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Journal articles on the topic 'Kant, Immanuel, Experience (Religion) Religion'

Author: Grafiati

Published: 4 June 2021

Last updated: 14 February 2022

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1

Yunus, Muhammad. "Anti Metafisika Dalam Epsitemologi Immanuel Kant dan Kemungkinan Agama Sebagai Jalan." khabar 2, no. 2 (2020): 177–89. http://dx.doi.org/10.37092/khabar.v2i2.255.

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The purpose of this study is to explore the underpinnings of Kant's doubts about metaphysics and its implications for epistemological problems. Some of the questions that will be answered in this study (1) What is the basis for Kant's doubts about metaphysical problems? (2) what are the implications of Kant's doubts on metaphysical questions? (3) How does religion provide answers to these answers? This research uses literature sources such as books, journals and relevant research reports. The analytical method uses hermeneutics which includes elements of description and interpretation. The res

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Krakowiak, Józef Leszek. "Post-Kantian Elements in the Intersubjectively Constituted Subject of Universalism as a Metaphilosophy." Dialogue and Universalism 30, no. 2 (2020): 93–135. http://dx.doi.org/10.5840/du202030220.

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This comparative essay about two kinds of interpersonal-centric humanism is dedicated to the memory of professor Janusz Kuczyński and his conception of dialogical universalism as a metaphilosophy, and shows Immanuel Kant’s thought as a ceaseless source of inspiration for all anti-conservatives and universalists. Kant’s philosophy gave man an unforgettable sense of freedom, because it not only posed the imperative of building a pan-human community of all rational beings, but also revealed the above-natural sense of the human species’ imposition of purposefulness upon itself, and the realisation

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Belov, Vladimir N., Aleksandra Yu Berdnikova, and Yulia G. Karagod. "Immanuel Kant and Herman Cohen’s philosophy of religion." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, no. 1 (2021): 30–40. http://dx.doi.org/10.21638/spbu17.2021.103.

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The article analyzes the main characteristic features of the philosophy of religion of the founder of the Marburg school of neo-Kantianism Hermann Cohen. Special attention is paid to Cohen’s criticism and reinterpretation of Kant’s “practical philosophy” from the point of view of the philosophy of religion: Cohen supplements and expands Kant’s provisions on moral law and moral duty, interpreting them as divine commandments. The authors emphasize the fundamental importance for Cohen of the “internal similarity” between Kant’s ethical teaching and the main provisions of Judaism. The sources of K

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Skar, Øystein. "Immanuel Kant – En fornuftig religion utenfor kirken." Kirke og Kultur 110, no. 02 (2005): 285–91. http://dx.doi.org/10.18261/issn1504-3002-2005-02-15.

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Guyer, Paul. "Mendelssohn, Kant, and Religious Pluralism." Deutsche Zeitschrift für Philosophie 68, no. 4 (2020): 590–610. http://dx.doi.org/10.1515/dzph-2020-0039.

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AbstractTwo foremost spokesmen for the German Enlightenment, Moses Mendelssohn and Immanuel Kant, continued the defence of the separation of church and state that was at the heart of the Enlightenment in general and advocated by such great predecessors as Roger Williams and John Locke and contemporaries such as James Madison. The difference between Mendelssohn and Kant on which I focus here is that while Mendelssohn argues against his critics that Judaism is the appropriate religion for a specific people without being appropriate for all, thus implying more generally that different religions a

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CLEM, STEWART. "Dropping the debt: a new conundrum in Kant's rational religion." Religious Studies 54, no. 1 (2017): 131–45. http://dx.doi.org/10.1017/s0034412516000408.

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AbstractIn this article, I argue that Immanuel Kant fails to provide a satisfactory account of ‘moral debt’ inReligion within the Boundaries of Mere Reason.More precisely, he fails to answer the question of why we should assume that a debt exists in the first place. In light of recent scholarship on this area of his thought, I sketch some possible readings of Kant on the nature of moral transformation that suggest how he might account for this debt. I then argue that these accounts fail to justify its existence within Kant's project.

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Dahlan, Mohammad. "PEMIKIRAN FILSAFAT MORAL IMMANUEL KANT (Deontologi, Imperatif Kategoris dan Postulat Rasio Praktis)." Jurnal Ilmiah Ilmu Ushuluddin 8, no. 1 (2009): 37. http://dx.doi.org/10.18592/jiiu.v8i1.1369.

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Immanuel Kant is a philosopher who successfully defines ethicsin terms of moral imperatives, not in terms of efforts to attain happiness.He also proposes a rational metaphysics as opposed to the speculativemetaphysics. In the context of rational metaphysics, Kant leads his moralphilosophy to religion, even though the latter is not directly put as thefoundation of the former.

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Benner, Drayton C. "Immanuel Kant’s demythologization of Christian theories of atonement in Religion within the Limits of Reason Alone." Evangelical Quarterly 79, no. 2 (2007): 99–111. http://dx.doi.org/10.1163/27725472-07902001.

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In his Religion within the Limits of Reason Alone, Immanuel Kant interacts in a veiled way with Christian theology. In particular, he demythologizes three main Christian theories of the atonement, namely the ransom theory, the satisfaction-substitution theory, and the moral example and influence theory. In each case, Kant substitutes Jesus’ role in the particular atonement theory with that of each individual. Kant’s reasons for this demythologization include his failure to find meaning in history and his unwavering commitment to individual moral autonomy. Kant’s demythologizing programme sacri

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Dumler-Winckler, Emily. "Romanticism as Modern Re-Enchantment: Burke, Kant, and Emerson on Religious Taste." Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte 22, no. 1 (2015): 1–22. http://dx.doi.org/10.1515/znth-2015-1001.

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AbstractThis essay traces the contours of a trans-Atlantic Romantic legacy of aesthetic, moral and religious taste from its inception in Edmund Burke, through its modifications by Immanuel Kant, to its culmination in Ralph Waldo Emerson’s Divinity School Address. In A Philosophical Enquiry into the Origin of our Ideas of the Sublime and the Beautiful Burke suggests that religious experience is an aspect of aesthetic and moral taste. Immanuel Kant follows suit in the Critique of Judgment, offering a distinct account of religious taste. Emerson alludes to yet significantly refines aspects of bot

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de Mowbray, Malcolm. "Philosophy as Handmaid of Theology: Biblical Exegesis in the Service of Scholarship." Traditio 59 (2004): 1–37. http://dx.doi.org/10.1017/s036215290000252x.

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“One can only grant the theological faculty the arrogant claim that the philosophical faculty is its maidservant (leaving aside the question of whether the latter bears the torch before, or carries the train after her mistress) on the condition that she is not banished or gagged.” Thus wrote Immanuel Kant, paraphrasing Peter Damian, in hisDer Streit der Fakultätenof 1798, shortly after being freed from a ban on writing about religion. Kant argued that the role of the philosophy faculty in universities was to lay down the truth for the use of the more practically orientated higher faculties, in

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Bacevičiūtė, Danutė. "SEKULIARIZACIJA IR SOCIALINĖ RELIGIJOS PRASMĖ." Religija ir kultūra 8 (January 1, 2011): 64–73. http://dx.doi.org/10.15388/relig.2011.0.2753.

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Straipsnyje keliamas klausimas apie religiją šiuolaikiniame sekuliarizuotame pasaulyje, o tiksliau – klausiama, ką reiškia šiuolaikiniame pasaulyje nuolat į pirmą planą iškylantys politinis ir etinis religijos aspektai, t. y. socialinė religijos prasmė. Mėginant atsakyti į šį klausimą ir ieškant teorinių tokio požiūrio į religiją ištakų, analizuojamos dviejų filosofų, Immanuelio Kanto ir Jürgeno Habermaso, religijos interpretacijos, kuriose religijos prasmė įžvelgiama jos socialinėje paskirtyje. Kanto moralinės religijos projektas bei Habermaso pastangos užmegzti sekuliaraus proto ir religijos

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Fischer, Norbert. "FÉ E RAZÃO: SUA RELAÇÃO EM AGOSTINHO, MESTRE ECKHART E EMANUEL KANT." Síntese: Revista de Filosofia 40, no. 128 (2014): 349. http://dx.doi.org/10.20911/21769389v40n128p349-382/2013.

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A fé cristã, que se baseia no Novo Testamento e, por conseguinte, se apoia em uma nova história da salvação, motivou eminentes pensadores como Agostinho, Mestre Eckhart e Emanuel Kant, a investigar, também filosoficamente, a verdade desta mensagem. Agostinho estava convencido de que filosofia (como desejo da sabedoria) e religião não estão mutuamente em uma irreconciliável oposição (Vera rel. 8); Mestre Eckhart procura compreender a verdade supratemporal da doutrina da encarnação e Kant vê a fé cristã como uma “admirável religião“, que “na grande simplicidade de seu relato enriqueceu a filosof

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PODOKSIK, EFRAIM. "NEO-KANTIANISM AND GEORG SIMMEL'S INTERPRETATION OF KANT." Modern Intellectual History 13, no. 3 (2014): 597–622. http://dx.doi.org/10.1017/s1479244314000663.

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This essay explores the development of Georg Simmel's interpretation of Immanuel Kant's philosophy in the context of neo-Kantianism and its preoccupation with the question of unity in modern diversity. It argues that the neo-Kantian movement can be divided into two periods: in the first, unity was addressed with regard to Kant's epistemology; in the second period, the main issue was the overall coherence of Kantian teaching. Simmel, who belonged to the younger generation of neo-Kantians, absorbed the conclusions of the previous generation that purged Kantian epistemology from its metaphysical

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Rimai, Anthony. "Kant on Radical Evil: A Pragmatic Reading." Tattva Journal of Philosophy 13, no. 1 (2021): 63–76. http://dx.doi.org/10.12726/tjp.25.5.

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One of the primary concerns of Immanuel Kant in his major works on philosophy of religion is the doctrine of radical evil. He was greatly perplexed by the conundrums of this doctrine. Although Kant claimed it to be a universal trait, he failed to give a formal proof (evidence) supporting it. However, he asserted that the conducts of human beings are enough to demonstrate the nature of radical evil. The complexity of the doctrine is further fuelled by introducing the idea of the need of divine intervention for one to overcome such moral-religious predicament. Critical responses from both Christ

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Demir, Ali. "Çoğulcu Kamusal Alanda Dini Kimliklerin Özgürlüğü ve Demokrasi İletişimi." Etkileşim 4, no. 7 (2021): 98–127. http://dx.doi.org/10.32739/etkilesim.2021.7.120.

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Pluralistic public sphere is where sociological categories such as action, interests and identities, and the basic concepts of philosophy such as freedom, democracy, equality and difference, are connected with each other. Communication here has always been in interaction with personalities and identities. However, in time, public communication of social belongings based on difference or equality has led to some conflicts. Thinkers such as Thomas Hobbes, Immanuel Kant and Jürgen Habermas have studied miscommunication in public within the framework of the concept of pluralism, which is historica

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Long, D. Stephen. "Making Theology Moral." Scottish Journal of Theology 52, no. 3 (1999): 306–27. http://dx.doi.org/10.1017/s0036930600050237.

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The relationship between theology and ethics has been largely determined in the modern era by the questions Immanuel Kant posed and the answers he gave. This contains a certain irony because in 1786 at Marburg Kant's philosophy was banned on the assumption that it threatened faith and morals. His demolition of the scholastic arguments for the existence of God were thought to be a threat to Christian faith. Many neo-kantians relished this challenge to theology and moved Kantianism in the very direction the orthodox authorities feared. By 1835 Heinrich Heine wrote an essay for French publication

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Wielema, Michiel. "Spinoza in het Derde Rijk." Tijdschrift voor geschiedenis 127, no. 1 (2014): 41–61. http://dx.doi.org/10.5117/tvgesch2014.1.wiel.

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This article examines a number of racist and antisemitic interpretations of the philosophy of Spinoza put forward by German authors in the period 1880-1940. Particular attention is given to the views of völkisch authors such as Eugen Dühring and Houston Chamberlain, and national-socialist philosophy professors such as Hans Grunsky and Max Wundt, who worked within the newly founded discipline of nazi Judenforschung. Their aim was to isolate Spinoza’s thought from its wider ‘Germanic’ context and to present it as typically ‘Jewish’ ‐ with all the negative connotations that word suggested (deriva

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Elisa, Nurfaris, and Ismed Batubara. "Philosophy as Creator of Student Intellectual." Britain International of Humanities and Social Sciences (BIoHS) Journal 1, no. 2 (2019): 224–30. http://dx.doi.org/10.33258/biohs.v1i2.55.

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In this modern phase, it was thicked that in lerning the philosophy, there are two methods, namely: First, by history lerning, it has been developing since formerly period until nowadays. In this faced curriculum vitae of famed philosophers, with coming current or philosophy understanding in every problem, their ideas about logic, metaphysics, ethics and religion that talked chronologically according to each time. Second, with content learning methods, namely field learning that regulated in certain sector, such as ethica was confinnated according to ideas from classic period of Greek (Plato,

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Jokubaitis, Alvydas. "MORALĖS MISTIKA." Problemos 79 (January 1, 2011): 7–14. http://dx.doi.org/10.15388/problemos.2011.0.1331.

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Straipsnio tikslas – išplėtoti Ludwigo Wittgensteino mintį apie mistinius moralės elementus. Tai daroma remiantis Blaise’o Pascalio ir Immanuelio Kanto idėjomis. Pascalis kalbėjo apie meilės fenomeno mistiškumą. Kantas samprotavo apie praktinio proto mistiką. Šių dviejų autorių moralės samprata leidžia kalbėti apie mistinius moralės elementus. Remiantis Pascalio ir Kanto idėjomis, bandoma įrodyti, kad mistika nėra vien religinio mąstymo dalis, bet gali būti traktuojama kaip svarbus moralinio patyrimo elementas.Pagrindiniai žodžiai: moralė, mokslas, mistika, meilė, transcendentalizmas.Mysticism

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Wibowo, Setyo. "Permasalahan Iman : Kritik Atas Iman Dalam Filsafat Barat dan Tawaran Jawaban." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 3, no. 1 (2013): 3. http://dx.doi.org/10.20871/kpjipm.v3i1.38.

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<div><p><strong>Abstract :</strong> Faith becomes problematic in our modern world. In the age of secularization and emancipation man masters the Nature with his growing reason and ever developing technology. This new situation brings with itself a discredit toward faith and religion. Without refusing the existence of God, Immanuel Kant declares that theology is a paralogism (a fallacious reasoning). Auguste Comte corners the religion in the realm of infantile age to be overcomed by the progress of science. Meanwhile Friedrich Nietzsche, from his own view, analyses that

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Heriyanto, Husain. "Solipsisme dan Fenomenalisme : Dua Kutub Ekstrim Kantian yang Mengoyak Spiritualitas." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 3, no. 1 (2013): 35. http://dx.doi.org/10.20871/kpjipm.v3i1.39.

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<div><p><strong>Abstract :</strong> Solipsism, which is set up by a very inﬂuential modern philosopher Immanuel Kant, constitutes one main characteristic of modern philosophy and thought. In the realm on metaphysics, it has brought down the meaning of reality. In epistemological perspective, it has caused modern man to live and think in an isolated mental world that is alienated from objective reality. In the levels of ethics and psychology, it paves the way for ﬂourishing any kind of self-centered standpoint and attitude such as individualism, egoism, racism, and anthr

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Bokwa, Ignacy. "Trinitology towards Challenges of Pluralistic Theology of Religion Systematical, Moral and Theological Reflection." Teologia i Moralność 9, no. 2(16) (2014): 167–81. http://dx.doi.org/10.14746/tim.2014.16.2.12.

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Nowadays pluralistic theology of religion is rightly regarded as one of the greatest threats to Christianity. It specifically concerns Christology. A threat to the Christian belief in the Trinity, which is created by pluralistic theology of religion, is seen more rarely. Many scholars consider pluralistic theology of religion as a further step of the modern fight against Christianity and the Church. The increasing spread of religions of the Far East plays a significant role. Pluralistic theology of religion refers to the basic ideas of Buddhism, trying to create a universal religion of the wor

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Gealy, Walford. "Religion and Rational Theology. By Immanuel Kant. Translated and edited by Allen Wood and George di Giovanni. The Cambridge Edition of the Works of Immanuel Kant. Cambridge, Cambridge University Press, 1996. Pp. xxiv, 518. £45. ISBN 0-521-35416-1 (hbk)." Kantian Review 2 (March 1998): 143–49. http://dx.doi.org/10.1017/s136941540000025x.

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Kloes, Andrew. "Dissembling Orthodoxy in the Age of the Enlightenment: Frederick the Great and his Confession of Faith." Harvard Theological Review 109, no. 1 (2016): 102–28. http://dx.doi.org/10.1017/s0017816015000504.

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The name of Friedrich II and his nearly half-century reign from 1740 to 1786 are virtually synonymous with the advent and advance of the Enlightenment in Prussia. In his famous 1784 answer to the question posed by the Berlinische Monatsschrift, “What is enlightenment?” Immanuel Kant asserted that enlightenment could be partially conceptualized as a temporal epoch, one whose salient characteristics, especially in regards to religion, were manifested in the personal opinions and public policies of his royal Prussian sovereign. “We do not live in an enlightened age, but in an age of enlightenment

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Benson, Bruce Ellis. "Is There Such a Thing as “Religion”? In Search of the Roots of Spirituality." Open Theology 6, no. 1 (2020): 693–705. http://dx.doi.org/10.1515/opth-2020-0100.

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AbstractThat there exists something like religion seems self-evident. Anthropologists, we are told, have discovered that all cultures have a religion of some kind. But what is “religion”? If we trace the concept to its origins in religio, we see that our current definition of the term is considerably different. The Latin term religio has to do with virtue or fulfilling one’s obligations to one’s family and community. It has nothing immediately to do with gods, the supernatural, and the afterlife. In contrast, “religion” – something to do with a kind of belief or faith – took about a millennium

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Deibl, Jakob Helmut. "Sacred Architecture and Public Space under the Conditions of a New Visibility of Religion." Religions 11, no. 8 (2020): 379. http://dx.doi.org/10.3390/rel11080379.

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Embedded in the paradigm of the “New Visibility of Religion,” this article addresses the question of the significance of sacred buildings for public spaces. ‘Visibility’ is conceived as religion’s presence in cities through the medium of architecture. In maintaining sacred buildings in cities, religions expose themselves to the conditions of how cities work. They cannot avoid questions such as how to counteract the tendency of public space to erode. Following some preliminary remarks on the “New Visibility of Religion,” I examine selected sacred buildings in Vienna. Next, I focus on the motifs

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Nagl-Docekal, Herta. "Nach einer erneuten Lektüre: Max Horkheimer, Die Sehnsucht nach dem ganz Anderen." Deutsche Zeitschrift für Philosophie 68, no. 5 (2020): 659–88. http://dx.doi.org/10.1515/dzph-2020-0046.

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Abstract “What we call meaning is bound to vanish”: Under this heading, an interview with Max Horkheimer was published in Der Spiegel (Jan 5, 1970). Revisiting this interview, the article focuses on Horkheimer’s thesis that human beings share the “longing that the injustice which characterizes the world must not be the final word”. It examines the extent to which Horkheimer’s notion of the “desire for the totally other” may be inspired by Kant’s claim that religion is grounded in the “need of practical reason”. A further topic of discussion is Horkheimer’s critical assessment concerning curren

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Rodríguez, Yésica. "Kierkegaard y Kant: educación para la ética." Trilhas Filosóficas 11, no. 1 (2018): 125–54. http://dx.doi.org/10.25244/tf.v11i1.3036.

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Resumen: El presente artículo pretende realizar una aproximación entre los pensamientos éticos de Kant y Kierkegaard concentrándonos en los conceptos de educación y libertad. Para ello pondremos foco en el pensamiento práctico desarrollado por el filósofo alemán en el año 1790, al cual denominamos la segunda ética kantiana, y en la primera autoría kierkegaardiana, es decir, O lo uno o lo otro (1843) y El concepto de angustia (1844). Consideramos que estos dos periodos, en ambos autores, nos brindan la posibilidad de encontrar puntos de contactos que nos permiten sostener que la ética que Kierk

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Potter, Nelson. "Religion and Rational TheologyImmanuel Kant Translated and edited by Allen W. Wood and George Di Giovanni Vol. 6 of Cambridge Edition of the Works of Immanuel Kant Edited by Paul Guyer and Allen Wood Cambridge: Cambridge University Press, 1996." Dialogue 38, no. 4 (1999): 886–88. http://dx.doi.org/10.1017/s001221730000679x.

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Robertson, Paul. "De-Spiritualizing Pneuma." Method & Theory in the Study of Religion 26, no. 4-5 (2014): 365–83. http://dx.doi.org/10.1163/15700682-12341267.

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This paper is one of several presented at the 2010sbl naasrsession in Atlanta concerning anachronism and translation in the study of early Christianity. It argues that the concept ofpneuma’s central importance to Paul’s thought makes it a prime candidate to remain untranslated in scholarship. Most scholarship onpneumatranslates this word ‘Spirit’, which imports normative Christian theological implications. This reflects a modern, Western understanding of religion that is derived from thinkers like Kant and Descartes, which privileges dualisms of mind/body and material/spirit, and which foregro

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Dreher, Luís H. "A NOÇÃO DE “APRIORI RELIGIOSO” NO PENSAMENTO DE ERNST TROELTSCH." Síntese: Revista de Filosofia 38, no. 122 (2012): 341. http://dx.doi.org/10.20911/21769389v38n122p341-363/2011.

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A partir de um estudo da noção de “apriori religioso” no pensamento de E. Troeltsch, o artigo procura expor um acesso clássico ao tema da experiência religiosa. Após uma introdução que situa o tema entre filosofia e ciência da religião, prossegue-se com uma contextualização desta noção na matriz da filosofia da religião de Troeltsch. Constata-se a seguir a relação da discussão neokantiana da “validade” com a ideia de uma necessidade transcendental da religião. Diante da hipótese de um racionalismo redutor, verificam-se três acepções do termo em Troeltsch, ao que se segue o exame mais detido do

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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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Brose, Thomas. "Johann Georg Hamanns Sokratische Denkwürdigkeiten: Eine Auseinandersetzung mit dem Rationalismus der Aufklärung." Roczniki Humanistyczne 69, no. 5 (2021): 33–46. http://dx.doi.org/10.18290/rh21695-2.

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Sokratische Denkwürdigkeiten Johanna Georga Hamanna. Polemika z oświeceniowym racjonalizmem Londyn, 1758 r. – to punkt zwrotny w biografii Johanna Georga Hamanna (1730-1788). To, co się wtedy wydarzyło w stolicy Anglii, ma znaczenie nie tylko dla jego królewieckiego adwersarza Immanuela Kanta. Londyńskie nawrócenie Hamanna czynni go krytykiem „oświeceniowej filozofii religii”. Jego Gedanken über meinen Lebenslauf należy wymienić w jednym szeregu z Confessiones św. Augustyna. Hamann zasługuje na szczególną uwagę w kontekście dyskursu „powrotu do religii” i „nowego ateizmu”. Wykonana

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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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Latif, Syahrul Akmal, and Yusri Herman. "ANALISA RUH PENDIDIKAN KARAKTER DALAM PENDIDIKAN NASIONAL (UNDANG-UNDANG 2003)." SISI LAIN REALITA 1, no. 1 (2016): 90. http://dx.doi.org/10.25299/sisilainrealita.2016.vol1(1).1403.

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The issue of education is never over to talk about because education is one measurement of a person's individual accomplishments and achievements systematically nation. The high education of human resources will give a lot of useful works for the individual and social. Unfortunately, the education that was developed based on this character only strengthen individual and social, it’s beyond the divine value . It is due to the historical roots of the character education by Immanuel Kant (1724-1804) and Charles Renouvier (1815-1857); Religious morality in the low education and August Comter (1798

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Quintana Montes, Jorge Luis. "El “habitar web”: arraigo, enajenación y transparencia en la época técnica moderna." LOGOS Revista de Filosofía, no. 134 (February 11, 2020): 27–42. http://dx.doi.org/10.26457/lrf.v0i134.2526.

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ResumenEl presente trabajo tiene por propósito exponer el modo en que las redes sociales (Facebook, Instagram, Twitter, etc.), constituyen lo que llamamos aquí “habitar web”. Retomando de forma parcial los planteamientos de Heidegger, Marx y Han, y poniendo la vista a la par en The Matrix, mostraremos que el “habitar web” es un modo del habitar fundado en el desarrollo de la técnica moderna, caracterizado, primero, por la transparencia y, segundo, por ser un modo histórico específico de enajenación que oculta el mundo de la vida. Palabras clave Redes sociales; Habitar; Enajenación; Trans

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Sembou, Evangelia. "The Young Hegel on ‘Life’ and ‘Love’." Hegel Bulletin 27, no. 1-2 (2006): 81–106. http://dx.doi.org/10.1017/s0263523200007552.

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Wilhelm Dilthey, the first scholar to study Hegel's early writings, most of which have been published by Herman Nohl under the title Hegels Theologische Jugendschriften, examined the thought of the young Hegel in the light of German idealism; Dilthey was interested in establishing the Kant-Fichte-Schelling-Hegel Entwicklungsgeschichte. Another line of interpretation, no doubt encouraged by the tide of Nohl's compendium, has been to see these writings as dealing with a religious experience and religious issues. Unique in the literature stands Laurence Dickey's study of intellectual history, in

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Clack, Brian R. "Robert W. Brockway. Myth from the Ice Age to Mickey Mouse. Pp. x + 187. (Albany: State University of New York Press, 1993.) $16.95. - Don Cupitt. After All: Religion Without Alienation. Pp. 121. (London: SCM Press, 1994.) £9·95 pb. - Adina Davidovich. Religion as a Province of Meaning: The KantianFoundations of Modern Theology. Pp. xvii + 338. (Minneapolis: Fortress Press, 1993.) - Immanuel Kant. The One Possible Basis for a Demonstration of theExistence of God. Translated and introduced by Gordon Treash. Pp. 247. (Lincoln and London: University of Nebraska Press, 1994.) £11.95 pb. - William H. Poteat.The Primacy of Persons and the Language of Culture. (Essays by William H. Poteat, edited by J. M. Nickell and J. W. Stines.) Pp. 343.(Columbia and London: University of Missouri Press, 1993.) £44·95. - Luber Velecky. Aquinas' Five Arguments in the Summa Theologiae Ia 2, 3. Pp. xi + 140. (Kampen, The Netherlands: Kok Pharos Publishing House, 1994.) Dfl. 65. - David Wisdo. The Life of Irony and the Ethics of Belief. Pp. x + 153. (Albany: State University of New York Press, 1993.) $44·50 hb, $14·95 Pb." Religious Studies 30, no. 4 (1994): 539–42. http://dx.doi.org/10.1017/s0034412500023222.

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Pedersen, Kim Arne. "Grundtvig og fundamentalismen." Grundtvig-Studier 56, no. 1 (2005): 86–124. http://dx.doi.org/10.7146/grs.v56i1.16472.

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Grundtvig og fundamentalismen[Grundtvig and fundamentalism]By Kim Arne PedersenThe chosen starting-point is Ole Vind’s perception of Gr as a Biblefundamentalist. Vind constructs a concept of fundamentalism along idea-historical lines and focuses on what he perceives to be Gr’s literal reading of, especially, the Old Testament; but he also emphasises that for Gr the Scriptures were directly inspired by God.Through the introduction of a theological-historical and secularhistorical definition of the concept of fundamentalism, Gr’s relationship to the Bible is examined with the aim of mounting a c

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Michelsen, William. "Om Grundtvigs tænkning og den nyere tids filosofi. Introduktion til Danne-Virke II." Grundtvig-Studier 38, no. 1 (1986): 56–70. http://dx.doi.org/10.7146/grs.v38i1.15971.

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On Grundtvig’s Thought and Post-Lutheran PhilosophyAn introduction to Danevirke IIBy William MichelsenGrundtvig’s considerations on the life of man in his periodical Danevirke (1816- 19) are the result of his critical reading of the major works in modern philosophy and in protestant theology since 1517. His criticism of the works can be found in Prospect o f World Chronicle Especially in the Age o f Luther from 1817; his own comments are presented in Danevirke. Inevitably the criticism has affected the comments, making them difficult to read today in our altered circumstances. Yet all philosop

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Clack, Brian, P.A.B., B.C., et al. "Dan Cohn-Sherbok. Judaism and Other Faiths. Pp. 186. (Basingstoke & London, Macmillan: 1994.) £40.00. - Dan Cohn-Sherbok & Christopher Lewis (ed.). Beyond Death: Theological and Philosophical Reflections on Life after Death. (Basingstoke & London, Macmillan: 1995.) Pp. xii + 219. £40.00 hbk, £14.99 Pbk. - Roy D. Morrison, II. Science, Theology and the Transcendental Horizon: Einstein, Kant and Tillich. (Atlanta, Scholars Press: 1994.) Pp. xxiii + 460. $59·95 hbk, $39·95 Pbk. - Dewi Z. Phillips, J. R. Jones. (Cardiff, University of Wales Press: 1995.) Pp. 122. £4·95 pbk. - Jean Porter. Moral Action and Christian Ethics. (Cambridge: Cambridge University Press, 1995.) Pp. 254. £35·00. - Frank E. Reynolds & David Tracy (eds). Religion and Practical Reason: New Essays in the Comparative Philosophy of Religions. (Albany: State University of New York Press, 1994.) Pp. ix + 444. $21.95. - Keith E. Yandell. The Epistemology of Religious Experience. (Cambridge: Cambridge University Press, 1993.) Pp. viii + 371. £35·00." Religious Studies 32, no. 1 (1996): 139–42. http://dx.doi.org/10.1017/s0034412500024161.

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Dreyer, P. S. "Die filosofie van Immanuel Kant en Protestants-teologiese denkstrukture." HTS Teologiese Studies / Theological Studies 46, no. 4 (1990). http://dx.doi.org/10.4102/hts.v46i4.2354.

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The philosophy of Immanuel Kant and Protestant theological structures Kant’s critical epistemology destroyed the idea of scientific metaphysics (valid up to Wolff) as the foundation of theology. Kant, however, reconstructed his own metaphysics on the basis of practical reason. In this scheme metaphysics and ethics are interwoven and culminate in a religion exclusively based on and conditioned by pure reason, usually known as Kant’s moral theology or rational religion. The purpose of this paper is, firstly, to give a very short exposition of the basic concepts of Kant’s moral theology, and seco

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Kupś, Tomasz. "How does historical faith complement Immanuel Kant’s philosophy of religion?" Diametros, July 31, 2021, 1–19. http://dx.doi.org/10.33392/diam.1734.

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In modern interpretations of Kant’s philosophy of religion, a shift away from exclusionary moral reductionism occurs. Consequently, at least since the 1970s, historical faith has been appreciated as a necessary and desirable element of Kant’s philosophy of religion. One of the reasons prompting Kant to include historical faith in his system of the philosophy of religion is what commentators on Kant’s philosophy call the ‘moral gap’. For there is a disproportion between the limited competence of man as a natural being and moral goals that seem unattainable. For the believer, the content of hist

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Oliveira, Davison Schaeffer. "Teologia filosófica de Kant: prospecto e atualidade." Numen 20, no. 2 (2018). http://dx.doi.org/10.34019/2236-6296.2017.v20.22106.

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No presente texto, propomos refletir sobre o programa de teologia filosófica de Immanuel Kant (1724-1804), como se verifica no escrito de 1793, Die religion innerhalb der grenzen der bloßen Vernunft, por muitos considerada a obra literária de estreia da filosofia da religião gestada sob as condições da modernidade. Primeiro, interrogamos sobre a posição de Kant ante a metafísica para justificarmos os critérios hermenêuticos de nossas análises. Em seguida, apresentamos a proposta kantiana de um estudo autônomo da religião. Por fim, esperamos retirar lições filosóficas que contribuam para a atua

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Musavi Moqaddam, Seyyed Mohammad, Ali Almasi, and Shima Mahmudpur Shima Mahmudpur Qamsar. "A Review of Theory of Immanuel Kant: Distinguish of the Realm of Religion and Science." Mediterranean Journal of Social Sciences, December 10, 2015. http://dx.doi.org/10.5901/mjss.2015.v6n6s4p558.

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"Recensions / Reviews." Canadian Journal of Political Science 35, no. 3 (2002): 629–712. http://dx.doi.org/10.1017/s0008423902778384.

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Carty, R. Kenneth, William Cross and Lisa Young. Rebuilding Canadian Party Politics. By Miriam Lapp 631Broadbent, Edward, ed. Democratic Equality: What Went Wrong? By Rodney Haddow 633Boyd, Susan S., Dorothy E. Chunn and Robert Menzies, eds. (Ab)Using Power: The Canadian Experience. By Audrey Doerr 635Pal, Leslie A., ed.. How Ottawa Spends 2000-2001: Past Imperfect, Future Tense. By Nelson Wiseman 636Chennells, David. The Politics of Nationalism in Canada: Cultural Conflict since 1760. By Richard Vengroff 638Helly, Denise et Nicolas Van Schendel. Appartenir au Québec. Citoyenneté, nation et so

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Jacobs, Nathan A. "The Revelation of God, East and West: Contrasting Special Revelation in Western Modernity with the Ancient Christian East." Open Theology 3, no. 1 (2017). http://dx.doi.org/10.1515/opth-2017-0043.

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AbstractThe questions of whether God reveals himself; if so, how we can know a purported revelation is authentic; and how such revelations relate to the insights of reason are discussed by John Locke, Thomas Hobbes, René Descartes, G. W. Leibniz, and Immanuel Kant, to name a few. Yet, what these philosophers say with such consistency about revelation stands in stark contrast with the claims of the Christian East, which are equally consistent from the second century through the fourteenth century. In this essay, I will compare the modern discussion of special revelation from Thomas Hobbes throu

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"Time of Purpose And Realm of Actions: Theologicalpolitical Subject on Kant’s Philosophy of History." Philosophical Literary Journal Logos 31, no. 3 (2021): 49–70. http://dx.doi.org/10.22394/0869-5377-2021-3-49-68.

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The article examines the clashes in Immanuel Kant’s texts that created the political-historical subject of modernity — the agent who serves as both the creator and interpreter of history. The main difficulty here is the heterogeneity in principle of the subject, which must combine ethical autonomy with the pursuit of goals that are unattainable within the boundaries of autonomous being. The author proposes that in Kant’s thought reflection is elicited by the very temporality of human existence within history and entrained by the paradox of action, which on the one hand is aimless and on the ot

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Khoiri, Muhammad Alim. "REKONSTRUKSI KONSEP AURAT (Analisis Pemikiran Syahrur)." UNIVERSUM 9, no. 2 (2015). http://dx.doi.org/10.30762/universum.v9i2.82.

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Dr. Ir. Muhammad Shahrur, a syrians controversial liberal thinkers dubbed as "Immanuel Kant" of the Arab world and the "Martin Luther" of the Islamic world is one of the intellectuals who have a critical awareness to make updates to the understanding of religion. One of his idea is a buzz about the genitalia concept. Shahrur stated that the issue of genitalia is merely historical problem that is not free from various influences and manipulations. It was not a pure ubudiyah problem. So the genitalia concept is relative, according to the social and cultural conditions surrounding the boundary bu

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Du Toit, Cornel W. "Some Barthian perspectives on the present science-religion debate: What is the place of “natural theology” today?" HTS Teologiese Studies / Theological Studies 63, no. 4 (2007). http://dx.doi.org/10.4102/hts.v63i4.267.

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As an example of the context-relatedness of Barth’s work, this article compares his crisis theology with Heidegger’s philosophy of Being. Further examples are Barth’s reaction to the modernism of his time, with its accent on rationalism (see his critique of Kant), and the influence of subjective theology. In spite of his condemnation of natural theology, Barth could make a unique contribution to the current science-theology debate. His reading of the creation story and the way he views (transcends) the literal text in order to experience the Word of God as an event through that text, is a case

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