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Sarah Coakley [21]Sarah L. Coakley [1]
  1. Dark Contemplation and Epistemic Transformation: The Analytic Theologian Re-Meets Teresa of Avila.Sarah Coakley - 2009 - In Oliver D. Crisp & Michael C. Rea (eds.), Analytic Theology: New Essays in the Philosophy of Theology. Oxford Up. pp. 280--312.
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  2.  18
    Feminism and Analytic Philosophy of Religion.Sarah Coakley - 2005 - In William J. Wainwright (ed.), The Oxford Handbook of Philosophy of Religion. Oxford University Press. pp. 494--525.
    This chapter offers a sustained analysis of the two major feminist critiques of analytic philosophy of religion: Grace Jantzen’s Becoming Divine and Pamela Sue Anderson’s A Feminist Philosophy of Religion. Jantzen’s project draws on Lacan’s and Irigaray’s account of psycholinguistics to insist that analytic philosophy of religion is thoroughgoingly “phallocentric” and “necrophiliac;” a new “feminine imaginary” is needed to replace its “masculinist” obsession with empirical demonstration and epistemic realism. Anderson’s book mounts a similar critique of the analytic school but is (...)
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  3. What Does Chalcedon Solve and What Does It Not?Sarah Coakley - 2002 - In Stephen T. Davis, Daniel Kendall & Gerald O'Collins (eds.), The Incarnation. Oxford Up. pp. 143--63.
     
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  4.  34
    The eschatological body : Gender , transformation , and God.Sarah Coakley - 2000 - Modern Theology 16 (January):61-73.
    Argues the eschatological longing of bodily obsession. Impact of culture and religiosity on use of the body; Views of feminist Judith Butler on gender performativity; Theory of gender transformation; Relation among gender, transformation and God.
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  5.  65
    AT Annual Lecture: "Sin and Desire in Analytic Theology: A Return to Genesis 3".Sarah Coakley - 2017 - Journal of Analytic Theology 5.
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  6.  30
    Faith, Rationality and the Passions.Sarah Coakley (ed.) - 2012 - Malden, MA: Wiley.
    The book re-examines some notable pre-modern accounts of the relation of passion, reason and faith, and from there goes on to overturn the widely-held presumption that it was the Enlightenment that was responsible for creating a gulf ...
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  7.  22
    Evolution, Cooperation and Ethics: Some Methodological and Philosophical Hurdles.Sarah Coakley - 2013 - Studies in Christian Ethics 26 (2):135-139.
    Secular evolutionary theory presents a profound challenge to theological ethics in pressing the question of how ethics is related to derived instincts. As an introduction to the essays that follow, the meaning and significance of evolutionary cooperation is here briefly set out along with a sketch of some dangers attending the exploration.
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  8.  24
    Response to John Hare.Sarah Coakley - 2012 - Studies in Christian Ethics 25 (2):255-260.
    John Hare’s paper successfully exposes philosophical naïvéties and reductive pretensions in the evolutionary research he surveys. But he fails to clarify how ‘God’, on a view such as Dominic Johnson’s, could not be seen merely as a dispensable projection of ‘primitive’ societies, and thus how his own continuing commitment to a Kantian ethic might need to be bolstered by a concomitant form of ‘natural theology’ attentive to evolutionary dynamics.
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  9.  4
    Nicholas Wolterstorff: Acting Liturgically: Philosophical Reflections On Religious Practice. [REVIEW]Sarah Coakley - 2021 - Faith and Philosophy 38 (3):375-378.
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  10.  29
    Introduction: Faith, Rationality and The Passions.Sarah Coakley - 2011 - Faith and Philosophy 28 (1):3-4.
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  11. Achtner, Wolfgang, Stefan Kunz and Thomas Walter (2002) Dimensions of Time: The Structures of the Time of Humans, of the World, and of God. Grand Rapid, MI: Wm. B. Eerdmans Publishing Company, $30.00, 196 pp. Anidjar, Gil (2002)“Our Place in al-Andalus”: Kabbalah, Philosophy. [REVIEW]John D. Caputo, Mark Dooley, Michael J. Scanlon, Christopher Key Chapple, Sarah Coakley, Simon Critchley & Robert Bernasconi - 2003 - International Journal for Philosophy of Religion 53:195-199.
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  12. What Does Chalcedon Solve and What Does it Not? Some Reflections on the Status and Meaning of the Chalcedonian 'Definition'.Sarah Coakley - 2002 - In Stephen T. Davis, Daniel Kendall & Gerald O'Collins (eds.), The Incarnation. Oxford Up. pp. 143--163.
     
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  13.  18
    Theology and cultural relativism: What is the problem?Sarah Coakley - 1979 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 21 (2):223-243.
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  14.  17
    Introduction—re‐thinking dionysius the areopagite.Sarah Coakley - 2008 - Modern Theology 24 (4):531-540.
    In this Introduction to “Re‐thinking Dionsyius the Areopagite” it is first explained that the volume sets out to illuminate the contemporary interest in “apophaticism” by close comparison with the original project of the CD. However, given the elusiveness and generativity of the Dionysian tradition, this can only be done adequately by also providing a road‐map of the many historic interpretations of the Dionysian corpus, both East and West. Three constellating themes in the volume are then outlined: 1. The importance of (...)
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  15.  12
    Introductory Remarks: The Theology and Ethics of Contemporary Dying.Sarah Coakley - 2016 - Studies in Christian Ethics 29 (3):245-248.
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  16.  7
    Introduction: Ethics, Theology and the Contemporary Conundrum of State Punishment.Sarah Coakley - 2014 - Studies in Christian Ethics 27 (3):253-257.
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  17.  6
    Introductory Remarks.Sarah Coakley - 2016 - Studies in Christian Ethics 29 (2):129-130.
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  18.  19
    Re–thinking Gregory of Nyssa: Introduction—Gender, Trinitarian Analogies, and the Pedagogy of The Song.Sarah Coakley - 2002 - Modern Theology 18 (4):431-443.
  19.  1
    Transferability of Military-Specific Cognitive Research to Military Training and Operations.Christopher A. J. Vine, Stephen D. Myers, Sarah L. Coakley, Sam D. Blacker & Oliver R. Runswick - 2021 - Frontiers in Psychology 12.
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  20.  21
    Visions of the Self in Late Medieval Christianity: Some Cross-Disciplinary Reflections: Sarah Coakley.Sarah Coakley - 1992 - Royal Institute of Philosophy Supplement 32:89-103.
    In a volume devoted to philosophy, religion and the spiritual life, I would like to focus the later part of my essay on a comparison of two Christian spiritual writings of the fourteenth century, the anonymous Cloud of Unknowing in the West, and the Triads of Gregory Palamas in the Byzantine East. Their examples, for reasons which I shall explain, seem to me rich with implications for some of our current philosophical and theological aporias on the nature of the self. (...)
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