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Journal articles on the topic 'Immortality (Philosophy) Faith and reason Philosophy and religion'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Scheler, Max, and Petro Gusak. "Religion and philosophy." Ukrainian Religious Studies, no. 80 (December 13, 2016): 100–107. http://dx.doi.org/10.32420/2016.80.728.

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The views of the philosophers and theologians diverge and disagree on the issues whether or not the objects of religious faith: the existence and essence of God, the immortality of the soul and similar content, as well as the extent to which the belief and assertion of the existence of those objects can be objects of philosophical knowledge. It can be stated that, in contrast to the teachings that reigned in minds from the XIII and the end of the XVIII century, the 19th century gave birth to an almost immense number of "positions" to the above-mentioned issues, which did not go beyond the scop

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2

Zuckert, Rachel. "Hidden Antinomies of Practical Reason, and Kant’s Religion of Hope." Kant Yearbook 10, no. 1 (2018): 199–217. http://dx.doi.org/10.1515/kantyb-2018-0010.

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AbstractIn the Critique of Practical Reason, Kant argues that morality obliges us to believe in the immortality of the soul and the existence of God. I argue, however, that in two late essays – “The End of All Things” and “On the Miscarriage of all Philosophical Trials in Theodicy” – Kant provides moral counterarguments to that position: these beliefs undermine moral agency by giving rise to fanaticism or fatalism. Thus, I propose, the Kantian position on the justification of religious belief is ultimately antinomial. One ought, moreover, to understand Kant’s considered position concerning the

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3

Stevenson, Leslie. "Opinion, Belief or Faith, and Knowledge." Kantian Review 7 (March 2003): 72–101. http://dx.doi.org/10.1017/s1369415400001746.

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Kant famously said he 'had to deny knowledge (Wissen) in order to make room for faith (Glaube)’ (B xxx). But what exactly was his conception of Glaube, and how does it fit into his epistemology? In the first Critique it is not until the concluding Method section that he explicitly addresses these issues. In the Canon of Pure Reason he lists three questions that sum up ‘all interest of my reason’: What can I know? What should I do? What may I hope? (A 805/B 833). Kant here put hope on the agenda of philosophy. In his essays on history he argued that we can hope for secular progress in the devel

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Buijs, Joseph. "RELIGION AND PHILOSOPHY IN MAIMONIDES, AVERROES, AND AQUINAS." Medieval Encounters 8, no. 2-3 (2002): 160–83. http://dx.doi.org/10.1163/15700670260497033.

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AbstractOn the problem of religion and philosophy, there are a number of points in common among Maimonides, Averroes, and Aquinas. They all attempt to incorporate Aristotelian philosophy into their respective religious framework and thus link faith closely to reason, to the rational justification offered by philosophy. Nevertheless, on the precise relationship between religion and philosophy, between faith and reason, Maimonides differs significantly from both Averroes and Aquinas. His approach is shown to be less rational than that of Averroes and yet more rational than that of Aquinas. Maimo

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ZAMULINSKI, BRIAN. "Reconciling reason and religion: a response to Peels." Religious Studies 46, no. 1 (2010): 109–13. http://dx.doi.org/10.1017/s0034412509990205.

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AbstractIn ‘The ethics of belief and Christian faith as commitment to assumptions’, Rik Peels attacks the views that I advanced in ‘Christianity and the ethics of belief’. Here, I rebut his criticisms of the claim that it is wrong to believe without sufficient evidence, of the contention that Christians are committed to that claim, and of the notion of that faith is not belief but commitment to assumptions in the hope of salvation. My original conclusions still stand.

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Ellis, Addison. "The Internality of Moral Faith in Kant’s Religion." Kant Yearbook 10, no. 1 (2018): 1–17. http://dx.doi.org/10.1515/kantyb-2018-0001.

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AbstractWood (1970) convincingly argues that Kant’s notion of moral faith is a response to a “dialectical perplexity” or antinomy. Specifically, moral faith is a response to the threat of moral despair. In line with this suggestion, I make the case that moral faith is the resolution of a crisis about how to go on with one’s life in the face of the threat of moral despair. If this is right, then we have a potential solution to two related anxieties: (1) why the matter of our moral faith or despair deserves to be a topic of practical philosophy instead of empirical psychology, and (2) how despai

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Tsepeleva, Nadezhda V. "Apophaticism of the Christian Faith." Study of Religion, no. 4 (2020): 102–7. http://dx.doi.org/10.22250/2072-8662.2020.4.102-107.

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. The article examines the traditional philosophy problem of reason and faith, which has two aspects regarding the subject of knowledge. This problem is revealed in the context of the patristic Christian tradition, since the traditional approach in philosophy connects the study of this problem in the course of philosophy only with the West European medieval tradition. Hence the understanding of this problem, ending with the opposition of reason and faith, which, in the end, is enshrined in the philosophy of I. Kant. The author of the article compares the conceptual approach of Western European

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8

Hutton, Sarah. "Philosophy, Religion, and Heterodoxy in the Philosophy of Henry More, Ralph Cudworth, and Anne Conway." Church History and Religious Culture 100, no. 2-3 (2020): 157–71. http://dx.doi.org/10.1163/18712428-10002002.

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Abstract Philosophers who hold the compatibility of reason and faith, are vulnerable to the charge of opening the way to atheism and heterodoxy. This danger was particularly acute when, in the wake of Cartesianism, the philosophy of Spinoza and Hobbes necessitated a resetting of the relationship of philosophy with religion. My paper discusses three English philosophers who illustrate the difficulties for the philosophical defence for religion: Henry More, Ralph Cudworth, and Anne Conway, for all of whom philosophical and religious truth were deeply intertwined. But each of them also subscribed

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9

Markham, Ian. "Faith and Reason: Reflections on MacIntyre's ‘Tradition-constituted Enquiry’." Religious Studies 27, no. 2 (1991): 259–67. http://dx.doi.org/10.1017/s0034412500020886.

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The problem at the heart of the faith/reason relationship can be set out as follows. Faith implies total commitment whilst reason requires a certain detachment. One cannot be totally committed yet rationally detached at the same time. Therefore faith and reason are two mutually exclusive approaches to religion. Alasdair MacIntyre in Whose Justice? Which Rationality? has offered a very interesting perspective on this problem. He has argued, albeit indirectly, that this faith/reason question is a modern problem generated by a certain set of liberal and relativist presuppositions. This paper will

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Bugajak, Grzegorz. "“REASON AND FAITH”. THE PROBLEM OF THE SEPARATION OF DISCIPLINES." Studia Philosophiae Christianae 56, S2 (2020): 137–55. http://dx.doi.org/10.21697/spch.2020.56.s2.07.

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The paper maintains and reinforces a viewpoint that science and religion (theology) are methodologically and epistemologically independent. However, it also suggests that this independence can be overcome if a “third party” is taken into account, that is – philosophy. Such a possibility seems to follow from the thesis of incommensurability and the thesis of underdetermination formulated and analysed in the current philosophy of science.

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Madung, Otto Gusti Ndegong. "Post-Secularism as a Basis of Dialogue between Philosophy and Religion." Jurnal Filsafat 31, no. 2 (2021): 271. http://dx.doi.org/10.22146/jf.65189.

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This article tackles the problem of religious radicalism. Religious radicalism is here interpreted as a protest against the pathology of secularism characterized by the privatization of religion. The privatization of religion is a process in which religion is regarded as an irrational and personal element, so that it cannot play a public role. In order to meet the pathology of privatization, this article offers the paradigm of post-secularism as proposed by Juergen Habermas that opens up the possibility for religion to actively participate in the public sphere. Furthermore, this writing argues

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Rossi, Philip J. "Building Bridges and Crossing Boundaries: Philosophy, Theology, and the Interruptions of Transcendence." European Journal for Philosophy of Religion 6, no. 1 (2014): 161–76. http://dx.doi.org/10.24204/ejpr.v6i1.196.

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Discussions about theological realism within analytic philosophy of religion, and the larger conversation between analytic and continental styles in philosophy of religion have generated relatively little interest among Catholic philosophers and theologians; conversely, the work of major figures in recent Catholic theology seems to evoke little interest from analytic philosophers of religion. Using the 1998 papal encyclical on faith and reason, Fides et ratio, as a major point of reference, this essay offers a preliminary account of the bases for such seeming mutual indifference and offers som

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Sabih, Joshua A. "Post-Enlightenment of Leibowitz and al-Jaberi: Philosophy and Religion." Tidsskrift for Islamforskning 10, no. 1 (2016): 228. http://dx.doi.org/10.7146/tifo.v10i1.24883.

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The issue of the relation between religion and philosophy has re-surfaced in modern Jewish-Israeli and Arab-Muslim philosophical discourses. Facing unprecedented waves of re-traditionalisation and radicalisation in both Israel and Arab-Muslim societies this issue has become a privileged terrain upon which many ideological, cultural and political “wars” have been waged. In this paper, I shall focus on how two prominent philosophers and public thinkers, Leibowitz (d. 1994) and al-Jaberi (d. 2010), have brought the issue of the relation between faith and reason – and with it critical thinking – b

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Ilin, Ivan Yu. "Religious Philosophy as an Experience of Knowledge of God: Sergei Bulgakov and Semyon Frank on the Relationship between Philosophy and Religion." History of Philosophy 25, no. 2 (2020): 29–39. http://dx.doi.org/10.21146/2074-5869-2020-25-2-29-39.

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This article attempts to analyze the historical and philosophical views of S.N. Bulgakov and S.L. Frank about the meaning of religion, the nature of philosophy, and the essence of philosophical knowledge in the structure of religious experience. The article considers the correlation of religious and philosophical ideas of two thinkers and their positioning relative to each other. The article formulates the problem of the relationship and mutual influence of religious faith and philosophical reason in the legacy of Bulgakov and Frank, and raises the question of what role these outstanding auth

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Sherman, Jacob Holsinger. "Deprovincializing Philosophy of Religion: From “Faith and Reason” to the Postcolonial Revaluation of Religious Epistemologies." Journal of the American Academy of Religion 86, no. 2 (2018): 341–63. http://dx.doi.org/10.1093/jaarel/lfx069.

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ZAMULINSKI, BRIAN. "Christianity and the ethics of belief." Religious Studies 44, no. 3 (2008): 333–46. http://dx.doi.org/10.1017/s0034412508009426.

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AbstractThe ethics of belief does not justify condemning all possible forms of religion even in the absence of evidence for any of them or the presence of evidence against all of them. It follows that attacks on religion like the recent one by Richard Dawkins must fail. The reason is not that there is something wrong with the ethics of belief but that Christian faith need not be a matter of beliefs but can instead be a matter of assumptions to which the faithful person is committed. It follows that Christianity can be compatible with scientific rationality.

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17

Bertman, Martin. "Hobbes on Miracles (and God)." Hobbes Studies 20, no. 1 (2007): 40–62. http://dx.doi.org/10.1163/187502508x283137.

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AbstractHobbes accepts only one proof for God's existence: God as first cause of nature. Thus, the laws of nature express God's will, nothing else is knowable about God. The state projects God's will because it responds to the deepest natural -- security and prosperity -- by opposing anti-social tendencies. Thus, the sovereign, by right reason, is the public measurer of religion. In private, religion is a matter of faith. Christianity is based on the sole proposition that salvation comes by Christ. That scriptural message was attested to by miracles in the Apostolic era but is now a matter of

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Marcelo, Gonçalo. "Paul Ricœur: traços do religioso numa filosofia sem absoluto." Revista Portuguesa de Filosofia 77, no. 2-3 (2021): 1027–56. http://dx.doi.org/10.17990/rpf/2021_77_2_1027.

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This paper assesses the ways in which Transcendence and the question of God appear in the philosophy of Paul Ricœur. Taking stock of the debate on the theological turn of French phenomenology, the paper aims to show the unique position held by Ricœur among French phenomenology and hermeneutics, in that in spite of his Christian faith, Ricœur strove to put forward a philosophy of limits ‘without absolute’ while, at the same time, developing inquiries in phenomenology and hermeneutics of religion. The paper follows the development of Ricœur’s thought on this matter, from his early phenomenologic

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Westphal, Kenneth R. "Noumenal Causality Reconsidered: Affection, Agency, and Meaning in Kant." Canadian Journal of Philosophy 27, no. 2 (1997): 209–45. http://dx.doi.org/10.1080/00455091.1997.10717478.

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The lead question of Kant's first Critique, indeed his whole Critical Philosophy is ‘How is Metaphysics as a Science Possible?’ Neo-Kantian and recent Anglophone interpretations of Kant's epistemology have concentrated on the ‘Transcendental Analytic’ of the first Critique, and have taken Kant's positive and legitimate sense of metaphysics to concern the necessary conditions of our knowledge of mathematics, natural science, and of course, our common sense knowledge of a spatio-temporal world of objects and events. However, in the ‘Canon of Pure Reason’ in the first Critique Kant indicates quit

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Cumming, Richard Paul. "Revelation as apologetic category: a reconsideration of Karl Barth's engagement with Ludwig Feuerbach's critique of religion." Scottish Journal of Theology 68, no. 1 (2015): 43–60. http://dx.doi.org/10.1017/s0036930614000891.

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AbstractThis article examines Karl Barth's engagement with the philosophy of religion of Ludwig Feuerbach. InThe Essence of Christianity, Feuerbach proposes that religion is a function of human projection and that the Christian concept of God represents the crystallisation in one objectified subject of all the finite perfections of individual human beings. InChurch Dogmatics, I/2, Barth seeks to respond to Feuerbach's critique of Christianity by affirming Feuerbach's critical account of the nature of religion but arguing that, since the original impetus of Christianity issues not from human pr

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Tomaszewska, Anna. "Kant on the Relations between Church and State: An Introduction to the Special Edition." Diametros 17, no. 65 (2020): 1–11. http://dx.doi.org/10.33392/diam.1652.

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This introduction is divided into two parts. First, drawing on Paul Guyer’s suggestion that we should turn to Kant to reinvestigate the foundations of religious liberty, I outline Kant’s views on the relations between the ethical (‘church’) and the political (‘state’) community, as presented in Part Three of the Religion within the Boundaries of Mere Reason, focusing in particular on his arguments for separation between religion and the state. Examining critically the idea to employ Kant in contemporary debates, I claim that Kant’s account of pure moral faith and the church as its ‘vehicle’ ma

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Swinburne, Richard. "Arguments from Design." Think 1, no. 1 (2002): 49–54. http://dx.doi.org/10.1017/s1477175600000087.

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Is it reasonable to believe in God? Many suppose that belief in God is a matter of faith, not reason. Here, Richard Swinburne, Nolloth Professor of the Philosophy of the Christian Religion at Oxford University, argues that there are a number of arguments which, taken together, actually provide good grounds for supposing that God exists.

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SÁENZ-BADILLOS, Ángel. "Fe, razón y hermenéutica en el pensamiento de los judíos hispanos." Revista Española de Filosofía Medieval 3 (October 1, 1996): 7. http://dx.doi.org/10.21071/refime.v3i.9714.

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Faith, reason and hermeneutic in the thought of The Spanish Jews. The history of the Jewish Philosophy differenciates two big tendencies among the Spanish Jews in the Middle Ages: the philosophy and the cabbala. However I think that we must take into consideration other aspects such as the mussulman culture and religion, the living together with the Christian culture and the contact with the European Jews whose problem was similar to the difficulties of the Spanish Jews.

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Schulting, Dennis. "The Functionality of Christian Life: Problems of The Early Hegel's Epistemology of Religion." Hegel Bulletin 27, no. 1-2 (2006): 107–24. http://dx.doi.org/10.1017/s0263523200007564.

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In this paper I want to explore a central line of reasoning in Hegel's early philosophy of religion, which he expounded in fragments he wrote while he was in Bern and Frankfurt in the 1790's. These fragments are known under the titles, Fragmente über Volksreligion und Christentum (dated around 1793–94), Die Positivität der christlichen Religion (1795–96), Entwürfe über Religion und Liebe, and a later essay entitled Der Geist des Christentums und sein Schicksat, they were written sometime between 1798 and 1800, a few years before Hegel published his seminal Jena texts, but they remained unpubli

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Benhabib, Seyla. "Habermas’ neue Phänomenologie des Geistes: Zwei Jahrhunderte nach Hegel." Deutsche Zeitschrift für Philosophie 69, no. 4 (2021): 507–28. http://dx.doi.org/10.1515/dzph-2021-0046.

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Abstract Jürgen Habermas’s opus magnum, Auch eine Geschichte der Philosophie, synthesises his impressive work of the last half century. His thesis is that the modern project of the normativity of “rational freedom” can be reconstructed as a learning process of the conflictual dialogue between reason and faith, philosophy and religion in the West. Furthermore, under conditions of a world society, cross-cultural communication across lifeworlds, based on such normative principles, is possible. I argue that Habermas’s argument recapitulates a claim first made in The Phenomenology of Spirit by Hege

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Early, Christian E. "Beyond Faith and Reason: The Consequences of Alasdair Maclntyre's Conception of Tradition-Constituted Rationality for Philosophy of Religion." Transformation: An International Journal of Holistic Mission Studies 19, no. 2 (2002): 151. http://dx.doi.org/10.1177/026537880201900212.

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Schönbaumsfeld, Genia. "Kierkegaard contra Hegel on the ‘Absolute Paradox’." Hegel Bulletin 30, no. 1-2 (2009): 54–66. http://dx.doi.org/10.1017/s0263523200000914.

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In the Lectures on the Philosophy of Religion, Hegel propounds three interrelated theses:(1) The radical continuity of religion and philosophy:The subject of religion as of philosophy is the eternal truth in its objectivity, is God and nothing but God and the explication of God. Philosophy is not worldly wisdom, but knowledge of the non-worldly, not knowledge of the outer substance, of empirical being and life, but knowledge of what is eternal, of what God is and what emanates from his nature. For this nature must reveal and develop itself. Philosophy therefore explicates itself only by explic

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Frolova, E. A. "The “Arab Reason” in Islamic Culture (Middle Ages)." Islam in the modern world 15, no. 4 (2020): 37–54. http://dx.doi.org/10.22311/2074-1529-2019-15-4-37-54.

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The expression “Arab reason” is quite multifaceted: it poses different problems at the same time: the problem of reason as such and its connection with the Arab language and Arab culture. In order to understand the complexity of the task or at least part of it we need to immerse ourselves in different layers of culture: in religion of Islam, theology, science of law, philosophy, poetry and folklore. Historical and cultural view on the “reason” makes it possible to highlight its epistemological aspects, its ambiguity and even plurality of the familiar phenomenon of “reason”. The perspective on

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Vroom, Hendrik M. "Does Theology Presuppose Faith?" Scottish Journal of Theology 45, no. 2 (1992): 145–64. http://dx.doi.org/10.1017/s003693060003862x.

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One reason why the legitimacy of theology as an academic discipline is disputed, is the claim that theology presupposes faith. Such a presupposition, it is said, constitutes a danger for the academic nature of theology and, indirectly, its place in the university; in an academic discipline a scholar cannot proceed from a specific consideration which can not be discussed and which one can not give up without placing oneself outside that discipline, i.e., Christian theology. Therefore, while Christian theology is a valid intellectual pursuit for Christians who reflect on the content of their fai

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Crowe, Ben. "Fichte, Eberhard, and the Psychology of Religion." Harvard Theological Review 104, no. 1 (2010): 93–110. http://dx.doi.org/10.1017/s0017816011000071.

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In marked contrast to much of twentieth-century psychology and philosophy, prevailing accounts of affect, emotion, and sentiment in the eighteenth century took these phenomena to be rational and, to a certain extent, cognitive.1 Because of a combination of disciplinary diffusion and general lack of physicalist assumptions, accounts of affectivity in the eighteenth century also tended to be quite flexible and nuanced. This is particularly true of an influential stream of Anglo-Scottish and German thought on morality, aesthetics, and the philosophy of religion. Following Shaftesbury, many of the

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Carter, Lief H. "Faith, Reason, and Political Life Today Edited by Peter Augustine Lawler and Dale McConkey. Lanham, MD: Lexington Books, 2001. 272p. $70.00 cloth, $24.00 paper." American Political Science Review 96, no. 3 (2002): 615–16. http://dx.doi.org/10.1017/s0003055402280363.

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These 14 essays range as far and wide as the sprawling title of this collection implies. The papers originated at a 1999 interdisciplinary conference at Berry College on politics, religion, and community. Most of the authors teach at Southern colleges. They come not only from political science and government departments but also from philosophy, English, sociology, religion, and theology departments. Twelve of the 14 are male. On first glance the collection might appear to be “traditional.” Indeed, many of the essays, e.g., Daniel Mahoney's treatment of Solzhenitsyn on “Repentance and Self-Lim

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Omotayo Foluke, Siwoku-Awi. "Philosophy of Religion and Religious Pluralism from Biblical Perspective and Their Implications for Christian Education." International Journal of Culture and Religious Studies 2, no. 1 (2021): 45–78. http://dx.doi.org/10.47941/ijcrs.603.

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Purpose: Students of Christian Religious Studies should be encouraged to learn about other religions in order to enhance their personal conviction and be tolerant and competent in engaging in meaningful negotiation when mediating in crises. It is an exploratory research that has deployed resources from documents, media and personal interaction and inquiries. Religion is a cause of disunity, tribal disparity, ethnic cleansing and wars in most parts of the world. Religion has empowered some individuals to kill, maim, rape, enslave and self-impose on others. It has been mingled with politics in s

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Arcadi, James M., and Joshua R. Farris. "Editorial: New Themes in Analytic Dogmatic Theology." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2, no. 1 (2018): 1–2. http://dx.doi.org/10.14428/thl.v2i1.1673.

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Analytic theology (AT) is a particular approach to theology and the study of religion that engages with the tools, categories, and methodological concerns of analytic philosophy. As a named-entity, AT arrived on the academic scene with the 2009 Oxford University Press publication, Analytic Theology: New Essays in the Philosophy of Theology, edited by Oliver D. Crisp and Michael C. Rea. AT was arguably represented, prior to this publication, by the proto-analytic theologian Richard Swinburne in his noteworthy works on Christian doctrine (e.g. Providence and the Problem of Evil, Responsibility a

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METTINI, EMILIANO. "UNDER AN UNSTARRY SKY: KANTIAN ETHICS AND RADICAL EVIL." Arhe 27, no. 34 (2021): 241–74. http://dx.doi.org/10.19090/arhe.2020.34.241-274.

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Kantian ethics and concept concerning “radical evil” represent one of the most interesting facets of moral reflection of German philosopher. Using anthropological and philosophical approach based on well-known critical method, I. Kant tried to find a comprise between “natural” behavior (i.e. not regulated by synthetic a priori judgments) but based only on sensation of pleasant unpleasant and “rational” behavior when humans tried to exit the realm of appearance and personal egoism for entering a new ethical dimension based on right (not pathological, if using I. Kant’s word) maxims being able t

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Joubin, Rebecca. "ISLAM AND ARABS THROUGH THE EYES OF THE ENCYCLOPÉDIE: THE “OTHER” AS A CASE OF FRENCH CULTURAL SELF-CRITICISM." International Journal of Middle East Studies 32, no. 2 (2000): 197–217. http://dx.doi.org/10.1017/s0020743800021085.

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The 18th-century European Enlightenment championed rational philosophy and scientific methodology, rather than any form of traditional theology, as the way to understand the objective truth.1 In their quest for the fundamental truth, France's philosophes, the rational and anticlerical intellectuals of the Age of Reason, were forced to brave official censorship, persecution, and imprisonment as they disentangled themselves from their Christian heritage. Thus, the French Enlightenment was informed by a dualistic view of history—an ongoing contest between reason and faith. Although faith had gain

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Kuznetsova, Kateryna. "The dynamics of secularization as a process of mutual learning of philosophy and religion." Filosofiya osvity. Philosophy of Education 26, no. 2 (2021): 43–56. http://dx.doi.org/10.31874/2309-1606-2020-26-2-3.

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The article deals with the current stage of development of society, associated with the formation of a new type of relationship between the secular and the religious consciousness. If in the secular society of the recent past, these relations were based on the domination of secular ideology, and religious consciousness was interpreted as the evolutionary past of society, the significance of which decreases with social progress until the complete disappearance of religion, then post-secular culture is associated with the formation of a new constructive attitude towards the religious consciousne

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Levy, Gabriel. "Biblical Prophecy in Recent American Theological Politics." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 2, no. 1 (2007): 59–85. http://dx.doi.org/10.1558/post.v2i1.59.

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This article argues for the relevance of biblical thought to progressive political philosophy. One of the most significant problems for political philosophy is the role that religion, and particularly the role that biblical faith, ought to play. Philosopher Leo Strauss provided some of the most influential answers to this problem. He is also often credited with providing some of the intellectual foundation for the “neoconservative” movement. In particular, Strauss addressed two questions relevant to today’s political environment: What is the role of truth in politics? And, what is the relation

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Sandkaulen, Birgit. "Glaube und Vernunft." History of Philosophy and Logical Analysis 18, no. 1 (2015): 52–65. http://dx.doi.org/10.30965/26664275-01801006.

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The question of the relationship between faith and reason marks one of the fundamental issues for classical German philosophy. The paper is guided by a systematic interest in identifying some common features in the approaches taken by Kant and Hegel that are also of interest for the contemporary discussion: 1. The specific modernity of Kant’s and Hegel’s considerations, evident in their rejection of the resources traditionally appealed to by religion and rationalist metaphysics; 2. the anti-naturalist conviction that, in contrast to animals, a metaphysical dimension is inscribed into the human

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Gołębiewska, Maria. "Miguel de Unamuno’s Anthropological Theses – From Tragedy to Transcendence." Tekstualia 1, no. 5 (2019): 135–50. http://dx.doi.org/10.5604/01.3001.0014.4106.

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The aim of the text is to provide a preliminary discussion of the assumptions and anthropological theses in Miguel de Unamuno’s philosophy, mainly because of his best-known book from 1912 Del sentimiento trágico de la vida (Tragic Sense of Life). Unamuno’s extensive deliberations can be considered in many contexts: ontological, epistemological, ethical and axiological. However, anthropological theses seem to be dominant in his thoughts. In Unamuno’s anthropological theses, especially in his affi rmation of human existence, it is easy to see references to religious thought and theology (Catholi

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Davison, Aidan. "Ruling the Future? Heretical Reflections on Technology and Other Secular Religions of Sustainability." Worldviews: Global Religions, Culture, and Ecology 12, no. 2-3 (2008): 146–62. http://dx.doi.org/10.1163/156853508x359958.

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AbstractI argue that the quest for sustainability in Western societies has been shaped by the secular religion of technology. Technological endeavor and moral reflection have been held apart in this quest, with the result that reformist and transformative approaches to sustainability often overlook articles of modern faith in technology. Instrumentalist appeals to eco-efficiency and environmentalist appeals to nature implicitly invest technology with transcendent significance. In response, I rely upon accounts of practical reason in outlining a secular strategy for constituting sustainability

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Mantzanas, Michail. "Reincarnation in Plato and in the Christian Perspective." Peitho. Examina Antiqua, no. 1(6) (February 9, 2016): 195–204. http://dx.doi.org/10.14746/pea.2015.1.10.

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The present study focuses on research about reincarnation in order to formulate some preliminary conclusions concerning various philosophical theories. The overview extends over a considerable period range, from ancient Greek and up to the patristic tradition. The relevant issues include the problem of evil, the question of human decomposition and death as well as reincarnation (metempsychosis) in the Platonic thought. The problem of evil is a problem of reason that emerges from the philosophical background of ancient Greek thought but also from the subsequent Christian patristic thought and t

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Zainuddin, M. "AKSIOLOGI DALAM PERSPEKTIF ISLAM." El-HARAKAH (TERAKREDITASI) 4, no. 2 (2008): 29. http://dx.doi.org/10.18860/el.v4i2.4632.

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<p>Islam is the religion of Allah which contains the teachings and guidance that must be held and used as a guidance by its adherents to the happiness of the world and in the afterlife. The teachings of Islam include the teachings of monotheism and shari'a or faith and charity. Of course these aspects of Islamic teachings must be understood well through learning or seeking knowledge. This is where science is necessary and important. Thus science is part of the religion itself. It occupies a position or as part of religion and has a function as an instrument or means to obtain the goal of

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Dube, Bekithemba. "Is Gabola a Decolonial Church or Another Trajectory of Freedom of Religion in Post-Colonial South Africa? Rethinking Ethical Issues in Religious Praxis." Religions 10, no. 3 (2019): 167. http://dx.doi.org/10.3390/rel10030167.

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In this paper, I interrogated the Gabola church in terms of its origins, purpose and its distinctiveness as a postcolonial manifestation of freedom of religion in South Africa. I answered two questions, is Gabola church a representation of a decolonial church and could it be a manifestation of trajectories of the postcolonial ill-defined freedom of religion? In responding to these questions, I used decoloniality, a theory whose agenda among many others is geared to usher a future free from oppression, where all can participate in modernity and in postmodernity. Data was generated through parti

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Krasnova, A. G. "V.S. Solovyov on the dynamics of religious consciousness." Solov’evskie issledovaniya, no. 4 (December 15, 2019): 71–82. http://dx.doi.org/10.17588/2076-9210.2019.4.071-082.

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This article deals with the concept of the dynamics of religious consciousness in the philosophy of V. S. Solovyov, where one of the main characteristics of religious consciousness is the process of its gradual formation. It analyzes the basic concepts which help to understand Solovyov’s idea of the dynamics of religious consciousness : consciousness, self-consciousness, spirit, personality, reason. The article presents Solovyov’s views on the dynamic aspect of religious consciousness as a God-human process in which the content of religious consciousness is the divine revelation. This aspect i

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Michelsen, William. "Om Grundtvigdebatten med svar til mine kritikere." Grundtvig-Studier 43, no. 1 (1992): 97–105. http://dx.doi.org/10.7146/grs.v43i1.16078.

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About the Grundtvig Debate, with Answers to my CriticsBy William MichelsenThis article has been written from the general principle that a distinction must be made between ascertaining what Grundtvig wrote in poetry or prose, and the individual scholars’ personal (existential) attitudes to it, even though such attitudes will inevitably colour their mode of expression. The essential thing is to maintain the fundamentally objective attitude as crucial to research. Kim Arne Pedersen's »Hermeneutic Reflections« in »Grundtvig Studier«, 1991, on the articles in Grundtvig’s »Danne-Virke«, 1816-19, con

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Schmidt, Josef. "TEOLOGIA FILOSÓFICA E DIÁLOGO RELIGIOSO." Síntese: Revista de Filosofia 42, no. 134 (2016): 423. http://dx.doi.org/10.20911/21769389v42n134p423-441/2015.

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Resumo: O diálogo entre as diversas concepções do mundo, hoje tão urgente, especialmente o diálogo com as religiões e entre as religiões, só poderá ter sucesso se os parceiros estiverem dispostos a e forem capazes de levar a sério uns aos outros no cerne de suas convicções. Já que se trata de convicções últimas que de per si contêm uma pretensão universal, a razão é o espaço comum de tal diálogo. O seu cultivo é tarefa da filosofia, que se torna neste caso um parceiro qualificado, porque a transcendência como tema das religiões é também seu objeto. É o que mostram os diferentes argumentos da t

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Possent, Vittorio. "A ALIANÇA SOCRÁTICO-MOSAICA PÓS-METAFÍSICA, DESELENIZAÇÃO, TERCEIRA NAVEGAÇÃO." Síntese: Revista de Filosofia 36, no. 116 (2015): 325. http://dx.doi.org/10.20911/21769389v36n116p325-353/2009.

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O diálogo entre pensamento secular e pensamento religioso permanece uma encruzilhada recorrente na história do Ocidente (cfr. o debate Habermas-Ratzinger e Bento XVI em Regensburg). No diálogo entram em jogo a crise pós-metafísica da razão e a deselenização, entendida como ruptura da aliança socrático-mosaica, ou seja do acordo entre fé e razão em torno da idéia de verdade. Tal aliança religa filosofia grega (Sócrates) e discurso bíblico (Moisés): a diferença mosaica entre verdadeiro e falso nas religiões se encontra com a diferença socrática entre verdadeiro e falso na razão. A quaestio de ve

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Kostin, Petr. "Philosophy of Responsibility in Mastering the Integrity of Social Life." Logos et Praxis, no. 1 (December 2020): 43–50. http://dx.doi.org/10.15688/lp.jvolsu.2020.1.5.

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The author connects the demand for social and philosophical research of the responsibility phenomenon with the need to strengthen the processes of self-identification, due to the decrease in the influence of the value and cultural space of modern society on the individual. The article substantiates the position on the irreducibility of the content of the responsibility category only to its ethical content due to the wider range of its social functions and socio-project potential. It is emphasized that in the space of social relations and their structures, the necessary condition for maintainin

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Sudakov, Andrey K. "The Embodied Practical Ideal: Kant’s Ethicotheology and Godmanhood." Kantian journal 40, no. 2 (2021): 67–94. http://dx.doi.org/10.5922/0207-6918-2021-2-3.

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The metaphysical layer of what can be called philosophical Christology in Kant’s treatise on religion reflects his idea of the embodiment of the archetype of moral perfection. Kant raises the problem of the ontology of the ideal in the shape of the question about the conditions that make actual experience possible: the ideal of holiness resides in reason, i. e. in the human being, but the dominance of radical evil over the human will puts it out of human reach either in thought or in practice. For rational thought it is more natural to imagine the practical reality of the archetype as the embo

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ملكاوي, أسماء حسين, та حنان لطفي زين الدين. "عروض مختصرة". الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 20, № 79 (2015): 215–05. http://dx.doi.org/10.35632/citj.v20i79.2563.

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 فلسفة الأخلاق والقيم، عبد الوهاب جعفر، الإسكندرية: دار الوفاء لدنيا الطباعة والنشر، 2013م، 267 صفحة. الإنسان ومكانته في فلسفة هارتمان الأخلاقية، محمود سيد أحمد، الكويت: مكتبة آفاق، 2013م، 200 صفحة. التلمود البابلي، الأردن: مركز دراسات الشرق الأوسط، 2012م، 20 مجلد، 7100 صفحة. التلمود: الذكر، الصلاة، الدعاء، تفسير الأحلام، ليلى إبراهيم أبو المجد وعلاء تيسير أحمد، القاهرة: مكتبة مدبولي، 2011م، 529 صفحة. الدِّين والسياسة والأخلاق.. مباحث فلسفية في السياقين الإسلامي والغربي، السيد ولد أباه، بيروت: دار جداول، 2014م، 312 صفحة. كيف لم أَعُدْ يهودياً: وجهة نظر إسرائ

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