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Thomas A. Lewis [16]Thomas Abner Lewis [1]
  1.  18
    Why Philosophy Matters for the Study of Religion - & Vice Versa.Thomas A. Lewis - 2015 - New York, NY: Oxford University Press UK.
    This work argues for the need to close the gap between the fields of the philosophy of religion and religious studies. Thomas A. Lewis takes up what, in recent years, has often been seen as a fundamental reason for excluding religious ethics and philosophy of religion from religious studies: their explicit normativity. Against this presupposition, Lewis argues that normativity is pervasive--not unique to ethics and philosophy of religion--and therefore not a reason to exclude them from religious studies. He bridges more (...)
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  2.  80
    Religion, modernity, and politics in Hegel.Thomas A. Lewis - 2011 - New York: Oxford University Press.
    Attending closely to Hegel's social, political, and intellectual context, the book begins with Hegel's early concerns with a modern civil religion in the ...
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  3.  44
    Ethnography, anthropology, and comparative religious ethics: Or ethnography and the comparative religious ethics local.Thomas A. Lewis - 2010 - Journal of Religious Ethics 38 (3):395-403.
    Recent ethnographic studies of lived ethics, such as those of Leela Prasad and Saba Mahmood, present valuable opportunities for comparative religious ethics. This essay argues that developments in philosophical and religious ethics over the last three decades have supported a strong interest in thick descriptions of what it means to be human. This anthropological turn has thereby laid important groundwork for the encounter between these scholars and new ethnographic studies. Nonetheless, an encounter it is. Each side brings novel questions to (...)
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  4.  32
    Anthropos and Ethics: Categories of Inquiry and Procedures of Comparison.Thomas A. Lewis, Jonathan Wyn Schofer, Aaron Stalnaker & Mark A. Berkson - 2005 - Journal of Religious Ethics 33 (2):177 - 185.
    Building on influential work in virtue ethics, this collection of essays examines the categories of self, person, and anthropology as foci for comparative analysis. The papers unite reflections on theory and method with descriptive work that addresses thinkers from the modern West, Christian and Jewish Late Antiquity, early China, and other settings. The introduction sets out central methodological issues that are subsequently taken up in each essay, including the origin of the categories through which comparison proceeds, the status of these (...)
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  5.  59
    Anthropos and ethics categories of inquiry and procedures of comparison.Thomas A. Lewis, Jonathan Wyn Schofer, Aaron Stalnaker & Mark A. Berkson - 2005 - Journal of Religious Ethics 33 (2):177-185.
    Building on influential work in virtue ethics, this collection of essays examines the categories of self, person, and anthropology as foci for comparative analysis. The papers unite reflections on theory and method with descriptive work that addresses thinkers from the modern West, Christian and Jewish Late Antiquity, early China, and other settings. The introduction sets out central methodological issues that are subsequently taken up in each essay, including the origin of the categories through which comparison proceeds, the status of these (...)
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  6.  33
    FRAMES OF COMPARISON Anthropology and Inheriting Traditional Practices.Thomas A. Lewis - 2005 - Journal of Religious Ethics 33 (2):225-253.
    This essay seeks to develop and illustrate an approach to comparison based on "ad hoc" frames. A frame is defined by a question, to which dif- ferent thinkers can be seen as offering complementary and/or competing responses. Pursuing a middle ground between universalist conceptions of comparison and particularist rejections of comparison, this approach brings various positions into dialogue in a manner that is not inherently totalizing. The article draws extensively on Hegel's philosophy of religion to articulate this approach to comparison (...)
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  7.  10
    Freedom and Tradition in Hegel: Reconsidering Anthropology, Ethics, and Religion.Thomas A. Lewis (ed.) - 2005 - University of Notre Dame Press.
    _Freedom and Tradition in Hegel _stands at the intersection of three vital currents in contemporary ethics: debates over philosophical anthropology and its significance for ethics, reevaluations of tradition and modernity, and a resurgence of interest in Hegel. Thomas A. Lewis engages these three streams of thought in light of Hegel’s recently published _Vorlesungen über die Philosophie des Geistes_. Drawing extensively on these lectures, Lewis addresses an important lacuna in Hegelian scholarship by first providing a systematic analysis of Hegel’s philosophical anthropology (...)
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  8. (1 other version)Freedom and Tradition in Hegel.Thomas A. Lewis - 2006 - Ars Disputandi 6:1566-5399.
     
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  9.  19
    Speaking of Habits.Thomas A. Lewis - 2007 - The Owl of Minerva 39 (1-2):25-53.
    Hegel’s account of habit plays a vital, though often overlooked, role in his philosophical anthropology as well as his ethical thought. Although first introduced in relation to basic physical capacities, habituation reappears in his account of language and in the unconscious appropriation of ethical life. Because acting out of habit is not acting freely, our freedom depends upon the abilit y to reflect consciously on our habits—which for Hegel requires articulating them in language. Contrasting Hegel with Bourdieu on the expressibilit (...)
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  10.  25
    Teaching Religion and Upholding Academic Freedom.Betsy Barre, Mark Berkson, Diana Fritz Cates, Stewart Clem, Simeon O. Ilesanmi, Thomas A. Lewis, Charles Mathewes, James McCarty, Irene Oh, Atalia Omer, Laurie L. Patton & Kayla Renee Wheeler - 2023 - Journal of Religious Ethics 51 (2):343-373.
    The editors of the JRE collected short essays from scholars of religion in response to a recent incident at Hamline University that made national headlines. Last fall, Hamline University administrators refused to extend a contract to an adjunct professor of art history after a Muslim student accused her of Islamophobia for showing a 14th‐century image of Mohammad in an online class. The event provoked intense conversations about issues of academic freedom, religious diversity, the status of contingent faculty, and race. These (...)
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  11.  38
    Actions as the Ties That Bind: Love, Praxis, and Community in the Thought of Gustavo Gutiérrez.Thomas A. Lewis - 2005 - Journal of Religious Ethics 33 (3):539 - 567.
    Gustavo Gutiérrez develops an account of human action or praxis that I--borrowing the language of Charles Taylor--label expressivist. Human action must be understood as expressing an underlying potential or impulse that only becomes real through expression in action. Gutiérrez's expressivism is fundamental to his view of the relationship between faith and love, his notion of three dimensions of liberation/salvation, and his understanding of the fundamental option as a yes or no in response to grace. Moreover, it supports a valuable approach (...)
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  12.  59
    Beyond Love: Hegel on the Limits of Love in Modern Society.Thomas A. Lewis - 2013 - Journal for the History of Modern Theology/Zeitschrift für Neuere Theologiegeschichte 20 (1):3-20.
    Early in his development, love played the central role in Hegel’s attempts to overcome fragmentation and division both within society and within the self. This initial conception of love was decisively shaped by his early romantic contemporaries. Hegel soon came to see, however, that love so conceived threatens a sense of individuality intrinsic to modern identity and cannot be a basis for modern social cohesion. This form of love binds people so closely that it becomes oppressive. Hegel’s mature alternative to (...)
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  13.  7
    Cultivating Our Intuitions.Thomas A. Lewis - 2007 - Journal of the Society of Christian Ethics 27 (1):205-224.
    HEGEL'S LARGELY UNTRANSLATED VORLESUNGEN ÜBER RECHTSPHILO-sophie assign religion a vital role in shaping basic intuitions about justice and society. This role in cultivating intuitions gives society reason to be highly attentive to the political attitudes instilled by religious traditions. At the same time, since these intuitions can be questioned and revised, religion need not be a conversation stopper. Hegel thus connects religion to politics in a way that accounts for religion's political significance without conceiving it as immune to challenge. He (...)
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  14. Religion and demythologization in Hegel's Phenomenology of spirit.Thomas A. Lewis - 2008 - In Dean Moyar & Michael Quante (eds.), Hegel's Phenomenology of Spirit: A Critical Guide. New York: Cambridge University Press.
     
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  15.  31
    Angelica Nuzzo, ed. Hegel on Religion and Politics. Albany: State University of New York Press, 2013. ISBN 978-1-4384-4565-6 . ISBN 978-1-4384-4566-3 . Pp. viii+239. $80.00 . $26.95. [REVIEW]Thomas A. Lewis - 2018 - Hegel Bulletin 39 (1):180-186.
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