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Merold Westphal [192]Merold Edwood Westphal [1]
  1.  6
    Suspicion and Faith: The Religious Uses of Modern Atheism.Merold Westphal - 2020 - Fordham University Press.
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  2.  13
    Levinas and Kierkegaard in Dialogue.Merold Westphal - 2008 - Indiana University Press.
    Few philosophers have devoted more than passing attention to similarities between the thought of Søren Kierkegaard, a Danish Christian, and Emmanuel Levinas, a French Jew. Here, one of philosophy of religion's most distinctive voices offers a sustained comparison. Focusing on questions surrounding otherness, transcendence, postmodernity, and the nature of religious thought, Merold Westphal draws readers into a dialogue between the two thinkers. Westphal's masterful command of both philosophies shows that each can learn from the other. Levinas and Kierkegaard in Dialogue (...)
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  3.  4
    Becoming a Self a Reading of Kierkegaard's Concluding Unscientific Postscript.Merold Westphal - 1996 - Purdue University Press.
    The titles in this series present well-edited basic texts to be used in courses and seminars and for teachers looking for a succinct exposition of the results of recent research. Each volume in the series presents the fundamental ideas of a great philosopher by means of a very thorough and up-to-date commentary on one important text. The edition and explanation of the text give insight into the whole of the oeuvre, of which it is an integral part.
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  4.  33
    Overcoming Onto-Theology: Toward a Postmodern Christian Faith.Merold Westphal - 2001 - Fordham University Press.
    Overcoming Onto-theology is a stunning collection of essays by Merold Westphal, one of America’s leading continental philosophers of religion, in which Westphal carefully explores the nature and the structure of a postmodern Christian philosophy. Written with characteristic clarity and charm, Westphal offers masterful studies of Heidegger’s early lectures on Paul and Augustine, the idea of hermeneutics, Schleiermacher, Hegel, Derrida, and Nietzsche, all in the service of building his argument that postmodern thinking offers an indispensable tool for rethinking Christian faith. A (...)
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  5.  2
    Kierkegaard's Critique of Reason and Society.Merold Westphal - 1991 - Pennsylvania State University Press.
    Westphal shows us that Kierkegaard's philosophy makes an important contribution to what we now call the 'critique of ideology,' embracing both political and sociological concerns, and squarely based upon as affirmation of human reason-a reason that is fully aware of its own nature, neither shirking its responsibilities nor overstepping its capacities. For those who would like to get beyond the myth of Kierkegaard as an apostle of the 'solitary self,' Kierkegaard's Critique of Reason and Society is just the book to (...)
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  6.  17
    Suspicion and Faith the Religious Uses of Modern Atheism.Merold Westphal - 1993 - Eerdmans Publishing Company.
    "An illuminating and powerful reading of three of the most important contemporary professedly antireligious thinkers... stinging critiques of Freud, Marx, and Nietzsche."-C. Stephen Evans, Society of Christian Philosophers.
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  7. Transcendence and Self-Transcendence: On God and the Soul.Merold Westphal - 2004 - International Journal for Philosophy of Religion 58 (2):129-132.
  8. Taking St. Paul Seriously: Sin as an Epistemological Category.Merold Westphal - 1990 - In Thomas P. Flint (ed.), Christian Philosophy. Univ Notre Dame Pr. pp. 200--226.
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  9.  18
    History and Truth in Hegel’s Phenomenology.Merold Westphal - 1978 - Humanities Press.
    "This fairly small book must take its place as the best introductorystudy of Hegel's Phenomenology available." -- Philosophy and PhenomenologicalResearch "Westphal's book is a comprehensive guide to theargument of the entire phenomenology.... will repay close study by seriousundergraduate and graduate students of philosophy." --Choice This detailed interpretation of Hegel's Phenomenology ofSpirit seeks to show that the unity of this classic work may be found in theintegration of its transcendental and sociological-historical themes.
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  10.  17
    Kierkegaard.Merold Westphal - 2009 - International Philosophical Quarterly 49 (4):218-219.
  11. God, Guilt, and Death: An Existential Phenomenology of Religion.Merold Westphal - 1987 - Indiana University Press.
    "... a profoundly stimulating and satisfying piece of philosophy.... It is a book from which one really can learn something worthwhile." —Idealistic Studies "... exceptionally well-written philosophy of religion... " —Mentalities "... a most impressive phenomenology of religion... a splendid achievement... " —The Reformed Theological Review "... challenging to scholars... interesting to general audiences." —International Journal for Philosophy of Religion "... equal in clarity of thought and comprehensiveness of scope.... profoundly original." —The Reformed Journal "Challenging and thought-provoking, this makes a (...)
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  12. Kierkegaard's Critique of Reason and Society.Merold WESTPHAL - 1989 - International Journal for Philosophy of Religion 26 (3):189-191.
     
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  13.  97
    Vision and Voice: Phenomenology and Theology in the Work of Jean-Luc Marion. [REVIEW]Merold Westphal - 2006 - International Journal for Philosophy of Religion 60 (1/3):117 - 137.
    The kind of phenomenology that can be useful to theology will be a hermeneutical phenomenology, one that takes us beyond the Cartesian/Husserlian ideal of presuppositionless intuition. It will also be a phenomenology of inverse intentionality, one in which the constituting subject is constituted by the look and the voice of another. In light of these suggestions, the phenomenology of Jean-Luc Marion is defended against three critiques, namely that it compromises the boundary between phenomenology and theology, that the theology it serves (...)
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  14.  2
    History & Truth in Hegel's Phenomenology.Merold Westphal - 1998
    This detailed interpretation of Hegel's Phenomenology of Spirit seeks to show that the Unity of this classic work may be found in the integration of its transcendental and sociological-historical themes. Merold Westphal argues that the key to this unity lies in Hegel's radical discovery that transcendental subjectivity has a social history and that absolute knowledge is a historically conditioned and essentially collective or social event. His distinctive interpretation emphasizes the relevance of Hegel's Phenomenology to contemporary philosophical issues.
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  15.  2
    Kierkegaard's Critique of Reason and Society.Merold Westphal - 1991 - Pennsylvania State University Press.
    Westphal shows us that Kierkegaard's philosophy makes an important contribution to what we now call the 'critique of ideology,' embracing both political and sociological concerns, and squarely based upon as affirmation of human reason-a reason that is fully aware of its own nature, neither shirking its responsibilities nor overstepping its capacities. For those who would like to get beyond the myth of Kierkegaard as an apostle of the 'solitary self,' Kierkegaard's Critique of Reason and Society is just the book to (...)
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  16. Hermeneutics as Epistemology.Merold Westphal - 1999 - In John Greco & Ernest Sosa (eds.), The Blackwell Guide to Epistemology. Blackwell. pp. 415--435.
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  17.  10
    Kierkegaard in Post/Modernity.Martin Beck Matuštík & Merold Westphal (eds.) - 1995 - Indiana University Press.
    "This volume represents a fine assessment of the continuing applicability of Kierkegaard’s thought for the 21st century."—The Reader’s Review "Matustík and Westphal have set some agile minds to the task of drawing out the threads of Kierkegaard’s influence on postmodern and contemporary philosophy, from gender to politics and from Buber to Derrida." —Choice "... Usefully and effectively establishes Kierkegaard as a living presence in contemporary thought. It will help students of Kierkegaard attend to aspects of his thought that have eluded (...)
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  18.  3
    Kierkegaard in Post/Modernity.Martin Joseph Matuštík, Martin Beck Matuštík & Merold Westphal - 1995 - Indiana University Press.
    "These essays engage Kierkegaard in conversation with critical social theory and postmodern thought. Covering a diversity of themes, this collection still reflects consensus--Kierkegaard is to be taken seriously as a philosopher at the turn of the twenty-first century."--Amazon.com.
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  19. History and Truth in Hegel’s Phenomenology.Merold Westphal - 1978 - Revue de Métaphysique et de Morale 86 (4):563-565.
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  20.  60
    Hegel.Merold Westphal - 1974 - The Owl of Minerva 5 (4):1-4.
    This book invites comparison with Emil Fackenheim’s The Religious Dimension in Hegel’s Thought in that it seeks to illuminate the whole of Hegel’s thought from the perspective of a dimension which is taken to be central. In this case it is the political dimension and reference to the whole of Hegel has both a diachronic and a synchronic sense. For the two central theses of the book are that Hegel’s development is the key to understanding his mature system and that (...)
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  21.  2
    Prayer as the Posture of the Decentered Self.Merold Westphal - 2005 - In Bruce Ellis Benson & Norman Wirzba (eds.), The Phenomenology of Prayer. Fordham University Press. pp. 11-31.
  22.  11
    Hegel, Freedom, and Modernity.Merold Westphal - 1992 - State University of New York Press.
    Highlights the intersection of Hegel's thinking on politics, religion, and knowledge, which, claims Westphal (philosophy, Fordham U.), addresses better than any modern thinker, the essential dilemma that a religious society tends to be ...
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  23.  34
    The Importance of Overcoming Metaphysics for the Life of Faith.Merold Westphal - 2007 - Modern Theology 23 (2):253-278.
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  24.  15
    Vision and Voice: Phenomenology and Theology in the Work of Jean-Luc Marion.Merold Westphal - 2006 - International Journal for Philosophy of Religion 60 (1-3):117-137.
    The kind of phenomenology that can be useful to theology will be a hermeneutical phenomenology, one that takes us beyond the Cartesian/Husserlian ideal of presuppositionless intuition. It will also be a phenomenology of inverse intentionality, one in which the constituting subject is constituted by the look and the voice of another. In light of these suggestions, the phenomenology of Jean-Luc Marion is defended against three critiques, namely that it compromises the boundary between phenomenology and theology, that the theology it serves (...)
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  25.  22
    Reply to Eleanor Helms on Faith Versus Reason in Kierkegaard.Merold Westphal - 2018 - Faith and Philosophy 35 (3):367-372.
    Two reasons are given for speaking of “reason” even where Kierkegaard’s pseudonym, Climacus, speaks of “understanding.” First, we are dealing with a significant contribution to a centuries-old discussion of an issue that goes by the name of “faith and reason.” Second, whereas Kant and Hegel sharply distinguish mere understanding from reason, no such distinction is at work in Kierkegaard’s text. At issue is the quite different distinction of unaided human reason and divine revelation. It is not just any notion of (...)
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  26. Kierkegaard on Faith, Reason, and Passion.Merold Westphal - 2011 - Faith and Philosophy 28 (1):82-92.
    Religious faith is often critiqued as irrational either because its beliefs do not rise to the level of knowledge as defined by some philosophical theory or be­cause it rests on emotion rather than knowledge. Or both. Kierkegaard helps us to see how these arguments rest on a misunderstanding of all three terms: faith, reason, and emotion.
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  27.  88
    Prolegomena to Any Future Philosophy of Religion Which Will Be Able to Come Forth as Prophecy.Merold Westphal - 1973 - International Journal for Philosophy of Religion 4 (3):129 - 150.
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  28.  2
    Kierkegaard.Merold Westphal - 1998 - International Philosophical Quarterly 38 (2):218-219.
  29. Commanded Love and Divine Transcendence in Levinas and Kierkegaard.Merold Westphal - 2000 - In Jeffrey Bloechl (ed.), The Face of the Other and the Trace of God: Essays on the Philosophy of Emmanuel Levinas. Fordham University Press. pp. 200--23.
     
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  30.  54
    Aquinas and Onto-Theology.Merold Westphal - 2006 - American Catholic Philosophical Quarterly 80 (2):173-191.
    For Heidegger, onto-theology is the use of abstract, impersonal categories under the principle of sufficient reason that has one goal and two results. The goal is to make God fully intelligible to human understanding. The results are the disappearance of mystery from our understanding of God and the loss of any religious significance for the “God” that results. I argue that Aquinas is not guilty of onto-theology because his use of abstract, impersonal categories is subsumed (aufgehoben, teleologically suspended) in his (...)
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  31.  36
    Modernity and its Discontents.James L. Marsh, John D. Caputo & Merold Westphal (eds.) - 1992 - Fordham University Press.
    The introduction by Merold Westphal sets the scene: "Two books, two visions of philosophy, two friends and sometimes colleagues...". Modernity and Its Discontents is a debate between Caputo and Marsh in which each upheld their opposing philosphical positions by critical modernism and post-modernism. The book opens with a critique of each debater of the other's previous work. With its passionate point-counterpoint form, the book recalls the philosphical dialogues of classical times, but the writing style remains lucid and uncluttered. Taking the (...)
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  32.  55
    Kierkegaard’s Religiousness C: A Defense.Merold Westphal - 2004 - International Philosophical Quarterly 44 (4):535-548.
    Against two recent critiques, I defend my thesis that such later writings of Kierkegaard as Works of Love and Practice in Christianity introduce an understanding of Christianity that I call Religiousness C, into which Religiousness B as presented in ConcludingUnscientific Postscript is teleologically suspended. For Religiousness B, Christ is the Paradox to be believed, while for Religiousness C, Christ is the Pattern, Paradigm, or Prototype to be imitated. In the former case, the offense to be overcome in becoming a Christian (...)
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  33.  21
    Continental Philosophy of Religion.Merold Westphal - 2005 - In William J. Wainwright (ed.), The Oxford Handbook of Philosophy of Religion. Oxford University Press. pp. 472--93.
    A triple sampling of the rich diversity of philosophical reflection on religion and on the relation of philosophy to religion within “continental” traditions. The first part explores three accounts of the relation of phenomenology to religion as presented by Heidegger, Ricoeur, and Marion. The second part explores Heidegger’s critique of metaphysics in its onto-theological constitution with detailed attention to just what he means by this notion and with special reference to the religious and theological motivations one might have for wanting (...)
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  34. Divine Givenness and Self-Givenness in Kierkegaard.Merold Westphal - 2010 - In Jeffrey Hanson (ed.), Kierkegaard as Phenomenologist: An Experiment. Northwestern University Press.
     
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  35.  46
    E-Collection.Patricia Jagentowicz Mills, Robert D. Walsh, Gary Shapiro, Katharina Dulckeit, George Armstrong Kelly, Merold Westphal, William Desmond, Joseph Fitzer, William Leon McBride & Thomas F. O'Meara - 1986 - The Owl of Minerva 17 (2):181-194.
    Hegel introduced the Phenomenology of Mind as a work on the problem of knowledge. In the first chapter, entitled “Sense Certainty, or the This and Meaning,” he concluded that knowledge cannot consist of an immediate awareness of particulars ). The tradition discusses sense certainty in terms of this failure of immediate knowledge without, however, specifically addressing the problem of reference. Yet reference is distinct from knowledge in the sense that while there can be no knowledge of objects without reference, there (...)
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  36.  27
    Inverted Intentionality: On Being Seen and Being Addressed.Merold Westphal - 2009 - Faith and Philosophy 26 (3):233-252.
    Continental philosophy of religion often takes place within the horizons of phenomenology. A central theme of this tradition is the correlation, in one form or another, of intentional act and intentional object, the “object” as given to or taken by the subject. But in dialectical tension with this theme is the notion of inverted intentionality in which the arrows of meaning bestowing intentionality come toward the self rather than emanating from the self. This theme is developed by Sartre, Levinas, and (...)
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  37. God, Guilt, and Death: An Existential Phenomenology of Religion.Merold Westphal - 1985 - International Journal for Philosophy of Religion 17 (1):93-94.
     
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  38. Levinas's Teleological Suspension of the Religious.Merold Westphal - 1995 - In Adriaan Theodoor Peperzak (ed.), Ethics as First Philosophy: The Significance of Emmanuel Levinas for Philosophy, Literature, and Religion. Routledge. pp. 151--60.
     
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  39.  21
    Abraham and Sacrifice.Merold Westphal - 2008 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 50 (3-4):318-330.
    SUMMARYSince the theme of sacrifice as presented in Kierkegaard's Fear and Trembling is a major focus of Levinas' critique of Kierkegaard, their debate, so to speak, is pertinent to the theme of sacrifice and the foundation of culture. But the central theme of Fear and Trembling is faith; so first of all a brief summary of its account of biblical faith is given. Then, in the light of this account of faith, the question of sacrifice is addressed, along with Levinas' (...)
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  40.  21
    The Many Faces of Levinas as a Reader of Kierkegaard.Merold Westphal - 2008 - Revista Portuguesa de Filosofia 64 (2/4):1141 - 1162.
    According to the article, the references of Emmanuel Levinas to Kierkegaard are varied. Indeed, there are times in which Levinas seems to misunderstand or completely ignore important writings of the Danish thinker. There are also times in which Levinas understands Kierkegaard well enough to see quite precisely where they disagree. And yet there are also times in which Levinas raises important objections that call for a response from Kierkegaard. Accordingly, the primary goal of this essay is to separate the moments (...)
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  41.  54
    The Canon as Flexible, Normative Fact.Merold Westphal - 1993 - The Monist 76 (4):436-449.
    The canon is a flexible, normative fact. I speak here of the philosophical canon, though I believe only minor adjustments would be needed to extend the argument to the literary canon.
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  42. Kierkegaard in Post/Modernity.Martin J. Matuštík & Merold Westphal - 2003 - Revue Philosophique de la France Et de l'Etranger 193 (1):120-120.
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  43.  6
    Holism: A Shopper’s Guide. [REVIEW]Merold Westphal - 1993 - International Philosophical Quarterly 33 (2):243-244.
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  44. Transfiguration as Saturated Phenomenon.Merold Westphal - 2003 - Journal of Philosophy and Scripture 1 (1):1-10.
     
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  45.  48
    Laughing At Hegel.Merold Westphal - 1996 - The Owl of Minerva 28 (1):39-58.
    Early in Of Grammatology, Derrida tells us that he is an Hegelian. Of sorts.
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  46.  18
    Must Phenomenology and Theology Make Two? A Response to Trakakis and Simmons.Merold Westphal - 2014 - Heythrop Journal 55 (4):711-717.
  47.  63
    Hegel, Hinrichs, and Schleiermacher on Feeling and Reason in Religion: The Texts of Their 1821–22 Debate. [REVIEW]Merold Westphal - 1989 - The Owl of Minerva 20 (2):240-241.
    This volume provides a remarkable collection of materials that should prove useful to scholars with a variety of interests. The major item is the first translation into any language of Hermann Friedrich Wilhelm Hinrichs’ Religion in its Internal Relation to Systematic Knowledge. Though it can be claimed that Hinrichs is the first Hegelian and the founder of the Hegelian Right, this work would have fallen into even more total obscurity than it has had it not been accompanied by a Foreword (...)
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  48.  14
    Taking Suspicion Seriously: The Religious Uses of Modern Atheism.Merold Westphal - 1987 - Faith and Philosophy 4 (1):26-42.
    The atheism of Marx, Nietzsche, and Freud can be called the atheism of suspicion in contrast to evidential atheism. For while the latter focuses on the truth of religious beliefs, the former inquires into their function. It asks, in other words, what motives lead to belief and what practices are compatible with and authorised by religious beliefs. The primary response of Christian philosophers should not be to refute these analyses, since they are all too often true and, moreover, very much (...)
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  49. Climacus on Subjectivity and the System.Merold Westphal - 2010 - In Rick Anthony Furtak (ed.), Kierkegaard's 'Concluding Unscientific Postscript': A Critical Guide. Cambridge University Press.
     
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  50.  64
    Hegel’s Angst Vor Dem Sollen.Merold Westphal - 1994 - The Owl of Minerva 25 (2):187-194.
    The recent appearance of a new translation of The Encyclopedia Logic has provided me with a welcome opportunity to return once again to the study of this little treasure. I shall not challenge the judgment that one must give pride of place to Hegel’s Science of Logic in seeking to understand his account of das Logische. But my heart belongs to the “Lesser Logic,” and I will not challenge its love in the name of that judgment. If only Kant’s “Lesser (...)
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