Relevant bibliographies by topics / Religion – Philosophie

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Religion – Philosophie'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 January 2023

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Journal articles on the topic "Religion – Philosophie"

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Rennie, Bryan. "The History (and Philosophy) of Religions." Studies in Religion/Sciences Religieuses 41, no. 1 (March 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 theology that utilizes philosophical methodologies to consider principally, if not exclusively, Christian concerns. I also argued that a philosophy of religion(s) constituted along the lines of the philosophy of science would be a potential improvement in both ‘philosophy of religion’ and ‘method and theory in the study of religion.’ In this paper I would like to consider—with the help of a closer look at contemporary philosophy of science—precisely what a reconstituted history (and philosophy) of religions might look like, how it might differ from current scholarship, and what it might achieve. Dans une communication donnée lors d’une table ronde à l’American Academy of Religion (AAR) National Annual Conference à Montréal en novembre 2009, organisée conjointement par le North American Association for the Study of Religion et le groupe de Critical Theory and Discourses in Religion de l’AAR, j’avais argué la nature inéluctablement philosophique de ce qui est couramment appelé « Method and Theory in the Study of Religion ». Cet article ( Rennie, 2010 ) soutient également la thèse que ce qu’on appelle couramment « Philosophie de la religion » ne correspond pas stricto sensu à ce qu’une telle dénomination recouvre puisqu’il s’agit en fait d’une forme de théologie recourant à des méthodes philosophiques pour envisager des préoccupations principalement, sinon exclusivement, chrétiennes. Je soutiens aussi qu’une philosophie des religions constituée à partir des lignes de force de la philosophie des sciences pourrait apporter une amélioration potentielle de la philosophie de la religion, de la méthode et de la théorie dans l’étude des religions. Dans cet article, j’aimerais examiner précisément —par le biais des apports de la philosophie des sciences contemporaine— ce à quoi l’histoire (et la philosophie) des religions pourrait ressembler, les termes dans lesquels elle se distinguerait des approches actuelles et ce à quoi nous pourrions ainsi aspirer.
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Strenski, Ivan. "Philosophy of (Lived) Religion." Studies in Religion/Sciences Religieuses 41, no. 1 (March 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 ‘handmaiden’? To the extent that philosophy plays an integral part in the study of religion, how should philosophy reflect the global and cross-cultural nature of the study of religion? To what extent does a philosophy that is integral to the study of religion need to change in order to reflect the philosophical agendas integral to other religions than Christianity? La cohabitation de la philosophie avec l’étude de la religion a une si longue histoire que nous ne nous sommes pas penchés sur les termes de cette relation. Cet article montre le besoin d’un examen radical de cette relation. C’est-à-dire qu’il propose d’interroger la nature, ou les natures possibles, de la relation que la philosophie entretient avec l’étude de la religion à partir de plusieurs questions: Quels types de philosophie font partie de l’étude de la religion? Constructive? Critique? La philosophie a-t-elle un rôle indépendant dans l’étude de la religion ou est-elle plutôt dans le rôle de « servir » ? Dans la mesure où la philosophie est une partie intégrante de l’étude de la religion, comment la philosophie devrait-elle refléter la nature mondiale et culturellement croisée de l’étude de la religion ? Dans quelle mesure, une philosophie faisant partie intégrante de l’étude de la religion doit-elle être transformée de façon à rendre compte des programmes des religions autres que la Chrétienté?
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Sgard, Jean. "Trois "philosophes" de 1734 : Marivaux, Prévost et Voltaire." Études littéraires 24, no. 1 (April 12, 2005): 31–38. http://dx.doi.org/10.7202/500954ar.

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En 1734 se développe un débat sur la notion de philosophie. Prévost avait opposé, dans Cleveland et dans le Pour et contre , la philosophie « anglaise » à une « française », d'inspiration chrétienne. Dans le Cabinet du philosophe , Marivaux prend parti pour la seconde; il fonde la morale et la religion sur des « lumières naturelles » innées; il reprend l'apologétique pascalienne dans un vocabulaire moderne (raison, sociabilité, vertu), mais il donne pour mission au philosophe d'approfondir les vérités religieuses. À l'opposé, Voltaire, dans les Lettres philosophiques , limite l'usage du mot philosophie à l'empirisme anglais, donnant ainsi à ce qu'on appelait la « philosophie païenne ou naturelle » une assise théorique.
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Grondin, Jean. "La religion dans la philosophie et la philosophie dans la religion." Théologiques 27, no. 1 (2019): 57. http://dx.doi.org/10.7202/1066569ar.

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Schilbrack, Kevin. "New Directions for Philosophy of Religion: Four Proposals." Studies in Religion/Sciences Religieuses 41, no. 1 (March 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 reality I am describing, but this procrustean practice is not unusual in philosophy of religion. Cette palette d’articles explore la thématique des ‘futurs possibles pour la philosophie des religions’. Bien que le champ de la philosophie des religions se soit aujourd’hui relativement rétréci, ces quatre articles tentent de l’élargir à nouveau et tous les quatre sont (au bénéfice de la thématique) tournés vers son devenir. Bien qu’ils couvrent des aspects différents de cette thématique, je vais les faire entrer dans cette catégorie préconçue —le futur de la philosophie des religions— et me focaliserai sur les parties des textes qui sont essentielles à cette catégorie pour en ignorer celles qui n’entrent pas dans ce cadre précis. Une telle approche ne saurait rendre compte de la complexité de la réalité que je décris, mais cette pratique de Procuste n’est point inhabituelle en philosophie des religions.
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MOTTE, André. "Religion, poésie et philosophie." Revue Philosophique de Louvain 91, no. 3 (August 1, 1993): 366–82. http://dx.doi.org/10.2143/rpl.91.3.556219.

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Schefer, Christina. "Platons Philosophie als Religion." Philotheos 4 (2004): 222–36. http://dx.doi.org/10.5840/philotheos2004418.

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Delecroix, Vincent. "Introduction - Philosophie et religion." Archives de sciences sociales des religions, no. 169 (June 5, 2015): 13–19. http://dx.doi.org/10.4000/assr.26602.

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Margel, Serge. "Philosophie de la religion." Archives de sciences sociales des religions, no. 169 (June 5, 2015): 123–42. http://dx.doi.org/10.4000/assr.26671.

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Portier, Philippe. "Philosophie, politique et religion." Archives de sciences sociales des religions, no. 169 (June 5, 2015): 263–84. http://dx.doi.org/10.4000/assr.26733.

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Dissertations / Theses on the topic "Religion – Philosophie"

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Rubio, Ramón Beaune Jean-Claude. "William James : philosophie, psychologie, religion /." Paris : l'Harmattan, 2008. http://catalogue.bnf.fr/ark:/12148/cb41227978g.

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Furukawa, Masaki. "Philosophie et religion chez Maine de Biran." Paris 4, 1998. http://www.theses.fr/1998PA040093.

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La philosophie de Maine de Biran, partant du problème de l'intelligence humaine, en arriva à fonder la religion proprement dite. Notre étude a essayé d'éclairer comment la réflexion biranienne, après avoir découvert le principe de la pensée dans l'activité consciente, s'étendit jusqu'à la connaissance religieuse tout en restant fidèle à ce principe saisi comme base de toute connaissance. Et nous avons conclu au moins que pour cet élargissement, sa réflexion dut accepter en elle-même la sensibilité passive, une fois exclue comme étrangère à l'intelligence, de telle manière que ces deux éléments constitutifs de l'homme tout entier, élément actif et élément passif, s'influencent l'un l'autre pour le préparer afin de pouvoir recevoir la grâce, aide divine, qui seule l'achève comme âme ; et que la fondation possible de la religion par la philosophie consiste dans une telle participation de ces éléments naturels au surnaturel
The philosophy by Maine de Biran, starting from the problem of human intelligence, founded finally religion properly so called. Our study tried to throw light on how the biranian thought, after having discovered the mainspring of the thought in the conscious activity, extended to the religious knowing while remaining exact to this principle apprehended as the base for all knowing. And we have concluded at least that for this extending, his thought must have accepted in itself the passive sensibility after being excluded as having no part with intelligence, in such a way that these two factors that constitute the entire man, active factor and passive factor, have an effect upon each other in order to prepare him to be able to receive grace, divine help, who one and only completes him as a soul ; and that the possible foundation of religion by philosophy consists in such a participation of these natural elements to supernatural
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Durand, Folco Jonathan. "Science et religion dans la philosophie de Whitehead." Thesis, Université Laval, 2012. http://www.theses.ulaval.ca/2012/28692/28692.pdf.

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Kopp, Patrick. "Religion et histoire dans la philosophie de Hegel." Paris 1, 1997. http://www.theses.fr/1997PA010700.

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Cette recherche se propose une etude genetique de la philosophie de hegel a partir des concepts fondamentaux de religion et d'histoire. Le champ etudie est la pensee du jeune hegel, de 1785 a 1807, du tagebuch a la phenomenologie de l'esprit. Nous distinguons: 10 une pensee hegelienne non-philosophique qui se realise de 1785 a 1793, a stuttgart et a tubingen. La pensee hegelienne se developpe dans l'element de la culture de son temps, la philosophie des lumieres et la predication lutherienne. 20 une pensee philosophique non-hegelienne de 1793 a 1801, a berne et a francfort. L'entree de hegel dans la pensee philosophique est favorisee par son education et motivee par le choc de la rencontre avec la philosophie de kant. Hegel est kantien avec ferveur, mais, s'il tente d'abord de parachever le kantisme en creant un jesus kantien, il acheve ensuite le kantisme en desesperant d'une +religion dans les limites de la simple raison;. 30 hegel realise enfin a iena de 1801 a 1807 la philosophie hegelienne, qui desormais s'achemine vers sa systematisation: -externe: face au devenir de l'idealisme allemand et a la posterite critique de kant. -interne, dans l'elaboration d'une dialectique speculative originale plusieurs fois reformulee. Cette recherche est une contribution a la comprehension de la genese de la premiere philosophie systematique hegelienne et a une didactique de la philosophie de hegel. On a recemment (1997) encore beaucoup parle du concept de fin chez hegel (not. La fin de l'histoire). Il est question aujourd'hui des debuts hegeliens. Cette philosophie, devenue dans son ultime expression encyclopedique est accessible a ses debuts par deux concepts : la religion et l'histoire, qui permettent a la fois de penser ses debuts et sa fin (son but, son sens, son terme)
This work is a genetical study of hegel's philosophy, through the fondamental concepts of religion and history. The ream of this study is the thought of the young hegel, from 1785 to 1807, from his "tagebuch" to the phenomenoly of spirit. We distinguish: 10 a non philosophical hegelian thought, which takes place from 1785 to 1793 in stuttgart and francfort. Hegel improves his thought through the element of the culture of this period, the enlightment, and lutherian preaching. 20 a philosophical but non hegelian thought from 1793 to 1801 in bern and francfort. The biginning of the hegelian philosophical thought comes from the clash of his conception and the philosophy of kant. He tried first to put the finishing touches of the system of kant, but finished it in a critical way. 30 hegel materializes the hegelian philosophy in a systematical way. -this way is an external one, facing the german idealism -this way is an internal one, the development of an original speculativ dialectic. This study is a contribution to the explonation of the genesis of the first systematical hegelian philosophy and a contribution to a didactic of the hegelian philosophy
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Dierksmeier, Claus. "DasNoumenon Religion : eine Untersuchung zur Stellung der Religion im System der praktischen Philosophie Kants /." Berlin : W. de Gruyter, 1998. http://catalogue.bnf.fr/ark:/12148/cb392635547.

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Hammoudi, Rafika. "La religion de Rimbaud." Thesis, Rennes 2, 2014. http://www.theses.fr/2014REN20034/document.

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Si la religion de Rimbaud implique obligatoirement l’analyse de son anticléricalisme assumé et de sa relation tumultueuse avec le christianisme de son enfance, notamment dans les Premières poésies et Une saison en enfer ; elle implique également, comme nous souhaitons le proposer, en parallèle, dans notre étude, une ouverture de la notion, dans son acception philosophique, permettant de l’élargir à l’ensemble du corpus rimbaldien : Derniers vers et Illuminations. Il s’agit de s’intéresser au sens de l’existence, tel que conçu par Rimbaud à travers son oeuvre poétique, et plus particulièrement aux notions de Temps, de Mémoire et d’Espace : du poète dans son cosmos. Ainsi se dessine une mise en évidence de la manière dont Rimbaud suggère sa vision du monde, simultanément négative et positive : dans son opposition au Christianisme et à son pendant social Bourgeois, ou dans son affirmation d’une réalité différente dans l’Idylle voire l’urbanisme. À cela s’ajoute la question d’une religion dont le mécanisme cyclique pourrait permettre à l’oeuvre d’exister en tant qu’ensemble lié malgré son apparence disjointe
Writing about the Religion of Rimbaud, implies, by necessity, an analysis of his anticlericalism and his tumultuous relationship with the religion of his youth : Christianity. However if these notions structure our study of Premières poésies and Une saison en enfer, they could not perform in the case of Derniers vers and Illuminations. Making us realize the necessity of opening the religious notion to its philosophical aspect. Then through its poetical work, Rimbaud suggests an interrogation on the sense of the existence and especially on Time, Memory and Space ; that is to say on the Poet and its cosmos. Appears at that moment, simultaneously positive and negative, his vision of the world : his opposition to Christianism and to its social conservative equivalent (Bourgeoisie) but also his affirmation of another reality in Idyll or urbanism. Moreover this religion could link his poetical work as a whole despite its heterogeneous apparence
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Briba, Martin. "Politique et religion dans la philosophie de Thomas Hobbes." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2002. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/NQ66126.pdf.

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Rehm, Michaela. "Bürgerliches Glaubensbekenntnis Moral und Religion in Rousseaus politischer Philosophie." Paderborn Fink, 2006. http://deposit.ddb.de/cgi-bin/dokserv?id=2803018&prov=M&dok_var=1&dok_ext=htm.

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Goulet, Richard. "La philosophie de moise. Essai de reconstitution d'un commentaire philosophique prephilonien du pentateuque." Paris 4, 1987. http://www.theses.fr/1987PA040003.

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Materiel litteraire. Les traites exegetiques de philon d'alexandrie (1er s. Ap. J. C. ) : les traits conserves appartenant a la serie des allegories des lois sacrees (genese i-xvii), ainsi que les developpements allegoriques de l'exposition des lois et des questions-reponses sur la genese et sur l'exode. Point de depart. Les testimonia philoniens sur l'existence d'allegoristes juifs radicaux. Objectifs. Retrouver les vestiges d'un commentaire allegorique du pentateuque d'origine judeo-alexandrine utilise par philon dans l'elaboration de sa propre allegorie. Methode. Analyser selon l'ordre des versets bibliques (et non celui des traites de philon) les exegeses multiples proposees a differents endroits de l'oeuvre afin de deceler les incoherences et mettre en lumiere des continuites thematiques dans l'allegorie. Resultats. Decouverte d'une source litteraire homogene: un commentaire cursif de l'ecriture appliquant une methode allegorique rigoureuse afin de degager, par dela la denonciation de l'absurdite ou de l'inconvenance du sens litteral, la philosophie cachee de moise, source de la pensee des grecs. Une nouvelle image de philon: malgre tout le materiel exegetique qu'il emprunte a sa source, il reste un juif pieux hostile a l'allegorie radicale et a la demythologisation du judaisme qu'elle entendait mettre en oeuvre
Textual basis. The biblical commentaries of philo alexandrinus (1st century a. D. ): the extant treatises belonging to the series allegories of the sacred laws (genesis i-xvii), as well as the allegorical sections of the series exposition of the laws and of the questions and answers on genesis and exodus. Initial idea. The evidence from philo on radical jewish allegorists, whose works have been lost. Object. To gather together the vestiges of an allegorical commentary on the pentateuch produced in jewish alexandria at the end of the hellenistic period and used by philo while writing his own allegorical exegesis. Method. An analysis of all the explanations offered by philo throughout his treatises for a single biblical verse shows repeatedly self-contradictions, as well as recurrent themes, unseen by the reader who follows the philonian text and all its di
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Seibert, Christoph. "Religion im Denken von William James eine Interpretation seiner Philosophie." Tübingen Mohr Siebeck, 2009. http://d-nb.info/994854293/04.

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Books on the topic "Religion – Philosophie"

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Archambault, Amédée Louis. Philosophie et religion. [Saint-Hyacinthe, Québec?: s.n., 1993.

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Philosophie als Religion. Sankt Augustin: Gardez! Verlag, 2002.

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Diop, Cheikh Anta. Philosophie, science, religion. Dakar [Senegal]: Institut Fondamental d'Afrique Noire, 1990.

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Philosophie der Religion. Go ttingen: Vandenhoeck & Ruprecht, 2007.

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Friedrich Wilhelm Joseph von Schelling. Philosophie und Religion. Freiburg: Alber, 2008.

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Huxley, Aldous. Die ewige Philosophie: Philosophia perennis. München: Piper, 1987.

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Brantl, Dirk, Rolf Geiger, and Stephan Herzberg, eds. Philosophie, Politik und Religion. München: DE GRUYTER, 2013. http://dx.doi.org/10.1524/9783050065205.

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Die Philosophie der Religion. Hildesheim: Georg Olms Verlag, 2013.

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Raymond, Plant. Hegel: Religion et philosophie. Paris: Éditions de Seuil, 2000.

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Shear-Yashuv, Aharon. Religion, Philosophie und Judentum. Jerusalem: A. Shear-Yashuv, 1991.

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Book chapters on the topic "Religion – Philosophie"

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Hösle, Vittorio. "Religion, Theologie, Philosophie." In Gott als Vernunft, 137–49. Berlin, Heidelberg: Springer Berlin Heidelberg, 2021. http://dx.doi.org/10.1007/978-3-662-62683-2_6.

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Seitschek, Hans Otto. "Religion in Philosophie: Die Verschmelzung von Religion und Philosophie bei Hegel als religiöse Philosophie." In Religionsphilosophie als Perspektive, 123–47. Wiesbaden: Springer Fachmedien Wiesbaden, 2017. http://dx.doi.org/10.1007/978-3-658-12244-7_5.

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Brunner, Fernand. "Philosophie et religion ou l'ambiguïté de la philosophie." In Historia Philosophiae Medii Aevi, 129–44. Amsterdam: B.R. Grüner Publishing Company, 1992. http://dx.doi.org/10.1075/zg.142.09bru.

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Fonnesu, Luca. "Kants praktische Philosophie und die Verwirklichung der Moral." In Recht - Geschichte - Religion, 49–61. Berlin: Akademie Verlag, 2004. http://dx.doi.org/10.1524/9783050047140.49.

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Marchand, Stéphane. "Religion et piété sceptiques selon Sextus Empiricus." In Monothéismes et Philosophie, 103–17. Turnhout: Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.mon-eb.4.000616.

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Jacques, Francis. "Transformation de la Philosophie de la Religion." In Volume 10: Philosophy of Religion, 35–87. Dordrecht: Springer Netherlands, 2010. http://dx.doi.org/10.1007/978-90-481-3527-1_3.

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Bartolomei, Maria Cristina. "Philosophie und Theologie im heutigen Europa. Eine Bestandaufnahme." In Die Irritation der Religion, 21–33. Göttingen: Vandenhoeck & Ruprecht, 2016. http://dx.doi.org/10.13109/9783666604560.21.

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Perone, Ugo. "Philosophie und Theologie angesichts der Irritationen der Religion." In Die Irritation der Religion, 7–18. Göttingen: Vandenhoeck & Ruprecht, 2016. http://dx.doi.org/10.13109/9783666604560.7.

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Gerhardt, Volker. "Eine kritische Philosophie des Lebens Kants Theorie des menschlichen Lebens." In Recht - Geschichte - Religion, 195–206. Berlin: Akademie Verlag, 2004. http://dx.doi.org/10.1524/9783050047140.195.

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Gantke, Wolfgang. "Die Bedeutung Aurobindos für eine interkulturelle Philosophie." In Religion in der globalen Moderne, 267–82. Göttingen: V&R Unipress, 2014. http://dx.doi.org/10.14220/9783737003193.267.

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Conference papers on the topic "Religion – Philosophie"

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Khitruk, Ekaterina. "Публичное и частное в философии религии Ричарда Рорти." In The Public/Private in Modern Civilization, the 22nd Russian Scientific-Practical Conference (with international participation) (Yekaterinburg, April 16-17, 2020). Liberal Arts University – University for Humanities, Yekaterinburg, 2020. http://dx.doi.org/10.35853/ufh-public/private-2020-14.

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The article covers the religious conception in the work of the famous American philosopher Richard Rorty. The author emphasises the secular and finalist views of R. Rorty on the nature of religion, and on the philosopher’s gradual perception of the need for their creative reinterpretation due to the actualisation of the role of religion in intellectual and political spheres. The article uncovers two fundamental constituents of Richard Rorty’s religious philosophy. The first of them is associated with R. Rorty’s perception of the ‘weak thinking’ concept in the writings of Italian philosopher Gianni Vattimo. R. Rorty holds ‘weak thinking’ and ‘kenosis’ to be the key to understanding the possibility of religion in the postmodern era. The second aspect concerns the existence of religion in the public space. Here the distinction between ‘strong’ narratives and ‘weak’ thinking correlates with the politically significant distinction between ‘strong’ religious institutions and private (parish, community) religious practice. Rorty believes that the activity of ‘strong’ religious structures threatens liberal ‘social hope’ on the gradual democratisation of mankind. The article concludes that Richard Rorty’s philosophy of religion presents an original conception of religion in the context of modern temporal humanism; the concept positively evaluates religious experience to the extent that it does not become a basis for theoretical and political manipulations on the part of ‘strong’ religious institutes.
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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.

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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
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Visweswaran, HV. "Philosophy of India-Dravidology." In The Asian Conference on Ethics, Religion & Philosophy 202. The International Academic Forum(IAFOR), 2021. http://dx.doi.org/10.22492/issn.2187-476x.2021.7.

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Mohamed, Yasien. "THE EDUCATIONAL THEORY OF FETHULLAH GÜLEN AND ITS PRACTICE IN SOUTH AFRICA." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/unws8008.

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This paper deals with the educational thought of Fethullah Gülen and its application in a school in South Africa. It will attempt to demonstrate the effectiveness of the school, both academically and in the promotion of universal moral values. The Gülen school provides an alternative both to the Muslim private school and the general private school. Unlike the latter, it gives more attention to moral values, and unlike the former, it is open to all learn- ers irrespective of religious persuasion. It provides a service to society in the transmission of knowledge to humanity, and in cultivating moral values such as responsibility, tolerance, respect, reliability and compassion. The paper is divided into three parts: First, it introduces the problem of educational dichoto- my within the Turkish context since 1924, and how Fethullah Gülen attempted to reconcile science and religion, at least theoretically. Second, it presents the educational philosophy of Fethullah Gülen, especially his moral philosophy as inspired by Miskawayh’s (d. 1030) psy- chology of the soul and his view of the role of the teacher, both in the transmission of knowl- edge and moral values. Third, it discusses the practice of Gülen’s educational philosophy in South Africa, with special reference to Star International School, Cape Town, covering the religious motivations of the teachers, the moral ethos of the school, and educational problems and challenges.
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Sasaki, Kei. "Life in Philosophy and Religion, and Beyond." In Annual International Conference on Philosophy: Yesterday, Today & Tomorrow (PYTT 2016). Global Science & Technology Forum (GSTF), 2016. http://dx.doi.org/10.5176/2382-5677_pytt16.17.

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Barua, Pranab. "The Concept of Existence (Bhava) in Early Buddhism." In The Asian Conference on Ethics, Religion & Philosophy 202. The International Academic Forum(IAFOR), 2021. http://dx.doi.org/10.22492/issn.2187-476x.2021.1.

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Vlaicu, Adriana Elena. "The Palamite Paradigm of Ecstasy and Its Impact on Eastern Christianity Model." In The Asian Conference on Ethics, Religion & Philosophy 202. The International Academic Forum(IAFOR), 2021. http://dx.doi.org/10.22492/issn.2187-476x.2021.4.

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Misra, Hrishikesh, Rajnish Kumar, and Syed Afzal Imam. "Sankhya, Theosophy and Wholistic Approach to Reality." In The Asian Conference on Ethics, Religion & Philosophy 202. The International Academic Forum(IAFOR), 2021. http://dx.doi.org/10.22492/issn.2187-476x.2021.2.

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Danielyan, Naira. "Co-evolution of Human Society and Nature Through the Noosphere Concept." In The Asian Conference on Ethics, Religion & Philosophy 202. The International Academic Forum(IAFOR), 2021. http://dx.doi.org/10.22492/issn.2187-476x.2021.6.

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Srivastava, Rajesh Kumar, and Pragya Srivastava. "Who Will Heal the Wounded Soul of Modernity? Is It Spirituality or the Spiritual Modernity?" In The Asian Conference on Ethics, Religion & Philosophy 202. The International Academic Forum(IAFOR), 2021. http://dx.doi.org/10.22492/issn.2187-476x.2021.3.

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Reports on the topic "Religion – Philosophie"

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Lyzanchuk, Vasyl. THE CHARITABLE ENERGY OF THE JOURNALISTIC WORD. Ivan Franko National University of Lviv, February 2022. http://dx.doi.org/10.30970/vjo.2022.51.11415.

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The article investigates the immortality of books, collections, including those, translated into foreign languages, composed of the publications of publications of worldview journalism. It deals with top analytics on simulated training of journalists, the study of events and phenomena at the macro level, which enables the qualitative forecast of world development trends in the appropriate contexts for a long time. Key words: top, analytics, book, worldview journalism, culture, arguments, forecast.The article is characterized intellectual-spiritual, moral-aesthetic and information-educational values of of scientific and journalistic works of Professor Mykola Hryhorchuk “Where are you going, Ukraine?” and “Freedom at the Barricades”. Mykola Ivanovych’s creative informational and educational communication are reviews, reviews, reviews and current works of writers, poets, publicists. Such as Maria Matios, Vira Vovk, Roman Ivanychuk, Dmytro Pavlychko, Yuriy Shcherban, Bohdan Korsak, Hryhoriy Huseynov, Vasyl Ruban, Yaroslav Melnyk, Sofia Andrukhovych. His journalistic reflections are about memorable events of the recent past for Ukrainians and historical figures are connected with them. It is emphasized that in his books Mykola Hryhorchuk convincingly illuminates the way to develop a stable Ukrainian immunity, national identity, development and strengthening of the conciliar independent state in the fight against the eternal Moscow enemy. Among the defining ideological and political realization of the National Idea of Ukrainian statehood, which are mentioned in the scientific and journalistic works of M. Hryhorchuk, the fundamental ones – linguistic and religious – are singled out. Israel and Poland are a clear example for Ukrainians. In these states, language and religion were absolutized and it is thanks to this understanding of the essence of state-building and national identity that it is contrary to many difficulties achieve the desired life-affirming goal. The author emphasizes that any information in the broadest and narrow sense can be perceived without testing for compliance with the moral and spiritual mission of man, the fundamental values of the Ukrainian ethnic group, putting moral and spiritual values in the basis of state building. The outstanding Ukrainian philosopher Hryhoriy Skovoroda emphasized: “Faith is the light that sees in the darkness…” Books by physicist Mykola Hryhorchuk “Where are you going, Ukraine?” and “Freedom at the Barricades” are illuminated by faith in the Victory over the bloody centuries-old Moscow darkness.
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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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