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Journal articles on the topic 'Philosophy of Religion'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Strenski, Ivan. "Philosophy of (Lived) Religion." Studies in Religion/Sciences Religieuses 41, no. 1 (2012): 5–11. http://dx.doi.org/10.1177/0008429811430052.

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The cohabitation of philosophy with the study of religion has such a long history that we have not been motivated to consider the terms of that relationship. This paper proposes that this relationship needs to be examined radically. That is to say it proposes to query the nature, or possible natures, of the relationship of philosophy to the study of religion by posing such questions as the following: What kind of philosophy belongs in the study of religion? Constructive? Critical? Does philosophy have an independent role in the study of religion or does it, rather, best play the role of ‘handm

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2

Rennie, Bryan. "The History (and Philosophy) of Religions." Studies in Religion/Sciences Religieuses 41, no. 1 (2012): 24–32. http://dx.doi.org/10.1177/0008429811430055.

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In a paper given at a Roundtable at the American Academy of Religion (AAR) National Annual Conference in Montreal in November of 2009, jointly organized by the North American Association for the Study of Religion and the Critical Theory and Discourses in Religion Group of the AAR, I argued for the ineluctably philosophical nature of what is most commonly called ‘method and theory in the study of religion.’ That paper ( Rennie, 2010 ) also argues that what is conventionally referred to as ‘philosophy of religion’ does not, strictly speaking, warrant that name since it is in fact a form of theol

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3

Schilbrack, Kevin. "New Directions for Philosophy of Religion: Four Proposals." Studies in Religion/Sciences Religieuses 41, no. 1 (2012): 46–56. http://dx.doi.org/10.1177/0008429811430058.

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This set of papers explores the topic of “Possible Futures for Philosophy of Religion.” Though the field of philosophy of religion today has grown relatively narrow, these four papers seek to stretch it back out and all four are (as befitting our topic) forward-looking. Although the papers cover several different issues, I am going to shoehorn them into that pre-conceived category—the future of philosophy of religion—and then focus on the parts of the papers central to that category and ignore the other parts that don’t fit that template. This will not do justice to the complexity of the reali

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4

Bello, Joathas Soares. "Philosophy of religion and religation." Synesis 5, no. 2 (2013): 85–99. http://dx.doi.org/10.14195/1984-6754_5-2_6.

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5

Neville, Robert Cummings. "Religions, philosophies, and philosophy of religion." International Journal for Philosophy of Religion 38, no. 1-3 (1995): 165–81. http://dx.doi.org/10.1007/bf01322955.

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6

Allen, Diogenes. "IS Philosophy of Religion Enough?" Theology Today 44, no. 3 (1987): 311–18. http://dx.doi.org/10.1177/004057368704400303.

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“The adaptation and extension of the philosophy of religion required for teaching in theological seminaries would not only give it greater value to theological students. It could also lead to significant improvement of contemporary philosophy of religion itself, by showing the value of philosophical reflection on actual religions.”

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7

Wood, William. "Leo Strauss on Religion as the Fundamental Alternative to Philosophy." Roczniki Filozoficzne 71, no. 2 (2023): 289–311. http://dx.doi.org/10.18290/rf237102.15.

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Leo Strauss is well known for his thesis that there is an irreconcilable conflict between philosophy and “revelation,” i.e. monotheistic revealed religion, which cannot be harmonized. The philosopher qua philosopher cannot be a believer, while the believer qua believer cannot be a philosopher. However, it is less widely recognized that Strauss’ thought about religion as the fundamental alternative to philosophy follows two divergent trajectories. The first emphasizes the unique importance of revealed religion, while the other emphasizes the conflict between philosophy and what he calls “religi

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8

Kazin, Aleksandar. "Russian religion and Russian philosophy." Zbornik Matice srpske za drustvene nauke, no. 152 (2015): 409–28. http://dx.doi.org/10.2298/zmsdn1552409k.

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In the article the author tells us about the religious essence of Russian philosophy as its basic characteristic since in was founded in the middle of the 19th century until now. Russian philosophy never existed or couldn?t have existed in the European state of mind because it?s essentially a philosophic interpretation of religious faith. According to the author?s opinion, European philosophy, as a whole, has left the borders of the Christian spiritual plain by making the anthropocentric principle of thinking the absolute, which took it into positivism and nihilism. Russian philosophy hasn?t l

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9

Schilbrack, Kevin. "Towards a Philosophy of Religious Studies: A Response to Critics." Method and Theory in the Study of Religion 28, no. 1 (2016): 98–111. http://dx.doi.org/10.1163/15700682-12341359.

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This paper responds to critiques of my Philosophy and the Study of Religions: A Manifesto (Blackwell, 2014) from Jeppe Jensen, Mark Gardiner, Bryan Rennie, and Kenneth MacKendrick. It aims to defend my book’s proposals in such a way as to nudge the discipline of philosophy of religion into a reflexive mode that might be called “philosophy of religion studies.”

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10

Ziemiński, Ireneusz. "Philosophy of Religion as Way to Skepticism." European Journal for Philosophy of Religion 10, no. 1 (2018): 53–65. http://dx.doi.org/10.24204/ejpr.v10i1.1873.

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The article aims to answer the question whether philosophy of religion can fulfil its research goals, that is discover the essence of religion, find out if any one of them (and, if need be, which one) is true and if faith and religious behavior are rational. In the face of a multitude of religions it is difficult to point to any common elements which makes it harder (if not impossible) to discover the essence of religion. Trying to prove the consistency of the concept of God as an object of religion and either His/Her existence or non-existence faces similar problems; this makes it impossible

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11

Sholihin, Anwar. "Metode Filsafat Keagamaan Islam." Ta'dibia: Jurnal Ilmiah Pendidikan Agama Islam 8, no. 1 (2019): 67. http://dx.doi.org/10.32616/tdb.v8.1.151.67-74.

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This paper is a philosophical research that discusses the meaning of religion and its relevance in supporting religious plurality in Indonesia. The meaning of the religion was analyzed based on the thoughts of several philosophers. philosophy related to religious beliefs and traditions will only be appropriate and in line if a follower of religion always demands himself to try to understand and live rationally all teachings, doctrines, faith and religious beliefs. Thus, philosophy is no longer seen as an enemy of religion. The understanding of the adherents of the religion is based on the trut

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12

Swinburne, Richard, and Vasileios Meichanetsidis. "Proofs for the Existence of God: A Discussion with Richard Swinburne." Conatus 9, no. 2 (2024): 305–14. https://doi.org/10.12681/cjp.37535.

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Over the last 50 years, the English philosopher Richard Swinburne (b. 1934) has been a very influential proponent of philosophical arguments for the existence of God (natural theology). His major philosophical contributions lie in the areas of philosophy of science and philosophy of religion. From a general philosophical point of view, Swinburne stimulated much discussion with his early work in the philosophy of religion. He has also played a role (a) in the recent debate over the mind-body problem, and (b) in the debate on libertarian free will. Swinburne is also noted as one of the foremost

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13

Obitts, Stanley. "Philosophy of Religion." Faith and Philosophy 4, no. 2 (1987): 224–25. http://dx.doi.org/10.5840/faithphil19874221.

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14

Bleickert, Günter. "Philosophy of Religion." Philosophy and History 19, no. 1 (1986): 32–35. http://dx.doi.org/10.5840/philhist198619119.

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15

Hösle, Vittorio. "Religion, Theology, Philosophy." Philotheos 3 (2003): 3–13. http://dx.doi.org/10.5840/philotheos200331.

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16

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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17

Marinov, Milen. "Philosophy, Religion, Value." Diogenes 32, no. 2 (2024): 64–71. http://dx.doi.org/10.54664/xnua1412.

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The article examines the relationship between philosophy and religion and attempts to critically distinguish their subject matter based on the views of some of the most prominent representatives of philosophy and theology in the 20th century

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18

Mouw, Richard J. "Philosophy of Religion." Philosophical Books 45, no. 3 (2004): 271–74. http://dx.doi.org/10.1111/j.1468-0149.2004.00353.x.

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19

Henriksen, Jan-Olav. "Philosophy of religion." Studia Theologica - Nordic Journal of Theology 62, no. 1 (2008): 1–3. http://dx.doi.org/10.1080/00393380802131848.

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20

Mesle, Bob. "Philosophy of Religion." Process Studies 15, no. 2 (1986): 141–43. http://dx.doi.org/10.5840/process198615218.

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21

Bishop, Donald H. "Philosophy of Religion." Teaching Philosophy 12, no. 3 (1989): 334–35. http://dx.doi.org/10.5840/teachphil198912397.

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22

Martin, Glen. "Religion and Philosophy." Teaching Philosophy 18, no. 1 (1995): 75–78. http://dx.doi.org/10.5840/teachphil19951818.

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23

Dilley, Frank B. "Philosophy of Religion." Teaching Philosophy 20, no. 1 (1997): 71–73. http://dx.doi.org/10.5840/teachphil19972016.

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24

Beyer, Jason A. "Philosophy of Religion." Teaching Philosophy 24, no. 3 (2001): 292–95. http://dx.doi.org/10.5840/teachphil200124338.

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25

Beyer, Jason A. "Philosophy of Religion." Teaching Philosophy 25, no. 2 (2002): 174–78. http://dx.doi.org/10.5840/teachphil200225227.

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26

Beyer, Jason. "Philosophy of Religion." Teaching Philosophy 26, no. 2 (2003): 184–88. http://dx.doi.org/10.5840/teachphil200326223.

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27

Beyer, Jason A. "Philosophy of Religion." Teaching Philosophy 26, no. 4 (2003): 384–87. http://dx.doi.org/10.5840/teachphil200326448.

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28

Taliaferro, Charles. "Philosophy of Religion: A Guide and Anthology; Philosophy of Religion." Philosophia Christi 3, no. 1 (2001): 279–83. http://dx.doi.org/10.5840/pc20013124.

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29

Nathi, Yugendar. "PHILOSOPHY OF GANDHI: VIEWS ON RELIGION AND GOD." SCHOLARLY RESEARCH JOURNAL FOR HUMANITY SCIENCE AND ENGLISH LANGUAGE 9, no. 47 (2021): 11495–507. http://dx.doi.org/10.21922/srjhsel.v9i47.7689.

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Religion, according to Gandhi, is more or less, a way of life, and as such is the personal concern of the individual who has to choose his way of life. Gandhi believes that different religions are the different ways of apprehending the Truth. The basic conviction of Gandhi is that there is one reality – that of God, which is nothing else but Truth. His religious ideas are also derived from that conviction. If Truth is God, sincere pursuit of Truth is religion. Religion is ordinarily defined as devotion to some higher power or principle, Gandhi is not against such a description of religion, he

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30

Acharya, Sankarshan. "A unifying philosophy of governance." Journal of Governance and Regulation 1, no. 3 (2012): 126–37. http://dx.doi.org/10.22495/jgr_v1_i3_c1_p6.

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Bertrand Russell won Nobel Prize for arguing that science has triumphed over religion. Since religions are based on god, Russell’s argument implies that science has triumphed over both religion and god. But neither Russell nor anyone else has ever defined religion and god, rationally. The assertion about triumph of science (which is founded on rationality) over concepts such as religion and god (which are not defined rationally or scientifically in the extant literature) cannot be rational. This paper offers a novel rational philosophical foundation for the concepts of god, religion and scienc

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31

Hidayatullah, Syarif, Mahmud Arif, and Arqom Kuswanjono. "Seyyed Hossein Nasr’s Perennialism Perspective for the Development of Religious Studies in Indonesia." Jurnal Filsafat 33, no. 2 (2023): 357. http://dx.doi.org/10.22146/jf.82439.

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One of phenomena that can be analyzed in modern life of human being nowadays is the dysfunction of religion in the social sphere and the development of science and technology. In the context of getting a solution on such modernity crisis, Seyyed Hossein Nasr offers perennial philosophy, by representing Islamic traditional wisdom in modern life of human beings who suffer from a loss of spiritual dimension. This research aims, first, to know the perspective of Seyyed Hossein Nasr's perennial philosophy, and, second, to explore the relevance of perennial philosophy in Seyyed Hossein Nasr's though

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32

Korostichenko, Ekaterina. "Materialist Philosophy of Michel Onfray." Voprosy Filosofii, no. 7 (July 2024): 184–92. http://dx.doi.org/10.21146/0042-8744-2024-7-184-192.

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The article examines the atheological concept of “the most popular French philosopher” Michel Onfray, as well as his criticism of religion. Onfray borrows the term “atheology” from G. Bataille, which he understands as a current of thought that deconstructs theological truths. The philosopher identifies three original tasks of atheology: the deconstruction of monotheism, the demythologization of Judeo-Christianity and Islam, and the deconstruction of theocracy. He implements all these three tasks in one way or another. The article demonstrates that Onfray’s concept of atheology does not represe

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33

Desbruslais, Cyril, and Rocha SJ Rosario. "Book Review." Jnanadeepa: Pune Journal of Religious Studies Jan 2001, no. 4/1 (2001): 159–60. https://doi.org/10.5281/zenodo.4264231.

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Book of the following books in Jnanadeepa: Pune Journal of Religious Studies Jan-June 2001 4/1   Religion and Politics From Subaltern Perspective, Thomas Kadankavil, CMI.  (Editor), Bangalore: Dharmaram Publications, 1999, pp. viii + 142, IRS 60.00. Philosophy in the New Millenium: Quo Vadis, Philosophie? Antoworten der Philosophen: Dokumentation einer  Weltumfrage, Raul Fornet-Betancourt, Editor, Concordia: International Journal of  Philosophy Monographs, Vol. 28. Aachen, 1999, pp. 343 (price not mentioned).

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34

Gellman, Jerome. "I Called to God from a Narrow Place... A Wide Future for Philosophy of Religion." European Journal for Philosophy of Religion 3, no. 1 (2011): 43–66. http://dx.doi.org/10.24204/ejpr.v3i1.380.

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I urge philosophers of religion to investigate far more vigorously than they have until now the acceptability of varied components of the world religions and their epistemological underpinnings. By evaluating “acceptability” I mean evaluation of: truth, morality, spiritual efficacy and human flourishing, in fact any value religious devotees might think significant to their religious lives. Secondly, I urge that philosophers of religion give more attention to what scholars have called the “esoteric” level of world religions, including components of strong ineffability, weak ineffability, and an

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35

Zubkovskaya, Anastasia A. "On the notion «the fictional religion»." Vestnik of Samara State Technical University. Series Philosophy 5, no. 4 (2023): 5–10. http://dx.doi.org/10.17673/vsgtu-phil.2023.4.1.

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The paper presents a theoretical analysis of the notion of the fictional religion, which is used in religious studies to describe and study various aspects of post-secular culture. Within the framework of the modern post-non-classical type of rationality, the constructivist approach to understanding religion has become quite popular. In this regard, it is proposed to consider the term fictional religion (and related concepts, such as parody religion, invented religion, imaginary religion, etc.). as reflections of the problem of intentional creation of religious movements, which is a specific f

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36

Antonov, Konstantin, and Tatiana Rezvykh. "S.L. Frank’s Lectures “Philosophy of Religion” and “Religionsphilosophie”: Their Audience, Ideas and Context." Otechestvennaya Filosofiya 1, no. 2 (2023): 93–120. http://dx.doi.org/10.21146/3034-1825-2023-2-93-120.

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This publication introduces into the academic community S.L. Frank’s preparatory lecture notes and remarks on the philosophy of religion, created by philosopher during the preparation of his main work in this field – the treatise “The Unknowable. An Ontological Introduction to the Philosophy of Religion” (1939). The preface to the publication attempts to describe the supposed audience of the lectures, to establish, at least approximately, the time and place of their reading, to characterize their philosophical context, terminology and basic ideas, their place in the development of the author’s

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37

Makatiani, Burache E., Kahiga J. Kiruki, and Mary Wahome. "Philosophy of Religion among Bidakho." International Journal of Research and Innovation in Social Science VIII, no. IX (2024): 394–402. http://dx.doi.org/10.47772/ijriss.2024.809034.

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The receptivity and practice of foreign religions in Africa is the source of socio-cultural and spiritual disintegration of African spirituality, communal existence, both relational-participatory and interdependence metaphysics. The resultant features of this disintegration are religious conflicts and persecutions, divisions in the families, break down in morals and values, promotion of vices and separation of the dead in the afterlife. This expose applies process philosophy to unearth bidakho’s religious spirituality as the best alternative to foreign religions. It is a qualitative article th

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38

Rennie, Bryan. "After This Strange Starting: Method, Theory and the Philosophy of Religion(s)." Method & Theory in the Study of Religion 22, no. 2-3 (2010): 116–35. http://dx.doi.org/10.1163/157006810x512329.

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AbstractThis paper argues for the ineluctably philosophical nature of “method and theory” in the academic study of religion. More to the point, it encourages a significant re-consideration of what passes for the “Philosophy of Religion,” a subfield whose concentration on mediaeval and contemporary Christian philosophical theology has impeded the development of an effective philosophical treatment of global human religious behavior. The paper seeks a History of Religions that is more informed by and about philosophy as a tradition and as a method and which therefore includes a disciplinary Phil

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39

Lim, Daniel F. "Experimental Philosophy and Philosophy of Religion." European Journal for Philosophy of Religion 9, no. 3 (2017): 139–58. http://dx.doi.org/10.24204/ejpr.v9i3.1985.

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Experimental Philosophy is a new and controversial movement that challenges some of the central findings within analytic philosophy by marshalling empirical evidence. The purpose of this short paper is twofold: (i) to introduce some of the work done in experimental philosophy concerning issues in philosophy of language, philosophy of mind, and metaphysics and (ii) to connect this work with several debates within the philosophy of religion. The provisional conclusion is that philosophers of religion must critically engage experimental philosophy.

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40

Kolodnyi, Anatolii M. "The Department of Religious Studies is the leading institution of Ukraine for research on religious phenomena." Ukrainian Religious Studies, no. 8 (December 22, 1998): 65–70. http://dx.doi.org/10.32420/1998.8.184.

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The Department of Religious Studies is formed on an autonomous basis in the structure of the Institute of Philosophy by the decision of the Presidium of the National Academy of Sciences of Ukraine in June 1991 with the prospect of its transformation into an independent academic institution. The first director of the Department was Dr. Philos. Mr., O.S. Onischenko, Corresponding Member of the National Academy of Sciences of Ukraine. The Department includes departments of the philosophy of religion (headed by A. Kolodnyi, Ph.D.), sociology of religion (the head of the Philosophical Philosophy De

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41

Langthaler, R. "Kants „moralisch-bestimmter Monotheismus“ – eine an der „wahren Aufklärung“ orientierte Kritik an Lessings Ringparabel?" Kantian journal 39, no. 2 (2020): 46–79. http://dx.doi.org/10.5922/0207-6918-2020-2-3.

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Numerous passages in the context of Kant’s philosophy of religion show without doubt his acquaintance with Lessing. But apart from the obvious affinity and agreement between Kant and Lessing with regard to many substantial questions, serious differences cannot be overlooked; the frequently diagnosed closeness and widely suspected “harmony” between the two is probably also the primary reason why important factual differences and controversial aspects have so far usually been neglected or ignored in research, although they still continue to raise problems and controversies in the context of the

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42

Insole, Christopher. "A Wittgensteinian Philosophy of Religion – or A Philosophy of Wittgensteinian Religion?" Heythrop Journal 39, no. 2 (1998): 148–57. http://dx.doi.org/10.1111/1468-2265.00070.

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43

Woodrum, Eric, and Catherine L. Albanese. "America, Religions and Religion." Review of Religious Research 34, no. 4 (1993): 372. http://dx.doi.org/10.2307/3511974.

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44

Kiryukhin, Denys. "The basic principles of the historiosophy of Hegel's religion." Ukrainian Religious Studies, no. 12 (November 16, 1999): 29–39. http://dx.doi.org/10.32420/1999.12.1036.

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As you know, the foundations of modern historiography of religion were laid by Hegel. "Lectures on the Philosophy of Religion," which he read at the University of Berlin, represent not only a unique system of philosophy of religion, but, equally important, is also an example of a profound historiosophical study of the religious phenomenon. However, unfortunately, this part of the Hegelian heritage remains largely unexplored in the national philosophic and religious studies literature

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45

Fajardo Pascagaza, Ernesto. "Hacia una lectura crítica de la filosofía de la religión como metafísica religiosa." Revista Internacional de Filosofía Teórica y Práctica 5, no. 1 (2025): 33–56. https://doi.org/10.51660/riftp.v5i1.129.

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From theoretical and practical philosophy, we seek to critically analyze the role of the philosophy of religion from its metaphysical approach. Therefore, a critical reading is made of the philosophy of religion understood as religious metaphysics based on the construction of its identity, its origins, the passage from natural theology to the philosophy of religion, its descriptive definition having as references the anthropological turn, the discovery of other religions and the bankruptcy of dogmatic thought. Likewise, the concept, nature and methodological perspectives as a philosophical dis

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46

Ozioko, Johnson. "Alessi on the Essence of Religion: Philosophical Reflections." International Journal of Philosophy 12, no. 4 (2024): 84–88. https://doi.org/10.11648/j.ijp.20241204.14.

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The primary task of Philosophy of Religion is that of trying to provide answer to the question of the essential meaning of religion: “what is religion?”, “what constitutes the essence of religion?” Through the ages, but especially since the emergence of Philosophy of Religion as an academic discipline in the modern period, numerous thinkers have in different ways proffered answers to this enigmatic question. Perhaps inspired by Aquinas’ definition of religion as “&lt;i&gt;ordo ad Deum&lt;/i&gt;”, the contemporary Italian philosopher, Adriano Alessi, defines the essence of relig

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47

Barrett, Nathaniel F. "Defining Religion: Essays in Philosophy of Religion." American Journal of Theology & Philosophy 41, no. 2-3 (2020): 188–92. http://dx.doi.org/10.5406/amerjtheophil.41.2-3.0188.

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48

Bernasconi, Robert. "Religious Philosophy: Hegel's Occasional Perplexity in the Face of the Distinction Between Philosophy and Religion." Hegel Bulletin 23, no. 1-2 (2002): 1–15. http://dx.doi.org/10.1017/s0263523200007862.

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Hegel is widely recognized as the preeminent philosopher of the history of philosophy. His Lectures on the History of Philosophy are designed in large measure to answer questions about philosophy's apparent futility by reformulating the presentation of the seemingly pointless succession of forms of philosophy so as to show its organic development (Hegel, 1994, 24). To reveal the proper shape of the history of philosophy, what is extraneous to it had to be omitted. Much that had previously been regarded as philosophy was now to be treated under the heading of religion. The distinction between p

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49

Rodríguez García, Sonia E. "Hacia una filosofía fenomenológica de la religión." Investigaciones Fenomenológicas, no. 17 (February 8, 2021): 239. http://dx.doi.org/10.5944/rif.17.2020.29713.

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La fenomenología de la religión es una de las ciencias de las religiones surgida en el siglo XIX. Tras una época dorada, las dificultades epistemológicas y los debates suscitados en torno al estatuto del saber la abocaron a una profunda crisis interna. En la actualidad, existen dos formas de entender la fenomenología de la religión: la primera, como historia comparada de las religiones, centrada en la descripción y clasificación de los fenómenos religiosos; la segunda, como fenomenología hermenéutica, centrada en la comprensión del fenómeno religioso. Ambas corrientes constituyen dos visiones

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50

Beuchot Puente, Maurício. "The philosophy of religion today." Synesis 5, no. 2 (2013): 136–47. http://dx.doi.org/10.14195/1984-6754_5-2_9.

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