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Ian Ker [18]Ian T. Ker [3]
  1. John Henry Newman.Ian Ker - 2009 - In Graham Robert Oppy & Nick Trakakis (eds.), Medieval Philosophy of Religion: The History of Western Philosophy of Religion, Volume 2. Oxford University Press. pp. 3--105.
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  2.  66
    The Dickensian Catholicism.Ian Ker - 2007 - The Chesterton Review 33 (3-4):697-708.
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  3.  32
    Newman on Imagination and Religious Belief.Ian Ker - 1997 - Logos: A Journal of Catholic Thought and Culture 1 (1):96-110.
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    Frances Chesterton’s Conversion.Ian Ker - 2011 - The Chesterton Review 37 (3/4):611-615.
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  5. Newman and the Common Tradition.Ian T. Ker - 1971 - Philosophical Studies (Dublin) 20:331-332.
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  6. The Cambridge Companion to John Henry Newman.Ian Ker & Terrence Merrigan (eds.) - 2009 - Cambridge University Press.
    John Henry Newman was a major figure in nineteenth-century religious history. He was one of the major protagonists of the Oxford or Tractarian Movement within the Church of England whose influence continues to be felt within Anglicanism. A high-profile convert to Catholicism, he was an important commentator on Vatican I and is often called 'the Father' of the Second Vatican Council. Newman's thinking highlights and anticipates the central themes of modern theology including hermeneutics, the importance of historical-critical research, the relationship (...)
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  7.  31
    A Tale of Two Cardinals.Ian Ker - 1992 - The Chesterton Review 18 (4):601-606.
  8.  25
    Newman’s Standing as a Philosopher.Ian Ker - 2004 - Proceedings of the American Catholic Philosophical Association 78:71-81.
    Newman’s English empiricist background had alienated him from neoscholastic and analytic philosophers. His theological concerns separated him fromother empiricists, while his empiricism separated him from idealist philosophers who gave serious consideration to religious ideas. It is only recently that Newman has begun to be taken seriously as a philosopher as well as a theologian. We can now see that Newman identifies epistemological problems and offers solutions that are philosophically relevant today. In the words of Basil Mitchell, Newman was original because (...)
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    Newman and the Common Tradition. A Study in the Language of Church and Society.Ian T. Ker - 1971 - Philosophical Studies (Dublin) 20:331-332.
    The English writers of Dr Coulson’s ‘Common Tradition’ all subscribe to a ‘fiduciary’ as opposed to ‘analytic’ use of language. For Coleridge, unlike Bentham, ‘a language is for action as well as reflection: it must be responded to in all its richness and diversity before we can know what some of its words mean’. A fiduciary language ‘reveals not only the traditions and living principles of a people, but the world of ideas by which all men live’. Coulson argues that (...)
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  10.  10
    Newman's Conversion to the Catholic Church.Ian Ker - 1990 - Renascence 43 (1):17-27.
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    Newman’s Standing as a Philosopher.Ian Ker - 2004 - Proceedings of the American Catholic Philosophical Association 78:71-81.
    Newman’s English empiricist background had alienated him from neoscholastic and analytic philosophers. His theological concerns separated him fromother empiricists, while his empiricism separated him from idealist philosophers who gave serious consideration to religious ideas. It is only recently that Newman has begun to be taken seriously as a philosopher as well as a theologian. We can now see that Newman identifies epistemological problems and offers solutions that are philosophically relevant today. In the words of Basil Mitchell, Newman was original because (...)
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  12. Newman's Idea of a University : A Guide for the Contemporary University?Ian Ker - 1999 - In D. C. Smith & Anne Karin Langslow (eds.), The Idea of a University. J. Kingsley Publishers.
  13.  9
    Newman's\ Aoa 6JS [/jHfWHSty.Ian Ker - 1999 - In D. C. Smith & Anne Karin Langslow (eds.), The Idea of a University. J. Kingsley Publishers. pp. 51--11.
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  14.  6
    Is Dignitatis Humanae a Case of Authentic Doctrinal Development?Ian Ker - 2008 - Logos: A Journal of Catholic Thought and Culture 11 (2):149-157.
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    10.1 Introduction to John Henry Cardinal Newman's Biglietto Speech.Ian Ker - 2003 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 6 (4).
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    Introduction to John Henry Cardinal Newman's Biglietto Speech.Ian Ker - 2003 - Logos: A Journal of Catholic Thought and Culture 6 (4):164-169.
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    7. Is Dignitatis Humanae a Case of Authentic Doctrinal Development?Ian Ker - 2008 - Logos- St. Thomas 11 (2).
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  18.  5
    John Henry Newman: Analogy, Image and Reality.Ian Ker - 2015 - Newman Studies Journal 12 (2):15-32.
    By apologetics one generally means the kind of intellectual apologetics that we find in Newman’s Development of Christian Doctrine, Apologia, and Grammar of Assent. But Newman was also the persuasive apologist of the imagination, particularly in his two novels and Difficulties of Anglicans and Present Position of Catholics. In Loss and Gain Newman takes his readers into a Catholic church to experience the reality of Catholic worship, an imaginative experience designed to impress upon their imagination the difference between a real (...)
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    8.1 The Dickensian Catholicism of G. K. Chesterton.Ian Ker - 2006 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 9 (2).
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  20.  2
    Newman and the Common Tradition: A Study in the Language of Church and Society. [REVIEW]Ian T. Ker - 1971 - Philosophical Studies (Dublin) 20:331-332.
    The English writers of Dr Coulson’s ‘Common Tradition’ all subscribe to a ‘fiduciary’ as opposed to ‘analytic’ use of language. For Coleridge, unlike Bentham, ‘a language is for action as well as reflection: it must be responded to in all its richness and diversity before we can know what some of its words mean’. A fiduciary language ‘reveals not only the traditions and living principles of a people, but the world of ideas by which all men live’. Coulson argues that (...)
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    The Dickensian Catholicism of G. K. Chesterton.Ian Ker - 2006 - Logos: A Journal of Catholic Thought and Culture 9 (2):171-184.
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