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Relevant bibliographies by topics / Ietsisme

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Academic literature on the topic 'Ietsisme'

Author: Grafiati

Published: 26 July 2024

Last updated: 31 July 2025

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Journal articles on the topic "Ietsisme"

1

Ganzevoort, R. Ruard. "Is heil te meten? Ietsisme op de PABO." Religie & Samenleving 3, no. 2 (2008): 106–28. http://dx.doi.org/10.54195/rs.13163.

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Jansma, Lammert G. "Besten, Leen den (2007), Van animisme tot ietsisme. Religie in de westerse samenleving." Religie & Samenleving 3, no. 1 (2008): 74–76. http://dx.doi.org/10.54195/rs.13185.

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ELLIOTT, JAMES. "The power of humility in sceptical religion: why Ietsism is preferable to J. L. Schellenberg's Ultimism." Religious Studies 53, no. 1 (2015): 97–116. http://dx.doi.org/10.1017/s0034412515000475.

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AbstractJ. L. Schellenberg's Philosophy of Religion argues for a specific brand of sceptical religion that takes ‘Ultimism’ – the proposition that there is a metaphysically, axiologically, and soteriologically ultimate reality – to be the object to which the sceptical religionist should assent. In this article I shall argue that Ietsism – the proposition that there is merely something transcendental worth committing ourselves to religiously – is a preferable object of assent. This is for two primary reasons. First, Ietsism is far more modest than Ultimism; Ietsism, in fact, is open to the trut

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4

Elbers, Loekie. "Production as a source of input for analysis: evidence from the developmental course of a word-blend." Journal of Child Language 22, no. 1 (1995): 47–71. http://dx.doi.org/10.1017/s0305000900009624.

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ABSTRACTTheoretical arguments for considering production as a source of input for analysis (the OUTPUT-AS-INPUT hypothesis) are reviewed, and empirical evidence supporting this hypothesis is presented. The evidence consists of a longitudinal study of the developmental course of a self-created form, produced by one Dutch child. This form is the product of blending two words,watandiets, to yield unitarywat-iets. In Dutch, independentwatandietsmay each mean ‘some’ and/or ‘something’. Thoughwat-ietsis not permitted by the language, and so does not occur in environmental input, the form stays in th

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5

Gan, Peter. "IS THERE SOMETHING WORTHWHILE IN SOMETHINGISM?" European Journal for Philosophy of Religion 14, no. 4 (2022). http://dx.doi.org/10.24204/ejpr.2022.3718.

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Although ietsism, which comes from a Dutch term referring to “somethingism,” came on the religious scene a couple of decades ago, Anglophone publications springing from serious reflections on this term have only just recently appeared. This paper constitutes an attempt at addressing a couple of questions pertaining to this rather novel term. Two of these main questions concern the characteristics of ietsism that set it apart from other faith orientations, and the means by which ietsism is able to stand up to the test of its practical worth in terms of promising to fulfil a profound need in hum

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Books on the topic "Ietsisme"

1

1948-, Biezeveld Kune, and Stichting Leidse Lezingen, eds. In iets geloven: Ietsisme en het christelijk geloof. Kok, 2006.

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2

Van animisme tot ietsisme: Religie in de westerse samenleving. Boom, 2007.

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Tot hier heeft de Heer ons geholpen: Over godsbeelden en goed gedrag. Contact, 2007.

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Book chapters on the topic "Ietsisme"

1

Díaz, Carlos H., Sung-Mo Kang, and Charvaka Duvvury. "IETSIM : An Electrothermal Circuit Simulator." In Modeling of Electrical Overstress in Integrated Circuits. Springer US, 1995. http://dx.doi.org/10.1007/978-1-4615-2788-6_8.

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Leech, David. "‘New Agnosticism’, Imaginative Challenge, and Religious Experience." In Agnosticism. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198859123.003.0005.

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This chapter makes a contribution to recent discussions within new conceptual territory for agnosticism opened up by John Schellenberg’s work in the philosophy of religion. Critics have recently questioned whether Schellenberg’s defence of non-doxastic imaginative faith in ultimism is the most adequate non-doxastic faith stance or the most adequate proposal for a new research programme in the philosophy of religion. I consider here two possible challenges to ultimism as a non-doxastic faith stance and as a research programme: one from Kantian-inspired religious pluralism; and one from the clai

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