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Journal articles on the topic 'Philosophical theology Metaphysics Ontology'

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Published: 4 June 2021

Last updated: 3 February 2022

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1

Andersen, Svend. "“Den guddommeligt skønne natur”." Dansk Teologisk Tidsskrift 84, no. 1 (2021): 25–47. http://dx.doi.org/10.7146/dtt.v84i1.128069.

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Abstract: The article offers a contribution to the understanding of K.E. Løgstrup’s metaphysics focusing on his reading of Friedrich Hölderlin’s poetry and Martin Heidegger’s interpretation thereof. Heideggerian ontology plays a crucial role in Løgstrup’s theology as a philosophical explication of the pre-understanding of Christian faith. At first, existential ontology was essential in this respect, but later Løgstrup realized the necessity of broadening the view to being in general, which equals the movement towards metaphysics. In this movement, Hölderlin as interpreted by Heidegger is pivot

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Halfwassen, Jens. "Henologie bei Platon und Plotin." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 8 (December 31, 2003): 21–41. http://dx.doi.org/10.1075/bpjam.8.03hal.

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Aristotle construed metaphysics primarily in terms of ontology, whereas Plato had developed a different approach to the philosophy of principles. The main task of the metaphysical theory of principles is the quest for the absolute. For Plato, however, the absolute is the one; and this idea – most influentially advocated by Plotinus – is the foundation of a tradition that construes metaphysics mainly in terms of henology. The central aspects of this doctrine are the idea of the transcendence of the absolute one, the perspective of negative theology, and – in Plotinus – a genuinely philosophical

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Podbielski, Marcin, and Andrew Kaethler. "Editors’ Note." Forum Philosophicum 21, no. 1 (2016): 5–9. http://dx.doi.org/10.35765/forphil.2016.2101.01.

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In the Summer of 2015 Sotiris Mitralexis and Andrew T. J. Kaethler organized a conference held in Delphi, Greece, titled “Ontology and History: A Challenging and Auspicious Dialogue for Philosophy and Theology.” The conference brought together over sixty scholars from various parts of the globe, representing Orthodoxy, Catholicism, and Protestantism—truly an ecumenical affair. The topic of the conference, which is well represented in this volume of Forum Philosophicum, was purposefully broad because it is a question that remains open and which sits at the centre of the Christian philosophical

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Schmidt, Stefan. "Thinking Transcendence: Heidegger’s Ontological Concept of Freedom." Heidegger Circle Proceedings 53 (2019): 247–60. http://dx.doi.org/10.5840/heideggercircle20195321.

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According to Hans Ruin, there are two ways to approach the examination of freedom in Heidegger’s writings: One can use the notion of freedom as a heuristic concept to interpret the entirety of Heidegger’s work as a philosophy of freedom, which was famously done by Günter Figal, or one can reconstruct Heidegger’s actual use of the notion of freedom. In my paper I’ll focus on the second approach and show that although “freedom” or, rather, “being-free” can already be found in Being and Time, his more elaborate concept of freedom as transcendence is developed in the years 1928-1930. These years a

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Rapaport, Herman. "Deregionalizing Ontology: Derrida's Khōra." Derrida Today 1, no. 1 (2008): 95–118. http://dx.doi.org/10.3366/e1754850008000109.

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The purpose of the essay is to contextualize and explain the philosophical project that is under way in Jacques Derrida's Khōraof 1993. Upon a cursory reading, the book will appear to be merely the unpacking of yet another undecidable term that Derrida has located within the history of metaphysics. But, in fact, the stakes of this text are much higher in that Derrida's aim is to continue developing a project that was announced in the late 1960s, namely, to deregionalize ontology. Precisely what Derrida meant by that phrase and the various texts one would have to revisit in order to properly un

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Кузнецова, К. Ю. "СЛАБКА ДУМКА («IL PENSIERO DEBOLE») ТА «СЛАБКА ТЕОЛОГІЯ» ЯК СИМПТОМИ ПОСТМЕТАФІЗИЧНОГО МИСЛЕННЯ". Humanities journal, № 3 (3 жовтня 2019): 22–32. http://dx.doi.org/10.32620/gch.2019.3.03.

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The growing political influence of religious communities and beliefs, the growing presence of religious discourse in public sphere require a rethinking of the role of religion in modern society. A number of mutual accusations in a metaphysical way of thinking leads to the fact that the whole philosophy of the XX century turns out to be a philosophy thinking in a “post” situation. Formation of the “post“ states is entirely explained in the field of social philosophy, which tries to “keep pace with time”, but the intrigue lies in the fact that in the first place these transformations touched the

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Солонченко, Александр Александрович. "Orthodox Thought in Postmodern Conditions: Philosophical Context and Three Ways of Development." Theological Herald, no. 4(39) (December 15, 2020): 66–84. http://dx.doi.org/10.31802/gb.2020.39.4.004.

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В статье проводится анализ философского контекста развития православной постмодернистской мысли. Автор дается краткое описание онтологии, антропологии и гносеологии постмодерна и таких идей как «смерть Бога», «смерть субъекта», «смерть истины», «конец метафизики» и др. Далее автор описывает основные черты концепций православных мыслителей-постмодернистов - Д. Харта, митр. Иоанна (Зизиуласа) и Дж. Мануссакиса и выявляет их связь с идеями философии постмодерна. Автор приходит к выводу, что Д. Харт в своей теоэстетике находит возможность выразить христианское учение о Боге в условиях «смерти Бога

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Pugliese, Marc A. "Quantum Mechanics and an Ontology of Intersubjectivity: Perils and Promises." Open Theology 4, no. 1 (2018): 325–41. http://dx.doi.org/10.1515/opth-2018-0025.

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AbstractContemporary theology has realized the importance of integrating what we know from the “new physics”-quantum mechanics and relativity theory-into the metaphysical and ontological categories used by theology to consider God, the world, and the God-world relationship. The categories of subjectivity and relationality have risen to prominence in these discussions. Both academic and popular presentations can obscure the vital distinction between what physicists agree on concerning quantum mechanics and the contested interpretation of quantum mechanics, or what quantum mechanics reveals abou

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Sena, I. Gusti Made Widya. "Sebuah Pendekatan Ontologi dalam Memahami Filsafat Siva Siddhanta." Sanjiwani: Jurnal Filsafat 9, no. 1 (2020): 8. http://dx.doi.org/10.25078/sjf.v9i1.1608.

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<p><em>Hindu religion as one of the religions that has complexity of philosophy in the development of his doctrines using the basis of religious knowledge, direct views and conclusions as a process of philosophical thinking.</em></p><p><em></em><em>Siva Siddhanta is the core or conclusion of the Siva doctrines that describes various concepts in it such as cosmology, metaphysics, theology, philosophy until the concept of unity with God.</em></p><p> </p><p><em>The ontological perspective of Siva Siddhanta philoso

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López, Alberto Luis. "Ontología y mundo externo en Berkeley [Berkeley’s Ontology and External World]." LOGOS Revista de Filosofía 135, no. 135 (2020): 11–23. http://dx.doi.org/10.26457/lrf.v135i135.2713.

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Es habitual que algunos lectores confundan la postura de Berkeley al creer que niega la existencia del mundo externo y que su filosofía lleva inevitablemente al solipsismo. Frente a estas lecturas, analizo en este artículo el tema de la relación entre ontología y mundo externo en Berkeley, con el propósito de aclarar algunos desaciertos interpretativos sobre el asunto y mostrar con ello tres cosas: 1) que se trata de un error creer que su filosofía elimina el mundo externo y lleva al solipsismo, 2) que en la propia ontología está la clave para entender la constitución del mundo externo, y 3) q

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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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Solopov, Oleg Viktorovich. "Raja yoga within the system of religious-ethical philosophy Of M. V. Lodyzhensky." Философская мысль, no. 11 (November 2020): 64–90. http://dx.doi.org/10.25136/2409-8728.2020.11.33579.

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This article is dedicated to examination of the characteristics of the doctrine of Raja yoga in interpretation Of M. V. Lodyzhensky. The goal consists in the analysis and reconstruction of the system of Raja yoga within the religious-ethical philosophy of the thinker. In the course of this research, the author resolves a number of problems: examines the system of primary elements of religious-ethical philosophy of M. V. Lodyzhensky; analyzes the sources that affected the formation of views of the philosopher upon Raja yoga; reveals main characteristics of the system of Raja yoga within Lodyzhe

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Khrystokin, Hennadii. "PHILOSOPHICAL AND THEOLOGICAL METHODOLOGY OF D. B. HART." Educational Discourse: collection of scientific papers, no. 23(5) (July 1, 2020): 67–78. http://dx.doi.org/10.33930/ed.2019.5007.23(5)-6.

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Philosophy for Hart, is a continuation of theology in another way, it is a self-denial of theology, which is carried out by the European tradition to find itself. All philosophy and all its problems are a search for solutions to theological problems. For Hart, as for Balthazar, theology is thinking about being and its properties. The task of the thinker is to create a theological language, an alternative to the rhetoric of postmodernism. Theology is a language that is both a theory and a discourse. Hart’s theological reflections combine the hermeneutics of texts with metaphysical reflections o

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Kosykhin, Vitaly G., and Svetlana M. Malkina. "Metaphysics and Realism." Epistemology & Philosophy of Science 58, no. 2 (2021): 216–24. http://dx.doi.org/10.5840/eps202158237.

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The article deals with the problem of the return of metaphysics within the framework of the ontological turn of philosophy and the situation of post-metaphysical thinking. The conditions for the possibility of modern metaphysical discourse in the projects of empirical metaphysics and historical ontology are revealed. Historical ontology as a meta-reflexion of philosophy over its own historical foundations is able to bridge the gap between the epistemological static nature of transcendental subjectivity and the ontological dynamism of the growth of scientific knowledge about reality by comprehe

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Mendie, John Gabriel. "The important of Ontology to Public Administration." PINISI Discretion Review 1, no. 1 (2020): 207. http://dx.doi.org/10.26858/pdr.v1i1.13627.

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Metaphysics, as we understand, is a philosophical enterprise that deals with the nature of the ultimate reality. However, this is a sweeping conception; we can say metaphysics, is concerned with the nature of reality as well as problems of existence which is more appropriately considered under ontological discussions. Thus, there have been questions on whether ontology has vital importance in human practical dealings. This paper aims to show the importance of ontology in administration. The work analysis some existing philosophers' postulation on the importance of ontology in public administra

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Glock, Hans-Johann. "Does Ontology Exist?" Philosophy 77, no. 2 (2002): 235–60. http://dx.doi.org/10.1017/s0031819102000268.

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Early analytic philosophers like Carnap, Wittgenstein and Ryle regarded ontology as a branch of metaphysics that is either trivial or meaningless. But at present it is generally assumed that philosophy can make substantial discoveries about what kinds of things exist and about the essence of these kinds. My paper challenges this ontological turn. The currently predominant conceptions of the subject, at any rate, do not license the idea that ontology can provide distinctively philosophical insights into the constituents of reality. I distinguish four main sources of analytic ontology—Strawson's

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GARDNER, SEBASTIAN. "Sartre, Schelling, and onto-theology." Religious Studies 42, no. 3 (2006): 247–71. http://dx.doi.org/10.1017/s0034412506008407.

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It is well known that Sartre describes his form of existentialism as atheistic, and much of the rhetoric of Sartrean existentialism draws off the image of God's absence from the world. There are nevertheless, I argue, deep grounds for thinking that the coherence and well-groundedness of Sartre's thought requires that his phenomenological ontology take finally the form of an onto-theology: Sartre's ontology runs into difficulties concerning the origin of the for-itself and the unity of being; an onto-theology like Schelling's, which avoids the ‘ontological optimism’ that Sartre objects to in He

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Prole, Dragan. "Kant and the romantic ontology." Filozofija i drustvo 26, no. 1 (2015): 47–68. http://dx.doi.org/10.2298/fid1501047p.

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In the first part of the paper, the author displays the specificities of the romantic concept of subjectivity. Based on the assumption that the Man is but a minute part of what he might be, the romantics emphasize on the imperative of infinite subjectivity. Giving up on the division of philosophical disciplines, the romantics request a unity of spirit in history. The relationship between Kant and romanticism is mostly deliberated under the auspices of the terms of anarchy and the nomadic spirit, which are pointed out by Kant in the beginning of the foreword to the first edition of the Critique

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Давыдов, Олег Борисович. "Peace and War: A Christian Alternative to the Metaphysics of Violence." Theological Herald, no. 4(35) (December 25, 2019): 87–101. http://dx.doi.org/10.31802/2500-1450-2019-35-87-101.

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В статье рассматривается богословская концепция «мирной онтологии» (ontology of peace), противопоставляющейся «онтологии насилия» (ontology of violence). Данное различение принадлежит современному богослову Джону Милбанку и обладает эвристической ценностью для христианской метафизики при её диалоге с постмодернистскими философскими и богословскими нарративами. «Мирная онтология» выступает фундаментальной истиной христианского мышления и жизненной практики, позволяющей признать весомость и значимость различий как дара божественной аналогии. The article discusses the theological concept of «onto

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Omar Perez, Daniel. "Ontology, metaphysics and criticism as Transcendental Semantics as of Kant." Revista de Filosofia Aurora 28, no. 44 (2016): 459. http://dx.doi.org/10.7213/aurora.28.044.ds04.

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The aim of this paper is to present the core of Kant´s critique of traditional metaphysics and ontology as a transcendental semantics that allows reformulating the problem about the objects and their reality. In order to achieve this purpose, we propound a paper divided in two parts: 1. A brief justification of Kant’s semantics interpretation; 2. A work program based on a semantics comprehended as a fundamental part of a method of resolution of philosophical problems. Basically, we can state that the critical position against traditional metaphysics and ontology leads to the question upon: how

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Bourbon, Paskalina. "Beyond Musical Metaphysics: A Philosophical Account of Listening to Music." Philosophy of Music 74, no. 4 (2018): 1377–98. http://dx.doi.org/10.17990/rpf/2018_74_4_1377.

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Music’s original philosophical problem is ontological: what is it? In this paper, I argue that music has a better philosophical beginning; philosophical accounts of music should begin as philosophical accounts of listening to music. What distinguishes listening to music from hearing sound? My aim is to give a philosophical account of music by means of a description of a particular kind of interactive relationship we sometimes have to sound. Music, I shall argue, is not distinguished from sound because it has a special metaphysical status or because of the psychological reactions it produces in

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Amini, Mahdi. "The Relationship Between Beauty and Metaphysics in the Theory of Saint Tomas Aquinas." European Journal of Multidisciplinary Studies 6, no. 2 (2017): 341. http://dx.doi.org/10.26417/ejms.v6i2.p341-341.

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Metaphysics and beauty are very important and challenging issues in philosophy that have been always noteworthy of philosophers. The relationship between these issues and the condition of these in philosophers's philosophical system is very different and various and every philosopher try to describe this in a specific way. It seems that there are very deep relationship between metaphysics and beauty in the philosophical system of philosophers that metaphysics is a fundamental subject in their philosophical system, because they explain their philosophical issue base on their metaphysical theory

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Chakravartty, Anjan. "Risk, Reward, and Scientific Ontology: Reply to Bryant, Psillos, and Slater." Dialogue 60, no. 1 (2021): 43–63. http://dx.doi.org/10.1017/s0012217320000311.

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ABSTRACTScientific Ontology: Integrating Naturalized Metaphysics and Voluntarist Epistemology contends that ontological commitments associated with scientific inquiry are infused with philosophical commitments. Interpretations of scientific ontology involve (what I call) metaphysical inferences, and furthermore, there are different ways of making these inferences, on the basis of different but nonetheless rational epistemic stances. If correct, this problematizes any neat distinction between naturalized and other metaphysics, and dissolves any presumption of there being a uniquely correct answ

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Adriaenssen, Han Thomas. "Common Conceptions and the Metaphysics of Material Substance." Journal of Early Modern Studies 8, no. 1 (2019): 117–39. http://dx.doi.org/10.5840/jems2019815.

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This paper explores how, according to three early modern philosophers, philosophical theory should relate to our pre-theoretical picture of reality. Though coming from very different backgrounds, the Spanish scholastic, Domingo de Soto, and the English natural philosopher, Kenelm Digby, agreed that an ability to accommodate our pre-theoretical picture of the world and our ordinary way of speaking about reality is a virtue for a philosophical theory. Yet at the same time, they disagreed on what kind of ontology of the material world is implied by these. The Dutch Cartesian, Johannes de Raey, to

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Leung, King-Ho. "Ontology and Anti-Platonism: Reconsidering Colin Gunton’s Trinitarian Theology." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 62, no. 4 (2020): 419–40. http://dx.doi.org/10.1515/nzsth-2020-0022.

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SummaryThis article offers a reading of Colin Gunton’s trinitarian theology in light of recent theological attempts to develop accounts of ‘new trinitarian ontologies’ in a strongly Christian Neo-Platonic vein. In particular, this article seeks to situate Gunton’s work within the broader context of late twentieth-century European thought by comparing his ‘trinitarian ontology’ to the anti-Platonic ontologies of Martin Heidegger and Gilles Deleuze. By way of considering the ‘anti-Platonic’ aspects of Gunton’s trinitarian theology, this article presents his theological project as a testcase whic

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Drozdek, Adam. "Solovyov : Chaos and All-unity." Articles spéciaux 65, no. 1 (2009): 55–66. http://dx.doi.org/10.7202/037940ar.

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The paper discusses several issues of Solovyov’s ontology and theology including the metaphysics of all-unity ; original but contentious doctrine of creation ; the problem of the Fall and the restoration of all-unity ; the problem of the omnipresence of consciousness.

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Rößner, Christian. "Mysticism instead of Metaphysics: Marion's Phenomenology of Revelation." Bogoslovni vestnik 79, no. 2 (2019): 357–65. http://dx.doi.org/10.34291/bv2019/02/rossner.

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In a dense and important text that has recently been published in the Vienna Yearbook for Philosophy, Jean-Luc Marion treats the topic of the complex relationship between phenomenology and theology by inquiring into the philosophical status of mysticism. Whereas the concept and meaning of the mystical commonly have become problematic and suspicious, Christian faith remains based on the »revelation of the mustêrion« (Romans 16, 25). If, in this sense, theology is always already a mystical one, it has to take into account the specific phenomenality of such a manifestation of the mystery the Bibl

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Kretzmann, Norman. "Reason in Mystery." Royal Institute of Philosophy Lecture Series 25 (March 1989): 15–39. http://dx.doi.org/10.1017/s0957042x00011226.

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The philosophy in Christianity is both inert and active. The late Greek metaphysics around which Christian doctrine first developed is Christianity's inert philosophical skeleton. Even if the dehellenizers could succeed in their efforts to remove it, Christianity itself would be unrecognizable without it. But the philosophy that is in Christianity actively, the enterprise of philosophical theology, is in it insecurely and only intermittently because it seems vulnerable to important religious and philosophical objections. As I see it, philosophical theology can be and actually has been successf

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Fiorenza, Francis Schüssler. "Theology: Transcendental or Hermeneutical?" Horizons 16, no. 2 (1989): 329–41. http://dx.doi.org/10.1017/s036096690004055x.

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Jack Bonsor's essay as well as his interpretation of Karl Rahner and especially of Rahner's appropriation of Martin Heidegger's philosophy raises a central issue of theology today. His essay raises the issue of the relation between transcendental and hermeneutical approaches. Are they radically opposed? Or can they be synthesized into a unity?This issue has become particularly acute within contemporary theology influenced by the contemporary philosophical scene. The American philosophical debates on relativity, realism, and pragmatism have challenged traditional transcendental approaches to ph

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Fink, Eugen, Catherine Homan, and Zachary Hamm. "Nietzsche’s Metaphysics of Play (1946)." Philosophy Today 63, no. 1 (2019): 21–33. http://dx.doi.org/10.5840/philtoday201967254.

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This lecture from 1946 presents Eugen Fink’s interpretation of Nietzsche’s metaphysics. Fink’s aim here is twofold: to work against the trend of psychologistic interpretations of Nietzsche’s work and to perform the philosophical interpretation of Nietzsche he finds lacking in his predecessors. Fink contends that play is the central intuition of Nietzsche’s philosophy, specifically in his rejection of Western metaphysics’ insistence on being and presence. Drawing instead from Heraclitus, Nietzsche argues for an ontology of becoming characterized by the Dionysian as the temporalization of time a

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Crowell, Steven. "Phenomenology, Ontology, Nihilism: Løgstrup, Levinas, and the Limits of Philosophical Anthropology." Monist 103, no. 1 (2020): 16–37. http://dx.doi.org/10.1093/monist/onz025.

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Abstract Despite recent interest in his work, little has been written about Løgstrup’s relation to phenomenology—what he thinks phenomenology is, how it informs his approach to ethics, and what he believes it can accomplish. Here I hope to stimulate further discussion of these matters. In this, consideration of Levinas’s understanding of phenomenology will be useful. While sharing many of Løgstrup’s concerns, Levinas insists on a distinction between phenomenological ontology and “metaphysics,” one that Løgstrup tends to blur in support of his argument that “absolute nihilism is an impossibilit

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Kenney, John Peter. "The Critical Value of Negative Theology." Harvard Theological Review 86, no. 4 (1993): 439–53. http://dx.doi.org/10.1017/s0017816000030650.

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If metaphysics seems today to have buried its undertakers, then negative theology may soon silence its critics. Having established a significant if sometimes recessive presence in Western theism, negative theology is again an important element in contemporary philosophical theology. While Anglo- American philosophy of religion remains dominated by analytic neoscholasticism, in the last decade a countercurrent has emerged that makes common cause with the apophatic tradition. The Gifford lectures of Stephen R. L. Clark are examples of this development, as are the works of Leszek Kolakowski. Each

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Dirscherl, Erwin. "The Ethical Significance of the Infinity and Otherness of God and the Understanding of Man as »Inspired Subject«. Emmanuel Levinas as a Challenge for Christian Theology." Bogoslovni vestnik 79, no. 2 (2019): 323–33. http://dx.doi.org/10.34291/bv2019/02/dirscherl.

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The thinking of E. Levinas deeply influences the actual debates in Christian systematic theology. In catholic thinking, we know the norm of the Lateran Council in 1215: You cannot discern a similarity between God and man without discerning a greater dissimilarity between them. Do we take this norm seriously in our metaphysical ontology and theology? The otherness and goodness of God is the main problem in Levinas's philosophy and with regard to the catastrophes of the two world wars and the Shoa in the twentieth century he asks, what the significance of the talking about God in present times c

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Maksimov, M. V. "Vladimir Soloviev and Maximus the Confessor: metaphysics and theology of love." Solov’evskie issledovaniya, no. 1 (2020): 31–46. http://dx.doi.org/10.17588/2076-9210.2020.1.031-046.

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A comparative analysis of the philosophical foundations of the teachings on love by Maximus the Confessor and Vladimir Solovyov is presented utilizing the principles of source analysis, comparative philosophical study, and the historico-genetic method. The case is made for the relevance of this research topic, due to the lack of special studies on the reception of Maximus the Confessor’s doctrine of the love in the works of Vladimir Solovyov. An analysis is given of the extent to which V.V. Vysheslavtseva, K.V. Mochulsky, G.V. Florovsky, A.F. Loseva, S.S. Averintseva, V.M. Lurie, I.B. Benevich

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Michelson, Jared. "Covenantal history and participatory metaphysics: formulating a Reformed response to the charge of legal fiction." Scottish Journal of Theology 71, no. 4 (2018): 391–410. http://dx.doi.org/10.1017/s0036930618000595.

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AbstractTo combat the charges raised by Radical Orthodoxy and others, which allege that Protestant soteriologies amount to a legal fiction, Bruce McCormack and Michael Horton suggest that Reformed theology embrace a covenantal ontology, which aims to overcome legal fiction objections without sacrificing Reformational insights or making recourse to medieval participatory metaphysics. For both theologians, covenantal history and participatory metaphysics are treated as rival paradigms. I suggest that their proposals display serious weaknesses and propose an alternative approach, inspired by the

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Kolářová, Lucie. "Thinking Anthropologically about Metaphysics: Impulses for Theological Metaphysics in the Fields of Philosophy of Religion and Philosophical Theology." Studia theologica 22, no. 1 (2020): 113–35. http://dx.doi.org/10.5507/sth.2019.047.

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Grieb, A. Katherine. "Pharaoh's magicians at the holy of holies? Appraising an early debate between Tillich and Barth on the relationship between philosophy and theology." Scottish Journal of Theology 56, no. 3 (2003): 360–80. http://dx.doi.org/10.1017/s003693060300108x.

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Two recent accounts of the relationship between theology and philosophy differ pointedly: Fides et Ratio describes an ‘intimate bond between theological and philosophical wisdom', while John Milbank charges theology to ‘evacuate philosophy, which is metaphysics', entirely. An early (1929) debate between Paul Tillich and Karl Barth on this subject is both clarifying and instructive for our present theological situation. Tillich and Barth would differ in their assessments of the relationship between theology and philosophy described by Fides et Ratio, but, against Milbank, both Tillich and Barth

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Echevarría, Agustín, and J. Martín Montoya. "Analytic Philosophical Theology and the recovery of metaphysics An interview with Brian Leftow." Anuario Filosófico 49, no. 3 (2016): 663–79. http://dx.doi.org/10.15581/009.49.3.663-679.

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Anderson, Curt, and Sebastian Löbner. "Roles and the compositional semantics of role-denoting relational adjectives." ZAS Papers in Linguistics 60 (January 1, 2018): 91–108. http://dx.doi.org/10.21248/zaspil.60.2018.456.

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The semantics of adjectives related to nominals denoting societal roles, such aspresidential (from president), have remained understudied. We examine the semantics of whatwe call role-denoting relational adjectives, providing a formal analysis using the notion of aframe, a unified representation for lexical knowledge, world knowledge, and context. The frameswe propose are based on a constructivist philosophical understanding of social roles, leading usto posit a multi-tiered ontology of events and individuals. Using frames and our ontology, weprovide a general semantics for role-denoting relat

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Wilson, Catherine. "Theological Foundations for Modern Science?" Dialogue 36, no. 3 (1997): 597–606. http://dx.doi.org/10.1017/s0012217300017091.

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It is often said that philosophy in the seventeenth century returned from a Christian otherworldliness to a pagan engagement, theoretically and practically, with material nature. This process is often described as one of secularization, and the splitting off of science from natural philosophy and metaphysics is a traditional figure in accounts of the emergence of the modern. At the same time, the historiographical assumption that early modern science had religious and philosophical foundations has informed such classics as E. A. Burtt's Metaphysical Foundations of Natural Science (1932), Gerd

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Lawson, Finley I. "Why metaphysics matters for the science-theology debate – an incarnational case study." Studia Philosophiae Christianae 56, no. 3 (2020): 125–55. http://dx.doi.org/10.21697/spch.2020.56.3.06.

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This article examines the relationship between science and theology within a critical realist framework. Focusing on the role of metaphysics as a unifying starting point, especially in consideration of theological issues that are concerned with corporeality and temporality (such as in the incarnation). Some metaphysical challenges that lead to the appearance of “paradox” in the incarnation are highlighted, and the implications of two forms of holistic scientific ontology on the appearance of a paradox in the incarnation are explored. It is concluded that ultimately both science and theology ar

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Little, Daniel. "Social Ontology De-dramatized." Philosophy of the Social Sciences 51, no. 1 (2020): 13–23. http://dx.doi.org/10.1177/0048393120916145.

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The article responds to Richard Lauer’s (2019) “Is Social Ontology Prior to Social Scientific Methodology?” The article concurs that “social ontology matters” for the conduct of research and theory in social science. It argues, however, that neither of the interpretations of the status of social ontology offered by Lauer is satisfactory (either apriori philosophical realism or pragmatist anti-realism). The article argues for a naturalized, fallibilist, and realist interpretation of the claims of social ontology and presents the field of social ontology as the most abstract edge of social-scien

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Ames, Roger T. "“Yu Jiyuan 余紀元 and Retrofitting ‘Metaphysics’ for Confucian Philosophy: Human ‘Beings’ or Human ‘Becomings’?" Asian Studies 8, № 1 (2020): 169–81. http://dx.doi.org/10.4312/as.2020.8.1.169-181.

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In past work on Chinese “cosmology”, I have resisted using the term “metaphysics” because of the history of this term in classical Greek philosophy. Angus Graham has warned us of the equivocations that arise in eliding the distinction between Greek ontology and classical Chinese cosmology. In this essay, I have been inspired by my dear friend the late Yu Jiyuan’s distinction between classical Greek “metaphysics” and “contemporary metaphysics with ambiguous edges” to adapt the term “metaphysics” for use within the classical Confucian corpus. In the language of Confucian “metaphysics”, the ultim

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Copleston, Frederick. "Ayer and World Views." Royal Institute of Philosophy Supplement 30 (September 1991): 63–75. http://dx.doi.org/10.1017/s1358246100007682.

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As we all know, in Freddie Ayer's famous book Language, Truth and Logic metaphysics received short shrift. Metaphysical assertions were dismissed as being all nonsensical (LTL, 2nd edn, 41). In the work in question Ayer clearly tended to equate metaphysics with what Professor W. H. Walsh was to describe as ‘transcendent’ (as distinct from ‘immanent’) metaphysics (Walsh, 1963). This tendency is also discernible, I think, in the 1949 debate between Ayer and myself on logical positivism. After all, my defence of metaphysics was largely prompted and certainly strengthened by what I believed to be

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Tuggy, Dale. "Which Trinity? Whose Monotheism? Philosophical and Systematic Theologians on the Metaphysics of Trinitarian Theology." Faith and Philosophy 29, no. 2 (2012): 232–36. http://dx.doi.org/10.5840/faithphil201229222.

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Tatalovic, Nikola. "Λ book and the question of unity of Aristotle’s project in metaphysics. Critique of reduction of ontology to teology". Theoria, Beograd 59, № 4 (2016): 124–37. http://dx.doi.org/10.2298/theo1604124t.

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The author critically examines Patzig?s and Frede?s interpretation of the unity of Aristotle?s first philosophy. These are the two relevant contemporary interpretation that consider the issue of unity of Aristotle?s project in Metaphysics ?immanently?, ie. which interpretate ?general? science of being qua being, and theology, a ?special? science of the divine, as a single project. Although the acceptance of the fundamental tensions of Aristotle?s project is necessary for understanding of this project in the first place, the paper tends to show that the way in which Patzig and Frede interpret t

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Menshikova, Anna. "Metaphysics of Language Categories in “Linguistic Kantianism” and Analytical Philosophy." Ideas and Ideals 13, no. 2-2 (2021): 431–44. http://dx.doi.org/10.17212/2075-0862-2021-13.2.2-431-444.

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This paper considers the Kantian philosophical tradition in western language philosophy of the XXth century, describes the ways of its influence and argues the existence of the “Kantian language philosophy tradition” as a continuous stage to be a certain evolutionary line in the history of philosophy. By now one ignores the influence of Kantian philosophy upon “those not pee linguistic turn” and does not esteem I. Kant as a philosopher of language, nor counts his influence in this sphere. The mode of this influence is uncertain and represents various views from synthesis to direct evolution. T

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Owens, Joseph. "Is There Any Ontology in Aristotle?" Dialogue 25, no. 4 (1986): 697–708. http://dx.doi.org/10.1017/s001221730004960x.

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The term “ontology”, as is well enough known, is of seventeenth-century vintage. According to current research, it first appears in the year 1613. By the end of the century it had waxed firm in common recognition. Through the influence of Christian Wolff in the following century, the eighteenth, it quickly became standard in the school tradition for the science of being in general, the science of being qua being. In its morphology the term showed clearly enough that it was meant to designate a science that bore upon being in the widest range of the notion. In that tenor it was described at the

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Buijs, Martijn. "Spinoza and the Possibility of a Philosophical Religion." Philosophies 6, no. 2 (2021): 34. http://dx.doi.org/10.3390/philosophies6020034.

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What is a philosophical religion? Carlos Fraenkel proposes that we use this term to describe “the interpretation of the historical forms of a religion in philosophical terms”. Such a philosophical interpretation allows religious traditions to be utilized in service of a political-pedagogical program, the goal of which is orienting society towards the highest good: human excellence. Here, I outline the idea of a philosophical religion as it can be found in the Arabic tradition of rationalist Aristotelianism and scrutinize Spinoza’s ambiguous response to this idea. Despite his programmatic separ

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Conti, Alessandro. "Johannes Sharpe's Ontology and Semantics: Oxford Realism Revisited." Vivarium 43, no. 1 (2005): 156–86. http://dx.doi.org/10.1163/1568534054068401.

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AbstractThe German Johannes Sharpe is the most important and original author of the so called "Oxford Realists": his semantic and metaphysical theories are the end product of the two main medieval philosophical traditions, realism and nominalism, for he contributed to the new form of realism inaugurated by Wyclif, but was receptive to many nominalist criticisms. Starting from the main thesis of Wyclif's metaphysics, that the universal and individual are really identical but formally distinct, Oxford Realists introduced a new type of predication, based on a partial identity between the entities

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