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Hue Woodson

Tarrant County College, English Department, Faculty Member

University of North Texas, English, Alumnus

Texas Christian University, Brite Divinity School at TCU, Alumnus

University of Texas at Arlington, Education, Alumnus

University of Texas at Arlington, English, Alumnus

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Hue Woodson is an Assistant Professor of English at Tarrant County College, Northwest Campus in Fort Worth, TX.

He holds:
-Ph.D. from The University of Texas at Arlington
-Th.M. in History and Theology from Brite Divinity School at Texas Christian University
-M.A. in English from University of North Texas
-M.Ed. in Curriculum and Instruction from The University of Texas at Arlington
-M.T.S. from Brite Divinity School at Texas Christian University
-B.A. in English from The University of Texas at Arlington

His major areas of research specialty are: critical theory, bell hooks, African American literature and thought (i.e., Richard Wright, Ralph Ellison, James Baldwin, James Cone, and Cornel West), contemporary rhetoric, Heidegger, continental philosophy, theological and philosophical hermeneutics, systematic theology, and existential theology.

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Dissertation by Hue Woodson

Post-Factum Studies in Trans-corporeal Rhetoric: Triangularities of Genre, Ethics, and Aesthetics in Kenneth Burke and Michel Foucault

UT Arlington, 2022

This dissertation gives an account of and expands upon Stacy Alaimo’s term, “trans-corporeality,”... more This dissertation gives an account of and expands upon Stacy Alaimo’s term, “trans-corporeality,” in order to reconsider the rhetorical situation, through conceptualizations of how rhetorical bodies become embodied and traverse one another in various humanities. From “trans-corporeality,” what arises is a “trans-corporeal rhetoric,” which becomes an interdisciplinary rhetoric that speaks to the futures of rhetoric within the boundaries of various humanities, involving notions of embodiment, materiality, corporeality, and what Alaimo calls “bodily natures.” These futures of rhetoric not only wrestle with what embodiment is and can be for rhetorical bodies in various humanities, and what sort of ethics and aesthetics present themselves in rhetorical situations of “bodily natures,” but they also consider genres where trans-corporeal subjects reside. The triangularities of genre, ethics, and aesthetics are grounded on what is materially significant to various humanities, with this dissertation concerning itself with two: journalism and Christianity. As they respectively appear in Kenneth Burke’s The War of Words (2018) and Michel Foucault’s Confessions of the Flesh (2021), Burke and Foucault provide for two post-factum studies of trans-corporeal rhetoric respectively in terms of the genres of journalism and Christianity, the ethics of news and the flesh, and the aesthetics of the body.

Books by Hue Woodson

The Philosophy of Christology: From the Bultmannians to Derrida, 1951-2002

Wipf and Stock, 2022

Given the perpetual problem of the historical Jesus, there remains an ongoing posing of the quest... more Given the perpetual problem of the historical Jesus, there remains an ongoing posing of the question to and a continuous seeking of the meaningfulness of Christology. From the earliest reckoning with the relationship between Jesus of Nazareth and the Christ of faith, what it means to do Christology today remains at the methodological center of the task and scope of every systematic theology. Whether giving an account of Albert Schweitzer's bringing an end to the quest for the historical Jesus in 1906, or attending to Rudolf Bultmann's period of no quest culminating with his demythologization project in the 1940s, how we still think of Christology as a matter of questions and concerns with meaning speaks to an unavoidable philosophizing of Christology. In this way, The Philosophy of Christology offers both a particular history of Christology in conjunction with a particular philosophy of Christology, which assesses the theological contributions by a group of Bultmannians following Bultmann in the 1950s and 1960s up to what can be reimagined by repurposing Jacques Derrida's philosophical question into the meaning of love in 2002.

Existential Theology: An Introduction

Wipf and Stock, 2020

Existential Theology: An Introduction offers a formalized and comprehensive examination of the fi... more Existential Theology: An Introduction offers a formalized and comprehensive examination of the field of existential theology, in order to distinguish it as a unique field of study and view it as a measured synthesis of the concerns of Christian existentialism, Christian humanism, and Christian philosophy with the preoccupations of proper existentialism and a series of unfolding themes from Augustine to Kierkegaard. To do this, Existential Theology attends to the field through the exploration of genres: the European traditions in French, Russian, and German schools of thought, counter-traditions in liberation, feminist, and womanist approaches, and postmodern traditions located in anthropological, political, and ethical approaches. While the cultural contexts inform how each of the selected philosopher-theologians present genres of “existential theology,” other unique genres are examined in theoretical and philosophical contexts, particularly through a selected set of theologians, philosophers, thinkers, and theorists that are not generally categorized theologically. By assessing existential theology through how it manifests itself in “genres,” this book brings together lesser-known figures, well-known thinkers, and figures that are not generally viewed as “existential theologians” to form a focused understanding of the question of the meaning of “existential theology” and what “existential theology” looks like in its varying forms.

A Theologian's Guide to Heidegger

Wipf and Stock, 2019

A Theologian’s Guide to Heidegger provides a uniquely theological introduction to the philosophy ... more A Theologian’s Guide to Heidegger provides a uniquely theological introduction to the philosophy of Martin Heidegger, by focusing on not just the relationship between Heidegger and theology, or even the nature of the discourse that must occur between theological concerns and Heidegger’s philosophical errands, but by precisely exploring how theology can use Heidegger’s philosophy as a means of outlining the scope and task of postmodern theology. To do this, especially with the postmodern theologian in mind, this book considers the general relationship between Heidegger and theology, how Heidegger can be read theologically, while justifying why Heidegger must be read this way and defining the role that Heidegger must take in postmodern theology. This includes a careful consideration of Heidegger’s early theological roots from Freiburg to Marburg by examining the content of Heidegger’s lesser-known theologically-minded seminars, lectures, and talks.

Heideggerian Theologies: The Pathmarks of John Macquarrie, Rudolf Bultmann, Paul Tillich, and Karl Rahner

Wipf and Stock, 2018

In light of Martin Heidegger’s contextualized influence upon them, John Macquarrie, Rudolf Bultma... more In light of Martin Heidegger’s contextualized influence upon them, John Macquarrie, Rudolf Bultmann, Paul Tillich, and Karl Rahner engage in theologies that, in their respective tasks and scopes, venture into existential theology, following Heideggerian pathmarks toward the primordiality of being on the way to unconcealment, or “aletheia.” By way of each pathmark, each existential theologian assumes a specific theological stance that utilizes a decidedly existential lens. While the former certainly grounds them fundamentally in a kind of theology, the latter, by way of Heideggerian influences, allows them to venture beyond any traditional theological framework with the use of philosophical suppositions and propositions. In an effort at explaining the relationship between humanity’s “being” and God’s “Being,” each existential theologian examines what it means to be human, not strictly in terms of theology, but as it is tied inextricably to an understanding of the philosophy of existence: the concept of what being is.

Articles and Book Chapters by Hue Woodson

Site(s), Sight(s), and Memory: The Anxiety of Morrison's Influence on bell hooks

South Central Review, 2024

This article considers bell hooks’ thought both in terms of sites of memory and sights of memory,... more This article considers bell hooks’ thought both in terms of sites of memory and sights of memory, respectively interested in the past and the future, or in antecedence and in posterity, and the extent that both impose meaning on and meaningfulness to black womanhood. What influences hooks’ approach to these sites of memory, as well as these sights of memory, is how she conceptualizes black womanhood, which is initiated by and sustained in the anxiety of Toni Morrison’s influences on hooks, through hooks’ earliest childhood encounters with reading Morrison’s The Bluest Eye and Sula.

“To Be on Fire for Justice": James Cone’s Legacy and Cornel West’s Prophetic Commitments to Liberational-Theological Social Justice

The Routledge Companion to Literature and Social Justice, 2023

As a public intellectual, the earliest period in Cornel West’s academic career can be traced to h... more As a public intellectual, the earliest period in Cornel West’s academic career can be traced to his relationship with James H. Cone, just as much as Cone’s earliest development of black theology can be traced to his relationship with West. Essentially, when considering the mutual influences of Cone on West and West on Cone, this lays bare how both attend to social justice as that which is liberational-theological and based on prophetic commitments. Not only is this relationship essential to allowing Cone to re-imagine the task of Black theology in the late-1970s in terms of a scope that re-considered Marxist social analysis, but this relationship also proved informative for West’s conceptualization of “the prophetic” in the early 1980s, as that which fundamentally grounds a broader prophetic tradition and what it means to social justice through liberational theologizing. It is this prophetic tradition, for Cone and West alike, that attunes and is attuned by the meaning and meaningfulness of a Black intellectual life, predicated on the meaning and meaningfulness of the activism, religiosity, and the public sphere. While Cone and West both occupy important roles in what the prophetic tradition is methodologically, both significantly influence one another, through their respective prophetic commitments to liberational-theological social justice.

"To Enact a Postmodernism of Resistance": The Transgressive Thought of bell hooks and the Interdisciplinarity of White-Supremacist Capitalist Patriarchy

USAbroad, 2023

Through enacting what she refers to as "a postmodernism of resistance," bell hooks works out and ... more Through enacting what she refers to as "a postmodernism of resistance," bell hooks works out and works through a methodology of transgressive thought, through a radical rhetoric of feminist ideology. When mouthed, this radical rhetoric is significantly inaugurated in part by the well known text, Ain't I A Woman, but is also launched in particular ways by hooks' lesser-known 1983 dissertation on Toni Morrison's The Bluest Eye and Sula. What becomes integral to hooks' transgressive thought is a critique of how black womanhood attends to keeping a hold on life, transgressively confronting the interdisciplinarity of white-supremacist, capitalist patriarchy.

Hooks, Bell (1952-2021)

The Blackwell Encyclopedia of Sociology, 2022

bell hooks, the pseudonym of Gloria Jean Watkins, was an African American public intellectual, so... more bell hooks, the pseudonym of Gloria Jean Watkins, was an African American public intellectual, social activist, cultural critic, film theorist, and feminist philosopher, whose work intersects both feminism and womanism, literary and critical theories, Marxist and postcolonial critiques, the spiritual and the religious, and gender and queer theories, through her key idea of “the oppositional gaze” and her approach to “critical pedagogy,” both of which hold significance in critiquing and interrogating black womanhood, systemic and structural issues of oppression and domination inherent in white supremacy, capitalism, and patriarchy.

"The One Who Decides on the Exception": The Sovereign and Sovereignty in Slavoj Žižek's Political Theology after Carl Schmitt and Giorgio Agamben

International Journal of Zizek Studies, 2021

At the intersection of "the theological" and "the political," the situatedness of the sovereign d... more At the intersection of "the theological" and "the political," the situatedness of the sovereign dictates the task and method of political theology. It is the sovereign, in particular, positioned between "the theological" and "the political," that is responsible for existentializing what is theologized and what is politicized through the power of sovereignty. Through this sovereignty, the sovereign creates, defines, and oversees all the existential dimensions of a theological-political environment, especially with respect to exclusiveness and inclusiveness, marginalization and belongingness, and what is accomplished by the state of exception. To understand the nuances of what a sovereign is and how sovereignty operates, as the one that develops the state of exception through an act of exception, this essay will examine the explicit and implicit political theologies articulated by Carl Schmitt and Giorgio Agamben, in an effort to construct Slavoj Žižek's political theology from Schmitt's sentiment about "the one who decides on the exception" and Agamben's conceptualization of "zoē" and "bios." From Schmitt and Agamben, Žižek's political theology makes use of the dialectic and references to notions of symptom and trauma, which ultimately culminates in a religious-oriented understanding of the sovereign's act of exception as the "theologico-political suspension of the ethical."

The Existential Demands of Race: Dialogues in Theological Anthropology

Journal of African American Studies, 2020

The existential demands of race speak to the necessity of conceptualizing what race is in conjunc... more The existential demands of race speak to the necessity of conceptualizing what race is in conjunction with what it means to be human. Both meanings intersect epistemologically and phenomenologically, such that what race is informs what it means to be human as much as what it means to be human informs what race is. In this way, “blackness” becomes both the concept and the embodiment of what race is and what it means to be human. Theological anthropology presents a framework by which “what race is” as a concept can be distinguished from “what it means to be human” as an embodiment. This distinction is calibrated through a theologizing about God from the meaningfulness of “what it means to be human” beyond “what race is.” More importantly, this differentiation is respectively between “what race is” in theory and “what race is” in praxis as what it means to be human, to the extent that what becomes specifically existential in the meaningfulness of race is translated by what becomes generally existential in the meaningfulness of human embodiment.

"Right Step (Albeit in the Wrong Direction)": Žižek on Heidegger's Nazism and the Domestication of Nietzsche

International Journal of Zizek Studies, 2020

At a certain point in his In Defense of Lost Causes (2008), Slavoj Žižek suggests that, particula... more At a certain point in his In Defense of Lost Causes (2008), Slavoj Žižek suggests that, particularly with respect to Martin Heidegger's relationship with Nazism, Heidegger took "the right step (albeit in the wrong direction)." Not only does such a proposition provide a means to explain the direction Heidegger took in 1933 as it has been infamously pinpointed in his Rector's Address as the newly-inaugurated president of Freiburg, but it also becomes a means to explore Heidegger's turn towards Nietzsche by Winter 1936/1937 in a series of lectures and seminars delivered up to Winter 1944/1945. This turn presents a direction that, as Žižek describes, points to a "domestication of Nietzsche," which arises as Heidegger begins to distance himself from his active involvement with National Socialism. What his turn towards Nietzsche demonstrates, if employing Žižek's proposition, is Heidegger's desire to move in a "right direction."

The Question of the Meaning of Ágalma: Between Hermeneutics, Topology and Unconcealment—Commentary on Sessions IX and X

Reading Lacan's Seminar VIII: On Transference (Palgrave Lacan Series), 2020

The focus of this commentary covering sessions IX and X is Alcibiades's "entrance" into the sympo... more The focus of this commentary covering sessions IX and X is Alcibiades's "entrance" into the symposium and what his late inebriated ingress brings to the discussion around love. Following the speeches delivered by Phaedrus, Pausanias, Eryximachus, and Aristophanes culminating in the epistemological and mythological expressions of the meaning of love which are followed by speeches delivered by Agathon and Socrates focusing respectively on the rhetorical and the philosophical expressions of the meaning of love, Alcibiades's speech provides a unique elucidation that brings Lacan to acknowledge that Alcibiades's entrance is essential. This commentary seeks to understand what makes this entrance "essential," how the "experience of transference," as a form of unconcealment, is embodied in the relationship between Alcibiades, Agathon, and Socrates, and the concept of love, through Lacan, as a question of the meaning of agalma.

Dialectics and Hegelian Negation in Slavoj Žižek’s Enjoy Your Symptom: Fighting the Fantasies of Trauma, Identity, Authority, and Phallophany

International Journal of Zizek Studies, 2019

In Enjoy your Symptom (2007), Slavoj Žižek's notion of "trauma" is critical to understanding the ... more In Enjoy your Symptom (2007), Slavoj Žižek's notion of "trauma" is critical to understanding the scope and meaning of the "symptom." This "symptom," conceptually, is construed through the manner in which identity, authority, and phallophany come to bear psychologically on the meaning of being. Because of this, the definition of "symptom," when viewed in a Heideggerian way, becomes an ontical representation of that which is oriented primordially. The symptom, as we experience it, is more than just at the level of its ontics, but, instead, has a primordially to it, which is only revealed (or unconcealed, as Heidegger would argue) through the presence of trauma.

Between Activism, Religiosity, and the Public Sphere: the Intellectual Insurgency of bell hooks

Journal of African-American Studies, 2019

In the collaborative project Breaking Bread: Insurgent Black Intellectual Life (1991) with Cornel... more In the collaborative project Breaking Bread: Insurgent Black Intellectual Life (1991) with Cornel West, when interviewing West, bell hooks traces “the roots of (her) own critical consciousness” to her early experiences in the Black church and with religion in general, to the extent that her role as an intellectual is predicated on “spiritual practice.” It is through this practice that hooks perceives her role as an intellectual as one that “links religiosity to solidarity with the poor,” in a measured effort that avoids what she refers to as “the commodification of religion.” To be sure, this form of commodification limits what an intellectual can and should do, when she views that role within the intersectionality of meaningful activism, critical religiosity, and the engaging of the public sphere. For hooks, an intellectual must be deeply invested in “the kind of compassion, love, and openness” necessary for inclusiveness in the face of increasingly exclusive practices of the Black community, ultimately employed in how larger society devalues and degrades Black women and Black womanhood. Because of this, hooks ascribes to an insurgent intellectualism that, while recognizing her own situatedness between activism, religiosity, and the public sphere, is contingent on a kind of process thought: her intellectual insurgency is always “becoming” and contains a phenomenological intendedness with moving beyond her ontological blackness and epistemological womanhood towards a metaphysical intellectualism and a deontology fundamentally inherent in it. She presents a Black feminist/Womanist thinking into an insurgent Heideggerian-like question of the meaning of being, as both a Black woman and a Black intellectual. To do this, her insurgency in the role of the public intellectualism is grounded on both Frederick Douglass’ notion of “a heavy and cruel hand” (1853) and James Baldwin’s belief that being relatively conscious means “to be in rage almost all the time” (1969).

The Meaning of the Epistemological Situation: Reading Douglas Rushkoff's Program or Be Programmed with Slavoj Žižek's A Pervert's Guide to Ideology

International Journal of Zizek Studies, 2018

Douglas Rushkoff's Program or Be Programmed (2010) presents a set of rules about how to navigate ... more Douglas Rushkoff's Program or Be Programmed (2010) presents a set of rules about how to navigate the contemporary, digital world, when considering the sentiments in the book's subtitle "Ten Commands for a Digital Age." To be sure, through how he outlines his understanding of the contemporary, digital world, Rushkoff proposes a hermeneutical exercise, dictating an understanding of the human situation. Similarly, Slavoj Žižek's A Pervert's Guide to Ideology (2012), as a film, aims to confront what is occurring in the world situationally that might not be understood in the human situation itself. If we compare Rushkoff's and Žižek's by the hermeneutical methods employed in their respective works, they share a common understanding and approach to the human "situation," though Rushkoff suggests how we come to understand the Internet, and Žižek wants us to understand cultural artifacts-nonetheless, both contend that there is an underlying "situation" that mediates what we experience situationally.

Heidegger and The Outsider, Savage Holiday, and The Long Dream

Critical Insights: Richard Wright (Salem Press), 2019

Hue Woodson's "Heidegger, and The Outsider, Savage Holiday, and The Long Dream" is designed to co... more Hue Woodson's "Heidegger, and The Outsider, Savage Holiday, and The Long Dream" is designed to complicate the critical understanding of existentialism in the three novels Wright wrote after his move to Paris. While The Outsider explicitly carries the label of an existentialist novel, Woodson notes, Savage Holiday and The Long Dream are also invested in Wright's approach to existentialism, since all three novels represent Wright's attempts to translate Sartre's French existentialism into Wright's understanding of what a black existentialism would look like. That translation, for Wright, is not just about interpreting his meaning of "existence in black" through Sartre's "being," or even about Wright appropriating Sartre's equivalency of existentialism with humanism, but, instead, it is much more about Wright attempting to confront Heidegger's "Dasein" more directly.

Encyclopedia Entries by Hue Woodson

Abraham Lincoln and Reconstruction

Race and Ethnicity in America: From Pre-Contact to the Present (Edited by Russell M. Lawson and Benjamin A. Lawson), Published by Greenwood, 2019

In theory, the Reconstruction era begins with the end of the Civil War on May 9, 1865 by presiden... more In theory, the Reconstruction era begins with the end of the Civil War on May 9, 1865 by presidential proclamation by President Andrew Johnson (1808-1875). However, historically speaking, Reconstruction actually began, as historians have tended to agree, with a series of preliminary events that occurred before the end of the war, while President Abraham Lincoln (1809-1865) was in office—these events, taken together, can be viewed as embodying an important part of Lincoln’s reconstruction plan, even though, upon Lincoln’s assassination on April 15, 1865, Johnson, as Lincoln’s successor, carried forward an interpretation of Lincoln’s vision of reconstruction.

Democrats of the Antebellum Era and Race, Class, and Ethnicity

Race and Ethnicity in America: From Pre-Contact to the Present (Edited by Russell M. Lawson and Benjamin A. Lawson), Published by Greenwood, 2019

In general, the Democrats of the antebellum period sought to limit civil liberties with respect t... more In general, the Democrats of the antebellum period sought to limit civil liberties with respect to class and ethnicity, and, ultimately, held decidedly racist beliefs, all of which led to resisting abolitionism and insisting on the preservation of the institution of slavery. Yet, as much as the Democratic Party coalesced around social and economic policies that purposely marginalized all non-White Americans, the party fractured between two factions—between “Northern Democrats” and “Southern Democrats”—that fundamentally disagreed on the party’s official political stance on the expansion of slavery into new territories in the West. Though these views on slavery would eventually split the party and the Democrat vote by the 1860 Presidential Election (directly aiding in the election of Abraham Lincoln), the predominant view of Democrats was grounded on the hierarchal view of race and ethnicity, which created very defined socioeconomic strata in both largely Democrat states in the North and the South. This general, societal view sought to disenfranchise not just non-White populations (i.e. both free and enslaved Blacks living respectively in the North and the South), but white women by promoting patriarchal structures that suppressed women’s suffrage and a broader egalitarianism for white men that oppressed immigrants (such as the Irish and German).

Black Education in the Antebellum North

Race and Ethnicity in America: From Pre-Contact to the Present (Edited by Russell M. Lawson and Benjamin A. Lawson), Published by Greenwood, 2019

During the antebellum period—or the time before the outbreak of the American Civil War (1861-1865... more During the antebellum period—or the time before the outbreak of the American Civil War (1861-1865)—education for African-Americans differed greatly between slaves in the South and free blacks in the North. Generally speaking, African-American education was discouraged, with the exception of religious instruction. This difference, speaking more narrowly, can be viewed in terms of access, when considering that education for slaves was illegal in the southern states, since it was believed, by slaveowners, that educated slaves posed a threat to slavery as an institution. Though slaves clandestinely learned to read and write, free blacks living in the North were able to attend schools or participate in informal education—to be clear, free blacks did have more access to schools and, when comparing their literacy rates to slaves in the South, were more likely to have, at minimum, basic literacy skills. Nevertheless, historians have agreed that free blacks in the North were not necessarily better off than slaves in the North, since they experienced just as much discrimination from Whites in what was only a partially-free North. In other words, while education was, indeed, illegal in the South for slaves, the rights of free blacks varied by state, though, generally, education remained segregated—this means, then, that black education in the North varied in terms of how free blacks had access to it, and the kind of education free blacks received.

Post-Factum Studies in Trans-corporeal Rhetoric: Triangularities of Genre, Ethics, and Aesthetics in Kenneth Burke and Michel Foucault

UT Arlington, 2022

This dissertation gives an account of and expands upon Stacy Alaimo’s term, “trans-corporeality,”... more This dissertation gives an account of and expands upon Stacy Alaimo’s term, “trans-corporeality,” in order to reconsider the rhetorical situation, through conceptualizations of how rhetorical bodies become embodied and traverse one another in various humanities. From “trans-corporeality,” what arises is a “trans-corporeal rhetoric,” which becomes an interdisciplinary rhetoric that speaks to the futures of rhetoric within the boundaries of various humanities, involving notions of embodiment, materiality, corporeality, and what Alaimo calls “bodily natures.” These futures of rhetoric not only wrestle with what embodiment is and can be for rhetorical bodies in various humanities, and what sort of ethics and aesthetics present themselves in rhetorical situations of “bodily natures,” but they also consider genres where trans-corporeal subjects reside. The triangularities of genre, ethics, and aesthetics are grounded on what is materially significant to various humanities, with this dissertation concerning itself with two: journalism and Christianity. As they respectively appear in Kenneth Burke’s The War of Words (2018) and Michel Foucault’s Confessions of the Flesh (2021), Burke and Foucault provide for two post-factum studies of trans-corporeal rhetoric respectively in terms of the genres of journalism and Christianity, the ethics of news and the flesh, and the aesthetics of the body.

The Philosophy of Christology: From the Bultmannians to Derrida, 1951-2002

Wipf and Stock, 2022

Given the perpetual problem of the historical Jesus, there remains an ongoing posing of the quest... more Given the perpetual problem of the historical Jesus, there remains an ongoing posing of the question to and a continuous seeking of the meaningfulness of Christology. From the earliest reckoning with the relationship between Jesus of Nazareth and the Christ of faith, what it means to do Christology today remains at the methodological center of the task and scope of every systematic theology. Whether giving an account of Albert Schweitzer's bringing an end to the quest for the historical Jesus in 1906, or attending to Rudolf Bultmann's period of no quest culminating with his demythologization project in the 1940s, how we still think of Christology as a matter of questions and concerns with meaning speaks to an unavoidable philosophizing of Christology. In this way, The Philosophy of Christology offers both a particular history of Christology in conjunction with a particular philosophy of Christology, which assesses the theological contributions by a group of Bultmannians following Bultmann in the 1950s and 1960s up to what can be reimagined by repurposing Jacques Derrida's philosophical question into the meaning of love in 2002.

Existential Theology: An Introduction

Wipf and Stock, 2020

Existential Theology: An Introduction offers a formalized and comprehensive examination of the fi... more Existential Theology: An Introduction offers a formalized and comprehensive examination of the field of existential theology, in order to distinguish it as a unique field of study and view it as a measured synthesis of the concerns of Christian existentialism, Christian humanism, and Christian philosophy with the preoccupations of proper existentialism and a series of unfolding themes from Augustine to Kierkegaard. To do this, Existential Theology attends to the field through the exploration of genres: the European traditions in French, Russian, and German schools of thought, counter-traditions in liberation, feminist, and womanist approaches, and postmodern traditions located in anthropological, political, and ethical approaches. While the cultural contexts inform how each of the selected philosopher-theologians present genres of “existential theology,” other unique genres are examined in theoretical and philosophical contexts, particularly through a selected set of theologians, philosophers, thinkers, and theorists that are not generally categorized theologically. By assessing existential theology through how it manifests itself in “genres,” this book brings together lesser-known figures, well-known thinkers, and figures that are not generally viewed as “existential theologians” to form a focused understanding of the question of the meaning of “existential theology” and what “existential theology” looks like in its varying forms.

A Theologian's Guide to Heidegger

Wipf and Stock, 2019

A Theologian’s Guide to Heidegger provides a uniquely theological introduction to the philosophy ... more A Theologian’s Guide to Heidegger provides a uniquely theological introduction to the philosophy of Martin Heidegger, by focusing on not just the relationship between Heidegger and theology, or even the nature of the discourse that must occur between theological concerns and Heidegger’s philosophical errands, but by precisely exploring how theology can use Heidegger’s philosophy as a means of outlining the scope and task of postmodern theology. To do this, especially with the postmodern theologian in mind, this book considers the general relationship between Heidegger and theology, how Heidegger can be read theologically, while justifying why Heidegger must be read this way and defining the role that Heidegger must take in postmodern theology. This includes a careful consideration of Heidegger’s early theological roots from Freiburg to Marburg by examining the content of Heidegger’s lesser-known theologically-minded seminars, lectures, and talks.

Heideggerian Theologies: The Pathmarks of John Macquarrie, Rudolf Bultmann, Paul Tillich, and Karl Rahner

Wipf and Stock, 2018

In light of Martin Heidegger’s contextualized influence upon them, John Macquarrie, Rudolf Bultma... more In light of Martin Heidegger’s contextualized influence upon them, John Macquarrie, Rudolf Bultmann, Paul Tillich, and Karl Rahner engage in theologies that, in their respective tasks and scopes, venture into existential theology, following Heideggerian pathmarks toward the primordiality of being on the way to unconcealment, or “aletheia.” By way of each pathmark, each existential theologian assumes a specific theological stance that utilizes a decidedly existential lens. While the former certainly grounds them fundamentally in a kind of theology, the latter, by way of Heideggerian influences, allows them to venture beyond any traditional theological framework with the use of philosophical suppositions and propositions. In an effort at explaining the relationship between humanity’s “being” and God’s “Being,” each existential theologian examines what it means to be human, not strictly in terms of theology, but as it is tied inextricably to an understanding of the philosophy of existence: the concept of what being is.

Site(s), Sight(s), and Memory: The Anxiety of Morrison's Influence on bell hooks

South Central Review, 2024

This article considers bell hooks’ thought both in terms of sites of memory and sights of memory,... more This article considers bell hooks’ thought both in terms of sites of memory and sights of memory, respectively interested in the past and the future, or in antecedence and in posterity, and the extent that both impose meaning on and meaningfulness to black womanhood. What influences hooks’ approach to these sites of memory, as well as these sights of memory, is how she conceptualizes black womanhood, which is initiated by and sustained in the anxiety of Toni Morrison’s influences on hooks, through hooks’ earliest childhood encounters with reading Morrison’s The Bluest Eye and Sula.

“To Be on Fire for Justice": James Cone’s Legacy and Cornel West’s Prophetic Commitments to Liberational-Theological Social Justice

The Routledge Companion to Literature and Social Justice, 2023

As a public intellectual, the earliest period in Cornel West’s academic career can be traced to h... more As a public intellectual, the earliest period in Cornel West’s academic career can be traced to his relationship with James H. Cone, just as much as Cone’s earliest development of black theology can be traced to his relationship with West. Essentially, when considering the mutual influences of Cone on West and West on Cone, this lays bare how both attend to social justice as that which is liberational-theological and based on prophetic commitments. Not only is this relationship essential to allowing Cone to re-imagine the task of Black theology in the late-1970s in terms of a scope that re-considered Marxist social analysis, but this relationship also proved informative for West’s conceptualization of “the prophetic” in the early 1980s, as that which fundamentally grounds a broader prophetic tradition and what it means to social justice through liberational theologizing. It is this prophetic tradition, for Cone and West alike, that attunes and is attuned by the meaning and meaningfulness of a Black intellectual life, predicated on the meaning and meaningfulness of the activism, religiosity, and the public sphere. While Cone and West both occupy important roles in what the prophetic tradition is methodologically, both significantly influence one another, through their respective prophetic commitments to liberational-theological social justice.

"To Enact a Postmodernism of Resistance": The Transgressive Thought of bell hooks and the Interdisciplinarity of White-Supremacist Capitalist Patriarchy

USAbroad, 2023

Through enacting what she refers to as "a postmodernism of resistance," bell hooks works out and ... more Through enacting what she refers to as "a postmodernism of resistance," bell hooks works out and works through a methodology of transgressive thought, through a radical rhetoric of feminist ideology. When mouthed, this radical rhetoric is significantly inaugurated in part by the well known text, Ain't I A Woman, but is also launched in particular ways by hooks' lesser-known 1983 dissertation on Toni Morrison's The Bluest Eye and Sula. What becomes integral to hooks' transgressive thought is a critique of how black womanhood attends to keeping a hold on life, transgressively confronting the interdisciplinarity of white-supremacist, capitalist patriarchy.

Hooks, Bell (1952-2021)

The Blackwell Encyclopedia of Sociology, 2022

bell hooks, the pseudonym of Gloria Jean Watkins, was an African American public intellectual, so... more bell hooks, the pseudonym of Gloria Jean Watkins, was an African American public intellectual, social activist, cultural critic, film theorist, and feminist philosopher, whose work intersects both feminism and womanism, literary and critical theories, Marxist and postcolonial critiques, the spiritual and the religious, and gender and queer theories, through her key idea of “the oppositional gaze” and her approach to “critical pedagogy,” both of which hold significance in critiquing and interrogating black womanhood, systemic and structural issues of oppression and domination inherent in white supremacy, capitalism, and patriarchy.

"The One Who Decides on the Exception": The Sovereign and Sovereignty in Slavoj Žižek's Political Theology after Carl Schmitt and Giorgio Agamben

International Journal of Zizek Studies, 2021

At the intersection of "the theological" and "the political," the situatedness of the sovereign d... more At the intersection of "the theological" and "the political," the situatedness of the sovereign dictates the task and method of political theology. It is the sovereign, in particular, positioned between "the theological" and "the political," that is responsible for existentializing what is theologized and what is politicized through the power of sovereignty. Through this sovereignty, the sovereign creates, defines, and oversees all the existential dimensions of a theological-political environment, especially with respect to exclusiveness and inclusiveness, marginalization and belongingness, and what is accomplished by the state of exception. To understand the nuances of what a sovereign is and how sovereignty operates, as the one that develops the state of exception through an act of exception, this essay will examine the explicit and implicit political theologies articulated by Carl Schmitt and Giorgio Agamben, in an effort to construct Slavoj Žižek's political theology from Schmitt's sentiment about "the one who decides on the exception" and Agamben's conceptualization of "zoē" and "bios." From Schmitt and Agamben, Žižek's political theology makes use of the dialectic and references to notions of symptom and trauma, which ultimately culminates in a religious-oriented understanding of the sovereign's act of exception as the "theologico-political suspension of the ethical."

The Existential Demands of Race: Dialogues in Theological Anthropology

Journal of African American Studies, 2020

The existential demands of race speak to the necessity of conceptualizing what race is in conjunc... more The existential demands of race speak to the necessity of conceptualizing what race is in conjunction with what it means to be human. Both meanings intersect epistemologically and phenomenologically, such that what race is informs what it means to be human as much as what it means to be human informs what race is. In this way, “blackness” becomes both the concept and the embodiment of what race is and what it means to be human. Theological anthropology presents a framework by which “what race is” as a concept can be distinguished from “what it means to be human” as an embodiment. This distinction is calibrated through a theologizing about God from the meaningfulness of “what it means to be human” beyond “what race is.” More importantly, this differentiation is respectively between “what race is” in theory and “what race is” in praxis as what it means to be human, to the extent that what becomes specifically existential in the meaningfulness of race is translated by what becomes generally existential in the meaningfulness of human embodiment.

"Right Step (Albeit in the Wrong Direction)": Žižek on Heidegger's Nazism and the Domestication of Nietzsche

International Journal of Zizek Studies, 2020

At a certain point in his In Defense of Lost Causes (2008), Slavoj Žižek suggests that, particula... more At a certain point in his In Defense of Lost Causes (2008), Slavoj Žižek suggests that, particularly with respect to Martin Heidegger's relationship with Nazism, Heidegger took "the right step (albeit in the wrong direction)." Not only does such a proposition provide a means to explain the direction Heidegger took in 1933 as it has been infamously pinpointed in his Rector's Address as the newly-inaugurated president of Freiburg, but it also becomes a means to explore Heidegger's turn towards Nietzsche by Winter 1936/1937 in a series of lectures and seminars delivered up to Winter 1944/1945. This turn presents a direction that, as Žižek describes, points to a "domestication of Nietzsche," which arises as Heidegger begins to distance himself from his active involvement with National Socialism. What his turn towards Nietzsche demonstrates, if employing Žižek's proposition, is Heidegger's desire to move in a "right direction."

The Question of the Meaning of Ágalma: Between Hermeneutics, Topology and Unconcealment—Commentary on Sessions IX and X

Reading Lacan's Seminar VIII: On Transference (Palgrave Lacan Series), 2020

The focus of this commentary covering sessions IX and X is Alcibiades's "entrance" into the sympo... more The focus of this commentary covering sessions IX and X is Alcibiades's "entrance" into the symposium and what his late inebriated ingress brings to the discussion around love. Following the speeches delivered by Phaedrus, Pausanias, Eryximachus, and Aristophanes culminating in the epistemological and mythological expressions of the meaning of love which are followed by speeches delivered by Agathon and Socrates focusing respectively on the rhetorical and the philosophical expressions of the meaning of love, Alcibiades's speech provides a unique elucidation that brings Lacan to acknowledge that Alcibiades's entrance is essential. This commentary seeks to understand what makes this entrance "essential," how the "experience of transference," as a form of unconcealment, is embodied in the relationship between Alcibiades, Agathon, and Socrates, and the concept of love, through Lacan, as a question of the meaning of agalma.

Dialectics and Hegelian Negation in Slavoj Žižek’s Enjoy Your Symptom: Fighting the Fantasies of Trauma, Identity, Authority, and Phallophany

International Journal of Zizek Studies, 2019

In Enjoy your Symptom (2007), Slavoj Žižek's notion of "trauma" is critical to understanding the ... more In Enjoy your Symptom (2007), Slavoj Žižek's notion of "trauma" is critical to understanding the scope and meaning of the "symptom." This "symptom," conceptually, is construed through the manner in which identity, authority, and phallophany come to bear psychologically on the meaning of being. Because of this, the definition of "symptom," when viewed in a Heideggerian way, becomes an ontical representation of that which is oriented primordially. The symptom, as we experience it, is more than just at the level of its ontics, but, instead, has a primordially to it, which is only revealed (or unconcealed, as Heidegger would argue) through the presence of trauma.

Between Activism, Religiosity, and the Public Sphere: the Intellectual Insurgency of bell hooks

Journal of African-American Studies, 2019

In the collaborative project Breaking Bread: Insurgent Black Intellectual Life (1991) with Cornel... more In the collaborative project Breaking Bread: Insurgent Black Intellectual Life (1991) with Cornel West, when interviewing West, bell hooks traces “the roots of (her) own critical consciousness” to her early experiences in the Black church and with religion in general, to the extent that her role as an intellectual is predicated on “spiritual practice.” It is through this practice that hooks perceives her role as an intellectual as one that “links religiosity to solidarity with the poor,” in a measured effort that avoids what she refers to as “the commodification of religion.” To be sure, this form of commodification limits what an intellectual can and should do, when she views that role within the intersectionality of meaningful activism, critical religiosity, and the engaging of the public sphere. For hooks, an intellectual must be deeply invested in “the kind of compassion, love, and openness” necessary for inclusiveness in the face of increasingly exclusive practices of the Black community, ultimately employed in how larger society devalues and degrades Black women and Black womanhood. Because of this, hooks ascribes to an insurgent intellectualism that, while recognizing her own situatedness between activism, religiosity, and the public sphere, is contingent on a kind of process thought: her intellectual insurgency is always “becoming” and contains a phenomenological intendedness with moving beyond her ontological blackness and epistemological womanhood towards a metaphysical intellectualism and a deontology fundamentally inherent in it. She presents a Black feminist/Womanist thinking into an insurgent Heideggerian-like question of the meaning of being, as both a Black woman and a Black intellectual. To do this, her insurgency in the role of the public intellectualism is grounded on both Frederick Douglass’ notion of “a heavy and cruel hand” (1853) and James Baldwin’s belief that being relatively conscious means “to be in rage almost all the time” (1969).

The Meaning of the Epistemological Situation: Reading Douglas Rushkoff's Program or Be Programmed with Slavoj Žižek's A Pervert's Guide to Ideology

International Journal of Zizek Studies, 2018

Douglas Rushkoff's Program or Be Programmed (2010) presents a set of rules about how to navigate ... more Douglas Rushkoff's Program or Be Programmed (2010) presents a set of rules about how to navigate the contemporary, digital world, when considering the sentiments in the book's subtitle "Ten Commands for a Digital Age." To be sure, through how he outlines his understanding of the contemporary, digital world, Rushkoff proposes a hermeneutical exercise, dictating an understanding of the human situation. Similarly, Slavoj Žižek's A Pervert's Guide to Ideology (2012), as a film, aims to confront what is occurring in the world situationally that might not be understood in the human situation itself. If we compare Rushkoff's and Žižek's by the hermeneutical methods employed in their respective works, they share a common understanding and approach to the human "situation," though Rushkoff suggests how we come to understand the Internet, and Žižek wants us to understand cultural artifacts-nonetheless, both contend that there is an underlying "situation" that mediates what we experience situationally.

Heidegger and The Outsider, Savage Holiday, and The Long Dream

Critical Insights: Richard Wright (Salem Press), 2019

Hue Woodson's "Heidegger, and The Outsider, Savage Holiday, and The Long Dream" is designed to co... more Hue Woodson's "Heidegger, and The Outsider, Savage Holiday, and The Long Dream" is designed to complicate the critical understanding of existentialism in the three novels Wright wrote after his move to Paris. While The Outsider explicitly carries the label of an existentialist novel, Woodson notes, Savage Holiday and The Long Dream are also invested in Wright's approach to existentialism, since all three novels represent Wright's attempts to translate Sartre's French existentialism into Wright's understanding of what a black existentialism would look like. That translation, for Wright, is not just about interpreting his meaning of "existence in black" through Sartre's "being," or even about Wright appropriating Sartre's equivalency of existentialism with humanism, but, instead, it is much more about Wright attempting to confront Heidegger's "Dasein" more directly.

Abraham Lincoln and Reconstruction

Race and Ethnicity in America: From Pre-Contact to the Present (Edited by Russell M. Lawson and Benjamin A. Lawson), Published by Greenwood, 2019

In theory, the Reconstruction era begins with the end of the Civil War on May 9, 1865 by presiden... more In theory, the Reconstruction era begins with the end of the Civil War on May 9, 1865 by presidential proclamation by President Andrew Johnson (1808-1875). However, historically speaking, Reconstruction actually began, as historians have tended to agree, with a series of preliminary events that occurred before the end of the war, while President Abraham Lincoln (1809-1865) was in office—these events, taken together, can be viewed as embodying an important part of Lincoln’s reconstruction plan, even though, upon Lincoln’s assassination on April 15, 1865, Johnson, as Lincoln’s successor, carried forward an interpretation of Lincoln’s vision of reconstruction.

Democrats of the Antebellum Era and Race, Class, and Ethnicity

Race and Ethnicity in America: From Pre-Contact to the Present (Edited by Russell M. Lawson and Benjamin A. Lawson), Published by Greenwood, 2019

In general, the Democrats of the antebellum period sought to limit civil liberties with respect t... more In general, the Democrats of the antebellum period sought to limit civil liberties with respect to class and ethnicity, and, ultimately, held decidedly racist beliefs, all of which led to resisting abolitionism and insisting on the preservation of the institution of slavery. Yet, as much as the Democratic Party coalesced around social and economic policies that purposely marginalized all non-White Americans, the party fractured between two factions—between “Northern Democrats” and “Southern Democrats”—that fundamentally disagreed on the party’s official political stance on the expansion of slavery into new territories in the West. Though these views on slavery would eventually split the party and the Democrat vote by the 1860 Presidential Election (directly aiding in the election of Abraham Lincoln), the predominant view of Democrats was grounded on the hierarchal view of race and ethnicity, which created very defined socioeconomic strata in both largely Democrat states in the North and the South. This general, societal view sought to disenfranchise not just non-White populations (i.e. both free and enslaved Blacks living respectively in the North and the South), but white women by promoting patriarchal structures that suppressed women’s suffrage and a broader egalitarianism for white men that oppressed immigrants (such as the Irish and German).

Black Education in the Antebellum North

Race and Ethnicity in America: From Pre-Contact to the Present (Edited by Russell M. Lawson and Benjamin A. Lawson), Published by Greenwood, 2019

During the antebellum period—or the time before the outbreak of the American Civil War (1861-1865... more During the antebellum period—or the time before the outbreak of the American Civil War (1861-1865)—education for African-Americans differed greatly between slaves in the South and free blacks in the North. Generally speaking, African-American education was discouraged, with the exception of religious instruction. This difference, speaking more narrowly, can be viewed in terms of access, when considering that education for slaves was illegal in the southern states, since it was believed, by slaveowners, that educated slaves posed a threat to slavery as an institution. Though slaves clandestinely learned to read and write, free blacks living in the North were able to attend schools or participate in informal education—to be clear, free blacks did have more access to schools and, when comparing their literacy rates to slaves in the South, were more likely to have, at minimum, basic literacy skills. Nevertheless, historians have agreed that free blacks in the North were not necessarily better off than slaves in the North, since they experienced just as much discrimination from Whites in what was only a partially-free North. In other words, while education was, indeed, illegal in the South for slaves, the rights of free blacks varied by state, though, generally, education remained segregated—this means, then, that black education in the North varied in terms of how free blacks had access to it, and the kind of education free blacks received.

Whig Party and Race, Class, and Ethnicity

Race and Ethnicity in America: From Pre-Contact to the Present (Edited by Russell M. Lawson and Benjamin A. Lawson), Published by Greenwood, 2019

The now-dissolved Whig Party was formed in 1834 primarily as a means of unifying the political op... more The now-dissolved Whig Party was formed in 1834 primarily as a means of unifying the political opponents of President Andrew Jackson (1767-1845) and the “Jacksonian” Democrats, all of which included southerners, Anti-masons (from the Anti-Masonic Party), and National Republicans. Unfortunately, this anti-Jackson coalition could not coalesce around a single view on race, class, and ethnicity, since the three chief factions held differing views on economic policies and slavery—this disunity increasingly led to a regional divide in the party between Whigs in the northern states and the southern states.

Abraham Lincoln's Views on Class, Race, and Slavery

Race and Ethnicity in America: From Pre-Contact to the Present (Edited by Russell M. Lawson and Benjamin A. Lawson), Published by Greenwood, 2019

The beliefs of Abraham Lincoln (1809-1865) on class, race, and slavery are interconnected, with e... more The beliefs of Abraham Lincoln (1809-1865) on class, race, and slavery are interconnected, with each fundamentally informing Lincoln’s overall approach to and handlings of slavery as President of the United States (1861-1865), which can be ultimately traced to Lincoln’s early years before settling in Illinois and serving as a member of the Illinois House of Representatives. Lincoln opposed slavery and its extension to U.S. territories, and as president laid the groundwork for the abolition of slavery.

The Bull in the China Shop: How Hitchcock and Welles Use the Blonde Femme Fatale as the Symptom of Man

In the films Vertigo (1958) and Lady from Shanghai (1947), Hitchcock and Welles employ similar ci... more In the films Vertigo (1958) and Lady from Shanghai (1947), Hitchcock and Welles employ similar cinematic motifs that can be used as aligning markers, by which Hitchcockian and Wellesian brands of psychoanalysis unfold: an “everyman,” a blonde femme fatale, a murder plot, and the “framing” of the innocent everyman. All of these cinematic motifs are repeated in either the Hitchcockian or the Wellesian mode, and are structured conceptually and philosophically on the manners in which both Hitchcock and Welles situate the Heideggerian “being-in-the-world” of their respective “everyman” upon a “case” and a “totality of facts.” Both Vertigo and Lady from Shanghai accomplish this task by uses of “the gaze,” as what Lacan might call “being seen by the Other.” The underlying relationship between “seeing” and “being seen” becomes particularly exemplified in the roles of the Hitchcockian and Wellesian “everyman,” whereby the “everyman” discovers that their respective femme fatale is the “symptom of man.” To this end, while Hitchcock’s “everyman” forces the femme fatale to dye her hair blonde, this similarly occurs in the pre-production of Lady from Shanghai when Welles has Rita Hayworth dye her hair blonde—not only is this exemplified in the dyeing of red hair to blonde, but Hitchcock (through James Stewart’s character) and Welles have enjoyment—what Slavoj Žižek describes as “jouissance”—in molding the identity of the femme fatale. This jouissance is ultimately handled differently between Hitchcock and Welles—while Hitchcock allows the jouissance of the “everyman” to be actualized as a “symptom” in the end of Vertigo, Welles deconstructs the jouissance of his “symptom” into a philosophical enjoyment rather than emotional in the conclusion of Lady from Shanghai.

State of the Existentially-Exceptional: Agamben’s Biopolitics and Heidegger’s Ek-sistence

In the introduction to Homo Sacer, Giorgio Agamben proposes that the “the protagonist” of his boo... more In the introduction to Homo Sacer, Giorgio Agamben proposes that the “the protagonist” of his book is “bare life,” particularly “the life of homo sacer (sacred man), who may be killed and yet not sacrificed, and whose essential function in modern politics we intend to assert” (12). Agamben’s interpretation of “the life of homo sacer” is derived from Roman law, but it is particularly appropriated with respect to how human life, generally, is included in or excluded from the overarching political structure. For Agamben, “bare life”—a simple form of human existence—becomes zoē constituted by (or separated from) the political order of bios, by sovereignty’s “state of exception.” Essentially, not only does sovereignty exist in a politicalized construct to, chiefly, stabilize it and make determinations about who should be included in (or excluded from) the bios, but the Sovereign has a Heideggerian “ek-sistence,” due to being existentially exceptional.

Animality and Nakedness as a Sixth Cartesian Meditation: Bracketing Husserl's Phenomenology in Jacques Derrida's The Animal That Therefore I Am

In “The Animal That Therefore I Am,” Jacques Derrida begins by declaring that he wishes to “entru... more In “The Animal That Therefore I Am,” Jacques Derrida begins by declaring that he wishes to “entrust” himself to words that “would be naked.” To be sure, he prefaces this by recognizing that such a “nakedness” is only an arbitrary possibility, especially towards the meaning of an animality/humanity paradigm. His words—the words necessary for Derrida to linguistically express the meaning of animality—are “naked,” but only superficially. The words are “naked” in appearance, like animality’s bracketing of humanity, but, nevertheless, are not “naked” in actuality, such as humanity’s bracketing of animality. In other words, Derrida recognizes the Husserlian limitations/restrictions of words themselves, which arise in the same limitations/restrictions of “being-human” and “being-animal” along the binaries of “nakedness” and “clothedness.” In language, both solicit utterances that limit/restrict the phenomenologies of “the Human” and “the Animal” to representative words, where the ability “to entrust [one]self” to words, at all, means resisting any presuppositions of words having a nakedness or clothedness in themselves. For Derrida especially, if following Heidegger’s language is the house of being, words have the appearance of clothedness, since the nakedness of the phenomenology behind/beneath the words must be “clothed” in the house of language quo “Being.” Words simply have an “ek-sistence” that allows beings/meanings to “stand-out” from their naked utterances as clothedness. As Derrida seems to suggest in a “sixth” Cartesian meditation, to say that words are “naked” means conceding, fundamentally, the impossibility of words truly being clothed in language, just as concluding that animality is naked and we, as humans, are clothed.

Demythologizing Othello's Jealousy: Shakespeare's Notion of Blackness and the Moorish Myth

Jealousy is, undoubtedly, Othello’s tragic flaw and it is manipulated by Iago, to the extent that... more Jealousy is, undoubtedly, Othello’s tragic flaw and it is manipulated by Iago, to the extent that Othello interprets (and misinterprets) Desdemona’s handkerchief in Cassio’s quarters as evidence of Desdemona’s infidelity. Though Othello is viewed as “unbookish,” this is used/misused by Iago to arouse Othello’s propensity for irrational passion, revealing other psychological inadequacies with respect to how Othello perceives himself in the world of the play. These inadequacies, too, are used/misused by Shakespeare to manipulate how we, as the audience, interpret (and misinterpret) Othello’s irrational passion and translate Othello’s “blackness” through an “otherness” regulated by a Moorish myth.

The Materialities of Ideology: Reading Althusser's Ideological State Apparatus as the Intersectionality of Culture, Identity, and Memory

Louis Althusser’s “Ideology and Ideological State Apparatuses” argues, rather straightforwardly, ... more Louis Althusser’s “Ideology and Ideological State Apparatuses” argues, rather straightforwardly, that “ideology represents the imaginary relationship of individuals to their real conditions of existence.” This relationship, however “imaginary,” is based, in particular, on the roles of culture, identity, and memory, as conceptualizations of the way that ideology works as in the world as “real conditions of existence.” In other words, we confront ideology by confronting culture, identity, and memory—all three are “the real conditions of existence,” which form a web of belief about ideology is and does. What this means, then, is that culture, identity, and memory, if Althusser’s “central thesis” holds true, all serve, at their intersectionality, as the authenticating, grounding entities of “the structure and functioning of ideology.” While the concepts of culture and identity are respectively shaped by “the State” and “the Apparatus,” memory is projected from “the Ideological”—just as “the State,” “the Apparatus,” and “the Ideological” have an interconnectedness at the structural point of “ideology,” the concepts of culture, identity, and memory are post-structural, deconstructive articulations of what Althusser describes as the “negative” and the “positive” aspects of ideology. For Althusser, the notion of ideology having both “negative” and “positive” ramifications is respectively situated in ideology as imaginary and ideology as material. In the “negative” former, when ideology as imaginary reiterates “the imaginary relationship of individuals to their real conditions of existence,” the immateriality of culture, identity and memory can be used and abused by, as Althusser notes, “subjection to the ruling ideology or of the practice of that ideology.” Notions of “subjection,” “ruling ideology,” and “the practice of that ideology” all point to Althusser’s conceptualization of an “ideological state apparatus”—to this end, the production/reproduction of labor power and the production/reproduction of ideology both produce/reproduce an “ideological state apparatus” through the continual proliferation of “infrastructure” and “superstructure.” It is precisely through “infrastructure” and “superstructure” that ideology as material becomes a “positive” part of ideology, rooted in the manner in which “ideology” and the “ideological state apparatus” come to bear for the sake of production/reproduction, or what Althusser calls “the reproduction of the relations of production.” This becomes especially important in the production/reproduction of the material relations between culture, identity, and memory as the imminence of ideology as material, when considering that all three are deferring-differing materialities that have deconstructive “freeplay” in the ideological state apparatus of ideology itself.

Late Medieval Philosophy and the Epistemological Situation in John Calvin's "Institutes of the Christian Religion"

This paper will focus on John Calvin’s Institutes of the Christian Religion and the work’s domina... more This paper will focus on John Calvin’s Institutes of the Christian Religion and the work’s dominating concern with theological knowledge. This concern is at the heart of the task and method in Institutes, both of which are grounded on a systematized epistemological approach delineated along two fronts of inquiry: knowledge of God and knowledge of ourselves. Together, these two fronts of inquiry form the explicit systematic structure to the work—it is a structure that systematizes human knowledge horizontally “of God” and vertically “of ourselves.” Through his systematization of human knowledge, Calvin seeks to thematically explore the relationship between God and humanity across a centralized understanding of humanity’s epistemological situation. To be clear, Calvin is not a systematic theologian, but there is, nonetheless, a centralized theological thought in Institutes, which is deeply influenced by Renaissance humanism of the early sixteenth century (synonymous with the Early Modern period), but, more importantly, carries forward the concerns of the late medieval philosophical tradition, most notably John Duns Scotus (1266-1308) and William of Ockham (1285-1349). Like Calvin’s Institutes, Scotus and Ockham, in particular, share Calvinistic theo-philosophical concerns with logic, metaphysics, and the epistemological situation. The philosophies of Scotus and Ockham hinge on humanity’s epistemological situation of themselves and, then, extends that situation towards a “knowledge of God.” My intent, then, is to argue that the “historicity” of Calvin and the “historicality” of Institutes are deeply influenced by Scotus/Scotism and Ockham/Ockhamism, perhaps more so than Renaissance humanism. This humanism, particularly the likes of which Calvin studied prior to writing Institutes, arose as a paradigm shift reacting to the ideas of the Late Medieval Philosophy, especially those of Scotus and Ockham.

The Cruel Hand and the Perennial Crisis of the Black Intellectual in the Post-Obama Age

Presently, in this post-Obama age, the Black intellectual remains perennially in crisis. Being a ... more Presently, in this post-Obama age, the Black intellectual remains perennially in crisis. Being a Black Intellectual presents a problem to what it means to be American, and how the American consciousness frames itself, both with and outside of racial “being.” Both extend a kind of knowledge that forces itself upon and places the Black intellectual in an epistemological situation of existentiality bracketed by limitations, constraints, and restrictions. What limits, constrains, and restricts the Black Intellectual is a Duboisian double-consciousness—there is a “two-ness” to what it means to be a Black Intellectual, and engage in a Black Intellectualism that bridges “blackness” and “intellectualism.” Yet, there is a “crisis” for the Black Intellectual—it is a “crisis” predicated how “blackness” and “intellectualism” function within American society and contribute to the philosophical/ideological scope of the American consciousness. Though this “crisis” is first voiced by Harold Cruse in his 1967 The Crisis of the Negro Intellectual, the form and method by which the Black intellectual operates is grounded in what Frederick Douglas calls “the cruel hand” in his speech to the Colored National Convention held in Rochester, New York in July 1853. But, as a response to Cruse, James Baldwin observes in a 1969 symposium that: “…to be [Black] in this country and to be relatively conscious is to be in rage almost all the time.” Baldwin’s response, then, highlights the medium in which the Black intellectual operates, which becomes, then, part of a hermeneutical circle rooted in the Black intellectual’s identity. This issue of hermeneutics—how to interpret what it means to be black and an intellectual in the current ideological state apparatus—is at the core of the crisis of the Black intellectual. As a result, the crisis of the Black intellectual is certainly not a new one. Moreover, it is not something that stems exclusively from the political ascension of Barack Obama, or even the hypocrisy of a post-racial America grounded in societal systems of power. “The crisis,” as such, is firmly rooted in a history of ideas about the Black intellectual—what the term itself means, what the term seeks to define, and what the term points to—which can be ultimately traced back to Frederick Douglass more than 160 years ago, when Douglass described the “cruel hand.”

Modes of Being in the Worlds of "A Midsummer Night's Dream"

Puck’s role in A Midsummer Night’s Dream as a “plane of understanding,” which becomes a means to ... more Puck’s role in A Midsummer Night’s Dream as a “plane of understanding,” which becomes a means to negotiate the play’s two worlds. These two worlds are essentially two modes of existence or “being”: reality (or the real world), and fantasy (or the phenomenal world). While the real world is the “world” of Theseus and Hippolyta, the phenomenal world is one of Oberon and Titania—both of these “worlds” are dialectically related to one another, since reality’s epistemological awareness of itself is just as grounded in its awareness of fantasy’s alternative mode of existence as fantasy is epistemologically aware of reality. In either case, both worlds in A Midsummer Night’s Dream are deeply concerned with one another, becoming deeply invested in the “Other” and otherness. But, more importantly, across what equates to a Hegelian plane of understanding of the Other, Puck stands as an imminent character, one whose very existence allows him to freely traverse between the real world and phenomenal world. This freedom, I intend to argue, is predicated on Puck’s own unique mode of existence, an existence I will link to the Martin Heidegger’s “Dasein” in Being and Time.

Derrida, Reontologizing Race, and a Call for Deontology

Derrida, “Freeplay,” and Structure: The Roles of Metaphysics and Ontology in the Heideggerian Project of Deconstruction

Derrida’s problem with the concept of structure, ordinary language, and the relationship between ... more Derrida’s problem with the concept of structure, ordinary language, and the relationship between signifiers and the signified is that “signs”—things by which we interpret, assign value and make meaning in the world are not given “freeplay.” Derrida sees “freeplay” as being more than just one signifier relating to a signified. “Signs” should be more than just bilateral hermeneutics—or one thing always being interpreted as one other thing. Not only is this kind of bilateral hermeneutics greatly limiting to what a “sign” is and what a “sign” can do, but it ultimately buys into the overarching understanding of structure as binary. This is the subject-object problem, which Heidegger wishes to “destroy” in Being and Time, but Derrida also wishes to “deconstruct” particularly in Of Grammatology. If the “sign” has been approached as something binary—something that can be traced most notably to not just Levi-Strauss but Ferdinand de Saussure—then any understanding of the “sign” itself has been constricted to the pairing of signifiers to the signified. What this seems to suggest is that “freeplay” makes it possible for signifiers to point towards a variety of signified things, just as much as any single signified thing can be oriented towards any number of signifiers. Is this Derrida’s notion of “freeplay”? Is it more an ontological understanding of the way “signs” work, or something that is all-together metaphysical in nature? In other words, is Derrida’s project rooted in ontology or metaphysics?

“It is most lamentable to behold”: Performing Platonic Epistemology, the Death of Falstaff, and the Maturation of Prince Hal in three Henry Plays

In this paper, I argue that Shakespeare’s Henry plays—Henry IV Part 1, Henry IV Part 2, and Henry... more In this paper, I argue that Shakespeare’s Henry plays—Henry IV Part 1, Henry IV Part 2, and Henry V (with the exception of Richard II)—can be read through Platonic epistemology, particularly the “Allegory of the Cave” in The Republic, in order to understand Prince Hal’s maturation in relation to the death of Falstaff. This trans-plot—the relationship between Prince Hal and Falstaff over the course of the three Henry plays—is based on epistemological situations, where Prince Hal’s development into King Henry V is a journey from the confining experience of “shadows” projected in the cave wall as reality in Henry IV Part 1 to a Philosopher King in Henry V freed from “The Cave” capable of recognizing, once liberated, that the “shadows,” as Socrates argues, are not reality at all. Not only is this essential to Prince Hal’s epistemological maturation—a rejection of “shadows”—but this kind of realization is part and parcel of Prince Hal’s ultimate rejection of Falstaff, who represents a “reality” that is no longer real to Prince Hal once freed from “The Cave.” While Prince Hal is liberated as the single prisoner able to see “the fire” (which projects the “shadows”) for what it really is, Falstaff remains confined to a reality of “shadows,” where both come to embody opposing epistemological situations—not only does this explain why Prince Hal disappears from Henry V, but this comes to bear on the death of Falstaff, which happens off-stage at the end of Henry IV Part 1. To this end, our epistemological situation in Henry V, as the audience, prevents us seeing either man on-stage, since we also remain in “the Cave,” with our knowledge confined to “the shadows.”

Rhizomes, Plateaus, and the Heideggerian Dasein

In the Introduction to A Thousand Plateaus, Deleuze and Guattari summarize the “principal charact... more In the Introduction to A Thousand Plateaus, Deleuze and Guattari summarize the “principal characteristics” of a rhizome as: “…connect[ing] any point to any other point, and its traits of the same nature; it brings into play very different regimes of signs, and even nonsign states.” Based on this, the rhizome—if it “connects any point to another point”—seems to relate itself to “any point,” while positioning itself as something capable of being a relation between points. The rhizome is, first and foremost, positioned and situated between points—it is an entity that is both a passive and active participant in a dialectic of “being.” A rhizome is, in fact, seemingly in a position that “connects any point to any other point,” through a degree of existential connectedness and disconnectedness. If a rhizome is an existential dialectical entity that connects and categorizes “points”—it both forges relatedness and differences between “points.” Through this connectedness and disconnectedness, it would seem that—especially if interpreting the summarization Deleuze and Guattari give—that rhizomes have analytic possibilities similar to Heidegger’s Dasein. As Heidegger contends in Being and Time, Dasein—though generally defined in the German as “human existence,” but modified narrowly by Heidegger to mean “being there” with “da-” standing for “there” and “sein” for “being—is an existential entity with “analytic possibilities.” Like Heidegger’s Dasein, the rhizome is at the metaphysical center of what is ontologically possible—it is, just as Heidegger conceives of Dasein, an entity that translates “being” from the metaphysical into the ontological, situating the former at the core of what makes the latter possible as plateaus.

Making the Metaphysical into the Ontological: How the Metaphysical Poets Use Hermeneutics to Express Ontologies of Language

As two immensely influential figures in seventeenth century poetry, John Donne and George Herbert... more As two immensely influential figures in seventeenth century poetry, John Donne and George Herbert have been categorized—for better or worse—as Metaphysical Poets, most notably by Samuel Johnson. For Johnson, Donne and Herbert have a distinct poetical style that is markedly different from their Jacobean contemporaries, whereby their “style” employs a more philosophical approach chiefly concerned with using language to express the metaphysical idea. Because of this, Donne and Herbert have had “metaphysical style” ascribed to their poetry, not just beginning with Johnson’s assessment but a label that has been perpetuated by T.S. Eliot and Modernism. This paper seeks to reconsider Donne and Herbert as “Metaphysical Poets” by focusing on marginal poets within the Metaphysical tradition that can be coupled in the following manner: Andrew Marvell with Thomas Traherne, and Abraham Cowley with Henry Vaughn. Unlike Donne and Herbert, these marginal poets focus on more philosophical subjects of existence and “being,” rather than theological—this interest can be read through Heidegger and the extent to which, as Heidegger asserts, “language is the house of Being.” By coupling these marginal poets philosophically, it becomes all the more apparent that the Metaphysical Poet, as such, is more of a Heideggerian hermeneutist, not exclusively concerned with the “metaphysical,” as Johnson argues mainly about Donne and Herbert, but, rather, much more concerned expressing an ontology of language. To this end, I intend to claim that the Metaphysical Poet is, in actuality, an “Ontological Poet,” specifically interested in the extent to which language both liberates and confines the “metaphysical.”

Three Hitchcockian Blondes as Heidegger’s Aletheia: Philosophizing Unconcealment in North by Northwest, Vertigo, and Marnie

In the films "North by Northwest," "Vertigo," and "Marnie," Hitchcock's blonde serves as a means ... more In the films "North by Northwest," "Vertigo," and "Marnie," Hitchcock's blonde serves as a means of disclosing truth to Hitchcock's Everyman, particularly if associating that disclosedness in a Heideggerian way, whereby the worlds of Hitchcock's cinema provide "a clearing" for the Everyman. In effect, the Blonde, as "Aletheia"--that which unconcealed what has been concealed--operates similarly to the Goddess in Heidegger's interpretation of Heraclitus. If applying Heidegger's notion of Aletheia to Hitchcock's Blonde, it is apparent that, as the femme fatale and the Everyman's "symptom" (in a Lacanian sense), Hitchcock envisions the female lead as that which "unconceals" what has been previously hidden from the Everyman--each blonde provides each Everyman with a way through the Hitchcockian world by destroying the metaphysics of that world (in the same sense as Heidegger intends for "Being and Time to destroy the history of metaphysics) and leading the Everyman to a "clearing" that yields an unconcealment of not just the Everyman's "being-in-the-world" after having encountered the Blonde, but also of a Dasein-like existence that ties together the Everyman's pre-Blonde world to the post-Blonde world. At that point, the Everyman's life is placed in the "clearing"--which is accomplished to different degrees by James Stewart in "Vertigo," Cary Grant in "North by Northwest," and Sean Connery in "Marnie"--and what has been unconcealed is not only the unconcealment of the Blonde's "being" but an disclosedness of the Everyman's "being," often to a deconstructive effect.

Heidegger, Ontological Blackness, and the Hermeneutics of Identity

“The One Who Decides on the Exception”: The Sovereign and Sovereignty in Slavoj Žižek’s Political Theology after Carl Schmitt and Giorgio Agamben

International Journal of Žižek Studies, Feb 26, 2021

The Question of the Meaning of Ágalma: Between Hermeneutics, Topology, and Unconcealment—Commentary on Sessions IX and X

Reading Lacan’s Seminar VIII, 2020

Ventures in existential theology: The Wesleyan quadrilateral and the Heideggerian lenses of John Macquarrie, Rudolf Bultmann, Paul Tillich, and Karl Rahner

The Existential Demands of Race: Dialogues in Theological Anthropology

Journal of African American Studies, 2020

The existential demands of race speak to the necessity of conceptualizing what race is in conjunc... more The existential demands of race speak to the necessity of conceptualizing what race is in conjunction with what it means to be human. Both meanings intersect epistemologically and phenomenologically, such that what race is informs what it means to be human as much as what it means to be human informs what race is. In this way, “blackness” becomes both the concept and the embodiment of what race is and what it means to be human. Theological anthropology presents a framework by which “what race is” as a concept can be distinguished from “what it means to be human” as an embodiment. This distinction is calibrated through a theologizing about God from the meaningfulness of “what it means to be human” beyond “what race is.” More importantly, this differentiation is respectively between “what race is” in theory and “what race is” in praxis as what it means to be human, to the extent that what becomes specifically existential in the meaningfulness of race is translated by what becomes generally existential in the meaningfulness of human embodiment.

Martin Heidegger’s Being and Time

Graduate Faculty Philosophy Journal, 2008

The Meaning of the Epistemological Situation: Reading Douglass Rushkoff’s Program or Be Programmed with Slavoj Žižek’s A Pervert’s Guide to Ideology

International Journal of Žižek Studies, 2018

Douglas Rushkoff’s Program or Be Programmed (2010) presents a set of rules about how to navigate ... more Douglas Rushkoff’s Program or Be Programmed (2010) presents a set of rules about how to navigate the contemporary, digital world, when considering the sentiments in the book’s subtitle “Ten Commands for a Digital Age.” To be sure, through how he outlines his understanding of the contemporary, digital world, Rushkoff proposes a hermeneutical exercise, dictating an understanding of the human situation. Similarly, Slavoj Žižek’s A Pervert’s Guide to Ideology (2012), as a film, aims to confront what is occurring in the world situationally that might not be understood in the human situation itself.

“Right Step (Albeit in the Wrong Direction)”: Žižek on Heidegger’s Nazism and the Domestication of Nietzsche

At a certain point in his in In Defense of Lost Causes (2008), Slavoj Žižek suggests that, parti... more At a certain point in his in In Defense of Lost Causes (2008), Slavoj Žižek suggests that, particularly with respect to Martin Heidegger's relationship with Nazism, Heidegger took "the right step (albeit in the wrong direction)." Not only does such a proposition provide a means to explain the direction Heidegger took in 1933 as it has been infamously pinpointed in his Rector's Address as the newly-inaugurated president of Freiburg, but it also becomes a means to explore Heidegger's turn towards Nietzsche by Winter 1936/1937 in a series of lectures and seminar delivered up to Winter 1944/1945. This turn presents a direction that, as Žižek describes, points to a "domestication of Nietzsche," which arises as Heidegger begins to distance himself from his active involvement with National Socialism. What his turn towards Nietzsche demonstrates, if employing Žižek's proposition, is Heidegger's desire to move in a "right direction."

“The One Who Decides on the Exception”: The Sovereign and Sovereignty in Slavoj

At the intersection of “the theological” and “the political,” the situatedness of the sovereign d... more At the intersection of “the theological” and “the political,” the situatedness of the sovereign dictates the task and method of political theology. It is the sovereign, in particular, positioned between “the theological” and “the political,” that is responsible for existentializing what is theologized and what is politicized through the power of sovereignty. Through this sovereignty, the sovereign creates, defines, and oversees all the existential dimensions of a theological-political environment, especially with respect to exclusiveness and inclusiveness, marginalization and belongingness, and what is accomplished by the state of exception. To understand the nuances of what a sovereign is and how sovereignty operates, as the one that develops the state of exception through an act of exception, this essay will examine the explicit and implicit political theologies articulated by Carl Schmitt and Giorgio Agamben, in an effort to construct Slavoj Žižek’s political theology from Schmit...

Dialectics and Hegelian Negation in Slavoj Žižek’s Enjoy Your Symptom: Fighting the Fantasies of Trauma, Identity, Authority, and Phallophany

In Enjoy your Symptom (2007), Slavoj Žižek’s notion of “trauma” is critical to understanding the ... more In Enjoy your Symptom (2007), Slavoj Žižek’s notion of “trauma” is critical to understanding the scope and meaning of the “symptom.” This “symptom,” conceptually, is construed through the manner in which identity, authority, and phallophany come to bear psychologically on the meaning of being. Because of this, the definition of “symptom,” when viewed in a Heideggerian way, becomes an ontical representation of that which is oriented primordially. The symptom, as we experience it, is more than just at the level of its ontics, but, instead, has a primordially to it, which is only revealed (or unconcealed, as Heidegger would argue) through the presence of trauma.

Between Activism, Religiosity, and the Public Sphere: the Intellectual Insurgency of bell hooks

Journal of African American Studies

Between Activism, Religiosity, and the Public Sphere: the Intellectual Insurgency of bell hooks

Journal of African American Studies

(Post)Humanizing Heidegger: The “Letter on Humanism” as a Proto-Posthumanist Text for Derrida, Agamben and Deleuze

Knowledge, “άληθεια,” and the Road to Donald Davidson

Shakespeare's Ontotheological Approach to Sonnet 109

Ontological Proof, Existential Truth, and Being-in-the-world in Shakespeare's "Hamlet"

"If This Suit Be Won": Sense and Reference in Shakespeare's "All's Well That Ends Well"

The Problem of Being in Stephen Crane's "A man adrift on a slim par"

The Point of View of Truth in Kierkegaard’s "The Point of View"

The “Just” and the “Unjust”: The Problem with Moral Arguments and the Truth-Claim of the Emotivist Self

Jainism as a Form of Existentialism

Bertrand Russell and Logical Atomism

Martin Heidegger's "Being and Time"

Martin Heidegger's "Parmenides"

Jacques Derrida's "Structure, Sign, and Play"

Jacques Derrida's "Of Grammatology"

Michel Foucault's "The Order of Things"

God’s Goodness and the Problem of Evil through Natural Theology: A Response Paper to Augustine’s "Enchirdion"

M. Shawn Copeland's "Enfleshing Freedom": Black Body Theology, Being-in-the-World, and What It Means to be Human

W. E. B. Dubois and "The Souls of Black Folk": The Veil-Metaphor, Issues of Epistemology, and Black Existential Phenomenology

W. E. B. Dubois and "Darkwater": Selfhood in Existential Sociology

Dwight N. Hopkins and "Being Human": Constructing Theological Anthropology from Self, Culture, and Race

Visions of God: A Response Paper on James H. R. Evans' "We Have Been Believers"

The Effectiveness of Classroom Seating Arrangements on Student Learning and Teacher Instruction

Theological Existence and the Heideggerian Method: The Possibility of Being-through-God

Making the Metaphysical into the Ontological: The Hermeneutics of the Metaphysical Poets

Ventures in Existential Theology: The Wesleyan Quadrilateral and the Heideggerian Lenses of John Macquarrie, Rudolf Bultmann, Paul Tillich, and Karl Rahner

TCU Library, 2015

The “ventures” that Macquarrie, Bultmann, Tillich, and Rahner take in existential theology follow... more The “ventures” that Macquarrie, Bultmann, Tillich, and Rahner take in existential theology follows Heideggerian pathmarks towards the primordiality of being on the way to unconcealment, or άληθεια. By way of each “venture,” each existential theologian assumes a specific theological “stance” that utilizes an existential “lens”—while the former certainly grounds them fundamentally, the latter, by way of Heideggerian influences, allows them to “venture” beyond traditional theological framework with the use of philosophical propositions. In an effort at explaining the relationship between humanity and God, each existential theologian examines what it means to be human, not strictly in terms of theology, but as it is tied inextricably to an understanding of the philosophy of existence: the concept of "what being is."

Critique of Ontotheological Reason

Being and Episteme

"The Resolving of Conscience" by Henry Ferne: An Editing Project

"The Excellency of Theology Compar’d to Natural Philosophy" by Robert Boyle: An Editing Project

Christophanic Moment in the Conversion of Saul: An Exegesis of Acts 9:1-18

Paul as Tragic Hero and the Use of the Soliloquy: An Exegesis of Acts 20:17-38

Vision, Seeing, and Sight: An Exegesis of Acts 9:1-22

An Exegesis of Luke 2:25-32

An Exegesis of 1 Thessalonians 5:1-8

ENGLISH IV Dual Credit (via Mountain View College)_Spring 2016

ENGL 1302, Mountain View College_Spring 2016

ENGL 1302, Mountain View College_Fall 2015

ENGL 1301, Mountain View College_Fall 2015