Journal articles: 'Religion|Philosophy of Religion|Theology'

1

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

3

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

6

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

8

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

11

Russell, Matheson. "Phenomenology and Theology: Situating Heidegger’s Philosophy of Religion." Sophia 50, no. 4 (June 8, 2011): 641–55. http://dx.doi.org/10.1007/s11841-011-0256-2.

Full text

APA, Harvard, Vancouver, ISO, and other styles

12

AMESBURY, RICHARD. "Expanding ‘religion’ or decentring the secular? Framing the frames in philosophy of religion." Religious Studies 56, no. 1 (October 30, 2019): 4–19. http://dx.doi.org/10.1017/s0034412519000544.

Full text

Abstract:

AbstractNew cross-cultural approaches to philosophy of religion seek to move it beyond the preoccupations of Christian theology and the abstractions of ‘classical theism’, towards an appreciation of a broader range of religious phenomena. But if the concept of religion is itself the product of extrapolation from modern, Western, Christian understandings, disseminated through colonial encounter, does the new philosophy of religion simply reproduce the deficiencies of the old, under the guise of a universalizing, albeit culturally and historically particular, category? This article argues that it is necessary to interrogate the secular episteme within which religion is thematized as a discrete topos.

APA, Harvard, Vancouver, ISO, and other styles

13

Jamros,, Daniel P. "Philosophy, Theology, and Hegel's Berlin Philosophy of Religion, 1821-1827." Owl of Minerva 29, no. 1 (1997): 71–84. http://dx.doi.org/10.5840/owl19972918.

Full text

APA, Harvard, Vancouver, ISO, and other styles

14

King, Derek. "How to tell Jerusalem from Athens: How a faith-methodology distinguishes theology from philosophy." Theology in Scotland 27, no. 1 (August 4, 2020): 25–36. http://dx.doi.org/10.15664/tis.v27i1.2100.

Full text

Abstract:

Recent developments in both philosophy and theology have blurred the line between the two disciplines: philosophers of religion have sought to use philosophical methodology to answer explicitly theological questions, while at the same time the rise of analytic theology has led to philosophical tools increasingly being used for the thelological task. This paper sets out to demonstrate that the most useful way to distinquish theology from philosophy of religion is to adopt a faith-methodology and goes on to outline what this would look like in practice.

APA, Harvard, Vancouver, ISO, and other styles

15

Torrance, Andrew. "The Possibility of a Scientific Approach to Analytic Theology." Journal of Analytic Theology 7 (July 19, 2019): 178–98. http://dx.doi.org/10.12978/jat.2019-7.001322191404.

Full text

Abstract:

A question that is often asked of analytic theologians is: what, if anything, distinguishes analytic theology from philosophy of religion? In this essay, I consider two approaches to what is called “analytic theology.” I argue that the first approach, which I associate with the common practice of analytic theology in the university, is very difficult to distinguish consistently from philosophy of religion. I also argue, however, that there is another approach that can be more clearly distinguished from philosophy of religion (generally understood). Following Aquinas, I associate this with a scientific approach to analytic theology: an approach that is distinguished by a specific commitment to understanding the mind-independent reality of God and all things in relation to God. The primary aim of this essay is to present an account of this latter approach and ask whether it might be possible to take such an approach in the contemporary university.

APA, Harvard, Vancouver, ISO, and other styles

16

Weidner, Daniel. "Kants Säkularisierung der Philosophie, die politische Theologie der bürgerlichen Gesellschaft und die Kritik der Bibel." Zeitschrift für Religions- und Geistesgeschichte 59, no. 2 (2007): 97–120. http://dx.doi.org/10.1163/157007307780384622.

Full text

Abstract:

AbstractKant's relation to religion and theology is complex since he tries both to delimit theology's influence and to inherit its discursive power. The essay explores the different critical strategies and rhetorical means that Kant uses to deal with theology: theological analogies and metaphors in his systematic thought, a new kind of ,philosophy of religion,' a political theology of civil society, and finally a specific way of reading the Bible.

APA, Harvard, Vancouver, ISO, and other styles

17

Yuzeev, A. N. "THEOLOGY AS MODERN DISCIPLINE IN SECULAR AND CONFESSIONAL ASPECTS." Islam in the modern world 14, no. 4 (January 7, 2019): 173–80. http://dx.doi.org/10.22311/2074-1529-2018-14-4-173-180.

Full text

Abstract:

Theology is a new speciality, approved by the education instututes of Russian Federation., It is related to religion and religious life.. The creation of a new educational standard makes it possible to fi ll the gap of the past, when religion in certain periods of history played a signifi cant role in society and a new look at the possibility of religion in the formation of the spiritual component of modern man. The importance of correlation between secular and religious in the educational process of the new speciality is great. The diff erentiation of the sphere of existence of philosophy and religion took place in medieval Arab Muslim thought, as Ibn Rushd (XII century) wrote. In the same spirit of contradiction of religion and philosophy thought the Tatar thinker of the XIX century S. Mardzhani and at the beginning of XX century R. Fahraddin. The relevance of the new educational standard theology for the formation of modern spiritual personality is considerable.

APA, Harvard, Vancouver, ISO, and other styles

18

BRÜMMER, VINCENT. "How rational is rational theology? A reply to Mikael Stenmark." Religious Studies 35, no. 1 (March 1999): 89–97. http://dx.doi.org/10.1017/s0034412598004727.

Full text

Abstract:

In this response to Stenmark's critique of my views on rational theology, I concentrate on his distinction between the epistemic and the practical goals of religion and between descriptive and normative rational theology. With regard to the first distinction, I grant that truth claims play an essential role in religious belief and that it is indeed the task of philosophy of religion to decide on the meaning and rationality of such claims. I argue, however, that since such claims are internally related to the practical context of religious belief, their meaning and rationality cannot be determined apart from this context as is done in the kind of rational theology which Stenmark calls ‘scientific’. With regard to the second distinction, I reject Stenmark's view that philosophy of religion has a descriptive task with reference to religion, and hence also his claim that I have put forward a false description of ‘the religious language game’.

APA, Harvard, Vancouver, ISO, and other styles

19

Gonçalves, Paulo Sérgio Lopes. "A identidade da teologia no estudo da religião." Revista Eclesiástica Brasileira 71, no. 281 (February 20, 2019): 17. http://dx.doi.org/10.29386/reb.v71i281.1063.

Full text

Abstract:

Objetiva-se neste artigo explicitar a identidade da teologia compreendida como ciência no estudo da religião. Para atingir este objetivo, serão apresentadas as possibilidades de estudos da religião na forma de ciência da religião, de ciências da religião, de ciências das religiões e de teologia. Além disso, explicitar-se-á a teologia como ciência em função de ser constituída por um positum que a torna ciência ôntica, tendo na filosofia – ciência ontológica – seu partner. Em seguida, apresentar-se-á a possibilidade teológica de estudar a religião a partir da filosofia da religião e da teologia fundamental pensadas por Karl Rahner, cujas consequências fundamentais são as formulações da teologia da religião pós-moderna e da teologia das religiões ou do pluralismo religioso. Concluir-se-á que a teologia pode ter assento na Universidade para estudar a religião, ao lado e em diálogo com formas científicas de estudo, caracterizando-se como scientia fidei et amoris da relação entre Deus e o homem.Abstract: The objective of this article is to clearly explain the identity of theology understood as a science in the study of religion. To reach this objective, we will present the possibilities of studies of religion in the form of science of religion, sciences of religion, sciences of religions and of theology. Moreover, we will explain theology as a science because it is constituted by a positum that turns it into an ontical science that has in philosophy – an ontological science – its partner. Then we will present the theological possibility of studying a religion starting with the philosophy of the fundamental religion and theology imagined by Karl Rahner of which the basic consequences are the formulations of the post-modern theology of religion and of the theology of religions or religious pluralism. We will conclude by stating that theology can have a chair at the University to study a religion side by side with scientific forms of study and in dialogue with them, characterizing itself as scientia fidei et amoris of the relationship between God and the human being.

APA, Harvard, Vancouver, ISO, and other styles

20

Rossi, Philip J. "Building Bridges and Crossing Boundaries: Philosophy, Theology, and the Interruptions of Transcendence." European Journal for Philosophy of Religion 6, no. 1 (March 21, 2014): 161–76. http://dx.doi.org/10.24204/ejpr.v6i1.196.

Full text

Abstract:

Discussions about theological realism within analytic philosophy of religion, and the larger conversation between analytic and continental styles in philosophy of religion have generated relatively little interest among Catholic philosophers and theologians; conversely, the work of major figures in recent Catholic theology seems to evoke little interest from analytic philosophers of religion. Using the 1998 papal encyclical on faith and reason, Fides et ratio, as a major point of reference, this essay offers a preliminary account of the bases for such seeming mutual indifference and offers some suggestions for future dialogue.

APA, Harvard, Vancouver, ISO, and other styles

21

Nørager, Troels. "Vertrauen und Versuchung. Religion in Philosophy and Theology 51." Dansk Teologisk Tidsskrift 77, no. 1 (March 10, 2014): 93–95. http://dx.doi.org/10.7146/dtt.v77i1.105705.

Full text

APA, Harvard, Vancouver, ISO, and other styles

22

Ter Ern Loke, Andrew. "Theology and Philosophy of Religion in Richard Wagner’s Parsifal." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 62, no. 3 (September 8, 2020): 372–88. http://dx.doi.org/10.1515/nzsth-2020-0019.

Full text

Abstract:

SummaryThe interpretation of Richard Wagner’s music drama Parsifal has been one of the most philosophically and theologically controversial. Over the years various interpretations have been given, among them Buddhist, Schopenhauer-ian, anti-semite, and Christian. In this paper, I argue that this music drama is fundamentally a Christian work. I begin by discussing some methodological and background historical issues. I consider difficulties concerning bias in interpretation and the complicated intellectual life of Wagner, and propose to overcome these difficulties by testing various interpretations by their consistency with various parts of the music drama, and to interpret the statements of this music drama within that context. I then argue that Parsifal reflects the soteriological concepts of sola gratia, sola fide and solus Christus that are unique to Christianity but inconsistent with other interpretations. Finally, I address various objections to my Christian interpretation.

APA, Harvard, Vancouver, ISO, and other styles

23

Lozar, Janko M. "Philosophy of Religion: Between Onto-Theology and Onto-Cosmology." Filozofska istraživanja 38, no. 4 (February 14, 2019): 863–72. http://dx.doi.org/10.21464/fi38414.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

Hahn, Karl. "“The Mystical is Everything Speculative”." Proceedings of the American Catholic Philosophical Association 91 (2017): 93–104. http://dx.doi.org/10.5840/acpaproc2019102294.

Full text

Abstract:

Hegel is a towering figure in modern philosophy, and he is interestingly a thinker for whom philosophical modernity and traditional religion are necessary partners in the pursuit of shared truth. In this paper, I use Hegel’s unique rendition on natural theology as a test-case for examining the intersection of traditional Christian religion and Idealist reason in Hegel’s philosophical modernity. Specifically, I raise the question of whether Hegel’s philosophy of religion is faithful to what philosopher William Desmond has called the “religious between,” within which God exists as superior, transcendent other to the finite human being existing in created dependence on Him. I argue that Hegel’s Lectures on the Philosophy of Religion contain a German idealist conception of natural theology that counterfeits this “between” by subordinating it to a pseudo-mystical quest for noetic union with God that obliterates what should be the irreducible difference between the human and the divine essence.

APA, Harvard, Vancouver, ISO, and other styles

25

Platvoet, Jan. "Close Harmonies: The Science of Religion in Dutch Duplex Ordo Theology, 1860-1960." Numen 45, no. 2 (1998): 115–62. http://dx.doi.org/10.1163/1568527981588359.

Full text

Abstract:

AbstractIn this article, the history of the Science of Religion in the Netherlands in the period 1860 to 1960 is surveyed at the time when it was an integral part of Dutch liberal academic theology as pursued in the faculties of theology at the universities of Leiden, Groningen, Utrecht and Amsterdam. In 1876, these faculties were given a special statute, the so-called Duplex Ordo, in a law that separated the ‘confessional’ theological disciplines from the ‘scientific’ ones. It also introduced the new disciplines of the Science of Religion and the Philosophy of Religion into these reconstituted faculties. I discuss Tiele's plan to make the Science of Religion their central discipline, and why it was ultimately given only a marginal place in them. My main concern, however, is to outline the theology which inspired the Science of Religion of Tiele, Chantepie, Van der Leeuw and Bleeker and to demonstrate its ‘close harmony’ with the liberal theology prevailing in these Duplex Ordo faculties, as also in at least some of the modalities of the Nederlandse Hervormde Kerk whose ministers were trained, again by law, in these faculties. It was that close harmony which allowed Van der Leeuw to disregard the Duplex Ordo and to establish a full harmony between the Science of Religion and confessional theology. I also discuss dissonant voices, Kraemer's especially, calling for the abrogation of the Duplex Ordo and the integration of the Science of Religion into a militantly confessional theology.

APA, Harvard, Vancouver, ISO, and other styles

26

Graham, Gordon. "Hume and Smith on Natural Religion." Philosophy 91, no. 3 (December 9, 2015): 345–60. http://dx.doi.org/10.1017/s003181911500056x.

Full text

Abstract:

AbstractThe prominence of David Hume's Dialogues Concerning Natural Religion in contemporary philosophy of religion has led it to overshadow his other short work, The Natural History of Religion, and thus obscure the fact that the social psychology of religion was in many ways of greater interest and more widely debated among the philosophers of the Scottish Enlightenment than philosophical theology. This paper examines and compares the social psychology of religion advanced by Hume and Adam Smith. It argues that Hume's account of the psychological sources and social significance of religion is less satisfactory than Smith's.

APA, Harvard, Vancouver, ISO, and other styles

27

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.

Full text

Abstract:

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 Philosophy of Religion(s) that is more relevant, practical, far-ranging, and productive.

APA, Harvard, Vancouver, ISO, and other styles

28

Buijs, Martijn. "Spinoza and the Possibility of a Philosophical Religion." Philosophies 6, no. 2 (April 16, 2021): 34. http://dx.doi.org/10.3390/philosophies6020034.

Full text

Abstract:

What is a philosophical religion? Carlos Fraenkel proposes that we use this term to describe “the interpretation of the historical forms of a religion in philosophical terms”. Such a philosophical interpretation allows religious traditions to be utilized in service of a political-pedagogical program, the goal of which is orienting society towards the highest good: human excellence. Here, I outline the idea of a philosophical religion as it can be found in the Arabic tradition of rationalist Aristotelianism and scrutinize Spinoza’s ambiguous response to this idea. Despite his programmatic separation of theology and philosophy, I argue, Spinoza, at least in some crucial passages, shows himself to be engaged in the project of retrieving the truths of philosophy through the interpretation of Scripture. Thus, there are two contradictory strains at work in Spinoza’s philosophy of religion: he systematically denies that Scripture is the locus of truth, yet he articulates parts of his philosophical anthropology and rational theology by means of Scriptural exegesis. Both of these strains, however, depend on the claim that the final arbiter of truth about the divine and the one true act of worship of God is metaphysics.

APA, Harvard, Vancouver, ISO, and other styles

29

Clooney, Francis X. "Reconnecting the Philosophy of Religion and Engaged Religious Reasoning." European Journal for Philosophy of Religion 2, no. 2 (September 23, 2010): 111–25. http://dx.doi.org/10.24204/ejpr.v2i2.370.

Full text

Abstract:

It is no surprise that the philosophy of religion, the many disciplines counted within the study of religion and theology, and religion-specific studies, all have their own methods and interests, and often proceed necessarily as conversations among small groups of experts. But the intellectual cogency and credibility of such studies also entails a problematization of the boundaries that divide them. While disciplinary distinctions are necessary and valuable, a freer flow of ideas and questions across boundaries is to the benefit of all concerned. In particular, the philosophy of religion proceeds more fruitfully if, among its several dimensions, it is also intentionally comparative and interreligious, vulnerable to the questions raised by insiders to traditions, and open to the implications of ideas for religious practice.

APA, Harvard, Vancouver, ISO, and other styles

30

Arcadi, James M., and Joshua R. Farris. "Editorial: New Themes in Analytic Dogmatic Theology." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2, no. 1 (March 27, 2018): 1–2. http://dx.doi.org/10.14428/thl.v2i1.1673.

Full text

Abstract:

Analytic theology (AT) is a particular approach to theology and the study of religion that engages with the tools, categories, and methodological concerns of analytic philosophy. As a named-entity, AT arrived on the academic scene with the 2009 Oxford University Press publication, Analytic Theology: New Essays in the Philosophy of Theology, edited by Oliver D. Crisp and Michael C. Rea. AT was arguably represented, prior to this publication, by the proto-analytic theologian Richard Swinburne in his noteworthy works on Christian doctrine (e.g. Providence and the Problem of Evil, Responsibility and Atonement, The Christian God, Faith and Reason, and The Resurrection of God Incarnate), as well as by other professional philosophers of religion such as Alvin Plantinga, Nicholas Wolterstorff, Richard Swinburne, William Alston, Eleonore Stump, Robert and Marilyn McCord Adams, Basil Mitchell, Keith Yandell, Paul Helm, and Stephen T. Davis, among others. These philosophers were addressing such topics as the coherence of theism, the rationality of religious belief, and the contributions of such philosophical theologians of the medieval past including Thomas Aquinas or William Ockham and those from modernity including René Descartes and Jonathan Edwards. Yet, the impetus for utilizing analytic philosophy to treat these topics emerged, not from the theological side of the conversation, but from the philosophical side. Anachronistically, then, the term “analytic theology” seems to aptly describe the work of these philosophers of religion.

APA, Harvard, Vancouver, ISO, and other styles

31

Crowley, Cornelius. "Agon Hamza (ed.), Althusser and Theology. Religion, Politics and Philosophy." Archives de sciences sociales des religions, no. 184 (December 1, 2018): 298–302. http://dx.doi.org/10.4000/assr.44924.

Full text

APA, Harvard, Vancouver, ISO, and other styles

32

Guillon, Jean-Baptiste, and Alejandro Pérez. "EDITORIAL." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 1, no. 1 (July 19, 2017): 1–3. http://dx.doi.org/10.14428/thl.v1i1.53.

Full text

APA, Harvard, Vancouver, ISO, and other styles

33

Grosshans, Hans-Peter. "Internal Realism and the Reality of God." European Journal for Philosophy of Religion 6, no. 1 (March 21, 2014): 61–77. http://dx.doi.org/10.24204/ejpr.v6i1.191.

Full text

Abstract:

How do religions refer to reality in their language and symbols, and which reality do they envisage and encounter? on the basis of some examples of an understanding of religion without reference to reality, I first answer the question of what ‘realism’ is. realism has been an opposite concept to nominalism, idealism, empiricism and antirealism. The paper concentrates especially on the most recent formation of realism in opposition to antirealism. In a second section the consequences for philosophy of religion and theology are considered. How the reality, as it is considered in philosophy of religion and in theology, has to be characterised, if and how this reality is relevant for human beings, and what its relation is to everything else, can only be answered and clarified in a presentation in a language that is specific for this reality, the reality of God.

APA, Harvard, Vancouver, ISO, and other styles

34

Crowe, Benjamin. "Beyond Theological Rationalism: The Contemporary Relevance of Herder's Psychology of Religion." Method & Theory in the Study of Religion 21, no. 3 (2009): 249–73. http://dx.doi.org/10.1163/157006809x460310.

Full text

Abstract:

AbstractJ.G. Herder (1744-1804) is acknowledged as a pioneer in philosophy, theology, history, anthropology, and allied disciplines. This paper explores Herder's development of a psychogenetic account of religion through a critical confrontation with the dominant theological rationalism of the age. Herder's view undercuts various false dilemmas posed by the rationalists by situating religion within a reconfigured account of the “lower faculties” of the soul, thereby effecting an important, if somewhat overlooked, revolution in the modern science of religion.

APA, Harvard, Vancouver, ISO, and other styles

35

Lukyanov, Arkadiy V., and Marina A. Pushkareva. "Johann Gottlieb Fichte as a theologian." Issues of Theology 3, no. 2 (2021): 243–53. http://dx.doi.org/10.21638/spbu28.2021.207.

Full text

Abstract:

The article examines the philosophical work of Johann Gottlieb Fichte (1762–1814) in terms of his theological views. An analysis of Fichte’s accusations of atheism is provided. The paradoxes of “spirit” and “spiritual” in human life itself and in Fichte’s own doctrine of religion are considered. A creative reconstruction is carried out for those parts of “science”, where the productivity of the very idea of theology and philosophy of religion is presented. The article investigates the theoretical implications of the idea of Fichte’s “I” and, on the basis of the inclusion of historical and philosophical generalizations, the so-called “pre-Fichte” criticism of I.Kant. The relevance of the philosophy of Fichte’s religion is revealed and its connection with the modern era is investigated. The thesis that theology is the science of the Absolute as the subject of a person’s creative search is substantiated. Also, the article supports the creative productivity of the very idea of theology and philosophy of religion. The authors compare the views of K.Forberg and Fichte. God, according to Forberg, is the regulatory principle of ethics, and religion itself is not a theory, but the duty of a moral person. But man, according to Fichte, is not called upon to create a moral “world order”. On the contrary, he himself is created and supported by it. The work concludes that the time of reason does not cover the entire totality of time. The people are not just the majority of the population, their basis lies in the moral substance. Therefore, one of the main tasks of the state is to develop the humanitarian culture of the people.

APA, Harvard, Vancouver, ISO, and other styles

36

Karpov, Kirill. "Philosophy of Religion and Philosophical Theology: some ideas on drawing the demarcation." European Journal for Philosophy of Religion 11, no. 4 (December 20, 2019): 185. http://dx.doi.org/10.24204/ejpr.v11i4.2905.

Full text

Abstract:

In this paper I consider two books of Vladimir Shokhin, a distinguished philosopher in Russia, on philosophy of religion (2010) and philosophical theology (2018) as one project aimed at drawing the demarcation between these two disciplines. In what follows I will present Shokhin’s project and show briefly how it fits in with the current discussion on the topic, then, draw some consequences from his position, and make some critical notes, and at the end I will briefly present some my views on the problem of drawing clear lines of demarcation between philosophy of religion and philosophical theology on the basis of the following questions: (1) what is the topic of the disciplines, (2) what are their methods, (3) what are their guiding lines, and (4) who may exercise them?

APA, Harvard, Vancouver, ISO, and other styles

37

Berdnikova, Aleksandra Yuryevna. "Religion not only within the Bounds of Bare Reason." Philosophy of Religion: Analytic Researches 4, no. 2 (2020): 156–67. http://dx.doi.org/10.21146/2587-683x-2020-4-2-156-167.

Full text

Abstract:

The review is devoted to the analysis of the monograph by K.M. Antonov, which represents a fundamentally new and original methodological approach that allows you to look at the history of Russian philosophy of the late XVIII – early XX centuries as a “secular alternative” to the traditional theology. Because of this new methodology it becomes possible to correlate the ideas of Russian thinkers of that era with the problems of modern religious studies, philosophy of religion and philosophical theology. The work of Antonov in this regard can rightfully be called the "continuation" of classical works on the history of Russian religious philosophy by V.V. Zenkovsky, N.O. Lossky and G.V. Florovsky.

APA, Harvard, Vancouver, ISO, and other styles

38

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

39

Adomenas, Mantas. "Heraclitus on Religion." Phronesis 44, no. 2 (1999): 87–113. http://dx.doi.org/10.1163/156852899321331752.

Full text

Abstract:

AbstractThe article sets out to reinterpret Heraclitus' views on religion and, by implication, his position in the context of the Presocratic philosophers' relationship to the Greek cultural tradition. It does so by examining the fragments in which Heraclitus' attitude to the popular religion of his time is reflected. The analysis of the fragments 69, 68, 15, 14, 5, 96, 93 and 92 DK reveals that the target of Heraclitus' criticism is not the religious practices themselves, but their popular interpretation. Heraclitus' fragments are simultaneously shown to identify the underlying structure of the 'unity of opposites,' inherent in various religious practices. Heraclitus appears to reinterpret religious practices in terms of the conceptual structures of his own philosophy. On the other hand, religion provides him with the categories for the construction of his philosophical theology. Thus Heraclitus' treatment of religion is shown to be analogous to his treatment of ethics and politics, which he also tries to incorporate into his highly integrated vision of reality. In contrast to Xenophanes' radical critique of the traditional religion, Heraclitus emerges not as a reformer or an Aufklärer, but as an interpreter, who tries to discern the structures of meaning inherent in the existing practices, and to assume them into his own philosophical project.

APA, Harvard, Vancouver, ISO, and other styles

40

Pihlström, Sami. "Pragmatist Perspectives on Theological and Religious Realism." European Journal for Philosophy of Religion 6, no. 1 (March 21, 2014): 37–59. http://dx.doi.org/10.24204/ejpr.v6i1.190.

Full text

Abstract:

This essay first applies the general issue of realism vs. antirealism to theology and the philosophy of religion, distinguishing between several different ‘levels’ of the realism dispute in this context. A pragmatic approach to the problem of realism regarding religion and theology is sketched and tentatively defended. The similarities and differences of scientific realism, on the one hand, and religious and/or theological realism, on the other hand, are thereby also illuminated. The concept of recognition is shown to be crucially relevant to the issue of realism especially in its pragmatist articulation.

APA, Harvard, Vancouver, ISO, and other styles

41

O'Leary, Joseph S. "Phenomenology and Theology." Philosophy Today 62, no. 1 (2018): 99–117. http://dx.doi.org/10.5840/philtoday2018227202.

Full text

Abstract:

Examining the ways in which two representatives of the “theological turn in French phenomenology” speak of the interrelationship between philosophy and theology, one may detect a number of tendencies which are deleterious both to philosophy and theology. The idea of an autonomous philosophy, pursued as an end in itself, needs to be defended against claims that philosophy can only flourish under theological tutelage. Again, the integrity of theology as a science of faith excludes any identification of theology as a kind of philosophy. Interaction between the two disciplines, especially in the border areas of apologetics, fundamental theology, religious philosophy, and philosophy of religion, can be fruitful only if a keen sense of their radical difference of orientation is sustained. Behind the swamping of phenomenology by theological concerns lies a series of misunderstandings of metaphysics and its overcoming as well as a misguided notion that phenomenology allows revealed theology to re-enter the French university under the rubric of philosophy.

APA, Harvard, Vancouver, ISO, and other styles

42

Madung, Otto Gusti Ndegong. "Post-Secularism as a Basis of Dialogue between Philosophy and Religion." Jurnal Filsafat 31, no. 2 (August 27, 2021): 271. http://dx.doi.org/10.22146/jf.65189.

Full text

Abstract:

This article tackles the problem of religious radicalism. Religious radicalism is here interpreted as a protest against the pathology of secularism characterized by the privatization of religion. The privatization of religion is a process in which religion is regarded as an irrational and personal element, so that it cannot play a public role. In order to meet the pathology of privatization, this article offers the paradigm of post-secularism as proposed by Juergen Habermas that opens up the possibility for religion to actively participate in the public sphere. Furthermore, this writing argues that in post-secular society characterized by the public role of religion, it is essential to build a democratic and rational dialogue between religion and philosophy, faith and reason. A bridge that connects both is public reason. This article also shows that the post-secular condition opens up opportunities for theology to promote tolerance in a pluralistic society and to strengthen the public engagement of religion. This can avoid reducing religion to private piety without public responsibility while promoting the public engagement in religion in order to liberate the marginalized and oppressed.

APA, Harvard, Vancouver, ISO, and other styles

43

Wiebe, Donald. "Has Philosophy of Religion a Place in the Agenda of Theology?" Toronto Journal of Theology 5, no. 1 (March 1989): 8–15. http://dx.doi.org/10.3138/tjt.5.1.8.

Full text

APA, Harvard, Vancouver, ISO, and other styles

44

Weidner, Daniel. "The Political Theology of Critical Philosophy: Reading Kant’s Ideas of Religion." MLN 131, no. 5 (2016): 1325–46. http://dx.doi.org/10.1353/mln.2016.0092.

Full text

APA, Harvard, Vancouver, ISO, and other styles

45

Markham, Ian. "Book Review: Disputed Questions in Theology and the Philosophy of Religion." Theology 97, no. 776 (March 1994): 127–28. http://dx.doi.org/10.1177/0040571x9409700213.

Full text

APA, Harvard, Vancouver, ISO, and other styles

46

Verhoef, Anné H. "Reasoning From Faith: Fundamental Theology in Merold Westphal’s Philosophy of Religion." South African Journal of Philosophy 37, no. 2 (April 3, 2018): 243–44. http://dx.doi.org/10.1080/02580136.2018.1475694.

Full text

APA, Harvard, Vancouver, ISO, and other styles

47

Heim, S. Mark. "Book Review: Disputed Questions in Theology and the Philosophy of Religion." Interpretation: A Journal of Bible and Theology 49, no. 3 (July 1995): 328–30. http://dx.doi.org/10.1177/002096439504900331.

Full text

APA, Harvard, Vancouver, ISO, and other styles

48

Oviedo, Lluis. "Studying Religion and Trying Theological Applications." Method and Theory in the Study of Religion 29, no. 4-5 (November 16, 2017): 400–410. http://dx.doi.org/10.1163/15700682-12341401.

Full text

Abstract:

Abstract John Shook’s paper Are People Born to be Believers? raises many questions, for the scientific study of religion and for philosophy and theology. For reasons of convenience this response distinguishes in the target article between three quite different issues and deals with them separately: first issue concerns the supposed innateness of religious beliefs, or some precursor of them; second, the possible theological application that such thesis could entail; and third, a more general and methodological issue, concerns the feasibility of a scientific knowledge about religion that can be disentangled from other sources of religious insight

APA, Harvard, Vancouver, ISO, and other styles

49

Shokhin, Vladimir. "Evolutions of the Mystical Conception of Religion in the Russian Academic Theology of the Nineteenth Century and Today's Challenges." European Journal for Philosophy of Religion 7, no. 2 (June 21, 2015): 153–75. http://dx.doi.org/10.24204/ejpr.v7i2.125.

Full text

Abstract:

The Russian academic theological tradition, scarcely known to the West, was the only milieu wherein the development of philosophy of religion in the pre-revolutionary Russia was under way. Philosophical investigation of the phenomenon of religion was being elaborated in the apologetic context, i.e. in critical analysis of non-theistic conceptions of the origin and essence of religion, and the figure of Friedrich Schleiermacher, with his reduction of religion firstly to cosmic feelings and later to the feeling of the ontological dependence, occupied an invariable place in this analysis. The paper deals with critical comments on Schleiermacher’s Speeches on Religion and Christian Faith made by Victor Kudryavtsev-Platonov and his followers, which are being parsed in turn, as well as with historical links of the later Schleiermacher with phenomenology of religion and typological affinities of the earlier Schleiermacher with the theology of religious pluralism.

APA, Harvard, Vancouver, ISO, and other styles

50

Wuchterl, Kurt. "Religious-Philosophical Contingency and Empirical Theology." Journal of Empirical Theology 32, no. 2 (November 11, 2019): 169–87. http://dx.doi.org/10.1163/15709256-12341390.

Full text

Abstract:

Abstract The existentially important problem of contingency has in recent times been the topic of discussion not only in the philosophy of religion, but also in psychology, in sociology and especially in empirical theology. In the theory of the experience of contingency developed here, “contingency” is first clarified by differentiating the meanings of “necessity”, which makes it possible to distinguish several fundamental personal patterns of behaviour in dealing with contingencies. Since both the purely scientific considerations as well as those relating to reason have reached their limits, the focus is on the meaning of contingency in religion. The central point at issue is what lies beyond the limits of reason. Naturalists and immanent agnostics judge responses to contingency differently from religious agnostics and adherents of institutionalised religions.—Finally, by applying the notion of a latent philosophy as a basis for these religious-philosophical reflections, it becomes a bridge to empirical theology, which attempts to mold the individual ways of dealing with contingency into being practically applicable.

APA, Harvard, Vancouver, ISO, and other styles

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

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles