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James Wetzel [39]James Richard Wetzel [1]
  1. (1 other version)Augustine and the Limits of Virtue.James WETZEL - 1992 - Religious Studies 29 (4):562-563.
     
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  2.  38
    Can Theodicy Be Avoided? The Claim of Unredeemed Evil.James Wetzel - 1989 - Religious Studies 25 (1):1 - 13.
  3.  32
    Can theodicy be avoided? The claim of unredeemed evil: James Wetzel.James Wetzel - 1989 - Religious Studies 25 (1):1-13.
    Theodicy begins with the recognition that the world is not obviously under the care of a loving God with limitless power and wisdom. If it were, why would the world be burdened with its considerable amount and variety of evil? Theodicists are those who attempt to answer this question by suggesting a possible rationale for the appearance of evil in a theocentric universe. In the past theodicists have taken up the cause of theodicy in the service of piety, so that (...)
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  4. Augustine.James Wetzel - 2007 - In John Corrigan (ed.), The Oxford Handbook of Religion and Emotion. Oup Usa.
     
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  5.  75
    Augustine and the limits of virtue.James Wetzel - 1992 - New York, NY, USA: Cambridge University Press.
    Augustine's moral psychology was one of the richest in late antiquity, and in this book James Wetzel evaluates its development, indicating that the insights offered by Augustine on free-will have been prevented from receiving full appreciation as the result of an anachronistic distinction between theology and philosophy. He shows that it has been commonplace to divide Augustine's thought into earlier and later phases, the former being more philosophically informed than the latter. Wetzel's contention is that this division is less pronounced (...)
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  6.  23
    Predestination, Pelagianism, and foreknowledge.James Wetzel - 2001 - In Eleonore Stump & Norman Kretzmann (eds.), The Cambridge Companion to Augustine. New York: Cambridge University Press. pp. 49--58.
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  7.  36
    Splendid Vices and Secular Virtues: Variations on Milbank's Augustine.James Wetzel - 2004 - Journal of Religious Ethics 32 (2):271 - 300.
    John Milbank's case against secular reason draws much of its authority and force from Augustine's critique of pagan virtue. "Theology and Social Theory" could be characterized, without too much insult to either Augustine or Milbank, as a postmodern "City of God". Modern preoccupations with secular virtues, marketplace values, and sociological bottom-lines are likened there to classically pagan preoccupations with the virtues of self-conquest and conquest over others. Against both modern and antique "ontological violence" (where 'to be' is 'to be antagonistic'), (...)
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  8.  30
    Will and Interiority in Augustine.James Wetzel - 2002 - Augustinian Studies 33 (2):139-160.
  9. Augustine’s City of God: A Critical Guide.James Wetzel (ed.) - 2012 - Cambridge University Press.
    Augustine's City of God has profoundly influenced the course of Western political philosophy, but there are few guides to its labyrinthine argumentation that hold together the delicate interplay of religion and philosophy in Augustine's thought. The essays in this volume offer a rich examination of those themes, using the central, contested distinction between a heavenly city on earthly pilgrimage and an earthly city bound for perdition to elaborate aspects of Augustine's political and moral vision. Topics discussed include Augustine's notion of (...)
     
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  10.  20
    Saint Augustine Lecture 2012.James Wetzel - 2012 - Augustinian Studies 43 (1-2):5-23.
  11. Augustine and Philosophy.Johannes Brachtendorf, John D. Caputo, Jesse Couenhoven, Alexander R. Eodice, Wayne J. Hankey, John Peter Kenney, Paul A. Macdonald Jr, Gareth B. Matthews, Roland J. Teske, Frederick Van Fleteren & James Wetzel - 2010 - Lexington Books.
    The essays in this book, by a variety of leading Augustine scholars, examine not only Augustine's multifaceted philosophy and its relation to his epoch-making theology, but also his practice as a philosopher, as well as his relation to other philosophers both before and after him. Thus the collection shows that Augustine's philosophy remains an influence and a provocation in a wide variety of settings today.
     
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  12. Appendix. A broken vessel, or What it means to be an agent : Stanley Hauerwas on theology and practical reason.James Wetzel - 2017 - In Vivasvan Soni & Thomas Pfau (eds.), Judgment and Action: Fragments toward a History. Evanston, Illinois: Northwestern University Press.
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  13.  47
    A Meditation on Hell: Lessons from Dante.James Wetzel - 2002 - Modern Theology 18 (3):375-394.
    This essay borrows Dante's inspiration in the Inferno to explore a theology of hell. The usual apologies for hell either bank on a retributive paradigm of justice or are content to have hell introduce a note of tragedy into the history of redemption. The theology that is culled from Dante, and especially from his handling of Virgil's place and authority in hell, is neither retributive in its justice nor tragic in its vision. Dante shows us how to make some sense (...)
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  14.  36
    Crisis Mentalities.James Wetzel - 2000 - American Catholic Philosophical Quarterly 74 (1):115-133.
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  15.  6
    El teatro de la memoria. Una mirada a las certezas posmodernas de Agustín.James Wetzel - 2001 - Augustinus 46 (180-81):147-154.
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  16.  27
    In Memoriam.James Wetzel - 2010 - Augustinian Studies 41 (1):3-5.
  17.  41
    Infinite Return: Two Ways of Wagering with Pascal.James Wetzel - 1993 - Religious Studies 29 (2):139 - 149.
    Pascal's wager has fascinated philosophers far in excess of its reputation as effective apologetics. Very few of the wager's defenders, in fact, have retained more than an academic interest in its power to persuade. Partly this is a matter of good manners. Pascal is supposed to have pitched his wager at folks who understand only self-interested motivations, and today it is no longer fashionable for defenders of theism to disparage the character of their opponents. But partly the low-key concern with (...)
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  18.  8
    La cuestión de la «consuetudo carnalis» en ‘conf’. 7,23.James Wetzel & José Anoz - 2003 - Augustinus 48 (188-191):309-314.
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  19. 6 Myth and moral philosophy.James Wetzel - 2002 - In Kevin Schilbrack (ed.), Thinking through rituals: philosophical perspectives. New York: Routledge. pp. 123.
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  20.  39
    Moral Personality, Perversity, and Original Sin.James Wetzel - 1995 - Journal of Religious Ethics 23 (1):3 - 25.
    This essay sets forth a philosophical reformulation and defense of the doctrine of original sin. The sticking point of the traditional doctrine is its apparent commitment to the proposition that moral guilt is heritable. While I make no claim to defend the justice of vicarious punishment (the idea of having one person suffer for the sins of another), I credit nevertheless the idea of vicarious guilt. As responsible beings, we have to answer for evil that we cannot conceivably have willed (...)
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  21.  17
    No Title available: Religious Studies.James Wetzel - 1994 - Religious Studies 30 (1):126-128.
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  22.  8
    Parting knowledge: essays after Augustine.James Wetzel - 2013 - Eugene, Oregon: Cascade Books.
    Roughly half the essays in this collection engage directly with Augustine's theological animus and follow his thinking into self-division, perversity of will, grief, conversion, and the aspiration for transcendence.
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  23.  28
    Response III—The Humanity of God.James Wetzel - 2005 - Augustinian Studies 36 (1):219-226.
  24.  23
    Some Thoughts on The Anachronism in Forgiveness.James Wetzel - 1999 - Journal of Religious Ethics 27 (1):83-102.
    Consider that forgiveness is always given ahead of time. Set within a moral context, this claim is apt to sound suspect, as it seems to invite transgression and all manner of immoral indulgence. When the context shifts to one of religious possibility, however, the claim can be read to entertain a redemptive anachronism: a memory of future innocence. The author examines forgiveness in both contexts and makes a case for the religious possibility.
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  25.  26
    The Force of Memory.James Wetzel - 2007 - Augustinian Studies 38 (1):147-159.
  26.  14
    The Missing Adam: A Reply to Gilbert Meilaender.James Wetzel - 1995 - Journal of Religious Ethics 23 (1):35 - 38.
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  27.  25
    The Question of Consuetudo Carnalis in Confessions 7.17.23.James Wetzel - 2000 - Augustinian Studies 31 (2):165-171.
  28.  35
    The Schleiermacher Gambit and the Desacralization of Culture: Retrospective Remarks on Wayne Proudfoot’s Religious Experience.James Wetzel - 2017 - American Journal of Theology and Philosophy 38 (1):20-26.
    When Religious Experience went into production with the University of California Press, I was still in residence as a graduate student at Columbia, where I was working with Wayne Proudfoot on issues in the philosophy of religion and philosophical theology. Although this is now more than thirty years ago, I distinctively remember having a conversation with him about whether Religious Experience should have a subtitle and, if so, what. Proudfoot’s disposition as a writer is hardly baroque, and so he decided, (...)
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  29. The Shrewdness of Abraham.James Wetzel - 2006 - Journal of Philosophy and Scripture 3 (2).
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  30.  59
    God in the Cave: A Look Back at Robert Merrihew Adams's "Finite and Infinite Goods". [REVIEW]James Wetzel - 2006 - Journal of Religious Ethics 34 (3):485 - 520.
    When "Finite and Infinite Goods" was published in 1999, it took its place as one of the few major statements of a broadly Augustinian ethical philosophy of the past century. By "broadly Augustinian" I refer to the disposition to combine a Platonic emphasis on a transcendent source of value with a traditionally theistic emphasis on the value-creating capacities of absolute will. In the form that this disposition takes with Robert Merrihew Adams, it is the resemblance between divine and a finite (...)
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  31.  47
    An Apology for Apologetics. [REVIEW]James Wetzel - 1994 - Faith and Philosophy 11 (1):152-156.
  32.  29
    Augustine's Love of Wisdom. [REVIEW]James Wetzel - 1993 - Review of Metaphysics 47 (1):136-137.
    The series of which Bourke's study is a part has two professed aims: to engage students with the history of philosophy by way of text and commentary, and to offer teachers of philosophy a summary account of scholarly perspectives on important historical figures. In principle these somewhat disparate aims can both be served if the text selected touches upon the central concerns of the philosopher under discussion, and if the commentary develops the appropriate connections. Naturally this task will be more (...)
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  33.  54
    God Owes Us Nothing: A Brief Remark on Pascal's Religion and on the Spirit of Jansenism. [REVIEW]James Wetzel - 1997 - Religious Studies 33 (1):121-130.
  34.  42
    Paradoxes of Time in Saint Augustine. [REVIEW]James Wetzel - 1997 - Augustinian Studies 28 (2):159-163.
  35.  28
    Review of John Peter Kenney, The Mysticism of Saint Augustine: Rereading the Confessions[REVIEW]James Wetzel - 2007 - Notre Dame Philosophical Reviews 2007 (8).
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  36.  20
    (1 other version)Thomas pink and M. W. F. stone (eds) the will and human action: From antiquity to the present day. (London and new York: Routledge, 2004). Pp. VIII+219. $104.95, £60.00 (hbk). ISBN 0 415 32467 X. [REVIEW]James Wetzel - 2005 - Religious Studies 41 (2):242-246.