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Journal articles on the topic 'Divine world'

Author: Grafiati

Published: 5 June 2025

Last updated: 1 August 2025

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1

Proniewski, Andrzej. "World Economy – “Divine economy”." Optimum. Studia Ekonomiczne, no. 6(84) (2016): 3–12. http://dx.doi.org/10.15290/ose.2016.06.84.01.

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2

Duby, Steven J. "Divine Immutability, Divine Action and the God-World Relation." International Journal of Systematic Theology 19, no. 2 (2017): 144–62. http://dx.doi.org/10.1111/ijst.12202.

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3

Schärtl, Thomas. "Divine Activity." European Journal for Philosophy of Religion 7, no. 3 (2015): 79–103. http://dx.doi.org/10.24204/ejpr.v7i3.106.

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The paper discusses basic models of divine action and intervention. However, the most part of the article is dedicated to the question whether or not there are theistic reasons to stick to some sort of non-interventionism. Therefore, Schleiermacher’s argument is put under scrutiny and presented in a way that could substantiate some version of non-interventionism. Additionally, the paper explores an argument in favor of non-interventionism coming from a specific notion of divine aseity and self-sufficiency. Ultimately the paper votes for a broader notion of the God-world-relationship alluding t

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4

Fryer-Bovair, Simone. "Troilus and Criseyde and the ‘Parfit Blisse of Love’." Critical Survey 30, no. 2 (2018): 51–73. http://dx.doi.org/10.3167/cs.2018.300204.

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This article examines Chaucer’s response to Boethius’s Consolation of Philosophy in Troilus and Criseyde. I argue that Chaucer responds to a tension that he perceives in Boethius’s Consolation regarding the relationship between this world and the divine, in particular the value to be placed on romantic love. This tension is at the heart of the most recent critical discussion of Boethius’s text. I consider the morally improving qualities of romantic love and suggest that Chaucer envisages a version of romantic love that is a bridge between this world and the divine, rather than a divide.

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5

Crain, Steven D. "Divine Action in a World Chaos." Faith and Philosophy 14, no. 1 (1997): 41–61. http://dx.doi.org/10.5840/faithphil19971415.

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6

Southgate, Christopher. "DIVINE GLORY IN A DARWINIAN WORLD." Zygon® 49, no. 4 (2014): 784–807. http://dx.doi.org/10.1111/zygo.12126.

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7

Plantinga, Alvin. "DIVINE ACTION IN THE WORLD (SYNOPSIS)." Ratio 19, no. 4 (2006): 495–504. http://dx.doi.org/10.1111/j.1467-9329.2006.00342.x.

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8

Danaher, James P. "Is Berkeley's World a Divine Language?" Modern Theology 18, no. 3 (2002): 361–73. http://dx.doi.org/10.1111/1468-0025.00193.

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Knights, Philip. ""The Whole Earth My Altar": A Sacramental Trajectory for Ecological Mission « La terre tout entière est mon autel » : trajectoire sacramentelle pour une mission écologique "Die ganze Welt ist mein Altar": Eine sakramentale Wegbeschreibung für eine ökologische Mission "La tierra entera es mi altar": Una trayectoria sacramental para una misión ecológica." Mission Studies 25, no. 1 (2008): 56–72. http://dx.doi.org/10.1163/157338308x293918.

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AbstractThis paper proposes a sacramental vision of the world as both an expression of and an impetus for Christian mission in the face of the current ecological crisis. This is an outworking of Panentheist turns in recent theology and spirituality, although there is much variety in forms of Panetheism and also such emphases have a long Christian history. The paper examines a particular form of sacramental Panentheism as found in two pieces of writing by Pierre Teilhard de Chardin: e Priest and e Mass on the World. In both of these Teilhard de Chardin considers the world around him through the

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10

Breedlove, Thomas. "A World Transgressed: Icon and Iconoclasm in Eugene Vodolazkin’s Laurus." Literature and Theology 34, no. 3 (2020): 322–46. http://dx.doi.org/10.1093/litthe/fraa008.

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Abstract The subject of this article is the iconic meeting of divine presence and divine absence. In the icon, divine presence is scandalous: the icon speaks of the impossibility of correspondence, the impossibility of making God present, and at the same time of the reality of divine presence. Nothing of or in the icon is commensurable to this divine presence; yet this poverty of the icon is its witness to the nature of a presence that transcends the paradox of compresence and exclusivity. This essay develops this account of divine presence in conversation with a reading of Eugene Vodolazkin’s

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Ladouceur, Paul. "World-Affirming Theologies in Modern Orthodox Christianity." Religions 15, no. 10 (2024): 1174. http://dx.doi.org/10.3390/rel15101174.

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The notion that God is present in creation has long featured in Eastern Christian thought, appearing as early as Origen (3rd century) and Evagrius of Pontus (4th century). Two major philosophical principles underlay the theology of divine immanence in creation: creation ex nihilo (the physical world is not eternal, but has a beginning, and it was created by God “out of nothing”) and nothing can exist totally separate from God, from a divine act of creation. The difficulty in ancient and modern times is to articulate this theology without falling into pantheism, a fusion or identification of Go

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12

Basinger, David. "Divine Knowledge and Divine Control: A Response to Gordon and Sadowsky." Religious Studies 26, no. 2 (1990): 267–75. http://dx.doi.org/10.1017/s0034412500020412.

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To say that God is omniscient is normally to say that God knows all true propositions and none that are false. But what exactly is knowable? Some believe that God possesses only ‘present knowledge’ (PK). All that is know-able is that which is (or has been) actual and that which follows deterministically from it. Others believe that God possesses ‘simple foreknowledge’ (SFK). God can also know what will actually happen, including what humans will freely do. And still others believe that God possesses ‘middle knowledge’ (MK). God is able to know not only what will happen in the actual world or w

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13

Tabraiz, Anas. "Drawing the Divine Seed." Matatu 50, no. 1 (2018): 169–87. http://dx.doi.org/10.1163/18757421-05001010.

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AbstractThis article connects the disparate references to India in Coetzee’s writings to his core debate on ethics. Coetzee’s novels are in dialogue with the Western philosophical and psychoanalytic tradition that privileges an intersubjective reality over the reality of the objective world. This tradition sees the common Indians, and the natives of colonies, indifferently poised at the threshold of humanity. Being barely human these indifferent multitudes are seen as dispensable objects devoid of ethical claims. Coetzee’s metafiction highlights the ways in which the intersubjective community

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14

Leslie, John. "The divine mind." Royal Institute of Philosophy Supplement 47 (September 2000): 73–89. http://dx.doi.org/10.1017/s1358246100006925.

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By ‘a blank’, let us mean a situation including no actual existents: nothing beyond such platonic realities as that three groups of five apples, were there to exist such groups, would contain fifteen apples in total. Now, why is there a world and not a blank?

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15

Łukasiewicz, Dariusz. "Divine Providence and Chance in the World." Roczniki Filozoficzne 68, no. 3 (2020): 5–34. http://dx.doi.org/10.18290/rf20683-1.

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Opatrzność Boża a przypadek w świecie Celem artykułu jest obrona dwóch tez: pierwszej, że istnienie zdarzeń przypadkowych jest do pogodzenia z istnieniem Boga oraz tezy drugiej, że przypadek może być częścią Bożej opatrzności. Koniunkcja obu powyższych tez nazwana jest w artykule tezą kompatybilizmu. Argumentacja w obronie kompatybilizmu opiera się na danych współczesnej nauki oraz na idei wszechmocnego Boga Stwórcy. Porządek argumentacji w artykule jest następujący. W części drugiej przedstawiony jest historyczny kontekst oraz podstawy doktrynalne pojęcia opatrzności. W części trzeciej

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16

Vasileva, E. V. "Poetic World in Dante Alighieri’s Divine Comedy." Язык и текст 8, no. 1 (2021): 35–40. http://dx.doi.org/10.17759/langt.2021080104.

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In 2021, is celebrated the 700th anniversary from the death of the brilliant Italian poet.The purpose of this article is to reveal certain features that define Dante Alighieri's "Divine Comedy". We will analyse such features of his poem as numerical symbolism, landscape and metaphorical language.

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17

Vann, Philip. "Painting as a Divine World of Play." Jewish Quarterly 62, no. 4 (2015): 38–43. http://dx.doi.org/10.1080/0449010x.2015.1127590.

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18

Elliot, Robert. "Divine Perfection, Axiology and the No Best World Defence." Religious Studies 29, no. 4 (1993): 533–42. http://dx.doi.org/10.1017/s0034412500022575.

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Advocates of the traditional argument from evil assume that an omnipotent and morally perfect being, God, would create a world of the greatest value possible. They dispute that this world is such a world. It is difficult to disagree. They go on to conclude that this world could not have been created by God. It is, however, possible consistently both to agree that God could have guaranteed the existence of a better world than this world and to reject the conclusion that this world could not have been created by God. Specifically, one may argue that this world is not a world of the greatest valu

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19

RASMUSSEN, JOSH. "On creating worlds without evil – given divine counterfactual knowledge." Religious Studies 40, no. 4 (2004): 457–70. http://dx.doi.org/10.1017/s0034412504007255.

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An important question raised in the Molinist debate is, ‘Given God's access to counterfactual knowledge, could God create a world in which free creatures always refrain from evil?’ An affirmative answer suggests that God cannot possess counterfactual knowledge since such knowledge would allow God to create seemingly more desirable worlds than the actual world. However, Alvin Plantinga has argued that it is at least possible that every possible person is transworld depraved – meaning that each person would perform some wrong actions if any world in which that person is morally free were actuali

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20

Walls, Jerry L. "Hume on Divine Amorality." Religious Studies 26, no. 2 (1990): 257–66. http://dx.doi.org/10.1017/s0034412500020400.

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David Hume's philosophy is notoriously naturalistic. It is an attempt to give an account of man and his world relying only on evidence which can be gleaned from sense observation and introspection. Whatever can be inferred from this evidence is a proper philosophical conclusion.

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21

Moore-Keish, Martha. "Divine Freedom and Human Religions." Theology Today 75, no. 3 (2018): 281–96. http://dx.doi.org/10.1177/0040573618791732.

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This print version of an address given in February 2018 at Columbia Theological Seminary pursues the question, How do we follow Jesus the Christ in this religiously plural world? Martha Moore-Keish tells the story of how Presbyterians, as one particular Christian family, have wrestled with this question for the past 500 years. After reviewing five historical interpretations of religious diversity, the essay introduces the emerging field of comparative theology, as a promising next step in engaging a world of many religions. Finally, it offers a trinitarian Reformed theological rationale for en

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22

Moran, Dermont. "El idealismo en la filosofía medieval: el caso de Juan Escoto Eriúgena." Areté 15, no. 1 (2003): 117–54. http://dx.doi.org/10.18800/arete.200301.005.

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Quiero sostener en este artículo (en contra de la posición de Myles Burnyeat) que el idealismo es una posibilidad filosófica genuina previa a Descartes. En efecto, podemos encontrar una versión del idealismo que supone un concepto desarrollado de subjetividad en una sofisticada versión del Periphyseon de Escoto Eriúgena. El inmaterialismo intelectualista extremo de Eriúgena difiere del idealismo moderno en la medida en que aquél no está motivado tanto por una consideración epistemológica de argumentos escépticos relacionados con la existencia del mundo externo, cuanto por una consideración más

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23

Sepahvand, Azar, MohammadHossein Irandoost, and Ismail Alikhani. "Divine Agency in the World from Ibn Sina’s." Mirror of Wisdom 20, no. 4 (2021): 23–44. http://dx.doi.org/10.52547/jipt.2021.212670.0.

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24

Łukasiewicz, Dariusz. "Divine Providence and Chance in the World: Replies." Roczniki Filozoficzne 68, no. 3 (2020): 249–73. http://dx.doi.org/10.18290/rf20683-14.

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Opatrzność Boża a przypadek w świecie: odpowiedzi W artykule przedstawiam odpowiedzi do zarzutów, zawartych w innych artykułach tego numeru, wobec proponowanej przeze mnie w artykule otwierającym oraz monografii z roku 2014 koncepcji opatrzności i przypadku. Argumentuję, że istnienie różnie rozumianych zdarzeń przypadkowych nie implikuje tezy, że Bóg Stwórca świata nie interesuje się losem indywidualnych bytów stworzonych, w tym istot ludzkich. Staram się w swoich odpowiedziach pokazać, że powodem, dla którego Bóg może dopuszczać występowanie zdarzeń przypadkowych jest Boża wola stworzen

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25

Antoniuc, Sergiu. "Adventures in the Spirit: God, World, Divine Action." Studies in Religion/Sciences Religieuses 42, no. 1 (2013): 113–16. http://dx.doi.org/10.1177/0008429812460353i.

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26

Fales, Evan M. "Divine freedom and the choice of a world." International Journal for Philosophy of Religion 35, no. 2 (1994): 65–88. http://dx.doi.org/10.1007/bf01318326.

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27

Viney, Donald Wayne. "Adventures in the Spirit: God, World, Divine Action." American Journal of Theology & Philosophy 31, no. 2 (2010): 161–64. http://dx.doi.org/10.2307/27944509.

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28

Newman, Elizabeth. "Where in the world is God? On finding the Divine in Esther." Review & Expositor 118, no. 2 (2021): 180–91. http://dx.doi.org/10.1177/00346373211024608.

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The word “God” does not appear in the book of Esther. Some argue that this divine absence highlights human action over against Divine providence or sovereignty. I maintain, however, that it is a theological mistake to place divine and human action in separate domains. Divine action is not only the ground that makes human action possible; it is also the compelling spring that draws persons to act faithfully. Aristotle’s account of friendship sheds light on how friends act through one another, enabling each to become and do more than they would have otherwise. Aquinas’s discussion of primary and

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29

Perkins, Pheme. "Christianity and World Religions." Interpretation: A Journal of Bible and Theology 40, no. 4 (1986): 367–78. http://dx.doi.org/10.1177/002096438604000404.

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The claim of the early church is one that the creative and saving power of God, embodied in the Lord Jesus, calls into being a community which is always trying to live out the implications of the divine refusal to accept cultural, ethnic, political, or other boundaries.

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30

Satya, Nilayam Research Institute of Philosophy &. Culture. "Peace: A Divine-Human Venture." Satya Nilayam Chennai Journal of Intercultural Philosophy 32 (June 5, 2017): 25–41. https://doi.org/10.5281/zenodo.12792369.

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In a world, which witnesses to escalating violence day by day, the search for peace becomes more imperative than ever. The questions related to peace from sociological, theological and moral perspectives are important in this regard.

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31

Gill, Jerry H. "Divine Action as Mediated." Harvard Theological Review 80, no. 3 (1987): 369–78. http://dx.doi.org/10.1017/s0017816000023701.

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The general concern of Austin Farrer's deservedly well-known approach to our discernment of God's activity in the world is to ground it in our knowledge of our own selves as agents, especially as we interact with God as Divine Agent. In his book The Glass of Vision, Farrer develops an account of how this overall approach applies to the concept of revelation and religious language. The “text” he chose for this book, “Now we see through a glass darkly,” sounds as promising as the title.

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32

Van Eyghen, Hans. "Debunking Divine Command Theory." Religions 14, no. 10 (2023): 1252. http://dx.doi.org/10.3390/rel14101252.

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The divine command theory holds that morality finds its origin in God or that God is somehow closely connected to morality. Many people across the world hold a related, though different belief that Religious belief is required for proper moral behavior. In this paper, I look at a number of evolutionary and cognitive explanations (supernatural punishment theory, big gods theory, moral dyad, and costly signaling) that purport to explain why people hold beliefs concerning a close connection between God and morality. I assess whether any of these theories provide a reason for epistemic concern.

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33

Ribeiro, Brian. "The Theistic Argument from Beauty: A Philonian Critique." European Journal for Philosophy of Religion 5, no. 3 (2013): 149–58. http://dx.doi.org/10.24204/ejpr.v5i3.224.

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In this paper I consider an understudied form of the design argument which focuses on the beauty of the natural world and which argues, on that basis, that the world requires a divine Artist in order to explain its beauty. Against this view, one might raise a question concerning the beauty of, and in, this divine Artist. What explains the divine beauty? This kind of explanatory regress objection is exactly like that used by Philo in Hume’s Dialogues to undercut standard versions of the design argument focused on the orderliness of the world. Here I argue that Philo’s explanatory regress object

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34

Painadath, Sebastian. "The Bhagavd Gita's Message of Harmony in an Interdependent World." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2007, Vol 10/2 (2007): 5–15. https://doi.org/10.5281/zenodo.4284741.

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The great scriptures of the world religions have been consistently speaking of a spiritual power that binds everything  together in an evolutionary process. Rta, Dharma, Yajna, Tao and Reign of God are some of the symbols which point to this  unifying reality. In the light of that religious sages look at the world as a gift from the divine source and as a responsibility as well. It is a grace to realise that everything is bound with every thing else in a divine ambience and it is a responsibility to pro mote this inter-relationality in a harmonious process. Global spiritual

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35

Bracken, Joseph A. "Panentheism from a Trinitarian Perspective." Horizons 22, no. 1 (1995): 7–28. http://dx.doi.org/10.1017/s0360966900028917.

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AbstractClassical models of the God–world relationship tend to emphasize the transcendence of God at the expense of God's immanence to the world of creation. Neo-classical or process-oriented models, on the other hand, tend to emphasize the immanence of God within the world process at the expense of the divine transcendence. Using the distinction originally made by Thomas Aquinas between person and nature within the Godhead, the author offers a modified process-oriented understanding of the God–world relationship in which the transcendence of the triune God to creation is assured but in which

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36

Ganssle, Gregory E. "Causation and Divine Agency." Philosophia Christi 25, no. 2 (2023): 239–48. http://dx.doi.org/10.5840/pc202325224.

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God’s regular causal activity is traditionally held to include his creation of the world, his conserving all created things in being and his concurrence with the causal activities of finite causes. Divine causation requires that God is an agent. In this paper, I apply E. J. Lowe’s view of human agency to God. This application requires certain adjustments. Lowe takes it that when a person acts for reasons, these reasons are lacks of some kind. I argue that his account can apply to God if we think of the reasons for God’s action as connected to purposes rather than to needs.

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37

McTavish, Fr James. "Jesus the Divine Physician." Linacre Quarterly 85, no. 1 (2018): 18–23. http://dx.doi.org/10.1177/0024363918761707.

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During his earthly life, Jesus was very active in his ministry of healing. He cured the blind, opened the ears of the deaf, and brought the dead back to life. The early Church Fathers gave our Lord the title of “the Divine Physician.” However, Jesus did not cure all disease and sickness once and for all. Instead he asked us to have faith, to renounce sin, with its concomitant morbidity and mortality, and to believe in him. Jesus came to give us a life that will never end, not even with death. The Church and her members have the ongoing task of continuing his healing work in the world of today.

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38

Koester, Helmut. "The Divine Human Being." Harvard Theological Review 78, no. 3-4 (1985): 243–52. http://dx.doi.org/10.1017/s0017816000012384.

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The belief in the greatness of individual human beings who are acknowledged as benefactors of the city, the nation, and humankind is as old as the beginnings of Western culture. When the first Christian apostles encountered this belief, it was already well established in the Greco-Roman world. And, with all its intriguing lure, it is still an important and pervasive current in our present situation. Indeed, this belief is very much alive as all of us face the demand for excellence in our teaching and our studies, as well as the expectation that graduates will emerge as recognized leaders in re

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Begum, Nazia. "Urdu-18 Moral Teachings and Values in Divine and Non-Divine Religions." Al-Aijaz Research Journal of Islamic Studies & Humanities 5, no. 2 (2021): 231–43. http://dx.doi.org/10.53575/urdu18.v5.02(21).231-243.

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This paper seeks to find the ethical teachings of Divine and Non-Divine religions. Without religion, humans do not have guidelines in their lives. It also finds a universal approach to morality on the context of four world religions, namely: Hinduism, Judaism, Christianty and Islam.All these religions emphasized to uphold the highest ethical teachings and values to produce good will in the human society. All religions aim at moral upliftment of man for spreading positivity. Islam differs from all religions in providing a complete code of life. For this, the life of the Holy Prophet Muhammad ﷺ

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40

DiLorenzo, Raymond D. "“Divine Eloquence and the Spiritual World of the Praedicator”." Augustinian Studies 16 (1985): 75–88. http://dx.doi.org/10.5840/augstudies1985164.

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41

Romano, Carman. "Works, Days, and Divine Influence in Hesiod’s Story World." Kernos, no. 33 (December 31, 2020): 9–31. http://dx.doi.org/10.4000/kernos.3404.

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42

Ahmadi, Amir. "Divine procreation of the world in Zoroastrian Pahlavi texts." Bulletin of the School of Oriental and African Studies 84, no. 3 (2021): 443–67. http://dx.doi.org/10.1017/s0041977x21000768.

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AbstractThere are two schemes of creation in Zoroastrianism. According to one, Ohrmazd fashions the world in the manner of a skilful craftsman. According to the second, Ohrmazd gestates and gives birth to the world. This article is about the latter. The relevant Pahlavi texts are presented and discussed. The article argues that Pahlavi authors used macrocosm-microcosm correspondence theory to elaborate the doctrine from Avestan rudiments.

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43

McMahon, Brendan C. "Divine Nature: Feathered Microcarvings in the Early Modern World." Art History 44, no. 4 (2021): 770–96. http://dx.doi.org/10.1111/1467-8365.12588.

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44

Rosario Rodríguez, Rubén. "Provisional Providence? Reconstructing Divine Providence in a Fragmented World." International Journal of Systematic Theology 23, no. 3 (2021): 432–37. http://dx.doi.org/10.1111/ijst.12504.

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45

Moad, Edward R. "Between Divine Simplicity and the Eternity of the World." Philosophy and Theology 27, no. 1 (2015): 55–73. http://dx.doi.org/10.5840/philtheol20155521.

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46

Hansen, Robin Wildt. "Cosmogony through division in Romanian and world mythology." Studii de istorie a filosofiei românești 2023, no. 19 (2023): 171–78. http://dx.doi.org/10.59277/sifr.202319.11.

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In this paper, an interpretation is attempted of the Romanian myth, “Legenda despre zidirea lumii”. Parallels are drawn with tales such as Genesis, the Babylonian narrative of Marduk constructing the world from Tiamat, and the Norse story of Odin shaping the world from Ymir. In the Romanian myth, Satan’s prideful omission to enunciate God’s blessing as he collects sand results in the formation of varied terrains. His attempt to harm God inadvertently spreads divine blessings all over the world. Similarly, in Norse and Yoruba myths, stifling barriers and attempts at desecration lead to the para

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47

Bracken, Joseph A. "Divine-Human Intersubjectivity and the Problem of Evil." Open Theology 4, no. 1 (2018): 60–70. http://dx.doi.org/10.1515/opth-2018-0005.

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Abstract The use of the interrelated terms divine primary causality and creaturely secondary causality to describe the God-world relationship presents problems to Christian philosophers and theologians in dealing with two key issues: first, the freedom of human beings (and to some extent other finite entities) to exercise their own causal powers in independence of Divine Providence for the world of creation; secondly, the responsibility of God and all creatures for the existence of natural evil and the corresponding responsibility of God and human beings for the existence of moral evil in this

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48

Paladini, Chiara. "Walter Burley on divine Ideas." RIVISTA DI STORIA DELLA FILOSOFIA, no. 1 (March 2021): 50–75. http://dx.doi.org/10.3280/sf2021-001003.

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This paper focuses on the theory of divine ideas of Walter Burley (1275-1347). The medieval common theory of divine ideas, developed by Augustine, was intended to provide an answer to the question of the order and intelligibility of the world. The world is rationally organized since God created it according to the models existing eternally in his mind. Augustine's theory, however, left open problems such as reconciling the principle of God's unity with the plurality of ideas, the way in which ideas can or cannot be said to be eternal, their ontological status. Medieval authors discussed such q

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Yandell, Keith. "Gratuitous Evil and Divine Existence." Religious Studies 25, no. 1 (1989): 15–30. http://dx.doi.org/10.1017/s0034412500019697.

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God, who is an omnipotent, omniscient, and omnibenevolent Creator and Providence, exists and There is evil are logically compatible claims. God exists, If God exists, then He has a morally sufficient reason for allowing any evil that He does allow, and There is evil is a consistent triad of propositions. Thus any pair from that triad is also consistent. Thus God exists and There is evil are logically compatible. But this does not settle the question as to whether the truth of There is evil in the world has such consequences for theism as making it highly improbable that God exists or making it

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Unno, Mark T. "Inverse Correlation: Comparative Philosophy in an Upside Down World." European Journal for Philosophy of Religion 8, no. 1 (2016): 79–116. http://dx.doi.org/10.24204/ejpr.v8i1.71.

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Kitarō Nishida introduces the concept of “inverse correlation” (Jp. gyakutaiō 逆対応) in his final work, The Logic of Place and the Religious Worldview, which he uses to illuminate the relation between finite and infinite, human and divine/buddha, such that the greater the realization of human limitation and finitude, the greater that of the limitless, infinite divine or buddhahood. This essay explores the applicability of the logic and rhetoric of inverse correlation in the cases of the early Daoist Zhuangzi, medieval Japanese Buddhist Shinran, and modern Protestant Christian Kierkegaard, as wel

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