Relevant bibliographies by topics / Religion|Philosophy of Religion|Theology

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Religion|Philosophy of Religion|Theology'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Religion|Philosophy of Religion|Theology"

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

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Rutledge, Jonathan Curtis. "Separating the Theological Sheep from the Philosophical Goats." Journal of Analytic Theology 9 (September 22, 2021): 205–22. http://dx.doi.org/10.12978/jat.2021-1.3540-39434630.

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Andrew Torrance has recently argued that we can distinguish analytic theology from analytic philosophy of religion if we understand theology as, fundamentally, a scientific enterprise. However, this distinction holds only if philosophy of religion is not itself a science in the sense intended by Torrance. I argue that philosophy of religion is a science in this sense, and so, that Torrance cannot distinguish theology from philosophy of religion in the way suggested. Nevertheless, I offer two alternative routes to the distinction based on the nature of the respective objects of study in theology and philosophy of religion. Thus, I demonstrate that there is a coherent model available to Torrance which preserves the distinction he seeks.
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Jaeschke, Walter. "Philosophical Theology and Philosophy of Religion." Proceedings of the Hegel Society of America 11 (1992): 1–18. http://dx.doi.org/10.5840/hsaproceedings1992112.

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Moore, Andrew. "Philosophy of Religion or Philosophical Theology?" International Journal of Systematic Theology 3, no. 3 (November 2001): 309–20. http://dx.doi.org/10.1111/1463-1652.00067.

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Baker-Hytch, Max. "Analytic Theology and Analytic Philosophy of Religion: What’s the difference?" Journal of Analytic Theology 4 (May 6, 2016): 347–61. http://dx.doi.org/10.12978/jat.2016-4.120023010007a.

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Analytic theology is often seen as an outgrowth of analytic philosophy of religion. It isn’t fully clear, however, whether it differs from analytic philosophy of religion in some important way. Is analytic theology really just a sub-field of analytic philosophy of religion, or can it be distinguished from the latter in virtue of fundamental differences at the level of subject matter or methodology? These are pressing questions for the burgeoning field of analytic theology. The aim of this article, then, will be to map out several forms that analytic theology might (and in some cases actually does) take before examining the extent to which each can be thought to be distinct from analytic philosophy of religion.
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Holzer, Vincent. "Philosophy With(In) Theology: Rahner's Philosophy of Religion." Heythrop Journal 55, no. 4 (January 18, 2012): 584–98. http://dx.doi.org/10.1111/j.1468-2265.2011.00734.x.

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Engberg-Pedersen, Troels. "Religion som verdenshåndtering." Dansk Teologisk Tidsskrift 77, no. 1 (March 10, 2014): 27–45. http://dx.doi.org/10.7146/dtt.v77i1.105699.

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The article discusses two questions: whether (and in whatsense) Christianity can be ‘naturalized’; and whether ancient Stoicismmay contribute to a modern reformulation of ‘Christianity naturalized’.To answer these questions, the article focuses on articulating an understandingof ‘religion’ in relation to ‘science’. Building on the accountgiven of the philosophical discipline of ‘ethics’ by Hilary Putnam inEthics without Ontology, the article attempts to construct a structurallysimilar understanding of ‘religion’ (and its philosophical counterpart,‘theology’) that will give it a legitimate position ‘in an age of science’(cf. Putnam, Philosophy in an Age of Science). ‘Religion’ is here seen asone particular way of ‘coping with the world’. The article concludesby sketching some ways in which ancient Stoicism (as a specimen of a‘natural philosophy and theology’) may help in reformulating an adequate,contemporary understanding of Christianity.
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O'Collins, Gerald. "Review Article: Philosophical Theology, Philosophy of Religion, and Fundamental Theology." Irish Theological Quarterly 75, no. 2 (April 8, 2010): 217–24. http://dx.doi.org/10.1177/0021140009361410.

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Oviedo, Lluis. "Preface: Research Approaches to the Study of Religion." Studia Humana 5, no. 4 (December 1, 2016): 3–4. http://dx.doi.org/10.1515/sh-2016-0020.

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Craig, William Lane. "On Systematic Philosophical Theology." Philosophia Christi 23, no. 1 (2021): 11–25. http://dx.doi.org/10.5840/pc20212313.

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Dissertations / Theses on the topic "Religion|Philosophy of Religion|Theology"

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Merklinger, Philip M. "Philosophy, theology, and Hegel's Berlin philosophy of religion, 1821-1827." Thesis, University of Ottawa (Canada), 1991. http://hdl.handle.net/10393/7593.

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West, Thomas Andrew. ""A Genuinely Missionary Encounter"| The Proper Lens for Viewing Lesslie Newbigin's Theology." Thesis, Southeastern Baptist Theological Seminary, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10277007.

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This study argues that Lesslie Newbigin’s doctrine of Scripture is best seen when viewed through the lens of his theology of missionary encounter. For this point to be made, two important aspects of Newbigin’s thought must be systematized and related to each another. First, it will be shown that Newbigin has a theology of missionary encounter. Second, Newbigin’s theology of missionary encounter will be shown to function as a lens to view his theology in general and his doctrine of Scripture in particular. Chapter 1 explains the research topic and the limits of the thesis. Chapter 2 shows the presence of Newbigin’s theological ambition that led to his theology of missionary encounter. Chapter 3 reveals the formative role that Newbigin’s theology of missionary encounter had on his theological method and theological project as a whole. Chapter 4 builds upon the previous two chapters by using Newbigin’s theology of missionary encounter as a lens to view his doctrine of Scripture. Chapter 5 considers what the nature of Newbigin’s theology reveals about Newbigin as a theologian.

Chapter 1, “Introducing The Research Topic,” introduces Lesslie Newbigin and the thesis of this research. The purpose of this chapter is to provide the reader with the research focus, understanding of key concepts, and the delimits of the issues involved. First, attention is given to understanding the place of this dissertation within the literature and the personal journey that led to the writing of this dissertation. This chapter will highlight the importance of the topic by explaining the ways it contributes to the field of Newbigin studies as well as the discipline of theology in general.

Chapter 2 is an overview of Newbigin’s life and work. This chapter demonstrates the presence of Newbigin’s theological ambition to engage in a missionary encounter that resulted in his theology of missionary encounter. By examining Newbigin’s missionary theology, this chapter outlines the development of Newbigin’s theological ambition throughout his life. It is shown that his ambition to engage in a missionary encounter reached maturity later in his life as he articulated his theology of missionary encounter. At its core, Newbigin’s theology of missionary encounter is aimed at helping the Church recover the gospel, indwell the biblical story, and challenge the axioms of the culture with the axioms of the Bible in order to live as a faithful witness. The missionary encounter, this challenging of competing stories, takes place within the individual lives of members in a local congregation.

In order to show that Newbigin’s theology of missionary encounter best mediates his doctrine of scripture, consideration must be given to understanding the form and function of his theology as a whole. Chapter 3, “Newbigin’s Theological Method,” explores the structure of Newbigin’s theology. After surveying the structure of Newbigin’s theological method as a whole, the focus of this chapter narrows on a series of unpublished articles which Newbigin thought of as a sort of Dogmatics of his thought. The contextual nature of Newbigin’s theology makes it clear that a robust understanding of what Newbigin believed about anything must be understood in relation to his desire to bring the gospel story to bear on the cultural story. The intended point is that Newbigin’s theology of missionary encounter has a permeating presence throughout the form and function of his theology as a whole.

Chapter 4, “Systematizing Newbigin’s Doctrine of Scripture,” presents a systematization of Newbigin’s doctrine of Scripture with the help of his theology of missionary encounter. Building upon the previous two chapters, this chapter utilizes Newbigin’s theology of missionary encounter as a lens through which his doctrine of Scripture can be understood. The clarity of Newbigin’s doctrine of Scripture emerges as his theology refracted through the lens of his theology of missionary encounter. Newbigin’s doctrine of Scripture is presented in one summary sentence followed by seven categorical statements which are intended to exegete the summary sentence. Observing Newbigin’s missionary encounter between gospel and culture provides the proper lens for seeing what Newbigin believed about Scripture.

Chapter 5, “Newbigin’s Public and Prophetic Theology,” raises the question about what the nature of Newbigin’s theology reveals about Newbigin as a theologian. This chapter provides a concluding summary of the research involved and clears some paths for future research. While demonstrating the usefulness of Newbigin as a dialogue partner this chapter provides some cautions for appropriating Newbigin’s thought uncritically. Combining these different levels of analysis highlights the central role of Newbigin’s theology of missionary encounter in his theology.

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Koen, Thomas Alexander. "Rigid Readings| A Field Report from the Battleground of Balthasarian Scholarship." Thesis, Villanova University, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10276193.

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Hans Urs von Balthasar was one of the most prominent Roman Catholic theologians of the twentieth century and has inspired a thriving ecosystem of secondary scholarship, with impassioned critics and determined defenders churning out a steady stream of scholarship as expansive as Balthasar’s own massive body of work. This wealth of secondary scholarship is not, however, without a penumbral character. Due to the controversies that have—not without reason—plagued Balthasarian studies, it is often more akin to a war-strewn battleground than a lively and productive dialogue in various areas. By engaging with the work of Gilles Emery and Thomas Joseph White, this thesis explores the ways in which overly rigid interpretations—due to what I call readerly rigidity—can impede an attempt to productively read and present (and critique) Balthasar’s theology. The goal herein is not to counter their critiques, but rather to challenge how those critiques are made.

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Hollmann, Joshua. "The world of concordance: Nicholas of Cusa's «De pace fidei» and the metaphysics of Christian-Muslim dialogue." Thesis, McGill University, 2014. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=123030.

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Nicholas of Cusa's (1401-1464, Latin: Cusanus) religious dialogue De pace fidei (1453) presents his unique Christological approach to Islam. The fall of Constantinople in 1453 compelled Cusanus to unfold and elaborate his theological synthesis of religious concordance. To this end the argument in De pace fidei presents a profound dialectical account of the cosmos as actively flowing from, centered in, and returning to the Word and Wisdom of God, Jesus Christ. The dialogue moves within the metaphysical framework of Neoplatonic tradition, from confusion and disunity towards clarity of understanding and thence to affirmation of the inherent relatedness of the world religions through their common participation in the Word of God as emanating into and present in all things. While convergence and substantial unity of the religions is realized at the level of their common participation in the cosmic Word of God, distinctions are nonetheless maintained between the various differing religious and ethical practices of Christians and Muslims, in accord with Cusanus's formulation 'a unity of religion in a variety of rites'. Since De pace fidei proposes a dialectical synthesis of the world's religions, notably of Christianity and Islam, we also consider how this synthesis relates to the Christology of four of Cusanus's other major writings: De concordantia catholica (1433), De docta ignorantia (1440), Cribratio Alkorani (1460-61), and De visione Dei (1453). Hitherto there have been few attempts to examine the relevance of the Christology of De pace fidei to the dialogue's metaphysics of religious unity. Throughout his life Cusanus sought to square the circle, i.e. to reconcile humanity with divinity, the eastern and western churches, council and pope, Christianity and Islam. This study seeks to examine Nicholas of Cusa's conversation with Islam in the light of his constructive Christology and his concomitant conception of the 'concordant' Word of God.
Le dialogue religieux De pace fidei (1453) de Nicolas de Cuse (1401-1464, latin: Cusanus) développe son approche originale et christologique de l'Islam. La perte de Constantinople en 1453 a incité Cusanus à élaborer son synthèse théologique de concordance religieuse. Pour ce faire, De pace fidei est le récit d'un cosmos en relation active avec la Parole et la Sagesse de Dieu, Jésus-Christ, duquel le cosmos provient, sur lequel il est centré, et auquel il revient. Le dialogue se déroule, selon dans la la tradition métaphysique néoplatonicienne, depuis un monde de confusion et de désunion vers la clarté de la compréhension et l'affirmation de la relation intime des religions du monde entre ells grâce à leur participation à la Parole de Dieu présent en toutes choses. Alors que la convergence et l'unité substantive des religions est réalisée au niveau de leur participation commune à la Parole cosmique de Dieu, des distinctions existent néanmoins entre les pratiques religieuses et éthiques des chrétiens et des musulmans, selon l'adage suivant de Cusanus « l'unité de la religion dans la multiplicité de rites.» Puisque De pace fidei propose un synthèse dialectique des religions du monde, notamment entre le Christianisme et l'Islam, on va aussi considérer la façon dont cette synthèse se relie à la christologie élaborée dans quatre autres oeuvres de Cusanus parmi les plus connues: De concordia catholica (1433), De docta ignorantia (1440), Cribratio Alkorani (1460-61), et De visione Dei (1453). À ce jour, peu d'études soulignent l'importance dans De pace fidei, de la christologie pour la comprehension de l'unité religieuse développée dans ce meme écrit. Au cours de sa vie, Cusanus a cherché pour ainsi dire la quadrature du cercle: réconcilier l'humanité et la divinité, l'église orientale et l'église occidentale, consil et le pape, la Christianisme et l'Islam. La présente etude analyse le dialogue de Cusanus avec l'Islam à la lumière de sa christologie constructive et de sa conception concomitant de la Parole de Dieu 'concordant.'
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Bellingham, John. "Christ exhibited and the covenant confirmed: the eucharistic theology of John Owen." Thesis, McGill University, 2014. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=123246.

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As one of seventeenth century England's premier Reformed theologians, John Owen drew upon his rich sixteenth century inheritance to develop a theology of the Eucharist which addressed the unique challenges of his own generation. The following thesis analyzes Owen's contribution to Reformed Sacramental theology during the era of Reformed Orthodoxy in England. Instead of capitulating to a highly subjective and pragmatic theology of the Supper, Owen went beyond many of his Puritan contemporaries in reasserting its objective efficacy in uniting the believer with the ascended Christ, and in strengthening faith. A careful analysis of Owen's Works shows that he consistently affirmed the real presence of Christ in the Supper and stressed the efficacy of the elements in sealing the Covenant of Grace and uniting believers to Christ in a unique way. The first chapter sets the Eucharistic writings of John Owen in historical context, tracing Owen's development from his student years at Laudian Oxford, through his rise to prominence during the English Interregnum, to his mature ministry as the Pastor of an illegal Congregationalist conventicle in the years following the Act of Uniformity (1662). Whereas previous analyses of Owen's Eucharistic theology have tended to stereotype him as either 'Zwinglian' or 'Calvinist', chapter two presents Owen as the benefactor of a rich and highly nuanced theological inheritance. In this chapter the sixteenth century Eucharistic theology of Ulrich Zwingli, Martin Bucer, John Calvin and Peter Martyr Vermigli is outlined as the foundation for a more accurate analysis of Owen's contribution as a Reformed theologian in the next century. The third chapter probes the influence of Peter Ramus on the Puritan theology of the Eucharist, arguing that the anti-Aristotelianism of the Ramist method lends itself to the memorialist theology of the Eucharist which was promoted by many seventeenth century Congregationalists. Finally, chapter four analyzes the development of Owen's mature theology of the Lord's Supper from primary source documents. This chapter shows how Owen made use of his Aristotelian training at Oxford to assert a more objective view of the Sacraments than many of his Congregationalist contemporaries. Two collections of Owen's Eucharistic Sermons that were edited, compiled and published posthumously were transformed by eighteenth century Orthodox non-Conformists into powerful pieces of deliberative rhetoric that were used to wage war against a new generation of Socinian 'memorialists'. Through the posthumous republication of Owen's Eucharistic sermons, his theological influence on the Eucharist extended well into the eighteenth century.
En tant qu'un des théologiens réformés de l'Angleterre du dix-septième siècle, John Owen a puisé de son héritage riche du seizième siècle pour développer une théologie de l'eucharistie qui adressait les défis uniques de sa génération. La thèse qui suit analyse la contribution d'Owen à la théologie réformée relatifs aux sacrements lors de l'ère de l'orthodoxie réformée en Angleterre. Au lieu de capituler à une théologie de la Sainte Cène hautement subjective et pragmatique, Owen a surpassé plusieurs de ses contemporains puritains dans la réaffirmation de son efficacité objective à unir le croyant avec le Christ et à augmenter la foi. Une analyse du "Works" d'Owen démontre qu'il affirmait d'une manière cohérente la réelle présence du Christ dans la Cène et mettait une emphase sur l'efficacité des éléments à sceller l'Alliance de la Grâce et unir les croyants au Christ de façon unique. Le premier chapitre place les écrits eucharistiques de John Owen dans leur contexte historique, retraçant son développement dès ses années étudiantes à Oxford, à travers son ascension pendant l'interrègne anglais, jusqu'à son ministère mature en tant que pasteur d'un conventicule congrégationaliste illégal dans les années suivant l'acte d'uniformité (1662). Alors que les analyses antérieures de la théologie eucharistique d'Owen avaient tendance à le conformer aux stéréotypes "zwingliens" ou "calvinistes," le deuxième chapitre présente Owen comme bénéficiaire d'un héritage théologique riche et très nuancé. Dans ce chapitre, la théologie eucharistique du seizième siècle d'Ulrich Zwingli, Martin Bucer, Jean Calvin et Pierre Martire Vermigli est exposé en agissant de fondation pour une analyse plus exacte de la contribution d'Owen en tant que théologien réformé du prochain siècle. Le troisième chapitre sonde l'influence de Pierre de la Ramée sur la théologie puritaine de l'eucharistie, avec l'argument que l'antiaristotélisme de la méthode ramiste se prête à la théologie mémorialiste de l'eucharistie qui était promu par plusieurs congrégationalistes du dix-septième siècle. Finalement, le quatrième chapitre analyse le développement de la théologie mature eucharistique d'Owen à partir de sources primaires. Ce chapitre révèle comment Owen a utilisé sa formation aristotélicienne à Oxford pour affirmer une vue plus objective des sacrements que beaucoup de ses contemporains congrégationalistes. Deux collections des sermons d'Owen sur la Cène qui ont été éditées, compilées et publiées à titre posthume ont été transformées par des non-conformistes orthodoxe du dix-huitième siècle en de puissantes pièces de rhétorique délibérative. Ces collections ont été utilisées pour mener une guerre contre une nouvelle génération de 'mémorialistes' socinienne. À travers la republication posthume des sermons eucharistiques d'Owen, son influence théologique sur la Cène s'étendra jusqu'au dix-huitième siècle.
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Bannon, R. Brad. "Apophatic Measures: Toward a Theology of Irreducible Particularity." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:15821959.

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Apophatic Measures: Toward a Theology of Irreducible Particularity is a work of constructive comparative theology examining select writings of Śaṅkara (Eighth Century, India) and Nicholas of Cusa (Fifteenth Century, Germany). It argues that, for Śaṅkara and Cusa, apophasis does not culminate in what Michael Sells calls a “semantic event,” but instead in a sensual event. For each, negation removes intellectual distractions, awakening one to a heightened state of sensual attentiveness. For Śaṅkara, this is observed in the embodied encounter wherein a teacher incarnates Vedānta scripture to reveal “This Self is Brahman” (Māṇḍūkya Upaniṣad 2). For Cusa, the intimate encounter between Jesus and the Samaritan woman at Jacob’s well (John 4) is paradigmatic of true, attentive sensuality. Employing a heuristic device termed “apophatic measure” in its trifold meanings of method, sensuality, and particularity, this dissertation contributes to contemporary discourses on the ontology of difference, the theo-ethical valuation of diversity, and the singularity of unique bodies. Rather than reducing individuals to ethnic, gendered, or other essentializing measures, persons are regarded as unique disclosures of ultimate reality. Each person is re/cognized as an unprecedented imago Dei or particular manifestation of Ātman-Brahman. Through the pedagogy and performance of apophatic theology, one progressively removes epistemic universals and thereby cultivates a phenomenology of irreducible particularity as a vision of God. Awakened to an attentive sensuality, one re/cognizes this Self, incarnate before one’s very eyes, as an apophatic measure of the immeasurable divine.
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Clark, Judith F. "A Deleuzian feminism Philosophy, theology and ethics /." Related electronic resource: Current Research at SU : database of SU dissertations, recent titles available full text, 2006. http://proquest.umi.com/login?COPT=REJTPTU0NWQmSU5UPTAmVkVSPTI=&clientId=3739.

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Beith, Donald. "Passivity in the philosophy of Merleau-Ponty." Thesis, McGill University, 2013. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=116957.

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Modern philosophy, from Descartes and Kant to early articulations of the phenomenological method, is based upon the premise that nature is synthetically established by human consciousness. In his late thinking, Merleau-Ponty rethinks the notion of passivity, a concept he opposes to the pure activity of constituting consciousness, and through which he explains how novel meaning can emerge in nature without being the product of constituting activity. While Merleau-Ponty's early works are systematic studies of human consciousness, and though many interpreters thereby take these works to be premised upon the primacy of consciousness as a constituting activity, I argue that there is a pivotal redefinition of passivity underway throughout his corpus.I explicate Merleau-Ponty's rethinking of passivity by drawing three progressively richer concepts of passivity out of his works: first is a structural passivity through which conscious or vital activities are mediated by an environment, second is a genetic passivity according to which the activities of consciousness and life are formed out of developmental processes, and third is a more radical sense of passivity which generates living activities without itself being a mode of constituting activity. Explaining this notion of generative passivity requires a complex investigation of the temporal structure within which original meaning emerges in life. I explain this temporal "institution" of meaning by studying specific phenomena: animal embryology and growth, as well as human development in childhood and puberty. Based on these studies, I make the case that the notion of generative passivity can uniquely explain the emergence of different forms of meaning in nature.
La philosophie moderne, de Descartes et Kant jusqu'aux premières articulations de la méthode phénoménologique, est basée sur la prémisse que la nature est établie synthétiquement par la conscience humaine. Dans sa pensée ultérieure, Merleau-Ponty repense la notion de passivité, un concept qu'il oppose à l'activité pure de la conscience constitutive, et à travers laquelle il explique la manière dont de sens nouveaux peuvent émerger de la nature sans être le produit d'une telle activité. Puisque Merleau-Ponty tente, dans ses premières oeuvres, d'analyser systématiquement la conscience humaine, une tendance est née parmi ses commentateurs d'interpréter ceux-ci comme étant fondée sur la primauté de la conscience comme activité constitutive. Je soutiens au contraire que tout au long de son corpus, Merleau-Ponty entreprend de redéfinir la passivité. J'élucide la repensée de la passivité chez Merleau-Ponty en soutirant de son oeuvre trois concepts progressivement plus riches. En premier nous trouvons une passivité dite structurelle à travers de laquelle les activités conscientes ou vitales peuvent se déployer dans un environnement qui leur sert de médiateur. En second nous découvrons une passivité dite génétique en fonction de laquelle les activités de la conscience et de la vie se forment grâce à des processus de développement. Finalement nous dévoilons une passivité plus radicale, une passivité dite générative, qui produit les activités vivantes sans étant elle-même une modalité de l'activité constitutive. Pour expliquer ce dernier concept de passivité nous devons effectuer une analyse complexe de la structure temporelle au coeur de laquelle le sens original émerge dans la vie. J'explique cette 'institution' temporelle du sens en étudiant des phénomènes spécifiques tel que embryologie et la croissance animale, et le développement humain à l'enfance et à la puberté. Sur la base de ces études, je soutiens que la notion de passivité générative est la mieux placé pour expliquer l'émergence des différentes formes de sens dans la nature.
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Stephenson, Erik. "Spinoza and the ethics of political resistance." Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=104659.

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My dissertation examines the question of the justification of political resistance in Spinoza's philosophy. More specifically, its purpose is to determine whether or not Spinoza regards political resistance as harmonizing with the dictates of reason, where the latter amount to prudential counsels for maximizing one's "power to exist". Having demonstrated the partial validity of the 'conservative' interpretation of Spinoza's ethico-rational politics – according to which reason commands strict obedience to political authorities – I go on to challenge its near-hegemonic status in the secondary literature by extracting from Spinoza's Ethics and political treatises a conditional, ethico-rational justification for political resistance. The ultimate criterion for the ethico-rational validation of an act of resistance is the empowerment of its agent(s). Since one's true empowerment is, in Spinoza's view, inextricably related to the empowerment of all those with whom one's life is intertwined, and the chief source of personal empowerment is the rational understanding of nature's causal order, it follows that any act of resistance ought to contribute to an increase in the cognitive powers of the greatest number (including, ideally, those against whom it is directed). On the basis of the fact that, by Spinoza's own reckoning, the philosophical critique of prejudices through the development of adequate ideas regarding their constitution can serve to undermine the disempowering forms of rule that depend upon them, I contend that the critique of prejudices is the ethico-rationally justified form of resistance par excellence. Thus, a State is only organized rationally if it secures institutional 'spaces' for the exercise of this form of resistance as part of its normal functioning. Finally, I maintain that active civil disobedience subverting a political regime that prohibits the continuous exercise of resistance-as-critique is not only justified but is akin to a duty if individuals are to live up to Spinoza's paradigm of rationality, the “wise” or “free” person.
Notre travail se penche sur la question de la justification de la résistance politique dans la pensée philosophique de Spinoza. Plus exactement, il a pour but de déterminer si, selon Spinoza, la résistance politique s'accorde avec les préceptes de la raison, ces derniers étant compris comme conseils prudentiels en vue de la maximisation de notre « pouvoir d'exister ». Après avoir démontré la validité partielle de l'interprétation conservatrice prédominante de la politique « éthico-rationnelle » de Spinoza – selon laquelle la raison recommande une obéissance absolue à toute autorité politique – je lui dispute son statut hégémonique dans la littérature secondaire en dégageant de l'Éthique et des traités politiques de Spinoza une justification éthique conditionnelle de la résistance politique. Le critère de légitimation ultime d'un acte de résistance est que ce dernier contribue à augmenter le pouvoir de son (ou ses) sujet(s). Puisque, d'abord, l'augmentation de notre pouvoir est, aux yeux de Spinoza, étroitement liée à l'augmentation du pouvoir de tous, et qu'ensuite, la source principale de cette augmentation réside dans la compréhension rationnelle de l'ordre causal de la nature, il s'ensuit que n'importe quel acte de résistance politique doit contribuer à l'augmentation du pouvoir cognitif du plus grand nombre possible (incluant, idéalement, ceux et celles contre lesquels l'acte est dirigé). Partant du fait que, selon l'avis de Spinoza lui-même, la critique philosophique des préjugés par moyen de la formation d'idées adéquates quant à leur genèse serait à même de saper le pouvoir des régimes qui en dépendent, nous suggérons que la critique des préjugés est la forme par excellence d'une résistance éthiquement justifiable. Par conséquent, un État n'est organisé de façon rationnelle que s'il se porte garant d'espaces institutionnels permettant le déploiement de cette forme de résistance au sein de son fonctionnement normal. Finalement, nous affirmons que la résistance politique active ayant pour objectif le renversement d'un régime politique qui pose obstacle à l'exercice continu de la résistance-cum-critique est non seulement justifiée, mais se veut un devoir moral – dans le sens que Spinoza prête à ce terme – pour quiconque souhaiterait incarner, dans la mesure du possible, le modèle spinoziste de l'homme libre, du Sage.
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10

van, Lit Lambertus. "Two Ottoman intellectuals on the issue of God's knowledge: Khojazāda and 'Alā' al- Dīn al-Tūsī." Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=104850.

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Through the study of three chapters dealing with a philosophical discussion of God's knowledge (especially of particulars as opposed to universals) from two Ottoman studies on Ghazālī's (Algazel, d. 1111) Tahāfut al-Falāsifah (‘The Incoherence of the Philosophers'), this thesis offers two simultaneous analyses. On the one hand, justice is done to the commentary tradition of the Tahāfut, which in general has been assumed to exist solely in the reply by Ibn Rushd (Averroës, d. 1198). It is shown that a commentary tradition flourished in the Ottoman Empire from the second half of the 15th century on, spurred on by the invitation of Sultan Mehmed II to two distinguished scholars of the time – Khojazāda (d. 1488) and cAlā' al-Dīn al-Ṭūsī (d. 1482) – to participate in an ‘intellectual contest' on Ghazālī's Tahāfut. A full list of commentaries and glosses is provided, together with biographies of the two antagonists and a description of the ‘intellectual contest' in which they participated.In addition, light is cast on the development of the issue of God's knowledge in late-medieval Islamic philosophy. The two Ottoman studies are analyzed and compared with earlier texts, chiefly Ghazālī's original text. It is shown that most of the material included in the Ottoman texts stems from earlier theological texts such as Sharḥ al-Mawāqif (‘Commentary on The Stations'), a commentary by Jurjānī (d. 1413) on a theological compendium by Ījī (d. 1355). The importance of Fakhr al-Dīn al-Rāzī (d. 1209) for the later development of Islamic theology is confirmed; while it is shown that Ibn Rushd's commentary on the Tahāfut was not used by the Ottoman scholars.
Durant l'étuder de trois chapitres tirés d'ouvrages traitant de discussions philosophiques du savoir de Dieu (des particuliers aux universels) dont deux études Ottomans à propos de Ghazālī (Algazel, mort en 1111) Tahāfut al-Falāsifah (l'incohérance des philosophes), la presente thèse présente deux analyses simultanées. D'un coté, est rendu justice à la tradition de commentaires de Tahāfut qui en géneral a été étudiée seulement par la réplique de Ibn Rushd (Averroës, mort en 1198). Il a été prouvé qu'une tradition de commentaires s'est developpée dans l'Empire Ottoman depuis la deuxième moitié du 15e siècle suite à l'invitation du Sultan Mehmed II de deux érudits renommés de l'époque – Khojazāda (mort en 1488) et cAlā' al-Dīn al-Ṭūsī (mort en 1482) - afin de participer à un «concours intellectuel» à propos du Tahāfut de Ghazālī. Une liste complete de commentaires et de gloses est fournite accompagniée de biographies de deux antagonistes et d'une description du «concours intellectuel» dans lequel ils ont participés. De plus, le developpement de la question du savoir de Dieu dans la philosophie islamique de la fin du Moyen-Age est mise en relief. Les deux études Ottoman sont analisées et comparées avec des textes plus anciens, principalement ceux de Ghazālī. Il a été démontré que le matériel inclus dans les textes Ottomans vient de textes theologiques plus anciens tel que Sharḥ al-Mawāqif (commentaire dur les stations), un commentaire de Jurjānī (mort en 1413) sur un compendium théologique écrit par Ījī (mort en 1355). L'apport de Fakhr al-Dīn al-Rāzī (mort en 1209) s'est prouvée déterminante dans le developpement ultérieur de la théologie islamique tandis qu'il a été prouvé que le commentaire d'Ibn Rushd sur le Tahāfut n'a pas été utilisé par les érudits Ottoman.
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Books on the topic "Religion|Philosophy of Religion|Theology"

1

Kant, Immanuel. Religion and rational theology. Cambridge: Cambridge University Press, 1996.

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Religion: Philosophical theology. Albany: State University of New York Press, 2015.

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Meister, Chad V. Introducing philosophy of religion. London: Routledge, 2009.

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Philosophy, theology, and Hegel's Berlin philosophy of religion, 1821-1827. Albany: State University of New York Press, 1993.

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Zachary, Manis R., ed. Philosophy of religion: Thinking about faith. 2nd ed. Downers Grove, Ill: IVP Academic, 2009.

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Hume's philosophy of religion. 2nd ed. Basingstoke: Macmillan, 1988.

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Gaskin, J. C. A. Hume's philosophy of religion. 2nd ed. Atlantic Highlands, NJ: Humanities Press International, 1988.

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Hick, John. Disputed questions in theology and the philosophy of religion. New Haven: Yale University Press, 1993.

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Hick, John. Disputed questions in theology and the philosophy of religion. Houndmills, Basingstoke, Hampshite: MacMillan, 1997.

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Hick, John. Disputed questions in theology and the philosophy of religion. Basingstoke: Macmillan, 1993.

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Book chapters on the topic "Religion|Philosophy of Religion|Theology"

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Peperzak, Adriaan. "Philosophy — religion — theology." In Issues in Contemporary Philosophy of Religion, 29–39. Dordrecht: Springer Netherlands, 2001. http://dx.doi.org/10.1007/978-94-010-0516-6_3.

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Macquarrie, John. "Postmodernism in philosophy of religion and theology." In Issues in Contemporary Philosophy of Religion, 9–27. Dordrecht: Springer Netherlands, 2001. http://dx.doi.org/10.1007/978-94-010-0516-6_2.

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Fehér, István M. "Religion, Theology, and Philosophy in Heidegger’s Thought." In Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures, 97–107. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-22632-9_6.

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Hick, John. "Religion as ‘Skilful Means’." In Disputed Questions in Theology and the Philosophy of Religion, 119–36. London: Palgrave Macmillan UK, 1993. http://dx.doi.org/10.1007/978-1-349-12695-8_7.

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Hick, John. "Religion as ‘Skilful Means’." In Disputed Questions in Theology and the Philosophy of Religion, 119–36. London: Palgrave Macmillan UK, 1997. http://dx.doi.org/10.1057/9780230390232_7.

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Milbank, John. "Geopolitical Theology: Economy, Religion, and Empire after 9/11." In The Impact of 9/11 on Religion and Philosophy, 85–112. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230101609_7.

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Speight, C. Allen, and Michael Zank. "Introduction: Politics, Religion and Political Theology: Historical and Contemporary Questions." In Boston Studies in Philosophy, Religion and Public Life, 1–4. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-1082-2_1.

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Wiebe, Donald. "Has Philosophy of Religion a Place in the Agenda of Theology?" In Beyond Legitimation, 111–18. London: Palgrave Macmillan UK, 1994. http://dx.doi.org/10.1007/978-1-349-23668-8_9.

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Raynaud, Savina. "From Philosophical Theology to Philosophy of Religion: An Illocutionary Turning Point." In Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures, 55–66. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-22632-9_4.

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van Eyghen, Hans, Rik Peels, and Gijsbert van den Brink. "The Cognitive Science of Religion, Philosophy and Theology: A Survey of the Issues." In New Approaches to the Scientific Study of Religion, 1–14. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-90239-5_1.

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