either/Or? [REVIEW]Daniel Berthold - 2013 - International Journal for Philosophy of Religion 73 (2):137-150.
    The philosophies of Søren Kierkegaard and Albert Camus have typically been considered as inverted images of each other. Kierkegaard turns to faith in God as a path of redemption from meaninglessness while Camus rejects faith as a form of intellectual suicide and cowardice. I argue that an analysis of key terms of contest—faith and lucidity, revolt and suicide, Abraham and Sisyphus, despair and its overcoming—serves to blur the lines of contrast, making Kierkegaard and Camus much closer in their views of (...)
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  • The Limits of Learning: Habermas' Social Theory and Religion.Maeve Cooke - 2016 - European Journal of Philosophy 24 (3):694-711.
    Habermas' view that contemporary philosophy and social theory can learn from religious traditions calls for closer consideration. He is correct to hold that religious traditions constitute a reservoir of potentially important meanings that can be critically appropriated without emptying them of their motivating and inspirational power. However, contrary to what he implies, his theory allows for learning from religion only to a very limited degree. This is due to two core elements of his conceptual framework, both of which are key (...)
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  • Kierkegaard's Phenomenology of Spirit.Ulrika Carlsson - 2016 - European Journal of Philosophy 24 (3):629-650.
    Kierkegaard's preoccupation with a separation between the ‘inner’ and the ‘outer’ runs through his work and is widely thought to belong to his rejection of Hegel's idealist monism. Focusing on The Concept of Irony and Either/Or, I argue that although Kierkegaard believes in various metaphysical distinctions between inside and outside, he nonetheless understands the task of the philosopher as that of making outside and inside converge in a representation. Drawing on Hegel's philosophy of art, I show that Kierkegaard's project in (...)
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  • Violence and Morality: The Concession of Loss in a Ghanaian Fishing Village.Hans Lucht - 2010 - Journal of Religious Ethics 38 (3):468-477.
    When African migrants disappear on the Mediterranean going to Europe they often leave no trace—except for the occasional bodies that wash ashore on the beaches of southern Europe. In this essay, the urgent social and existential ramifications of migrant fatalities on the sea are explored. Drawing on ethnographic fieldwork in a small Ghanaian fishing village on the coast of the Gulf of Guinea, it is discussed how the bereaved struggle to make sense of these deaths to high-risk migration—how they struggle (...)
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  • Works of Love in a World of Violence: Kierkegaard, Feminism, and the Limits of Self‐Sacrifice.Deidre Nicole Green - 2013 - Hypatia 28 (3):568-584.
    Feminist scholars adopt wide-ranging views of self-sacrifice: their critiques claim that women are inordinately affected by Christianity's valorization of self-sacrifice and that this traditional Christian value is inherently misogynistic and necrophilic. Although Søren Kierkegaard's Works of Love deems Christian love essentially sacrificial, love, in his view, sets significant limits on the role of self-sacrifice in human life. Through his proposed response to one who requests forgiveness, “Do you now truly love me?” Kierkegaard offers a model of forgiveness that subverts traditional (...)
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  • Kierkegaard's Movement Inward: Subjectivity as the Remedy for the Malaise of the Contemporary Age.Adam Welstead - 2014 - Heythrop Journal 55 (5):809-816.
  • The Paralyzing Instant.Jonathan Malesic - 2013 - Journal of Religious Ethics 41 (2):209-232.
    Kierkegaard in Fear and Trembling presents a reductio ad absurdum regarding the time-spans subject to moral evaluation. The text's classic dilemma depends on assuming that we only evaluate discrete, contextless instants. The pseudonymous author constantly seeks the single instant or moral “photograph” that indicates Abraham's status. Doing so, however, extracts scripture's moral legislation out from narrative, resulting in theological paralysis and thereby requiring an alternative temporal vocabulary for evaluating Abraham. Fear and Trembling contains an under-explored alternative that sets Abraham within (...)
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  • African Communitarianism and Difference.Thaddeus Metz - 2020 - In Elvis Imafidon (ed.), Handbook of the African Philosophy of Difference. Springer. pp. 31-51.
    There has been the recurrent suspicion that community, harmony, cohesion, and similar relational goods as understood in the African ethical tradition threaten to occlude difference. Often, it has been Western defenders of liberty who have raised the concern that these characteristically sub-Saharan values fail to account adequately for individuality, although some contemporary African thinkers have expressed the same concern. In this chapter, I provide a certain understanding of the sub-Saharan value of communal relationship and demonstrate that it entails a substantial (...)
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  • The Opinions of Men and Women: Toward a Different Configuration of Moral Voices.Nancy J. Holland - 1993 - Journal of Social Philosophy 24 (1):65-80.
  • The Commitment in Feeling Absolutely Safe.Hermen Kroesbergen - 2018 - International Journal for Philosophy of Religion 84 (2):185-203.
    The experience of feeling safe even in the midst of trials and temptations seems to be a central feature of the Christian faith. In this article I will try to solve some possible difficulties in understanding this kind of absolute safety by discussing some problems noted by philosophers in connection with the related statements by Socrates that a good man cannot be harmed, and by Wittgenstein that he sometimes feels absolutely safe, that nothing can injure him whatever happens. First, I (...)
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  • The Wretchedness of Belief: Wittgenstein on Guilt, Religion, and Recompense.Bob Plant - 2004 - Journal of Religious Ethics 32 (3):449 - 476.
    In "Culture and Value" Wittgenstein remarks that the truly "religious man" thinks himself to be, not merely "imperfect" or "ill," but wholly "wretched." While such sentiments are of obvious biographical interest, in this paper I show why they are also worthy of serious philosophical attention. Although the influence of Wittgenstein's thinking on the philosophy of religion is often judged negatively (as, for example, leading to quietist and/or fideist-relativist conclusions) I argue that the distinctly ethical conception of religion (specifically Christianity) that (...)
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  • Voices of Madness in Foucault and Kierkegaard.Heather C. Ohaneson - 2020 - International Journal for Philosophy of Religion 87 (1):27-54.
    The central idea of this paper is that Michel Foucault and Søren Kierkegaard are unexpected allies in the investigation into the relation between madness and reason. These thinkers criticize reason’s presumption of purity and call into question reason’s isolation from madness. Strategies of indirect communication and regard for paradox from Kierkegaard’s nineteenth-century works find new ground in Foucault’s twentieth-century archaeological undertaking as Foucault illuminates “both-and” moments in the history of madness, uncovering points where rationalism paradoxically conceives of madness or where (...)
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  • Crossroads of Forgiveness: A Transcendent Understanding of Forgiveness in Kierkegaard’s Religious Writings and Immanent Account of Forgiveness in Contemporary Secular and Christian Ethics.Andrzej Słowikowski - 2019 - International Journal for Philosophy of Religion 87 (1):55-80.
    This paper is an attempt to clash the problem of forgiveness as formulated in contemporary secular and Christian ethics with Kierkegaard’s considerations concerning this issue. Kierkegaard’s thought is increasingly used in the modern debate on forgiveness. It is therefore worth investigating whether Kierkegaard’s considerations are really able to overcome in any way contemporary disputes concerning this problem or enrich our thinking in this area. The main thesis of this paper states that there is a fundamental, ontological difference between Kierkegaard’s understanding (...)
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  • Tone-at-the-Top Lessons From Abrahamic Justice.Hershey Friedman & Dov Fischer - 2019 - Journal of Business Ethics 156 (1):209-225.
    Abraham’s “leadership by example” provides a template for business leaders to implement a tone at the top based on a balance of tzedek and mishpat. The former expresses the generosity of spirit required of leaders, while the latter expresses the sound judgement in conformity with both ethics and enacted law. We relate the two constructs to several contemporary theories of justice and jurisprudence. We also relate the development of Abrahamic Justice in the Jewish tradition from antiquity through Maimonides in the (...)
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  • Afro Pessimism.Lewis R. Gordon, Annie Menzel, George Shulman & Jasmine Syedullah - 2018 - Contemporary Political Theory 17 (1):105-137.
  • Process as Reality: Kierkegaard’s Aesthetic Approach to the Ethical.Michael Matthis - 2018 - Continental Philosophy Review 51 (1):23-41.
    This paper makes the point that Kierkegaard’s ideas concerning individuality cannot be understood clearly without placing them in the context of what I am calling ontological isolation. This means the radical deprivation by selfhood of every aspect of reality, to the point where not even the possibility or illusion of reality is available to the self. In this context the self is required to become itself, forming itself in and out of its own absolute nothingness, ontological destitution, or wrongness. With (...)
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  • Irony, Deception, and Subjective Truth: Principles for Existential Teaching.Herner Saeverot - 2013 - Studies in Philosophy and Education 32 (5):503-513.
    This paper takes the position that the aim of existential teaching, i.e., teaching where existential questions are addressed, consists in educating the students in light of subjective truth, where the students are ‘educated’ to exist on their own, i.e., independent of the teacher. The question is whether it is possible to educate in light of existence. It is, in fact impossible, as existence is a subjective matter, meaning that it must be determined individually. In this way the existential teaching appears (...)
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  • Abraham and Jesus as Ancient Migrants: An African Migration Perspective.Zorodzai Dube - 2016 - Perichoresis 14 (1):63-74.
    The study is a response to the call for papers that focuses on African issues and, I chose to discuss the issue of migration. Though not a historical document, the Bible records various journeys that the ancient people travelled;1 it narrates people’s relocations from one geographic place to the other. However, migration has never been the main focus of several biblical interpreters who seem to perceive the Bible mostly from a theological lens. Largely, this study is informed by current challenges (...)
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  • Speaking in Our Own Voices: Plato's Protagoras and the Crisis of Education.James Crooks - 1994 - Paideusis: Journal of the Canadian Philosophy of Education Society 8 (1):5-15.
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