Results for 'Andrew B. Slifkin'

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  1.  38
    Is the concept of object still a suitable notion?Marie-Dominique Giraudo & Andrew B. Slifkin - 2004 - Behavioral and Brain Sciences 27 (5):707-708.
    The model and framework presented in the target article by Thelen et al. is an interesting effort that is able to account for the contextual variability in the A-not-B performance of 7–12-month-old infants. In the process of developing their framework, the authors discounted the concept of object as a useful notion in discussions of A-not-B performance. For Piaget and other developmentalists, the main evidence for the acquisition of the concept of object was the disappearance of A-not-B errors after age 12 (...)
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  2.  12
    Fitts’ Law in the Control of Isometric Grip Force With Naturalistic Targets.Zachary C. Thumser, Andrew B. Slifkin, Dylan T. Beckler & Paul D. Marasco - 2018 - Frontiers in Psychology 9.
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  3.  57
    Should a Christian adopt methodological naturalism?Andrew B. Torrance - 2017 - Zygon 52 (3):691-725.
    It has become standard practice for scientists to avoid the possibility of references to God by adopting methodological naturalism, a method that assumes that the reality of the universe, as it can be accessed by empirical enquiry, is to be explained solely with recourse to natural phenomena. In this essay, I critique the Christian practice of this method, arguing that a Christian's practices should always reflect her belief that the universe is created and sustained by the triune God. This leads (...)
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  4.  28
    Eaten up by boredom: consuming food to escape awareness of the bored self.Andrew B. Moynihan, Wijnand A. P. Van Tilburg, Eric R. Igou, Arnaud Wisman, Alan E. Donnelly & Jessie B. Mulcaire - 2015 - Frontiers in Psychology 6.
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  5. The neuroscientific study of religious and spiritual phenomena: Or why God doesn't use biostatistics.Andrew B. Newberg & Bruce Y. Lee - 2005 - Zygon 40 (2):469-490.
  6. The neuropsychology of religious and spiritual experience.Andrew B. Newberg & Eugene G. D'Aquili - 2000 - Journal of Consciousness Studies 7 (11-12):251-266.
    This paper considers the neuropsychology of religious and spiritual experiences. This requires a review of our current understanding of brain function as well as an integrated synthesis to derive a neuropsychological model of spiritual experiences. Religious and spiritual experiences are highly complex states that likely involve many brain structures including those involved in higher order processing of sensory and cognitive input as well as those involved in the elaboration of emotions and autonomic responses. Such an analysis can help elucidate the (...)
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  7.  41
    The Near Death Experience as Archetype: A Model for "Prepared" Neurocognitive Processes.Andrew B. Newberg & Eugene G. D'Aquili - 1994 - Anthropology of Consciousness 5 (4):1-15.
  8.  21
    The Catholic School Ethos: its effect on post‐16 student academic achievement.Andrew B. Morris - 1995 - Educational Studies 21 (1):67-83.
    Summary Recent concern with the academic performance of schools has led a number of local education authorities to develop systems for measuring the ?added value? that can be attributed to particular institutions in their control. An analysis of data published by one Midlands shire county on the performance of A level candidates in 1992 raised questions about the relative levels of academic achievement of pupils who remained within the Catholic school system compared to those who transferred to local authority institutions (...)
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  9.  49
    Cerebral blood flow differences between long-term meditators and non-meditators.Andrew B. Newberg, Nancy Wintering, Mark R. Waldman, Daniel Amen, Dharma S. Khalsa & Abass Alavi - 2010 - Consciousness and Cognition 19 (4):899-905.
    We have studied a number of long-term meditators in previous studies. The purpose of this study was to determine if there are differences in baseline brain function of experienced meditators compared to non-meditators. All subjects were recruited as part of an ongoing study of different meditation practices. We evaluated 12 advanced meditators and 14 non-meditators with cerebral blood flow SPECT imaging at rest. Images were analyzed with both region of interest and statistical parametric mapping. The CBF of long-term meditators was (...)
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  10.  53
    The New England Mind.Andrew B. Myers - 1954 - Thought: Fordham University Quarterly 29 (3):454-455.
  11.  51
    Putting the Mystical Mind Together.Andrew B. Newberg - 2001 - Zygon 36 (3):501-507.
    This article reviews and responds to various issues that have been raised in critical analysis of our work studying the relationship between religion and the brain. An adequate response necessitates a discussion about the origins of this research, the potential pitfalls of doing empirical research in this field, and the complex requirements of interpreting the implications of such an approach. Through inquiry such as this, the study of the brain and its relation to religion and religious experience will continue to (...)
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  12.  55
    Don’t bring it on: the case against cheerleading as a collegiate sport.Andrew B. Johnson & Pam R. Sailors - 2013 - Journal of the Philosophy of Sport 40 (2):255-277.
    The 2010 Quinnipiac cheerleading case raises interesting questions about the nature of both cheerleading and sport, as well as about the moral character of each. In this paper we explore some of those questions, and argue that no form of college cheerleading currently in existence deserves, from a moral point of view, to be recognized as a sport for Title IX purposes. To reach that conclusion, we evaluate cheerleading using a quasi-legal argument based on the NCAA’s definition of sport and (...)
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  13.  12
    Introduction to metaphysics: the fundamental questions.Andrew B. Schoedinger (ed.) - 1991 - Buffalo, N.Y.: Prometheus Books.
    Are the characteristics and relationships among spatio-temporal entities "real" or are they simply conventional terms that note similarities among things in the world but lack any reality of their own? Or if they are real, what sort of reality do they have? Do we live in a world of causes and effects, or is this relation a useful contrivance for our convenience? What is the nature of this "I" that we invoke when referring to ourselves? Is it body? Mind? Both? (...)
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  14.  9
    Nonmonotonic reasoning in the framework of situation calculus.Andrew B. Baker - 1991 - Artificial Intelligence 49 (1-3):5-23.
  15.  95
    Nonreductive Ethical Naturalism.Andrew B. Schoedinger - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 1:3-6.
    This paper argues that Nonreductive ethical naturalism is a viable approach to normative ethical theory. Central to Nonreductive ethical naturalism is the identification of moral properties with natural ones. Natural properties are objective and pertain to facts. It follows that moral properties are factual in nature. In the proposed theory pain and harm are the natural properties that are also moral in nature. Pain and harm are not identical. Pain is the chief indicator of harm. The concept of harm entails (...)
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  16.  39
    Identity and the Brain: The Biological Basis of Our Self.Andrew B. Newberg - 2023 - Zygon 58 (1):132-155.
    This article reviews the neuroscientific understanding of the self and personal identity, focusing on various elements of inclusivity and exclusivity as well as engaging religious and spiritual perspectives. We will also consider how the identity is comprised of biological, social, and ideological or spiritual aspects, and how they are interconnected. We will consider how the brain helps us to construct and maintain our representation of the self and what happens when we have self-transcendent experiences. Such an evaluation will have implications (...)
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  17.  29
    The Possibility of a Theology‐Engaged Science: A Response to Perry and Ritchie.Andrew B. Torrance - 2018 - Zygon 53 (4):1094-1105.
    This article provides a response to John Perry and Sarah Lane Ritchie's article, “Magnets Magic, and Other Anomalies: In Defense of Methodological Naturalism.” In so doing, it provides a defense of some of the arguments I made in my article, “Should a Christian Adopt Methodological Naturalism?” I begin by addressing some of the confusion about my position. However, it is not simply my intention to address confusions. There remain some fundamental differences between my position and Perry and Ritchie's. It is (...)
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  18.  27
    Readings in medieval philosophy.Andrew B. Schoedinger (ed.) - 1996 - New York: Oxford University Press.
    The most comprehensive collection of its kind, this unique anthology presents fifty-four readings--many of them not widely available--by the most important and influential Christian, Jewish, and Muslim philosophers of the Middle Ages. The text is organized topically, making it easily accessible to students, and the large selection of readings provides instructors with maximum flexiblity in choosing course material. Each thematic section is comprised of six chronologically arranged readings. This organization focuses on the major philosophical issues and allows a smooth introduction (...)
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  19.  86
    Kant's empirical hedonism.Andrew B. Johnson - 2005 - Pacific Philosophical Quarterly 86 (1):50–63.
    : According to the long orthodox interpretation of Kant's theory of motivation, Kant recognized only two fundamental types of motives: moral motives and egoistic, hedonistic motives. Seeking to defend Kant against the ensuing charges of psychological simplism, Andrews Reath formulated a forceful and seminal repudiation of this interpretation in his 1989 essay “Hedonism, Heteronomy and Kant's Principle of Happiness.” The current paper aims to show that Reath's popular exegetical alternative is untenable. His arguments against the traditional view miss the mark, (...)
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  20.  22
    Excitable behavior can explain the “ping‐pong” mode of communication between cells using the same chemoattractant.Andrew B. Goryachev, Alexander Lichius, Graham D. Wright & Nick D. Read - 2012 - Bioessays 34 (4):259-266.
    Here we elucidate a paradox: how a single chemoattractant‐receptor system in two individuals is used for communication despite the seeming inevitability of self‐excitation. In the filamentous fungus Neurospora crassa, genetically identical cells that produce the same chemoattractant fuse via the homing of individual cell protrusions toward each other. This is achieved via a recently described “ping‐pong” pulsatile communication. Using a generic activator‐inhibitor model of excitable behavior, we demonstrate that the pulse exchange can be fully understood in terms of two excitable (...)
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  21.  17
    Accountability as the Ground of Human Flourishing.Andrew B. Torrance - 2023 - Studies in Christian Ethics 36 (4):814-826.
    This article argues that human flourishing is grounded in relationships of mutual judgement according to which we live and grow as characters in the stories of others. More specifically, it will make a theological case that true human flourishing emerges in a world governed by the judgement of the triune God who creates us to find fulfilment in Jesus Christ, by the Spirit, according to the will of the Father. In so doing, it contends that human flourishing is both grounded (...)
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  22.  18
    Mission Statements and Philosophies of Education in a Philippine Setting.Andrew B. Gonzalez - 2003 - De la Salle University Press.
    From pluralism to consensus on terms of reference for the philosophy of education -- Approaches to a philosophy of education in the Philippine setting -- A philosophy of education based on a hermeneutics of retrieval -- A philosophy of education based on a hermeneutics of retrieval, the immediate past -- A philosophy of education based on a hermeneutics of the present -- A philosophy of education based on a hermeneutics of the potential, the future -- Integration.
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  23.  10
    Vespasian's apotheosis.Andrew B. Gallia - 2019 - Classical Quarterly 69 (1):335-339.
    In the study of the divinization of Roman emperors, a great deal depends upon the sequence of events. According to the model of consecratio proposed by Bickermann, apotheosis was supposed to be accomplished during the deceased emperor's public funeral, after which the Senate acknowledged what had transpired by decreeing appropriate honours for the new diuus. Contradictory evidence has turned up in the Fasti Ostienses, however, which seem to indicate that both Marciana and Faustina were declared diuae before their funerals took (...)
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  24.  13
    Vestal Virgins and Their Families.Andrew B. Gallia - 2015 - Classical Antiquity 34 (1):74-120.
    This article reexamines the evidence for the relationships between the Vestal virgins and their natal kin from the second century BC to the third century ad. It suggests that the bond between these priestesses and their families remained strong throughout this period and that, as a consequence, interpretations of the Vestals' position within Roman society that emphasize the severing of agnatic ties through their removal from patria potestas may be misguided. When placed in the broader social and legal context, the (...)
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  25.  6
    The Creative Brain/The Creative Mind.Andrew B. Newberg & Eugene G. D'Aquili - 2000 - Zygon 35 (1):53-68.
    In the past few decades, neuroscience research has greatly expanded our understanding of how the human brain functions. In particular, we have begun to explore the basis of emotions, intelligence, and creativity. These brain functions also have been applied to various aspects of behavior, thought, and experience. We have also begun to develop an understanding of how the brain and mind work during aesthetic and religious experiences. Studies on these topics have included neuropsychological tests, physiological measures, and brain imaging. These (...)
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  26.  56
    The Creative Brain/The Creative Mind.Andrew B. Newberg & Eugene G. D'Aquili - 2000 - Zygon 35 (1):53-68.
    In the past few decades, neuroscience research has greatly expanded our understanding of how the human brain functions. In particular, we have begun to explore the basis of emotions, intelligence, and creativity. These brain functions also have been applied to various aspects of behavior, thought, and experience. We have also begun to develop an understanding of how the brain and mind work during aesthetic and religious experiences. Studies on these topics have included neuropsychological tests, physiological measures, and brain imaging. These (...)
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  27.  1
    The rabbi's brain: an introduction to Jewish neurotheology.Andrew B. Newberg - 2018 - Nashville, Tennessee: Turner Publishing Company. Edited by David Halpern.
    The topic of "Neurotheology" has garnered increasing attention in the academic, religious, scientific, and popular worlds. However, there have been no attempts at exploring more specifically how Jewish religious thought and experience may intersect with neurotheology. The Rabbi's Brain engages this groundbreaking area. Topics included relate to a neurotheological approach to the foundational beliefs that arise from the Torah and associated scriptures, Jewish learning, an exploration of the different elements of Judaism (i.e. Reform, Conservative, and Orthodox), an exploration of specifically (...)
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  28.  6
    The rabbi's brain: mystics, moderns and the science of Jewish thinking.Andrew B. Newberg - 2018 - Nashville, Tennessee: Turner Publishing Company. Edited by David Halpern.
    The topic of "Neurotheology" has garnered increasing attention in the academic, religious, scientific, and popular worlds. However, there have been no attempts at exploring more specifically how Jewish religious thought and experience may intersect with neurotheology. The Rabbi's Brain engages this groundbreaking area. Topics included relate to a neurotheological approach to the foundational beliefs that arise from the Torah and associated scriptures, Jewish learning, an exploration of the different elements of Judaism (i.e. Reform, Conservative, and Orthodox), an exploration of specifically (...)
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  29.  26
    Genome instability: Does genetic diversity amplification drive tumorigenesis?Andrew B. Lane & Duncan J. Clarke - 2012 - Bioessays 34 (11):963-972.
    Recent data show that catastrophic events during one cell cycle can cause massive genome damage producing viable clones with unstable genomes. This is in contrast with the traditional view that tumorigenesis requires a long‐term process in which mutations gradually accumulate over decades. These sudden events are likely to result in a large increase in genomic diversity within a relatively short time, providing the opportunity for selective advantages to be gained by a subset of cells within a population. This genetic diversity (...)
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  30.  26
    Climacus and Kierkegaard on the Outward Relationship with God.Andrew B. Torrance - 2014 - Kierkegaard Studies Yearbook 19 (1):167-186.
    Name der Zeitschrift: Kierkegaard Studies Yearbook Jahrgang: 19 Heft: 1 Seiten: 167-186.
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  31.  18
    Endogenous Retroviruses and the Epigenome.Andrew B. Conley & I. King Jordan - 2012 - In Witzany (ed.), Viruses: Essential Agents of Life. Springer. pp. 309--323.
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  32.  50
    Dating, the Ethics of Competition, and Heath’s Market Failures Approach.Andrew B. Gustafson - 2018 - Business Ethics Journal Review 6 (9):47-53.
    In “The Responsibilities and Role of Business in Relation to Society,” Nien-hê Hsieh challenges Joseph Heath’s “market failure” or Paretian approach to business ethics by arguing for a “Back to Basics” approach. Here, I argue that two basics of Hsieh’s three-basics vision are flawed, because a. ordinary morality is in fact not sufficient for the adversarial realm of the market, and b. the ideal of a Pareto-optimal market economy with perfect competition does in fact provide an adequate basis for normative (...)
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  33.  9
    Advertising Ethics.Andrew B. Gustafson - 2021 - In Deborah C. Poff & Alex C. Michalos (eds.), Encyclopedia of Business and Professional Ethics. Springer Verlag. pp. 40-44.
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  34.  6
    Business Ethics Without Metaphysics.Andrew B. Gustafson - 2021 - In Deborah C. Poff & Alex C. Michalos (eds.), Encyclopedia of Business and Professional Ethics. Springer Verlag. pp. 278-281.
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  35.  7
    Pragmatism and Business Ethics.Andrew B. Gustafson - 2021 - In Deborah C. Poff & Alex C. Michalos (eds.), Encyclopedia of Business and Professional Ethics. Springer Verlag. pp. 1482-1487.
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  36.  14
    Pocket Dictionary of Apologetics and Philosophy of Religion.Andrew B. Gustafson - 2003 - Philosophia Christi 5 (1):331-331.
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  37.  19
    Yogic Meditation and Social Responsibility.Andrew B. Kipnis - 1994 - Buddhist-Christian Studies 14:111.
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  38.  26
    Consequentialism and Environmental Ethics, edited by Avram Hiller, Ramona Ilea, and Leonard Kahn.Andrew B. Johnson - 2015 - Teaching Philosophy 38 (1):124-128.
  39.  34
    Teaching Philosophical Analysis with Nota Bene 3.0.Andrew-B. Stypinski - 1994 - Teaching Philosophy 17 (3):271-274.
  40.  14
    The Problem of universals.Andrew B. Schoedinger (ed.) - 1992 - Atlantic Highlands, N.J.: Humanities Press.
    The problem of universals, important in the history of philosophy, remains a crucial issue today not only for metaphysics, but also for the philosophy of science. This anthology offers a comprehensive presentation of twenty-eight analyses of the problem of universals. It opens with analyses presented by Plato and Aristotle and then provides selections from the views of the medieval scholars Abelard, Aquinas, Duns Scotus, and Ockham. It then traces the development of Western thought on this fundamental topic from the modern (...)
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  41.  10
    The republication of Draco’s law on homicide.Andrew B. Gallia - 2004 - Classical Quarterly 54 (2):451-460.
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  42.  10
    Decolonizing American Philosophy.Andrew B. Irvine - 2022 - American Journal of Theology and Philosophy 43 (2-3):170-174.
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  43.  9
    Toward a Semiotic Theory of Divinization.Andrew B. Irvine - 2012 - American Journal of Theology and Philosophy 33 (2):135-145.
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  44. An Ontological Critique of the Trans-Ontology of Enrique Dussel.Andrew B. Irvine - 2011 - Sophia 50 (4):603-624.
    Enrique Dussel has developed a sweeping philosophical critique of the eurocentricity of Western habits of thought and action, with the aim of articulating an ‘ethics of liberation’ that takes the part distinctively of ‘the victims’ of the world system. The heart of Dussel’s effort is an ostensibly new method, ‘analectic’ or ‘anadialectic,’ which comes about through the ‘revelation’ of the other, and goes beyond the self-enclosure that, Dussel asserts, typifies dialectic in Western ontology. Thus, he takes his position to have (...)
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  45.  36
    Cultural participation and post-colonialism.Andrew B. Irvine - 2000 - Sophia 39 (1):132-170.
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  46.  95
    Introduction: a Symposium on Kevin Schilbrack’s Philosophy and the Study of Religions: A Manifesto.Andrew B. Irvine - 2014 - Sophia 53 (3):363-365.
    It is an exciting time to pursue philosophy of religion, not least because of an earnest and widening conversation about what philosophers of religion should be doing in the future. This conversation is driven by factors including the growing presence of philosophers who do not presume as normative the subject position of so-called western traditions of thought, the relentless historicization—especially along Foucaultian lines—of the modern study of religion by critics working across the range of implicated disciplines, and by newly energized (...)
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  47.  35
    On Kevin Schilbrack’s Philosophy and the Study of Religions: A Manifesto: Wiley-Blackwell, 2014, ISBN: 978-1444330533, pb, 246pp.Andrew B. Irvine - 2014 - Sophia 53 (3):367-372.
    Kevin Schilbrack’s recent book sets out a series of well-considered, well-wrought arguments promoting a lively future for philosophy of religion. In the following comments on selected chapters, I seek to raise questions that require further elaboration of Schilbrack’s constructive vision and/or distinction from alternative visions with which he disagrees.Chapter 1: ‘The Full Task of Philosophy of Religion’Schilbrack begins this chapter characterizing ‘traditional philosophy of religion’ in terms of the task that the discipline sets for itself: to evaluate the rationality of (...)
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  48.  17
    Philosophical Theology Vol. 2, Existence by Robert Cummings Neville.Andrew B. Irvine - 2017 - American Journal of Theology and Philosophy 38 (1):89-92.
    Existence, the middle volume of Neville’s Philosophical Theology, offers a theological anthropology, and so deals with “religious dimensions of human nature, its conditions, and processes”. As such it contrasts with the mainly metaphysical concerns of the volume that precedes it, Ultimates, and the social scientific interests of the volume that follows, Religion. After a preface and introduction, the volume is arranged in four parts, each of four chapters. The parts deal respectively with “ultimate boundary conditions” of human existence set by (...)
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  49.  42
    Review The Aesthetics and Ethics of Faith: A Dialogue between Liberationist and Pragmatic Thought Tirres Christopher D. Oxford University Press Oxford and New York.Andrew B. Irvine - 2015 - American Journal of Theology and Philosophy 36 (2):198-201.
    U.S. Latino/a theologians share much with Latin American liberation theologians, but they have also explicitly differentiated themselves from their southern partners. One prominent focus in this effort is U.S. Latino/a attention to popular religion, in contrast to a Latin American stress on political, structural change. On this interpretation, U.S. Latino/as’ practice of everyday life is a form of “aesthetic resistance” to, and freedom from, WASP hegemony—quite a different situation and response from the south. However, the question has been raised whether, (...)
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  50.  25
    The Naivete of Neville’s Religion: A Celebratory Yet Despairing Reading.Andrew B. Irvine - 2019 - American Journal of Theology and Philosophy 40 (3):65-81.
    Absorbing—being absorbed in—the vision of Robert Neville's Philosophical Theology recalled to me a lowly cartoon by much-beloved Australian cartoonist Michael Leunig.1 A small man carries a big briefcase on a smudgy street. With a look of—relief? regret? foreboding? anticipation?—the man beholds a sign on a wall that reads: "If you see anything mysterious or unusual just enjoy it while you can." Neville's vision is unusual, and the contemplation of mystery sounds as a basso continuo through each and all three opera (...)
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